Author: Scott Ogata

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Ch02-ep0351

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 351 – The Path to Buddhahood Is Vast and Long

>> The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.

>> In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.

>> In order to teach Buddha-wisdom, all Buddhas appear in this world. There is only this one truth; the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.

>> All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.

>> There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His understanding and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s understanding and views. This is the wondrous Dharma of the Lotus Sutra.

If we want to learn from the Buddha, we must know this road will be very long because we have spent a long time as unenlightened beings. For countless kalpas, we have been transmigrating in the Six Realms. It has been a very long time, and we are just now aspiring to begin learning from the Buddha, so we must know we still have a long way to go. Thus, “The path to Buddhahood is vast and long.”

The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.

As we begin to walk the path to Buddhahood, we need to know that we will not attain Buddhahood the day we become a Buddhist practitioner. Nor will we attain it after a lifetime of reverently paying our respects to the Buddha. Not at all. We must know that we are learning from the Buddha, not asking Him [for something]. We are only asking that our minds can be one with the Buddha’s, but we are asking this of ourselves. We are asking ourselves to move forward and to get closer to Him.

So, as Buddhist practitioners, we are following the Buddha on this road. The Buddha already blazed the trail. If we want to follow in His footsteps, we must follow this road to draw closer to Him. So, “The path to Buddhahood is vast and long.” Although there is still quite a distance, we must find a way to inspire ourselves. Truly, we must diligently move forward because the road is long. How much farther does it go? We do not know.

It is “long” because we are still far away. “Vast” means wide open. If we deviate from the course even slightly, it will be like being in the desert. The desert is a boundless expanse of wilderness, so how can we find our direction? If we veer off course, we will easily get lost in the wilderness. We have already lived for countless kalpas. For vast numbers of past kalpas, we have been lost. Because of a moment of carelessness, we veered off course. So, we must awaken. We already know our direction and how to walk the path to Buddhahood. We must focus our minds so we will stay on the right course.

We also must know that [walking the path] “takes kalpas of accumulated practice.” We must walk on it for a very long time. A “kalpa” is a very long time. In the past, I have often talked about “kalpas” such as “three great asankya kalpas” or “one small kalpa, one increasing and one decreasing kalpa,” which is already a long time. There are also medium and great kalpas. These are all very long periods of time, let alone “vast numbers of kalpas.” We do not know how to begin to calculate the time that we have been lost in the Six Realms.

So, after looking back, we must realize that we need to spend just as long to diligently move forward. No matter how long it takes, even if it “takes kalpas,” we must spend that time walking forward step by step. Spiritual practice requires that we seize every moment to accumulate these steps. Every step we take brings us a step closer to the Buddha’s state.

This is what I keep telling all of you. The Buddha Himself said that for countless kalpas, He continuously learned the Dharma from countless Buddhas. Since we are learning from the Buddha, we must also do the same. This will take a very long time, but we cannot think, “I have practiced for such a long time, so what exactly have I gained?” We must not ask ourselves what we have gained, but just do it. Just do the things that must be done. Just walk the road that must be taken.

Earlier, we spoke of “attaining Buddhahood on hearing a single verse” or “hearing one verse and attaining Buddhahood.” Can we really attain Buddhahood after hearing a single verse? This is not easily done. But we must have faith. Has this seed been planted in our minds? If we believe this seed is really not hollow but is solid, when it is planted in the soil, it will definitely sprout into a seedling. It will grow into a small tree, a big tree, and then into a thick-trunked tree that takes many people to fully wrap their arms around. The cause that led to this tree was a seed; then as years go by, it becomes a thick-trunked tree.

From this analogy, we know that “attaining Buddhahood on hearing a single verse” is not impossible so long as we truly take the Dharma to heart, even if the “path to Buddhahood is vast and long and takes kalpas of accumulated practice.” It may take many years, but the more time passes, the more we will achieve.

Some people ask, “How is it possible that we can attain Buddhahood upon hearing a single verse?” We must believe that the path to Buddhahood tells us this path is the correct one. When we are on the correct path, we must diligently go forward. Our faith and our practice must be sustained forever. So, I also constantly tell everyone to seize the moment, that is, seize the opportunity, and sustain it forever. When we promptly seize this opportunity, we can carry out this correct practice forever. Then on this great road, no matter how far we need to go, since we are moving forward on the right course, our hearts will become as pure as lotus flowers. This is how, “With each step, a lotus flower blossoms.”

In Buddhism, the lotus flower represents how we can maintain the purity of our minds in this turbid world without becoming defiled. Now that we have heard the Buddha-Dharma and aspired to walk the Bodhisattva-path, we certainly must have patience. “Attaining Buddhahood upon hearing one verse” is not impossible. However, some people may say, “It can’t be that easy.” It is not at all easy. Without aspirations, it is really impossible. How could we attain Buddhahood upon hearing a single verse? If our seeds are hollow, or if we scatter the seeds on concrete, then that would definitely be impossible. If we scatter our seeds in the soil and nourish them with Dharma-water, after many years of growth, how could we not [attain Buddhahood]? We should have faith in this,

but our Buddha-nature is in bonds. We all intrinsically have Buddha-nature, but we have been bound and entangled by ignorance and afflictions. Thus “our Buddha-nature is in bonds, like a pearl hidden in our clothes.” In the Lotus Sutra, there is a story about a poor young man and a pearl. This man was very down on his luck. When an elder saw this depressed young man, he wondered why he was in such a sad state. “I gave you a pearl a long time ago, so why are you still in such a sad state? You could have traded this pearl for riches.” The man patted himself and felt the pearl. “How long have I had this pearl?”

Indeed, he always had this pearl on him. This is just like us as ordinary people. Buddha-nature has always been in our minds, yet we look outwards to seek the Buddha. This is because our minds have been covered by ignorance. So, “The Buddha pointed out that we already possess what we are seeking.” He wanted to let us know that we all intrinsically have Buddha-nature. The mind, the Buddha and sentient beings are no different [in their nature]. We all intrinsically have Buddha-nature. We must believe this.

So, in the previous passage we discussed, “In the Buddha-lands of ten directions, there is only the One Vehicle Dharma.”

In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.

“The Buddha-lands of ten directions” include worlds in the four directions and above and below. The Buddha is the fundamental teacher of this Saha World. So, the Buddha wants to teach us the One Vehicle Dharma, the one teaching that helps us to understand our minds and realize our true nature. But this is by no means easy for us, so the Buddha had to use skillful means. Then at the Lotus Dharma-assembly, He said “not two or three.” There are not Two Vehicles or Three Vehicles; there is just the One Vehicle Dharma,

“except when the Buddha teaches skillful means.” The exception is when He teaches skillful means according to sentient beings’ capabilities. We are actually inherently Buddhas, but we have gotten lost. Because He became enlightened first, He came to teach those who will awaken later. The Buddha was the first one to be enlightened. In hopes we can all awaken, He taught us in many ways “by using temporary labels.” He used various names and appearances, “conditioned phenomena.” Every phenomenon has its name and appearance. But actually, those are only temporary. They are just designations.

For example, humans have to be distinguished by name. So, we are each given a name, when actually, we can all be called “human,” and can have just one label. So, to “guide sentient beings,” He utilized various teachings and came up with various labels in order to teach everyone. This was stated in a previous sutra passage.

The next passage of the sutra states, “In order to teach Buddha-wisdom, all Buddhas appear in this world.”

In order to teach Buddha-wisdom, all Buddhas appear in this world. There is only this one truth; the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.

