Issue 272

Sutra has four more meanings: threading, attracting, permanence, and law. Threading is “to perforate into and thread together the said principles” so none would be left out or lost. Analogous to the magnetic pull on iron filings, “attracting” is “to attract and support those with the potential for transformation.” The Dharma the Buddha taught takes across and transforms living beings according to their potentials and affinities. The scriptures spoken by the Buddha, like magnets, draw those living beings who are due to be transformed.

Similarly, you have come to my sutra lectures because of this attracting power. Weaker power draws fewer people; stronger power, more people. This attracting power has drawn here someone all the way from Seattle.

Like the magnetic pull on iron filings, before you know it, its invisible power has already drawn you in—hence, “attracting.” In the Cantonese dialect, the word “attracting” is used to describe parents’ loving care for their children. The term “to attract and to receive” refers to how the Buddhas regard living beings with kindness and compassion, and how living beings regard the Buddhas with respect. That is how the Buddhas “attract and receive” all living beings.

Another meaning for ‘sutra’ is permanence –unchanging. Not one word may be omitted and not one word may be added—that which may not be increased nor decreased is permanence—never changing. So you want to change the sutras? You will end up in the hells. This is not strong-arm autocracy. The principles in the sutras are steel-like and ought not be changed—hence, permanence.

The fourth meaning is ‘law,’ which is adhered to throughout the three periods of time— those of the past, present and future—while the [third] meaning, “permanence” means being unchanged from the olden days to the present. In all three periods of time, this is the law to abide by in cultivation—an eternal law, a permanent—not temporary—constitution.

“Sutra” is a Sanskrit word; its Chinese translation means “scriptures that tally.” In the olden days in China, transfers of real estate titles did not have to be recorded at the County Recorder’s Office. Instead, the contract would be written on a piece of paper which was then folded and cut zigzag with scissors into two halves for each of the parties to hold on to. So what proof we have if, say, you offered to sell me your lot and I agreed to buy your land? We would each produce our tally and the zigzags should match to a T. As in the Chinese proverb that alludes to the practice of scribing words or insignia on a bamboo segment later split into two tallies, the matching of which identified their bearers as parties to the prior agreement: A match like the two tallies of a halved bamboo denoted an agreement. That is called “tallying”—to correspond or match.

What does “scriptures that tally” mean? Above, they tally with the principles of all Buddhas; The principles of all Buddhas are indeed the minds of all Buddhas, i.e., upward, they match the Buddhas’ minds. Below, they tally with the potentials of living beings. Downward, they keep with living beings’ propensities.

What are living beings’ potentials and propensities? Living beings are like grass, trees, medicinal herbs—i.e., vegetation. All the plants, rooted in the earth, are equivalent to the “potentials.” We can liken plants to living beings. When it rains and rainwater falls to the earth, all forms of vegetation flourish in their own way. Big trees get more nourishment; small shrubs, less nourishment. Each one gets the corresponding nourishment befitting oneself. It is very fair. That is “tallying with living beings’ potentials.” Sutras are like rainwater falling on all the myriad things. Hence, “below, tallying with living beings’ potentials.” They tally in the sense that you will receive however much you should get.

For instance, as I am now lecturing on this Sutra, anyone can gain wisdom from this lecture. Those who are wise will add to their wisdom; those who are dim will also add to their wisdom. Each person will get his or her share of nourishment and benefit. Those lacking good roots reject the Dharma-rain and get no benefit from it. Therefore, it works to each individual’s own benefit, tallying downward with living beings’ potentials. “Sutra” has all those meanings, plus many more if we were going to cover more of them. We can only cover a general overview.

In life after life, Earth Store Bodhisattva remained filial to his parents, and therefore Earth Store Sutra is a Buddhist scripture on filial piety. Filiality is the root and foundation of humanity. If one fails to be filial to one’s parents, one is remiss in the responsibilities of being human. Why? Our parents gave birth to us and raised us. Now that we have grown up, if we neglect to repay their kindness, we have not lived up to our obligations as human beings.

