Lecturer: Master Zheng-Yan
Subject: The Buddha’s Ten Powers (佛之十力)
In the past, we often spoke about karma. Because of our karma, we become deluded. So when there is karma there is delusion. Delusion is ignorance. All the karmic forces we created are pulled along by ignorance.
Therefore, “we must know that everything is created by karmic forces.” Whether we are talking about karma or delusions, we should understand this. The Water Repentance also reminds us that “everything is created by karmic forces. In realizing the Buddha’s Ten Powers karmic forces have a great impact.”
The Buddha has Ten Powers. If we had them as well, we could illuminate the truth with wisdom. The truth is a path toward realization. If we find it we can remove defilements and purify the Six Roots, and be like the Buddha.
In realizing the Buddha’s Ten Powers, karmic forces have a great impact. If we have reached the state of Buddhahood, why is there still karma? This is only the appearance of Buddhahood. We can practice and reach a state that looks like the Buddha-state. This requires the Ten Powers.
Since we already talked about karma and delusion, if we use many means to eliminate karma, we can slowly approach this state. Because we have open minds and pure thoughts, we can gradually illuminate truth with wisdom. If we can do so, naturally the defilements and heavy afflictions will fall away.
Think about human lives. We remain unenlightened because of these heavy and obvious afflictions. Though we cannot see or feel them, we cannot be free of them. People now say they feel great pressure. What kind of pressure? Heavy pressure. Heavy defilements weight us down. If we can find truth through wisdom, these defilements and afflictions will fall away and our Six Roots will be pure. Then when our eyes, ears, nose, tongue, body and mind interact with external conditions, our minds will be unwavering. This requires the Ten Powers.
Now we will try to understand the Ten Powers. The Ten Powers are possessed and used by the Buddha. Although we are still ordinary people, we can use our Mirror-wisdom to illuminate truth. So if we follow the truth, we approach the wisdom of the Ten Powers.
The Ten Powers: The ten types of powers possessed by the Buddha. If we base our practice on truth, step by step we can draw closer to attaining Buddha’s wisdom.
First is “knowing right from wrong in any circumstances.” What does that mean? It means we can distinguish what is right and wrong in all matters. Here, “knowing” is a form of realization. Circumstances are our present conditions. So we can realize whether our present conditions are real, whether they are right or wrong. I often say, the most tragic thing in life is the inability to tell right from wrong. Right is the truth; wrong is not the truth. So this awareness can help us identify right and wrong. Knowledge of whether something is right or wrong is the first power.
The second power is “knowing karmic retribution in the Three Periods.” We know the karmic retributions of all beings in the past, present and future. We need to understand this. In previous talks, didn’t I tell you that we must practice the Four Methods of Contemplation? We contemplate causes, effects, our own body and the Buddha-body. This is essential. We need to know the karmic law of cause and effect to understand where we are now and the direction in which our practice leads in the future. We must know the past, present and future.
Third is, “knowing all meditations of liberation and Samadhi.” In our practice, how do we quiet our minds? Meditation. Even carrying firewood or water can be meditation. Samadhi, the state of meditation, Samadhi guides us to Right Mindfulness. Right Thinking and Right Mindfulness are Samadhi. If we have Right Thinking, we have Right Knowledge, Right Views and Right Mindfulness. If our minds are always in a state of meditation, we are liberated. Our spirit is liberated. Earlier we talked about the Three Views: Illusoriness, Emptiness, and the Minds View. Actually, we need to truly know and understand the meaning of illusory forms. There is Wondrous Existence in True Emptiness, True Emptiness in Wondrous Existence. If our minds can truly and clearly distinguish between them, we are in Samadhi. We can attain liberation through Samadhi.
Fourth is “knowing all the relative capabilities.” We can know whether sentient beings have high or low capabilities. Sometimes we say, “If we do not know ourselves, how can we know others?” Actually, we are also sentient beings. Besides knowing ourselves, we need to know others and their capabilities. We often say, “Knowing their nature we can live together.”
“Why does that person always lose his temper?”
We give this advice, “You know that’s his nature. Take a step back.” So when we interact with others, we also need to understand their personalities. Some people like taking advantage. If we know that, then we can just let them be. So we must also know the relative capabilities of sentient beings.
Some people just need to hear something once and they can learn ten things. Those who are less capable learn one thing at a time. Even worse, some cannot understand one thing even if you explain it ten times. These are the relative capabilities of beings. If we know people are at these different levels, we can prepare to be understanding. In the process of transforming sentient beings, we must not be negatively influenced by them. If we can understand their capabilities and good and bad retributions, we will always heighten our vigilance. We can also protect ourselves when we face others. So the capabilities of sentient beings are related to their good and bad karma. Doing good begets blessings. Doing evil leads to a fall. We are very clear on this, so we must understand the relative capabilities of sentient beings.