Though He used various methods to teach, everything that He taught was Buddha-wisdom. The Buddha, in His wisdom, established many teachings for sentient beings. “All Buddhas appear in this world. There is only this one truth.” The Buddha comes to the world for one great cause, to “open, reveal, realize and enter.” The Buddha “opens and reveals,” so sentient beings can “realize and enter.” His understanding and views. He comes only for this one cause, “the remaining two [vehicles] are not real.” The Two and Three Vehicles are not real; they are just temporary labels that help us return to our intrinsic nature of True Suchness.

“Ultimately, They do not use Small Vehicles to deliver sentient beings.” The Buddha did not want to use the Small Vehicle to deliver sentient beings, but sentient beings’ capabilities are dull, so He had no choice but to use the Small Vehicle. The Buddha wanted to teach the Great Vehicle Dharma and hoped we could immediately understand it. But sadly, we could not, so the Buddha had to exercise His wisdom. He did this “to teach Buddha-wisdom.”

There are two kinds of Buddha-wisdom. Let us mindfully examine [them]. First is “supreme and perfect wisdom.” This is which is what we often call. “Anuttara-samyak-sambodhi.” This is supreme, perfect, universal enlightenment. This is the Buddha’s “perfect wisdom.” The second is “all-encompassing wisdom.” We previously spent several days explaining “all-encompassing wisdom,” which is “sarvajna.”

When we recite sutras, [we say] “the fruit of sarvajna,” which is “all-encompassing wisdom.” It is supreme, unsurpassed wisdom, which is very encompassing. Among all things in the universe,

there is nothing it does not know; all [is known]. So, “All Buddhas appear in this world” means “the Dharmakaya of all Buddhas is ever-abiding and unceasing.”

All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.

All Buddhas, whether of the past or present, are ever-abiding in this world. The names mentioned at the beginning of the. Introductory Chapter were 20,000 Sun-Moon-Lamp Radiant Buddhas. Actually, Buddhas constantly come to this world. We are all Buddhas, but our Buddha-nature is still in a deep slumber, while many Buddhas have already awakened. So, sentient beings are Buddhas and. Buddhas come from among sentient beings. So, “All Buddhas appear in this world” means

as long as we care about ourselves enough to quickly awaken from delusion and deep slumber, we can be “those who awaken later” or “those who gradually awaken.” Those who gradually awaken will also awaken in the future. The Dharmakaya is ever-abiding and unceasing, as is our intrinsic nature of True Suchness. But “sentient beings are blinded by darkness, so it is very difficult for them to see it.” We sentient beings are blind. If we cannot see [our true nature], then how can we comprehend the Buddha’s understanding and views? What if we do not comprehend? We must learn how to open our wisdom-eyes to look at all sentient beings.

We just need to push aside the darkness and believe that at this time, the sky outside is gradually brightening. So, “the Buddha now appears in the world to enable all sentient beings to achieve His one great cause.” The Buddha comes to the world for one great cause; He manifests in the world “to enable” sentient beings to achieve His one great cause. This is very extraordinary. Look at the population on this planet. How many of us truly know the Buddha-Dharma? How many people can diligently put the Buddha-Dharma into practice? Besides, the Buddha has spent very little time in this world. So, we are still in the era for Sakyamuni Buddha to give teachings, but He last appeared over 2500 years ago. So, for us to still have Dharma to listen to is a very rare opportunity, therefore we must seize it. So, it “is a precious treasure in this world.” For the Buddha to appear in this world is indeed very rare.

But the Dharmakaya still remains in this world, so we can still listen to the Dharma. Because there is still Dharma, that means the Buddha has not yet disappeared. He will not disappear from this world; He is still here now. As long as we practice the Dharma, the Buddha will still exist in this world. If we do not practice the Dharma, even if we lived during His lifetime, it would be as if the Buddha did not exist. So, we must seize [this opportunity].

“There is only this one truth. To make known ultimate reality and wondrous truths is His work and action.” The Buddha comes to the world for one great cause. What He does is His “work and action.”

There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His understanding and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s understanding and views. This is the wondrous Dharma of the Lotus Sutra.

The actions He takes for His one great cause are to teach the Dharma to sentient beings by speech and to set an example through His actions. His one great cause for coming to the world is to “make known ultimate reality and wondrous truths. Wondrous truths” are intangible and invisible, but the Buddha came to this world, was born and grew up in the palace, became an adult and sought the truth. These were worldly appearances He manifested for the sake of the truth; they were all to “reveal ultimate reality and wondrous truths.”

“His work and action” is to undertake the one great cause. “Action” means to undertake. “To open and reveal His understanding and views is also His work and action.”

Everyone, this is how we learn from the Buddha. When we understand the principles in our daily living, we are always immersed in the stream of Dharma. We are not merely touching the water; we are actually immersed in it. Thus we can cleanse unenlightened ignorance from our minds. So, we must always cherish the Buddha-Dharma. The Buddha’s teachings all aim to guide us in the right direction.

The Buddha comes to this world to open our minds. When we eliminate our ignorance, True Suchness will appear. This is a very simple action, but shouldn’t we open the door to our minds ourselves? As I said, we must not ask this of the Buddha but of ourselves. We must be diligent so we can move forward and not deviate from this course. These are things we must ask of ourselves. We must love and cherish ourselves, seize this moment and keep moving forward. We must always be mindful.

Ch02-ep0350

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 350 – The Provisional Path Guides Sentient Beings

>> The wondrous Dharma of the One Vehicle is safeguarded by the Buddha. With analogies and causes and conditions, He gives wondrous provisional teachings. Those who draw near the Buddha walk the path to seek the Dharma. The difference in unenlightened and noble beings is only a temporary label.

>> “If Hearers or Bodhisattvas hear the teaching I will give, from a
single verse, they will become Buddhas, without a doubt.””In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three. The exception is when the Buddha teaches skillful means by using temporary labels to guide sentient beings.”

>> The Buddha-lands of ten directions: Worlds with sentient beings in the east, west, south, north, the four intermediate directions, and above and below are the Buddha-lands of ten directions.

>> There is only the One Vehicle Dharma: The labels of Two and Three Vehicles are only temporary names. But they are skillful means that guide people to the Great Vehicle. Take the goat cart, the deer cart, Nirvana and the conjured city for example. Those are temporary labels, used to guide others. In truth, there is just the ox cart of the One Vehicle to lead us in the end to the true, ultimate Bodhisattva-path.

>> The exception is when the Buddha teaches skillful means: The wisdom of the unobstructed provisional path is skillful. The provisional path is the way to benefit sentient beings. Based on the conditions of those with great and small capabilities, He gave teachings to them all. Categorically, these are called skillful teachings.

>> [He teaches] by using temporary labels: The Dharma does not inherently have a name. For the sake of humans, He utilized temporary labels. Therefore, the labels of all things are illusory and not real, are not the true essence. For example, when the poor are called wealthy, that is a temporary [false] label.

>> “With this, He guided all sentient beings and gathered them to listen to teachings.”

The wondrous Dharma of the One Vehicle is safeguarded by the Buddha.
With analogies and causes and conditions, He gives wondrous provisional teachings.
Those who draw near the Buddha walk the path to seek the Dharma.
The difference in unenlightened and noble beings is only a temporary label.

