The True Meaning of Filial Piety

The Essence of Filial Thought

I do not belong to any person, nor do I belong to any object. I am the very essence of 'Filial Thought.' Everyone hopes to be considered filial, but can everyone truly achieve it? Even if one manages to perform the outward acts, what lies beneath? Is it a sincere heart, or is it merely a facade? For those of you who are learning the Buddha's teachings, this is the most fundamental of all foundations. I have truly never seen a Pure Land practice centre that practises as authentically as you do. However, it is often difficult to balance worldly affairs with the work of spiritual achievement. If you truly wish to balance both, you must realise that one who is truly practising the path cannot be distracted by worldly concerns.

In your hearts, there is always a sense of our presence, yet you are often filled with doubt, helplessness, and even a selfishness that you cannot bring yourselves to accept. You might ask, 'I am filial to my elders, so how could I be selfish?' No one is willing to accept such a label, but is it not the truth? If it were not, why would you always feel controlled by your circumstances? Why is it that others can find peace and joy, yet you cannot? You must first clarify the definition of filial piety. Is it really as simple and worldly as you imagine? If you think so, you are mistaken.

Beyond the Surface of Daily Life

Filial piety is far more than just the simple acts of daily living. If you only focus on the superficial aspects of conduct, you are merely scratching the surface. If you can perform these acts with a heart of genuine care, that is the basic requirement. Yet, how many people fail even at this? How many people deceive themselves and others by pretending to care for their elders? Consider the following virtues, which are essential to true filial piety:

• Sincerity: Offering the most genuine care from the depths of your heart.
• Respect: Never looking down upon your elders, never arguing back, and never using harsh or abusive language.

How many people, after growing up and starting their own families, still maintain this level of respect for their ageing parents? We use the term 'elders' broadly, but let us focus specifically on your parents. In the context of a family, there are also the parents of your spouse. When you marry into a family, are those not also your parents? The frightening aspect of human nature often lies here: the tendency to divide 'self' from 'other.' You may treat your own parents with care, but when it comes to your in-laws, can you treat them with the same level of devotion? If you cannot even provide the most basic respect, how can you claim to be truly filial?

The Path to Great Filial Piety

If you have achieved sincerity, care, and respect, then congratulations—you are a successful human being and a truly filial person. However, this is only 'small filial piety.' What, then, is 'Great Filial Piety'? It requires a vast mind-capacity. It is the ability to see that all men in the world are your fathers and all women in the world are your mothers. Can you achieve this? This is the true Great Filial Piety. Here, we can distinguish between worldly laws and the Buddha's teachings, which align with the Universal Principle, the Truth, and the Right Way. Worldly laws are limited to your own family; even if you are perfect in your conduct, you only benefit your own household. You might adopt the attitude of 'sweeping the snow from your own doorstep,' which may sound harsh, but it is necessary for clarity.

If you are an ordinary person living in this world, subject to birth, aging, sickness, and death, then being filial to your parents while you are young and being cared for by your children when you are old is the correct path. You have fulfilled the requirements of small filial piety, and you are indeed better than many others. But today, if you are a practitioner of the Buddha's teachings—someone who wishes to transcend the cycle of rebirth and escape the six realms—can you still remain worldly? Can you truly only care for your own family? You do not even have the qualification to think that way! Why do I say this? Do you not understand? The purpose of learning the Buddha's teachings is to benefit all beings, to expand your mind-capacity, to resolve your karma, to escape the suffering of birth, aging, sickness, and death, and to reach the Western Pure Land of Ultimate Bliss upon your passing.

The Vastness of the Universal Heart

I have heard of the Western Pure Land of Ultimate Bliss, though I have not been there myself. It is a place of such holiness and purity; how can you remain selfish? It is truly terrifying. This division of 'self' and 'other' is a fearful, deluded thought unique to beings in the six realms of rebirth. Even if you were not a practitioner of the Buddha's teachings, I would hope you would not act this way, let alone as a practitioner. In this world, the only one who truly achieves both small and great filial piety is Practitioner Su. He is a true practitioner, a true example of filial piety, and a true embodiment of compassion. This is what it means to learn the Buddha's teachings; this is what it means to be a Buddha. His children also share his qualities, and if they continue to learn the Buddha's teachings, they will easily achieve success.

