Episode 611 – Teaching Bodhisattvas to Make Great Aspirations
>> “Great Vehicle Bodhisattvas transform all existence with compassion. Like oxen, they peacefully and patiently transport heavy burdens. Thus the ox-cart is a metaphor for the Bodhisattva Vehicle. They drive the great cart themselves and also deliver all beings. With kindness, they realize impartial wisdom. With compassion, they exercise discerning wisdom.”
>> “Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”
>> “These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”
>> “Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”
>> So “He set up the three carts outside the door to entice all his children to leave the burning house.”
>> It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”
>> “Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”
>> Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.
>> In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.
“Great Vehicle Bodhisattvas
transform all existence with compassion.
Like oxen, they peacefully and patiently
transport heavy burdens.
Thus the ox-cart is a metaphor
for the Bodhisattva Vehicle.
They drive the great cart themselves
and also deliver all beings.
With kindness, they realize impartial wisdom.
With compassion, they exercise discerning wisdom.”
On the Bodhisattva-path, the most important quality to have is compassion. In addition to diligently transforming ourselves, we need to put our hearts into transforming others. We need to impartially care for and protect all sentient beings. So, we must be like an ox. An ox is peaceful and patient.
Look at how things were done in the past; when farmers wanted to cultivate their fields, the field had to be plowed by an ox to loosen it. After the soil was turned over and loosened, [a hoe] was used to level it. Then the fields had to be irrigated. After being irrigated, they had to be tilled again. After a few months, the rice in the paddy would have matured. Then the farmer would cut and harvest the rice. At this time, the ox would be called on again to pull things. Transporting heavy loads is indeed very exhausting. But the ox always remains peaceful and patient. He patiently endures everything and keeps moving forward.
Bodhisattvas must have the same mindset. As we learn the Buddha’s teachings, we must be able to withstand challenges; we must be able to take on heavy responsibilities. We must take on the responsibility for helping all beings and relieving their suffering. We have already formed this aspiration, so we must learn the way the Buddha peacefully and patiently delivered sentient beings.
So, the ox-cart is an analogy for the Bodhisattva Vehicle. “They drive the great cart themselves and also deliver all beings.” The Buddha used this cart drawn by the great white ox as an analogy for. Bodhisattvas’ Great Vehicle practice. To learn the Buddha’s teachings, we must mindfully listen to the Dharma and then use it to cleanse our minds. The Dharma is like water, it can cleanse us of our many defilements. With pure minds, we can take the Dharma to heart. If we take the Dharma to heart, we can also begin to transform others. Thus, “They drive the cart themselves and also deliver sentient beings.” We can drive the cart and also transport others.
If we ride a bicycle, we can carry one other person. But if we drive a small sedan, we can carry four other people. If we drive a bus, we can carry 20 people, or maybe even 40 or 50 people. If we drive a train, we carry hundreds of people. There is still just one person driving, yet so many more people can be transported. As for planes and boats, though there is still only one driver, the larger the means of transportation, the more people can be transported from this place to their destination.
So, a cart is an analogy for the Buddha-Dharma. As spiritual practitioners, we choose the type of cart we want to drive. Just like the driver of any vehicle, we must understand the course of the road. By understanding the way, we will reach the destination and so will others. So, this is the analogy that is being used.
“With loving-kindness they [use] impartial wisdom. With compassion they exercise discerning wisdom.” Compassion and wisdom, these two things, must be combined. If we are able to nurture our compassion, naturally our wisdom will be awakened. Then when sentient beings are suffering, we know what methods we can use to help them. For this, we must be mindful and apply the Dharma. So, compassion and wisdom must be practiced at the same time.
It is said, “With loving-kindness, they realize impartial wisdom.” First, we develop loving-kindness, hoping everyone can be happy. This is like the mindset of the elder. After the children left the burning house, the elder believed he should give them a great cart. Since he had all this wealth, he should distribute it equally to the children. Everyone should receive the same amount of wealth.
The Buddha also said, “I am like that elder in that I likewise have boundless riches,” because the Buddha has infinite compassion and wisdom. His wisdom is one with the entire universe; this is His [vast] wisdom. Filled with love and compassion, He hoped that everyone would be equal to Him, that they would realize this same spiritual state and return to their intrinsic Buddha-nature. The principles are the same. “If people are willing to accept my methods, they can naturally reach the same state.”
As we listen to the Dharma we gradually take it to heart. As more people understand, more people will be able to eliminate afflictions. Then society will become more stable, which will give more people the opportunity to encounter the Buddha-Dharma. So, we must form great aspirations and make great vows. After we have willingly listened to the Dharma, we should then seek to inspire others so that even more people will step onto the Bodhi-path. Like the ox-cart, or an even larger cart, this is the way we transform ourselves and others.