The Buddha comes to this world for the sake of teaching the wondrous Dharma of the One Vehicle. The Buddha is always safeguarding the One Vehicle Dharma in His mind, so He can share it with all of us. He hopes we can all take it to heart and have understanding and views equal to His. So, “the wondrous Dharma of the One Vehicle is safeguarded by the Buddha.” He always protects it, because it contains the true principles, the essence of what He realized after. He attained enlightenment. This is the great Dharma He wants to share with sentient beings,

but based on their capabilities, they could not accept it. So, “with analogies and causes and conditions, He gave wondrous provisional teachings.” He made analogies with all kinds of methods, taught with all kinds of causes and conditions. He used all kinds of skillful means [to teach] very subtle and wondrous principles. We must not think that practicing skillful means will not help us. We must not see it as a waste of time. Nor should we disparage limited teachings, saying, “What you are practicing is only skillful means.” Actually, skillful means is just a label. For example, to reach the main road, sometimes we have to pass through narrow roads. Before a road is constructed, there are no [clear] roads. Even without a road, we can keep going; we just have to take the mountainous route, which is very arduous.

By the same principle, the analogies, causes and conditions and wondrous provisional teachings [given by the Buddha] are like connecting roads. The Buddha always talked about the law of karma, about causes and conditions, about the past, about how the current state of things came from karmic retributions created in the past. He used these examples as teachings, even though they may sound inconceivable.

Take this example from the Buddha’s lifetime. One day, Ananda and the Buddha were out asking for alms.

[Ananda] saw a seven- or eight-year-old child leading his blind parents and begging for food. When people gave them food, he gave the best to his parents. When there was not enough to eat, he did not eat. He told his parents, “I’m already full.”

They saw how filial this child was to his parents, how very caring, reverent and respectful. When Ananda saw this, he was deeply moved. When they returned to the abode in the afternoon, He told the Buddha everything he saw. The Buddha said, “Yes, I saw them too, I was also very moved. This reminded me of my past. I also once spent a lifetime caring for my parents. When my parents were hungry, I cut flesh from my body as food for them.” Ananda quickly asked, “What were the causes and conditions behind that?”

The Buddha began the following story. In ancient times, an incalculable number of years ago, there was a king with 12 children. He divided his land among them and sent them off to govern their own kingdoms. The youngest one was named Well-Abiding. He was allocated a territory by the border, so he also had to guard the border.

One day, a neighboring country wanted to seize his kingdom, so they invaded with an army. King Well-Abiding did not have enough forces to fend off this neighboring country, so he quickly fled with his wife and child. But they ended up on the wrong road and had no more food. They had no strength to keep going.

His wife told him, “All three of us will starve to death. I want to give my body to support you two.” When the child heard all this, he said, “You can’t. Parents give life and nourishment to their child. Even if the mother is killed, the child cannot consume his mother’s flesh. This must not be done.” [His mother asked,] “What should we do?” He said, “Take my body.”

How could his parents bear to do that? While his parents were not looking, the child took the knife from his father’s side and sliced off his own flesh. The child told his parents, “Please continue to take flesh from my body, but keep me alive because if you kill me with one thrust, my flesh will begin to rot. We do not know how far we have to go, thus I hope I can stay alive for a long time to take you close to your destination so you can be saved.”

The parents were very moved. Thus, they kept going like this for a time. Though blooding, the child managed to stay alive and provide for his parents. When a heavenly being saw this, he was very moved and appeared in human form. He spoke to the child, “You are using your body to provide for your parents. Don’t you feel regret? Don’t you hate your parents for consuming your flesh?”

The child, named Well-Living, said, “My body was given to me by parents anyhow. The country is in trouble, my parents are in trouble, so it is time for me to repay them.” The disguised heavenly being said, “What is your motive? Do you wish to go to the heaven realm?” The child, Well-Living, said. “What is so good about going to heaven? Once heavenly blessings are depleted, once that life ends, one may still come back and suffer as a human. So, I do not crave wealth in the human or heaven realm. I just want to be able to provide for my parents with my body, so they can live. And in my future lives, I hope to benefit sentient beings, life after life. I hope that after I attain enlightenment, I can transform all sentient beings.”

These causes and conditions the Buddha spoke of seem inconceivable when we hear it now. But in the present day, as countries invade each other and as people endure tremendous hardship as refugees, they may have to consume human flesh to survive. This is even happening in our present time. Look at the world now and think about the world in the past. Truly, since ancient times, the Buddha has been giving provisional teachings with analogies, expressions and causes and conditions. So, we must be “those who draw near the Buddha and walk the Path to seek the Dharma.”

We must believe that the Buddha has always safeguarded the wondrous Dharma of the One Vehicle within His mind. Now the time had come for Him to expound the Great Vehicle Dharma. He used analogies, causes and conditions and expressions to help everyone understand it better. We must draw nearer to the Buddha-Dharma and put it into action by walking the Path. Then we are true seekers of the Dharma.

Actually, “The difference in unenlightened and ordinary beings is only a temporary label.” Because all provisional teachings teach us that by being filial, doing good deeds and diligently engaging in spiritual practice to eliminate afflictions, we can attain the Dharma we need to cleanse our minds and draw near our intrinsic nature of True Suchness. People who cultivate themselves in this way will become noble beings. Unenlightened beings are full of afflictions, which is why they are unenlightened. Afflicted, they create much karma. What about noble beings? They are pure in body and mind and work to benefit all people.

[In discussing] “unenlightened and noble beings,” there are certainly differences between good and bad people. But this is only “temporary,” only a label. When we call someone an “unenlightened being,” that is a label we have given him; it is a temporary label. “Noble being” is also a label. So, if we understand all this, we will no longer cling to status, fame or fortune; we can brush them all aside.

Thus, as we have discussed previously,

“If Hearers or Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt.” Now we are going to talk about, ․”In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three. The exception is when the Buddha teaches skillful means by using temporary labels to guide sentient beings.”

Given the text we just discussed, we should understand this passage very clearly.

“In the Buddha-lands of ten directions,” the “ten directions” are where Buddha-lands are found, “in the east, west, south, north, the four intermediate directions, above and below.” These are the “ten directions.” East, west, south, north, with northwest, southeast [etc.,] the intermediate directions, make eight. [With the addition of] above and below, these are known as the “ten directions.”

The Buddha-lands of ten directions: Worlds with sentient beings in the east, west, south, north, the four intermediate directions, and above and below are the Buddha-lands of ten directions.

The ten directions of east, west, south etc. are worlds with sentient beings. In our world of sentient beings, we can identify these ten directions. How many living beings are here, just on this planet? Besides humans, There are many animals, great and small, subtle and tiny organisms, and even microscopic insects, and so on. All these are part of the world of sentient beings. Clearly, it encompasses so many things, These are the “ten directions.”

As for “sentient beings,” if we engage in spiritual practice, we become “awakened sentient beings.” If we do not engage in spiritual practice, we only focus on “my birth, my death, my illness, my pain, my wealth, my poverty, my joy, my happiness.” All unenlightened beings [focus on themselves]. So, the Buddha engaged in spiritual practice, life after life. After His enlightenment, the Buddha clearly understood all things in the universe and all worlds of sentient beings. This is great enlightenment.

Thus, in the “ten directions” of the Saha World, Thus, in the Buddha-land in “ten directions” of the Saha World, the Buddha gives teachings for sentient beings in this world. “There is only the One Vehicle Dharma.” In fact, everything He teaches ultimately leads to the One Vehicle Dharma. “In the Buddha-lands of ten directions,” there are so many true principles, but in the end, “there is just the One Vehicle Dharma there is just the One Vehicle Dharma,” Thus, there are “not two or three.” There are no other vehicles;

those are just temporary labels. Yet, we need the Four Noble Truths and the Twelve Links of Cyclic Existence to enter the Great Vehicle. As I said earlier, no matter which route we take, the important thing is to reach our destination. Traveling these roads is just part of the journey. Ultimately, where do we want to go? That is our real destination. So, [these other teachings] are just a skillful way of entering the Great Vehicle; that is all.