Expand your mind-capacity, my children! 'All men are my father, all women are my mother.' How much of this have you achieved? When there is trouble at home, you think of your parents; when there is money, you think of your parents and relatives; when there is sickness, you only think of your parents and children. But tell me, whose family is without trouble? Whose family is without poverty or wealth? Your family may be fortunate and your troubles light, but the family next door may be entangled in deep karmic suffering. Have you ever thought to care for them? You are already a practitioner. How many people are in your family? Three? Five? Ten? But the number of people beyond your family is immeasurable and boundless!

The Famine of the Soul

Imagine you have a large platter of food. You take only what is for yourself, your parents, and your children. Perhaps, if you have a large family, you take a little more for your relatives, and you feel your mind-capacity is quite vast. But at that moment, a group of families in rags arrives, and there is not enough food for them. Perhaps you could give, but perhaps you cannot, because this food belongs to your family. Now, imagine the situation changes: there is a global famine, and this platter of food is the only sustenance left. After this food is gone, you must face starvation. You were fortunate to obtain this food, and you are about to bring it home to your own family. At the door, you encounter an immeasurable, boundless crowd of refugees. Can you let go of the food in your hands? Can you offer it to them? Are you still only calculating for your own family?

Your family might survive the famine because of this food, but countless others will suffer and die of hunger. Your family consists of only a few people, but immeasurable beings have lost their lives, continuing to suffer in the six realms of rebirth. It is truly painful! Think about it: the Buddha's teachings represent such a vast mind-capacity and such great compassion. Can you truly reach the Western Pure Land of Ultimate Bliss with such a narrow heart? Why do I say that Practitioner Su truly achieves Great Filial Piety? In such a situation, Practitioner Su would certainly not take the food for himself. He would help the immeasurable beings find shelter and sources of food. He would only attend to his parents' needs when the time was right and the situation had settled, even if he himself were hungry. I have lived for immeasurable ages, and I have seen all kinds of filial piety. I can tell whether your filial piety is true or false. There were ancient filial sons who would cut their own flesh to feed their mothers. In such a desperate situation, Practitioner Su would certainly be able to do the same.

A Call to Awakening

Oh, my children! Perhaps you do not understand, and no one has taught you these things. Now that I have told you, is it clear enough? If you have questions, I can explain further. Do not remain ignorant. Become a person with a vast mind-capacity! If you wish to go to the Western Pure Land of Ultimate Bliss, you must first achieve the necessary level of practice. If it were so easy to go, I have lived for immeasurable ages—why would I still be here? Seeing humanity rise and fall, from the purity and simplicity of the past to the present... I need not say more; you understand. The hearts of people are not what they used to be. The Five Poisons and the Ten Evils are becoming more prevalent, but fortunately, in this evil age, there are still people like you.

Peizhen: May I ask, you have lived for immeasurable ages? What were you before? What is your name?

Spirit of Filial Thought: Since time immemorial—how long is that? And how long have I lived for immeasurable ages? I do not belong to any one thing, yet I belong to everything. I am called the Spirit of Filial Thought. I have finally waited for you to appear at the Hsiang Kuang Pure Land Buddhist Centre. Once I finish teaching this, I can let go and depart. Leaving this legacy for the ages is enough. Filial piety is truly the first of all virtues. I bring with me these other spirits of filial thought, seeking Chao Du so that we may depart. The Chinese people value filial piety; there are stories like the Twenty-four Filial Exemplars and the Thirty-six Filial Exemplars. Each story has a profound meaning, yet which one have we truly emulated? We are still far, far behind. This is the first necessity in learning the Buddha's teachings: to serve one's parents and to attend to one's teachers. Very well, that is all for now. Practitioner Su, we seek rebirth in the Western Pure Land of Ultimate Bliss. Thank you. Namo Amituofo.

Where to now?

Shi Faxi: Namo Amituofo's compassion. Your disciple, Faxi, now vows to return to the Western Pure Land of Ultimate Bliss, letting go of everything. May the Buddha protect and guide me.

Words of Namo Amituofo:

Do not be stingy with the Dharma. Answer truthfully. The Buddha will protect your heart. Your awareness is excellent.

You are indeed a protector of the Dharma. Continue your journey. I hope my child will return home. The fourfold assembly should learn from this.

You should feel shame. What is in your mind at this moment? You should reflect clearly. Let us all travel together to the West.