The fifth is “knowing many types of understanding.” We know and understand many types of things. Not only do we understand, we also know others’ levels of understanding. When we talk to a child, we know his age, so we use words he can understand. Children are adorable, innocent and free of evil. If we use simple words when we talk to them, they will understand. Sentient beings’ age and capabilities must be taken into account before we can guide them. Sometimes, with someone who has poor capabilities, we need to first get close to him and be empathetic before we can teach him. This is how we help sentient beings transform. It is knowing the many types of understanding.
The sixth is “knowing many types of conditions.” We recognize the different conditions of all sentient beings.
Actually, for us to realize these powers, this knowledge, we must know the conditions of each sentient being. Everyone is in different circumstances. Do not think, “If I can accomplish this under these conditions, why can’t you do so under better conditions?” Truly, there are many types of sentient beings in this Saha-world. Their situations are all different, whether it is their physical condition or their mental condition. They are all completely different I hope we have the ability to understand the conditions of all sentient beings. This is really not easy. It is already difficult to understand some people’s mindsets, not to mention all sentient beings’ mindsets. Whether it is their physical condition or their mental condition, it is truly difficult to know and understand. But the Buddha can, in His state. He had the knowledge of the Ten Powers, thus He is the fundamental teacher in the Saha-world.
We must learn from Him and attain this power. We must have this knowledge.
The seventh is “the knowledge of all paths.” Sentient beings have many different mental and physical conditions. How can we keep their minds from being influenced by external conditions? We need to understand this principle. So we must know all paths. We need to know the consequences of the paths they take, the causes and effects. We need to understand this because if they are wrong, we must advise them.
Eight is the “the knowledge from the unobstructed Heavenly Eye.” With the Heavenly Eye, we can see all the good and bad karmic conditions of sentient beings without obstructions.
It is difficult to attain this power, so we must have the spiritual powers of Heavenly Eye and Knowledge of Past Lives. We should have the Six Spiritual Powers. To listen to the feelings of sentient beings and to observe their behaviors, we must see clearly with no obstructions, like one with the Heavenly Eye. If our views and understanding go astray, when we hear their speech or see their actions, we will not be able to see clearly. We must have a clear mind’s eye. When we talk about sentient beings, we should remember that we are also one of them. We must contemplate our own nature, and clearly know our own good and bad karmic conditions before we can contemplate those of other sentient beings’.
Ninth is “Flawless Knowledge of past lives.” We must know about past lives. I have often told you about this. Many things happen because of what we carry from our previous lives. Flawless knowledge is wisdom. If we have this power, we can know the past lives of sentient beings. After we know our past lives, we can know others’. So Flawless Knowledge is very important. Flawless Knowledge is the attainment of the Great Mirror-wisdom, completely undefiled wisdom.
Tenth is “knowing how to eliminate bad habits.” I often ask, “what is the object of spiritual practice?” Our habits. Here it also says this. We must forever eliminate bad habits, because they create afflictions. We create karma out of affliction and ignorance.
So the tenth power is the knowledge to forever eliminate habits. “Eliminate delusions and bad habits forever, and have the power of knowing things as they really are.”
I often say that we practice to train our habits. We must change our negative habits. If we do, we will reduce our afflictions. If we change our habits and reduce our afflictions, our mind’s mirror will be clearer. So the Buddha’s Ten Powers are the ten things we just talked about. As we learn Buddhism, we hope to gradually approach this level of power and knowledge. Like I just told you, illuminate truth with wisdom. If we can use wisdom to illuminate these truths, this road will be smooth and unobstructed. There will be no obstacles. Then these ten kinds of knowledge will be real. As we are learning Buddhism, it seems like we know these truths and terms. We have an approximate understanding of the terms of the Buddha’s Ten Powers, but can we truly internalize this understanding? Do we understand Mirror-wisdom?
Everyone, if we separate all these terms, there are a lot. But they are about one thing, which is polishing our minds mirror. If our mind’s mirror is clean and pure, if we can be open and clear, [hopeful] conditions will manifest. So keep an open mind and pure thoughts, and remain wholesome and undefiled. The power of this pure love is tremendous. The power of this pure love is tremendous. It is difficult to measure. With this great strength, we can release our fetters and bonds. Many afflictions bind us, but with this we can loosen our fetters and bonds. We must use our pure mind. It is the best way. A clean mind is pure and reflects the truth wisdom, like a mirror. Conditions will be cleanly reflected in the mirror. It is this simple. This power is tremendous. Besides attaining the Ten Powers, if we keep our minds simple and pure, the minds mirror will be clean. We must diligently polish our mind’s mirror. So we must always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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