The goat cart, the deer cart, Nirvana, these are just labels. They are all used as analogies. The Small Vehicle is like the goat cart, the Middle Vehicle is like the deer cart, and then there is the big cart, the ox cart, and so on. The small cart is an analogy for the Small Vehicle, and the big cart is an analogy for the Great Vehicle. Even [the Buddha’s] teachings on Nirvana are just temporary labels for the Dharma. These are just a means to guide people.

“In truth, there is just the ox cart of the One Vehicle” that will ultimately lead us to the true, ultimate Bodhisattva-path. We have to walk the Bodhisattva-path in order to truly return to our pure intrinsic Buddha-nature.

There is only the One Vehicle Dharma: The labels of Two and Three Vehicles are only temporary names. But they are skillful means that guide people to the Great Vehicle. Take the goat cart, the deer cart, Nirvana and the conjured city for example. Those are temporary labels, used to guide others. In truth, there is just the ox cart of the One Vehicle to lead us in the end to the true, ultimate Bodhisattva-path.

As we work among people, “infinite Dharma-doors will readily appear in front of us. We attain great wisdom and completely understand all Dharma.” We must work with infinite sentient beings. This is how we practice the Bodhisattva-path. Among sentient beings, we must not lose our spiritual aspirations or become affected by various worldly afflictions that may weaken our will to practice. We can continue to train ourselves here. Each sentient being is like a sutra, so infinite people will manifest infinite Dharma; thus they can increase our wisdom.

There is a common saying, “Without experience, we cannot grow in wisdom.” Experiences are created by people. The more people we meet, the more experiences we will have. Since wisdom comes from experience, with every new person we meet, we will learn one more bit of Dharma. This is worldly Dharma. So, everything is a teaching. The Buddha talked about Two and Three Vehicles, but they actually do not exist. There is only the Buddha Vehicle, only the teachings on Six Paramitas and the Four Infinite Minds.

This Dharma is the most true. In summary, the Buddha wanted to teach us to walk the Bodhisattva-path. “The exception is when He teaches skillful means.” His teachings lead everyone to this broad and true path, the True Dharma of the One Vehicle. To do so, the Buddha guided us with skillful means. This is just the label for the process that is actually helping us reach the great path.

So, the wisdom of the provisional path is skillful means. The provisional path is skillful means that benefit sentient beings. So, He kept talking about “wondrous provisional teachings” to [explain] how these were very good teachings that guide us to benefit sentient beings. They teach us how to benefit sentient beings, because in our spiritual practice, we have to benefit sentient beings. Based on the karmic conditions of those with great and limited capabilities, the Buddha gave teachings accordingly. Those are all called skillful means. It was through these methods that He guided them.

The exception is when the Buddha teaches skillful means: The wisdom of the unobstructed provisional path is skillful. The provisional path is the way to benefit sentient beings. Based on the conditions of those with great and small capabilities, He gave teachings to them all. Categorically, these are called skillful teachings.

“[He teaches] by using temporary labels.” All kinds of temporary labels are used. So, what is actually true in this world? Indeed, we all utilize temporary labels. Each of us has a different name, but all of us can be labeled the same thing, which is “human.” But we give ourselves different names, which are temporary labels. “Therefore, the labels of all things are illusory and not real.”

These are illusory and unreal names, “not the true essence.” These temporary labels are really not true principles. They do not reflect true principles. For example, when it comes to a “poor” person, if we call him “wealthy,” will he really be wealthy? He still will not be wealthy because he lives in poverty. So, if we call him “wealthy,” will that make him wealthy? No, that is not possible. So, the label is temporary, it is a skillful means.

[He teaches] by using temporary labels: The Dharma does not inherently have a name. For the sake of humans, He utilized temporary labels. Therefore, the labels of all things are illusory and not real, are not the true essence. For example, when the poor are called wealthy, that is a temporary [false] label.

So, “He guided all sentient beings” with these kinds of skillful means, so everyone can enter the Buddha-Dharma. In this sutra’s Chapter on Dharma Teachers, there is the following passage,

“With this, He guided all sentient beings and gathered them to listen to teachings.”

He used various skillful means to gather everyone to listen to the True Dharma. The Buddha had to use this arduous process to give teachings. He had always safeguarded the True Dharma to share with everyone. Yet, nobody could comprehend it, so He had to use all kinds of methods to guide everyone to mindfully listen to teachings. When we listen to and practice the Dharma, then we can attain our ultimate goal in listening to the Dharma. Therefore, we must always be mindful.

Ch02-ep0349

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 349 – Practice Wondrous Dharma to Enter Bodhi

>> Diligently cultivate joy and plant blessings. Listen to and take the Dharma to heart to develop wisdom-life. Uphold precepts and rules to protect life. With wondrous Great Vehicle Dharma, enter Bodhi.

>> “When Hearers and Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt.”

>> Hearers: Hearers are Small Vehicle practitioners. By listening to the Buddha’s teachings, they realize the Four Noble Truths, eliminate the delusions of views and thinking and enter Nirvana. Among Buddhist practitioners, they are the ones with limited capabilities.

>> Bodhisattvas: are beings with great spiritual aspirations. They have great aspirations to seek the path, so they are beings with great spiritual aspirations. Those who seek the path to great awakening cultivate teachings that benefit themselves and others. “Hear the teaching I will give” means, “The Tathagata gave great and small, perfect and partial, teachings. All of them enable sentient beings to realize and enter the Buddha’s understanding and views.”

>> This comes from a single verse: The verse states that the Sanskrit word gatha means “hymn.” Sutra verses can have lines that vary from five to seven characters, but a single verse is always made up of four lines.

>> So we will “become Buddhas, without a doubt. To attain Buddhahood, Bodhisattvas must cultivate the Six Paramitas. By ultimately perfecting their myriad actions, they can become Buddhas and attain supreme, universal and perfect enlightenment. This is becoming a Buddha. When we listen to the Dharma, we must have faith and not doubts.”

Diligently cultivate joy and plant blessings.
Listen to and take the Dharma to heart to develop wisdom-life.
Uphold precepts and rules to protect life.
With wondrous Great Vehicle Dharma, enter Bodhi.

In learning the Buddha’s teachings, we must nurture a sense of joy every day. Our lives are actually very short. Within this short lifetime, we must understand well the principles of life. What is there to take issue over? We must seize every moment, live joyfully and find ways to help others. If we can help others every day, we will live a most joyful life. So, spiritual practice requires us to “diligently cultivate joy” and “plant blessings” by helping others. This is what we need to work on. Every day we must practice this. How do we engage in this spiritual practice? If we feel joy no matter who we see and are willing to give to and help everyone, we are continuously planting blessings. This is a method of spiritual practice.

I often say we must form good and joyous affinities. This comes from following the Buddha’s teachings. Knowing the karmic law of cause and effect, we cultivate good causes and form good affinities. So, spiritual practice happens in daily living. When we hear the Dharma, we take it to heart to develop our wisdom-life. We must place great value on growing our wisdom-life.

Our life in this world is very short. Our wisdom-life has been with us since Beginningless Time. It is our intrinsic nature of True Suchness, something we have always had. We have just lost sight of it, so now we must find it again. To do this, we must “listen to and take the Dharma to heart.” If Dharma-essence enters and nourishes our minds, our wisdom-life can be reawakened and our nature of True Suchness can be roused. So, we must practice diligently.

“Uphold precepts and rules to protect life.” Actually, in everything we do every day, we must “uphold precepts and rules to protect life.”