As the previous sutra passage states,
“Those sentient beings who are liberated from the Three Realms will be given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.”
The Buddha says that sentient beings can be liberated from the Three Realms. This means that after listening to the Dharma, we can eliminate the afflictions in our minds. Then we will not have those raging afflictions that press us like a burning fire; our minds will feel very at ease. This is because, having entered the door of the Buddha’s teachings, we have already taken the Dharma to heart and eliminated our afflictions. At this point, the Buddha will give us teachings that are even broader, even more helpful for our minds. Thus we are “given the tools that bring happiness of Samadhi, liberation and so on, which all Buddhas have.” This helps our minds to be more calm and stable.
We should mindfully and earnestly contemplate what methods to use while among myriads of people to convey the Buddha-Dharma we have understood through our interactions with them. Don’t we need to earnestly engage in spiritual practice and completely purify our Threefold Karma of body, speech and mind? The way we think and what we do must serve as an example to others and build up their confidence in us. When we go among people, we see each person as a sutra and learn about their different sufferings. Taking all this in deepens our understanding of the workings of the world. So, Bodhisattvas must go among people; this is the only way to develop our wisdom-life.
Thus, we speak of “the Samadhi and liberation of all Buddhas.” Our minds are completely without afflictions. Yet we go among the people to give for the sake of sentient beings. These are the “tools that bring happiness.” When we apply these teachings among people, we will be very happy. By giving unconditionally, we will be filled with gratitude.
“These are all of one appearance and one kind, praised by all noble beings, and can give rise to pure and wondrous supreme joy.”
The “one appearance” is True Suchness; it is the True Dharma of True Suchness. There is only one vehicle; there is no second, for they are all the same Dharma.
So, this is “praised by noble beings.” This is the Dharma that is most praised by all Buddhas and Bodhisattvas, the one that is most admired, because it is the Dharma that helps us to go from the state of unenlightened beings directly to the state of noble beings. So, it is “praised by all noble beings, and”
“can give rise to pure and wondrous supreme joy.” When we are among people, not only can our minds remain uncontaminated, we can also give to others. When people receive help, we will feel very happy. This is the teaching of the Great Vehicle.
The passage below again says,
“Sariputra, I am just like that elder who first enticed the children with the three carts and then later only gave them the great carts magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”
In the previous passage, the Buddha asked Sariputra, “Is drawing the children out by offering the three carts considered a trick? Were they tricked into coming out?” Sariputra answered, “No, it was for their own good. Since it was dangerous inside the elder exercised his wisdom. The children did not know what was going on. Knowing that they all wanted different things, the elder gave them three carts to choose from. In order to choose the one they wanted, they came out of the house. Actually, everyone gained something by escaping. They all gained something. In fact, they gained more than they asked for. So, there was nothing false in what he said.” Do you remember that passage of the sutra?
The Buddha speaks the truth, speaks what is real; He does not speak falsehoods. The Dharma He expounded is of one appearance and of one kind. In the end, He wanted to give us the Great Vehicle to help everyone be equal to Him. Then we could realize the truths of the universe and understand the principles behind how we come and go in life. This was the Buddha’s goal in coming to this world.
So, this passage explains how, at first, the elder used the three carts to entice them. In the beginning, he set out three kinds of carts, but later he only gave everyone the great carts. They were all parked outside,
So “He set up the three carts outside the door to entice all his children to leave the burning house.”
He drew them out with what they wanted. He enticed them to leave the burning house. “In the end, he gave them all the great carts. He was truly without fault of speaking falsehoods.” Ultimately, he wanted to give them a great cart, not a deer-cart or a sheep-cart. No, the most important thing was to give them the great carts.
The great carts were pulled by robust and sturdy oxen. The color and the luster of their coats were both beautiful and clean. The interior of these carts was majestic, and the decorations were very magnificent. They were filled with an abundance of treasures. This is what the elder, or the Buddha, wanted to give them. Sentient beings are the Buddha’s children, and the elder saw everyone in the burning house as his children. For this reason, he hoped they would all come out and receive the many [treasures] and great wealth. For this reason, “He was truly without fault of speaking falsehoods.” There was absolutely nothing false in what he said. This cart was “magnificent with precious objects” and “foremost in safety.”
It is explained, “The Tathagata had this thought.” This is what He thought. “I have infinite, unlimited wisdom, powers, fearlessness and so on, the Dharma-treasures of all Buddhas.”