All through his life, Confucius advocated filial piety, and as part of his legacy, Classic of Filial Piety states:

When Confucius was at his abode, and his disciple Zeng Zi was attending to him, the Master said, “Shen, the ancient kings had an utmost virtue and a crucial principle, through which they were in accord with all under heaven. By the practice of which, all people live in peace and harmony, and there was no enmity between superiors and inferiors. Do you know what it was?” Zeng Zi rose from his seat, and said, “How would I, Shen, lacking intelligence, be able to know this?”

The Master said, “It was filial piety. Filial piety is the root of all virtue, and all moral teachings stem out from filial piety. Be seated, and I will explain this to you. Our bodies—including every strand of hair and every bit of skin—are given to us by our parents, and we must not dare to destroy or harm them. This is the beginning of filial piety. Next, establish our character by the practice of filial piety, renown our reputation through future generations, and thereby glorify our parents–this is the culmination of filial piety. It commences with the service of parents, proceeds to the service of rulers, and culminates in the establishment of character.

Classic of Filial Piety gives an account of a dialogue between Confucius and his disciple Zeng Zi [Zeng Shen] on the subject of filiality. When Confucius was at his abode, in his dormitory at the school, his disciple Zeng Zi was attending to him. Students ought to attend to their teachers. When Confucius was teaching about filial piety, he stressed that filiality is not only for one’s parents, but also for one’s teachers and elders. So for instance, if Confucius wanted to drink tea, Zeng Zi would oblige with a cup of tea. He would take care of things that Confucius wanted done.

Confucius said, “The ancient kings had an utmost virtue, the greatest and of the highest degree attainable, which is no different from those who left the home life to live a monastic life. And a crucial principle which is most important. Through which they were in accord with all under heaven. By the practice of it, all people live in peace and harmony. If the citizens practiced this principle, there would be harmony and no contention. “Do you know what it was?” Confucius asked.

Zeng vacated his seat. He stood up, and said, “How would I, Shen,” being very dense and lacking intelligence, be able to know this? No, I do not know!”

The Master said— Confucius went on to say that our bodies—including hair and skin—are given to us by our parents, and we must not dare to destroy or harm them. Do not casually harm or damage them. This is the beginning of filial piety, the start of filiality. However, filial piety was interpreted incorrectly by some people in the United States. Raving China’s “Confucius Says” i.e. “Our bodies, including hair and skin, are given to us by our parents, and we must not dare to destroy or harm them: This is the beginning of filial piety,” a bunch of hippies emerged. They do not cut their hair or wash their faces, claiming it’s “destroying the hair” and “harming the skin”. That is a fallacy. Cutting one’s hair and washing one’s face does not bring damage to one’s hair and skin. Haircuts are simply a part of the time period’s customs.

Today’s hippies want to turn the times around. Brandishing “Confucius Says” yet at the same time—guess what?—they smoke opium and marijuana, and take LSD as if those do not destroy or harm their bodies. Those substances kill off countless body cells, ruin their health, and practically run their bodies down. They chalk it up to “filiality,” yet their parents are the furthest things from their minds—consigned to oblivion. Ask them who their parents are and they draw a blank—yet they are supposedly observing Chinese filiality.

That is a complete mix-up. This erroneous thinking needs to be entirely rectified. From refusing to cut their hair to engaging their bodies in shady dealings, even robberies and vices—where do you suppose they will end up? If one day they get gunned down, that would truly be unfilial. Once they get into illegal dealings or robberies, they will either end up killing some policemen or getting killed by the police. Now, is that “to not dare destroy or harm them—the beginning of filial piety”? What a mistake.

Hence, I wish that everyone in this country follows rules and abides by the law, rectifying all faulty habits. Do not give rise to hatred and resentment. Every person should be careful of his or her thoughts and actions. Wherever we are, we should be of benefit to people, to the country and to the world. Do not be a menace to the world. That is my wish. If people are not willing to work and not willing to be productive, the country will definitely go downhill. Therefore, as we are now learning the Buddha’s teachings, we should all roll up our sleeves and go to work to help the world and humankind. We should set ourselves as good examples to influence society so that people will become wholesome. This is our responsibility as Buddhists.