Lay practitioners who join our practice here often share, “When we were working [in the fields], the Dharma masters taught us many ways to protect the plants and care for the land. When planting [seedlings] and digging up soil, we must be careful because there are tiny beings.” Look at how we maintain the beauty of this landscape, even planting vegetables and trees help create this natural landscape. Do vegetables contribute to the landscape? Yes, before we harvest them, people can see how beautiful an entire field of vegetables can be. Since tending to vegetable fields contributes to creating the landscape of the countryside, there is joy in farming.

Although we are working outdoors and planting crops, we can still derive joy from this process. Take a look at our Dalin [Tzu Chi Hospital]. We encouraged our doctors, nurses and staff of the hospital to plant rice.

One time they planted the rice in a pattern, so when it reached a certain height, it displayed the Tzu Chi logo. When this Tzu Chi logo was photographed from a great height, it looked as if the earth was imprinted with a giant Tzu Chi logo. The lotus flower and seedpod [of the logo] were formed by rice stalks. When they saw this image a few months later, they were very happy. This is how people can shape the land. People can cultivate grains. Grains can provide those who plant them with so much happiness. This is also a way for us to protect the land while using it to help others. The land can be very vibrant.

To achieve this, we must plant in an organized manner. If we are organized in creating this image, the rice stalks will grow in this image. So, “the mind is like an artist.” We must be very meticulous. The image we want to create determines the way we plant [the rice], then the rice will grow and generate that image. This then inspires a sense of joy in everyone. So, “diligently cultivate joy.” When we “diligently cultivate joy and plant blessings,”

“with wondrous Great Vehicle Dharma, [we] enter Bodhi.” Isn’t this what Great Vehicle Dharma is about? We benefit ourselves and others. When we are happy, everyone is happy. With a healthy body and mind, we take joy in this land. In our lives, we seize every moment to create [good karma]. This is how we must act.

In Vancouver, Canada, Tzu Chi volunteers held a very special celebration. They were celebrating the 20th anniversary of Tzu Chi in Canada. Back in 1992, they established a Tzu Chi regional office there and began to learn about the people there and that vast land. Then, with others who immigrated from Taiwan, since they shared a common language, they began to tell them about Tzu Chi and sowed the seeds of love.

In the eastern part of Vancouver, there was a care home called Little Mountain Place. Many of its residents were from China; they accounted for 30 percent of the residents. These seniors were very lonely because there was a language barrier and they were not used to food like toast and bread. So, the Tzu Chi volunteers began to talk to the staff at the home about allowing them to cook a meal for these seniors once a week.

The director of the home happily agreed. So, once a week, the volunteers cooked Chinese food there, all vegetarian. They really put their hearts into cooking for the seniors. The seniors really enjoyed the food, and those who cooked were also very happy, so they kept doing it. In 2012, on September 20th, they served their 1000th meal. So, they held a. “Little Mountain Place Thanksgiving Feast.” They said they served about 50 people each time, so 1000 times equals 50,000 meals. Everyone was very happy, and the staff also gave Tzu Chi an award to express their gratitude.

There was also an 80-year-old Bodhisattva named Le-xin (Joyful Heart). She went with Tzu Chi volunteers to the home. Besides knowing English, she speaks Mandarin as well as Cantonese. So depending on which language these seniors understand, she speaks to them in that language. She shares many Jing Si Aphorisms with them and explains them using the Bible and the Buddhist sutras.

This woman is over 80, and she is fluent in several languages. She even understands both Christian and Buddhist scriptures very thoroughly. So, she uses these scriptures to explain the principles of life contained in Jing Si Aphorisms. By doing so, she brings happiness to the seniors. Since she is advanced in age, she is even helping people younger than her.

These volunteers are truly people who “diligently cultivate joy and plant blessings.” Every day, they are very happy because they are serving others. Having an agile mind makes them happy. Being physically energetic makes them happy. Helping people and seeing their satisfaction also makes them happy. In summary, this kind of spiritual practice in the world can be very meaningful as long as we are mindful.

So, previously we mentioned that we should have a penetrating mind and take the Buddha-mind as our own mind to uphold purifying precepts. We must mindfully listen to the Dharma. When the Dharma enters our minds, we can apply it in many ways. As long as we listen carefully to the Dharma, we can “grasp one truth and understand all truths.” One Dharma can apply to thousands of matters. Aren’t the elderly Bodhisattvas [in Canada] serving the senior residents an example of this? So, they are very happy when they serve others and feel at ease and free afterward. This is how they are “filled with great joy.”

The Buddha “knows the workings of their minds.” With the mindset they had, the Buddha is in their minds, and the Dharma is in their actions. When the Buddha-mind is in the workings of their minds and the Dharma is in their daily living, the Buddha knew that these people could accept the Great Vehicle Dharma. They already have a Buddha-mind and have cultivated Bodhisattva-practices. So, the Buddha began to teach the great Dharma.

Now we will continue to discuss,

“When Hearers and Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt.”

We can clearly understand this [sutra] verse. Since the Buddha patiently guides sentient beings according to their capabilities, He helps them understand that there is only the One Vehicle Dharma. So, they must listen carefully to this One Vehicle Dharma to learn how to enter the great, broad Bodhi-path. In their midst, there were both Hearers and Bodhisattvas.

Let us understand “Hearers and Bodhisattvas.” What is the difference between them? Hearers were Small Vehicle practitioners. By listening to the Buddha’s teachings, they realized the Four Noble Truths.

We have always said that when the Buddha began to give teachings, He started by teaching the Four Noble Truths, to help them understand that life is suffering and that nine out of ten things will not go their way. This helps them to first realize the world is impermanent and full of suffering. Then they will delight in seeking true principles. After they understand them, they

can eliminate the delusion of views and thinking. “Views” can also mean perspective. We all have different perspectives. Sentient beings each have different views, so their perspectives are also different, and [their actions] may be good or evil. When we see something and become greedy, our minds give rise to ignorance. This comes from “thinking,” from the infinitesimal changes in our minds. External phenomena enter our minds through “views.” They cause thoughts to arise in our minds; thus our minds become calculating. Then because of our ignorance, we create karma. These are “delusions of views and thinking,” which is ignorance.

So, Small Vehicle practitioners eliminated their “delusions of views and thinking.” Unwholesome things such as ignorance will cause us to create afflictions and evil karma. This is wrong, so we must quickly stop it. By doing this, Small Vehicle practitioners can enter into Nirvana. This comes from purifying their minds.

I often tell everyone that. Nirvana is not the same thing as death. It is a state of tranquility in our minds. By eliminating afflictions and discursive thoughts we can return our minds to a state of tranquility. This is Nirvana. Then we will not give rise to so many discursive thoughts. This is done by Buddhist practitioners with limited capabilities, who are Small Vehicle practitioners, or Hearers.

Hearers: Hearers are Small Vehicle practitioners. By listening to the Buddha’s teachings, they realize the Four Noble Truths, eliminate the delusions of views and thinking and enter Nirvana. Among Buddhist practitioners, they are the ones with limited capabilities.

What about Bodhisattvas? They are beings with great spiritual aspirations. Those with “great spiritual aspirations” are “people with great aspirations to seek the path.” They sincerely seek to practice the path; they are not casual about it. They truly want to practice and make the [Four] Great Vows, “to deliver countless sentient beings” and so on. Sentient beings with great spiritual aspirations truly have the intention to seek the path. So, they are “beings with great spiritual aspirations.”

To seek the path is to seek great awakening, not just a limited awakening. They do not only seek to recognize afflictions. Recognizing and eliminating afflictions and then diligently doing what should be done is what it means to have great spiritual aspirations. The Buddha wants to widely transform sentient beings, so Buddhist practitioners must emulate Him in this. Therefore, they “cultivate teachings that benefit themselves and others.” Thus they are Bodhisattvas.

