Deep Commentary

The Buddha shows us that the law of karma is perfectly just. We reap what we sow. No one can eat for another to make them full. The cause-and-effect relationship is very clear. If we desire a noble, happy outcome, no one else can create it for us, not even our closest relatives like parents or grandparents. Our parents gave us our physical bodies, but the virtue and peace we attain must be created by ourselves. Relying entirely on others is a mere illusion. In this world, no one achieves their desires by sitting idle. Waiting for things to happen is the attitude of the lazy and dependent. A student who refuses to study hard cannot expect to pass their exams. It is true that in karma, besides the primary cause, good supporting conditions are needed for a successful outcome. For the student, their hard work is the primary cause, while their parents, teachers, and school are supporting conditions. Good supporting conditions help the primary cause flourish. Conversely, even with a good primary cause, without good supporting conditions, it cannot develop well. For a practitioner, although everyone possesses the primary cause of Buddha-nature, without good supporting conditions, it cannot manifest fully. The Buddha, parents, teachers, and scriptures are all good supporting conditions. However, even with all these, if we do not exert ourselves in practice, we cannot achieve good results. Therefore, the Buddha teaches: 'Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.' A 'well-directed mind' refers to dedicating the mind to the ten wholesome deeds: generosity, moral discipline, meditation, reverence, service, transference of merit, rejoicing in others' merit, listening to the Dharma, teaching the Dharma, and right view. These ten wholesome deeds are the boat that carries us to the shores of peace and liberation.