Out of compassion, the Buddha thought, “I myself already have so much wisdom, immeasurable and infinite wisdom. This wisdom is one with the universe; it has no bounds, no borders and no limits. This kind of wisdom indeed brings ‘power, fearlessness and so on.’ It encompasses everything, so there is nothing that can make me alarmed.” Take the sky, for instance. What is there that could possibly be an obstruction for the sky? The sky is so vast that nothing we do can be a hindrance to it. It brings freedom from obstructions, powers and fearlessness, so this great wisdom is vast and expansive.
This is “the Dharma-treasures of all Buddhas.” All Buddhas’ precious treasures of the Dharma are contained within this wisdom that is as vast and expansive as the universe. It encompasses so many principles within it.
“Magnificent with precious objects” is how the wisdom of the Tathagata is described. “The Tathagata teaches the Dharma fearlessly. He teaches all Bodhisattvas to make extensive and great aspirations, leave behind all deviant views and not give rise to fear. This is like the lion’s roar.”
This makes the Buddha-Dharma magnificent.
When the Buddha expounded the Dharma to sentient beings, what He taught was perfect and complete; it was in absolute accordance with the Dharma and in agreement with the principles. So, we say that, “With kindness, they realize impartial wisdom; with compassion, they exercise discerning wisdom.” This is saying that the Dharma encompasses all principles in a harmonious way, leading us to exercise both compassion and wisdom.
He taught in the hope that everyone would form great aspirations and make great vows so that after we understand [the Dharma], we would go out and transform other people. This is why “He teaches all Bodhisattvas to make extensive and great aspirations.” We must awaken our wisdom and leave behind all deviant views and afflictions. If we do this, our minds will be at ease, and we will have no fear. We will also find it unnecessary to worry. We will be able to move forward on this smooth and level road.
The Buddha’s teaching is like the lion’s roar. When the lion roars, the weaker beasts become very afraid. The Buddha teaching the Dharma is like a lion roaring. People with deviant thoughts and views, those on the incorrect path, will naturally be scared. This also lends magnificence to the Dharma. Bodhisattva practitioners do not need to be afraid. When we are among people, if we are on the correct path, if our thoughts, path and teachings are correct, we need not fear. This is how we teach the Dharma fearlessly.
This is how the Buddha [taught] in the world. So, this is “foremost in safety.” If we can teach the Dharma, then among people we can be “foremost in safety.”
Foremost in safety: Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform, to eliminate evil and abide peacefully in goodness. Thus their bodies and minds will attain safety.
“Because sentient beings create deluded karma and sink into the evil realms, Bodhisattvas use all kinds of methods to teach and transform.” These sentient beings have created karma, so they sink into the evil realms. When sentient beings commit wrongs, Bodhisattvas must immediately think of a way to guide them back to the correct path.
So, they “eliminate evil.” If people are doing something wrong, we do not want them to continue. We must, without hesitation, teach and guide them so that they can also step onto this safe and wholesome path. “Thus their bodies and minds will attain safety.” This is what Bodhisattvas do because they cannot bear for sentient beings to suffer. We have obtained the Buddha-Dharma, so we must use it to guide sentient beings.
So, “In this way that elder is not guilty of speaking falsehoods.”
In this way, that elder is not guilty of speaking falsehoods: In everything that the Buddha says, He speaks no falsehoods. But because sentient beings’ capabilities [differ]. He devised the Three Vehicles’ suitable teachings. In the end, all lead to the True Dharma, thus there is nothing false in what He said.
The Buddha taught Bodhisattvas so that they would do these things. So, He was like the elder who used the three carts to draw the children out, but ultimately gave them the richest and largest carts. His goal was like the Buddha’s goal of teaching sentient beings in the hope that everyone would walk the Bodhisattva-path and go among people to give of themselves. So, the Buddha spoke no falsehoods. “There was nothing false in what He said.” Because sentient beings’ capacities differed, He established the Three Vehicles to teach according to their capabilities. This helps them to arrive at the One True Dharma, to reach the true and safe path that the Buddha wanted to entice them onto. When we are on that safe path, we aspire to spread the Buddha-Dharma. At that time we will be on that safe path.
Our thinking will not deviate. We have already “cultivated contemplation” and “concentrated on the Dharma,” so our minds are on the proper path and very calm and stable. This comes from walking the Bodhisattva-path. This is the state of Samadhi that all Buddhas and Bodhisattvas have. Therefore, we can take the next step and interact with people and teach according to their capabilities. When the Buddha expounded the Dharma, how could He have spoken any falsehoods? There was nothing false in what He said. In guiding us to leave the Three Realms, He eventually gave us the safe Bodhisattva-path.
We should be mindful of the Buddha’s compassion. “With loving-kindness, we realize impartial wisdom. With compassion we exercise discerning wisdom.” We should be grateful He taught us this method and vigilantly and carefully contemplate it. We must always be mindful.