Bodhisattvas: are beings with great spiritual aspirations. They have great aspirations to seek the path, so they are beings with great spiritual aspirations. Those who seek the path to great awakening cultivate teachings that benefit themselves and others. “Hear the teaching I will give” means, “The Tathagata gave great and small, perfect and partial, teachings. All of them enable sentient beings to realize and enter the Buddha’s understanding and views.”

The Great [Vehicle] is a perfect teaching. The Small [Vehicle] is a partial teaching. Sentient beings are still not capable of entering the great Bodhi-path, so they were guided along side roads. The Small Vehicle is like the small roads, which are more gradual ways of guiding people. The Buddha teaches in this way so that everyone, whether they practice the Small or Great Vehicle, have limited capabilities or great aspirations, can all be guided. Naturally, all these teachings then “enable sentient beings to realize and enter the Buddha’s understanding and views.”

Actually, if we are Small Vehicle practitioners, the Buddha hopes that we can enter the great path. The Buddha hopes, in His heart, that everyone can attain Buddhahood. So when it comes to Small Vehicle practitioners, the Buddha still guides them with compassion. For those who formed great aspirations and vows, the Buddha has the same hopes. Whether He is giving great, partial, small or perfect teachings, it is all for the sake of giving complete teachings, so they will not always be walking the side roads and will eventually enter the great path, the path to perfect enlightenment. Therefore, when the Buddha teaches the Dharma, He hopes everyone can “realize and enter” His understanding and views.

To realize the Buddha’s understanding and views is a bit difficult. Yet the Buddha did not give up on sentient beings. He still used various means to guide them. Sentient beings with sharp capabilities, upon hearing one verse or one sentence, can attain clear understanding. But those with limited capabilities and wisdom need more time and guidance [to understand]. This comes “from a single verse.”

This comes from a single verse: The verse states that the Sanskrit word gatha means “hymn.” Sutra verses can have lines that vary from five to seven characters, but a single verse is always made up of four lines.

One of the Nine Divisions of Teachings that I mentioned previously is gatha, which are verses. Some people can be awakened with just one verse. So, those who hear one thing and realize 1000 are people with great capabilities.

Some sutra verses have four or five characters, up to seven or eight, per line. But whenever four lines are assembled together, that is considered a verse. “Hearing a verse,” something as short as a verse or phrase, can lead to thorough understanding.

So, whether the Buddha taught great Dharma or limited teachings, some people have to listen to very long teachings and then progress slowly, step by step. Some can learn short teachings and fully comprehend all the principles. They are Bodhisattvas with sharp capabilities. “With penetrating minds,” they are always “mindful of the Buddha,” so the workings of their minds do not deviate from the Buddha or the Dharma. We are on the Path,

So we will “become Buddhas, without a doubt. To attain Buddhahood, Bodhisattvas must cultivate the Six Paramitas. By ultimately perfecting their myriad actions, they can become Buddhas and attain supreme, universal and perfect enlightenment. This is becoming a Buddha. When we listen to the Dharma, we must have faith and not doubts.”

If we have faith and not doubts, then our minds can directly enter the Buddha’s original intent. How can we understand the Buddha’s understanding and views? The Buddha’s understanding and views allow sentient beings’ minds to reflect His mind. Then the Buddha can enter our minds, and the Dharma can enter our actions. In the workings of our minds, we must believe these principles. When we have faith and not doubts, naturally we can easily enter the path. The Bodhisattva’s spiritual practice requires single-minded commitment. We must diligently practice and never become lax. All this arises from our minds, so we must always be mindful.

Ch02-ep0348

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 348 – Live Out the Wondrous Dharma

>> With faith, steadfastness, sincerity and integrity, we take the Dharma to heart. With these roots planted deeply, we possess an abundance of love. Religions are labeled differently but teach the same virtuous principles. This unity and harmony have been proven at the Jing Si Hall.

>> With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the workings of their minds, I teach them the Great Vehicle.

>> With penetrating minds, they are mindful of the Buddha: A penetrating mind is one that has been long and deeply immersed [in the Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.

>> The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.

>> [They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in a state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain an undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.

>> When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.

>> They are filled with great joy: Learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy.

>> Knowing the workings of their minds: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.

>> So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.

With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.
With these roots planted deeply, we possess an abundance of love.
Religions are labeled differently but teach the same virtuous principles.
This unity and harmony have been proven at the Jing Si Hall.

In learning the Buddha’s teachings, the focus is still on our hearts and minds. “With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.” This is very important. Only with the root of faith, “the source of the Way, mother of merits,” can we nurture roots of goodness. When it comes to faith, we must have right faith, and the root of faith must be deep and extensive. As we learn the Buddha’s teachings, this is a most important mindset to have. We must also remain grounded and steadfast. We cannot have many expectations that are not grounded in reality. If we do, we will be wasting our time.

Besides faith and steadfastness, we must also have sincerity and integrity. Our sincerity is genuine, not forced at all. We are not forced to do this by other people; we are seeking the Dharma and learning the path with utmost sincerity. Along with deep sincerity, learning the Dharma also requires “integrity.” We cannot deviate even slightly; a slight deviation will cause a great divergence. So, faith, steadfastness, sincerity and integrity are very important for us spiritual practitioners. Spiritual practitioners are not the only ones who need to have these qualities. For lay people, the foundation of being a good person is also inseparable from faith, steadfastness, sincerity and integrity. This applies even more to Buddhist practitioners.

After we know the principles, we must put them into practice; that is how the Dharma enters our hearts. Then, “with these roots deeply-planted, we possess an abundance of love.” If our roots, our spiritual roots, our Bodhi-roots, are planted deep in the ground, naturally this tree will flourish. A big tree will provide shade to shelter many people, so they can remain cool. We learn the Buddha’s teachings to [be like a big tree]. Bodhi-trees can protect soil and water as they offer shade and shelter for many people and can provide fresh air for the world. In this way, they seem to provide for others with such love and care. This is what we learn from the Bodhi-tree.

Spiritual practitioners are also called religious practitioners. When it comes to religions, there are many of them in the world right now. There are indeed many different faiths with many different names. So, “religions are labeled differently but teach the same virtuous principles.” There is goodness, as well as proper teachings, in all of them. Be it Catholicism, Protestantism or Islam, they all arose out of universal love and benevolence. As for Buddhism, especially in Tzu Chi, aren’t we constantly promoting great love? Loving-kindness and compassion is great love, and great love finds its home in loving-kindness and compassion.

This kind of love also arises from people’s minds. Although these religions have different names, they all “teach the same virtuous principles.” This goodness arises from the same mindset. Only the ways it is taught are different. So, genuine and sincere love arises from the mind.

October 7, 2012 was the day the Jing Si Hall in Indonesia officially opened. Indonesia is very far from us, but with the assistance of technology, we experienced the event via a livestream. In Hualien, we were able to watch the opening ceremony; what we saw was really quite impressive.

We all know that Indonesia is an Islamic country, but of course there are still some Protestants, Catholics and Buddhists. Their religious leaders also came and participated in this ceremony.

They put a lot of time and effort into creating this extensive program. We saw that the second-year students from [the Tzu Chi] middle school, performed the Thousand-Hand Guanyin [dance]. Their teacher was very mindful. He felt that Guanyin Bodhisattva’s compassion best demonstrated the spirit of Buddha’s teachings. At the same time, this expression of love and benevolence did not clash [with Islamic teachings]. So, He taught the students this performance. We saw how precise they were.

Then the drumming began again; a group of Muslim youths played the drums. They said that in Islam, before they discuss their scripture, they also must beat the drums. They said that the Buddhist tradition of beating the drums to assemble everyone to listen to teachings is the same as theirs. We witnessed the unity and harmony of religions at the Jing Si Hall in Indonesia. So, “religions are labeled differently but teach the same virtuous principles.” They share many similar teachings, as was proven and witnessed at the Jing Si Hall.

At this particular event, we also saw how the Dharma entered their hearts. In 2010, when global Tzu Chi leaders returned to Taiwan, among them was a retired. Papuan police officer, [Decky Smas]. He said he wanted to return to Papua and be the first [Tzu Chi] seed there. When the Indonesian Jing Si Hall opened, he came to participate. For him to come was very difficult. The Papuan economy was very weak, and people there were impoverished. To come to Indonesia, a plane ticket costs about NT 18,000. This was expensive, so they took a boat, which cost NT 3000 and took five days. He spent five days and five nights on that boat, bringing a group of 20 new Tzu Chi volunteers. They spent five days on a boat to attend the event.

I was so joyful when I saw them. My disciples in Papua have really begun to radiate light and warmth. Decky Smas is really very dedicated. We could see [how hard it was] to get there, and how he can [be at ease wherever he is]. Two days after the opening ceremony of the Jing Si Hall, these Papuan Tzu Chi volunteers were still there. Decky said that after the ceremony, there were many things to clean up. Moreover, they wanted to stay and learn as much as they could, so they could promote the Tzu Chi spirit in Papua.

Despite the differences in geography and the great disparity in wealth, their love is the same. So, “with these roots planted deeply, we possess an abundance of love.” These thoughts, these mindsets, are seeds that had already been planted in him. Thus, in all that he is doing, he is proving this unity and harmony.

So, the Buddha said, “With penetrating minds, they are mindful of the Buddha and uphold purifying precepts.”

With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the workings of their minds, I teach them the Great Vehicle.

“Knowing the workings of their minds” means the Buddha already knew how their minds work, how they think and act, so He began to teach the Great Vehicle.

Let us delve more deeply into this. “With penetrating minds, they are mindful of the Buddha.” A “penetrating mind” is “one that has been long and deeply immersed [in the Dharma].” For example, Tainan [Tzu Chi volunteers] joined a seven-day retreat [here at the abode]. They shared how they [learned to] water vegetables. “Master De Yao told us not to pour the water like so. We should not water plants by pouring the water. We should slowly sprinkle the water; otherwise, those small seedlings will be washed away by the water.” Indeed, this is the underlying principle. In the depths of our minds, we must allow Dharma-water to enter them for a long period time. This takes patience and immersion. We immerse our minds, adding water slowly. This takes patience and perseverance.

With penetrating minds, they are mindful of the Buddha: A penetrating mind is one that has been long and deeply immersed [in the Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.

In terms of “the treasures of the Buddha’s merits and virtues,” we must understand that these treasures are in the deepest part of our minds. Yesterday, we also discussed how the “penetrating mind” refers to the deepest part of our minds. So, [we must] be “mindful of the Buddha with a penetrating mind and take [the Dharma] into our hearts and actions.” We must deeply enter our own minds and be very mindful of the Buddha because there is a Buddha in all of us, in the deepest part of our minds. We must earnestly take [the Dharma] to heart and put it into practice. We must make good use of our lives, of the time we have. So, “we live our physical lives in wondrous Dharma.” This is how, “with penetrating minds,” we “are mindful of the Buddha.”

The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.

“The Buddha knew that those at the assembly happily aspired to attain Buddhahood.” The Buddha knew that everyone at the Vulture Peak assembly at that time had resolved to listen to the Dharma. They had the resolve to seek [teachings] and attain Buddhahood, so He began to teach Great Vehicle Dharma. This is because He already understood that “with penetrating minds, they were mindful of the Buddha.” Those at the assembly already knew that the past teachings they heard from the Buddha were “provisional,” that is, taught according to capabilities. These provisional, limited teachings were now being connected back to the Great Vehicle; they all understood this. So, “[because] they upheld purifying precepts,” everyone at the assembly began to accept the teachings and engage in spiritual practice.

[They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in a state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain an undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.

I always say we learn the Buddha’s teachings to attain tranquility and clarity of mind. We must practice giving unconditionally. Isn’t this what Tzu Chi volunteers do? We give unconditionally while expressing our gratitude. We all do our work willingly and joyously. This is the Bodhisattva-mind, a very pure mindset. We give without expectations, seeking neither fame nor fortune. After giving to others, we feel happy. This is Dharma-joy.

We “uphold strict precepts to maintain an undefiled mind.” As we interact with people, we give to them, but we will safeguard our minds. We do not go among people to seek fame or profit, nor do we allow their afflictions and ignorance to defile us. So, in learning the Buddha’s teachings, these are skills we must develop. “This leads directly to attaining Buddhahood on the Bodhi-path.” We must single-mindedly walk on this great, direct Bodhi-path. So, “when they hear they can attain Buddhahood,” these Bodhisattvas will practice so that “the Buddha and Dharma are with their bodies and minds.” The Buddha and the Dharma are with the bodies and minds of those who walk the Bodhisattva-path.

When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.

No matter what we do, giving to people, walking the Bodhisattva-path, in all our various actions, the Buddha and the Dharma are always with our bodies and minds. We are also with the Buddha and the Dharma. So, this means that our bodies and minds are inseparable from the Buddha and the Dharma. In this way, our joy is boundless. If we can always be with the Buddha and the Dharma, of course we will be very joyous. Because we seek the Buddha and the Dharma, they are always by our side, so how can we not be joyous? After seeking and taking in the Buddha, after seeking and taking in the Dharma, we will not seek anything else.

So, when we hear the Buddha-Dharma, we must be diligent and not lax. Doing this, we “accept what all Buddhas teach.” If we can carefully listen to the Dharma, all Buddhas will protect us and be our companions. When we are the Buddha’s companions, the Buddha and the Dharma will be in our bodies, minds and actions. Thus, we will be very joyous.

They are filled with great joy: Learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy.

“They are filled with great joy” means. They know it is rare to attain human form, All of us should know that “it is rare to attain human form.” Among the Six Realms, the Dharma can only be heard in the human realm. On top of how rare human form is to attain, encountering the Dharma is even more difficult. Human form is rarely attained, but we have attained it. The Buddha-Dharma is rarely encountered, but we have encountered it. We have even entered the Great Vehicle Dharma. Not only have we attained human form and learned the Dharma, we have even attained the wondrous Dharma of the Great Vehicle. It is like a dew that nourishes our minds, so of course we “are filled with great joy.”

The Buddha “knew the workings of their minds.” He knew the remaining disciples at the assembly on Vulture Peak had this resolve.

But sustaining that state was not easy because thought after thought flowed through their minds. The next thought pushes the previous one away. For our resolve to remain strong, for us to uphold this mindset, is not easy as thought after thought flows through our minds.

Knowing the workings of their minds: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.

“Thoughts that arise are both good and evil.” [Whether we do] good or evil depends our thoughts. If we give rise to a good thought first, then give rise to an evil one, that will push the good thought away, and the evil thought will take its place. This is something we must pay close attention to.

“[He knows] how sentient beings come and go in the Six Realms and the workings of their minds.” The Buddha knows that they cycle among the Six Realms because they have good and evil thoughts and cannot sustain the good ones. But the Buddha had already seen that those who remained at the assembly had begun to understand [the need for] good thoughts, and were already abiding in good thoughts. Thus, they aspired to do “all good deeds,” to eliminate afflictions and do great work. The Buddha knew this very well so “He taught them the Great Vehicle.” The Buddha knew this, so He taught them Great Vehicle Dharma.

So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.

The Great Vehicle transcends this world. Transcending this world means no longer transmigrating in the Six Realms. First, we need to develop a world-transcending great awakening.

The Buddha already used many provisional teachings to accommodate sentient beings’ capabilities. We understood Small [Vehicle] Dharma, so He is paving the way for us to reach this big and broad road. He began to say, “Finally we see the big road.” We are about to walk this big road; it is the safest and smoothest road and leads to a world-transcending great awakening. This is what we must aim for. “Then they safeguard sentient beings.” After the Buddha first enlightened Himself, He began to transform and safeguard sentient beings. This is why “He taught them the Great Vehicle.”

The Buddha paved a wide road for us, the Bodhi-path to awakening, so we must carefully and steadily walk this path. We must not allow our minds [to meander]. If we do, we cannot escape the Six Realms. The Buddha has already paved this great road, so we must always be grateful, and always be mindful.

Ch02-ep0347

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 347 – Deeply Penetrate the Dharma-Essence

>> As we learn and accept the Buddha’s teachings, we are nourished by the Dharma. This profound, wondrous and true wisdom leads us to the Great Vehicle. Dharma-essence enters our minds and nourishes our wisdom-life. Our intrinsic True Suchness is natural.

>> And who, in the presence of countless Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.

>> “With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the working of their minds, I teach them the Great Vehicle.”

As we learn and accept the Buddha’s teachings, we are nourished by the Dharma.
This profound, wondrous and true wisdom leads us to the Great Vehicle.
Dharma-essence enters our minds and nourishes our wisdom-life.
Our intrinsic True Suchness is natural.

In order to learn the Buddha’s teachings, we must take the Dharma to heart. Not only must we take the Dharma to heart, we must also put it into practice. This is how we learn and accept the Buddha’s teachings so the Dharma can nourish our minds. Listening to the Dharma will nourish our minds.

This is how we accept teachings. When we take the Dharma to heart, we must fully accept it. So, as Buddhist practitioners, we must accept teachings, take them to heart and develop profound and wondrous true wisdom. So, our spiritual practice now is to eliminate our ignorance, layer by layer, and to unearth the true wisdom that has been deeply buried in our minds.

Though we all intrinsically have it, we must work very hard [to find it]. If we do not diligently eliminate our ignorance, even though we intrinsically have Buddha-wisdom, we will not be able to exercise it. So, we must use the Buddha’s teachings to nourish our minds and begin working hard to eliminate [ignorance].

Whatever the Dharma that we accept teaches us, we must follow it accordingly in order to eliminate the layers of ignorance in our minds. Thus, we must uphold and practice the Great Vehicle teachings.

In the past, the Buddha patiently guided us to teach us the law of karma and to help us understand that our minds are the source of suffering. One ignorant thought gives rise to greed, anger, delusion, interpersonal conflict and issues with others. This leads to much suffering. Thus, the Buddha wanted us to understand that suffering is caused by the accumulation of various causes and conditions. After we understand this, we must always be vigilant of our thoughts [and practice] precepts, Samadhi and wisdom. When we face interpersonal conflicts, how do we decide what to do? If there is something we can do to help others, we must put it into action immediately. This is how we can benefit others. If we encounter unwholesome teachings, we must find a way to steady ourselves and not be influenced by unwholesome conditions.

This is the teaching the Buddha patiently gave to help us understand. We already understand His teachings and have already aspired to stay away from erroneous or unwholesome teachings. We must not be further defiled and must not create more [bad karma]. Now is the time to turn toward virtuous Dharma, which we must promptly cultivate

to benefit sentient beings. This is what makes it virtuous Dharma. Virtuous Dharma arises from profound, wondrous and true wisdom. When we cultivate profound, wondrous and true wisdom, we will practice loving-kindness and compassion. With kindness, we exercise compassion. Exercising the Four Infinite Minds as we interact with others is part of the Great Vehicle teachings.

In the past, the Buddha used provisional teachings to patiently guide us. He did that until this point in time, when He used the True Dharma, which is the Dharma-essence. This essence is very refined, We use various Dharma to purify our minds, to help our wisdom-life grow and make it healthy. So, we must take in the Dharma-essence.

Every day we listen to teachings, so after a long time we should know that throughout our lives, the Dharma is continuously nourishing our minds. But not only do we need to be nourished by the Dharma, we must also continuously work hard to apply it. If we can work hard to absorb the Dharma and also apply it, the realizations we retain are the Dharma-essence.

I often hear that many volunteers from various places have come back to the Abode for a short time to practice and work with us. I feel very grateful each time I listen to them share their experiences. They learn more from this than they would at a Seven-day Buddhist retreat.

Aside from the weeding, they also use hoes to dig into the ground. They do this to create beds of vegetables and create drainage for each bed. When they sow seeds, they also have to sow them in a straight lines, so they will sprout in neat rows.

Why do we need to grow them so neatly? This is also Dharma. There is Dharma of farming, of being mindful, and of respecting nature; these are all Dharma. As we sow the seeds into the ground, we must be very mindful and arrange the fields in very straight [rows]. This shows we are engaging in spiritual practice with a straightforward mind. As each seed is planted in our minds, we must not allow any to deviate.

[In the field,] when weeds grow, people must do some weeding. As they pull weeds, Dharma masters from the Abode accompany them. As they work together, the masters tell them, “These are such-and-such weeds. After we pull them, we can bury them and turn them into fertilizer. Some weeds must be uprooted completely. If we do not completely uproot these kinds of weeds, they will grow again very quickly.” This is how the world is used as an example to expound the Dharma. Diligent practitioners can learn the Dharma from [everything in] the world. This happens when. Dharma-essence enters our minds.

In this way, we prevent each other from allowing weeds and discursive thoughts to arise in the mind. This is how we can live in harmony. This is all Dharma. The Buddha-Dharma is inseparable from worldly phenomena we must accept the Dharma and apply it in our lives as we [peacefully] coexist with all things in the world. Then the Dharma is in our hearts.

Thus, “Our intrinsic True Suchness is natural.” Intrinsic True Suchness has always been thus; it is unconditioned Dharma. It has been with us for lifetimes in the past, and is here now and will be in the future; lifetime after lifetime, it will not arise or cease. It follows us life after life. Our Buddha-nature is a very natural thing. Since Beginningless Time, it has stayed with us, lifetime after lifetime. However, life after life, we have been defiled by habitual tendencies and covered by ignorance.

The Buddha-Dharma is rarely encountered and human form is rarely attained. Can we remain in human form, life after life? After we attain, are born into this human form, are we tainted by unwholesome things? Or are we cleansed by virtuous Dharma? This depends on our past causes and conditions. We have likely created some good ones so that in this life, we can be born human and receive the Dharma.

[To return to] our Buddha-nature, at this time, we must work even harder to eliminate our ignorance and take the Dharma-essence into our minds. This nourishes our minds so our seeds, our intrinsic nature, can be nourished and can grow quickly. This is the nature of True Suchness. After the Dharma-essence enters our minds, we must use it to nourish our wisdom-life.

Our Buddha-nature has always been non-arising and non-ceasing. It is naturally with us life after life. So, a previous passage from the Lotus Sutra mentioned, “In the presence of countless Buddhas.” The Buddha engaged in spiritual practice in the presence of countless past Buddhas. We were probably also in the presence of countless Buddhas in the past. This also shows we are intrinsically equal to Buddhas.

But Sakyamuni Buddha has already attained Buddhahood, while we are still ordinary people. We must look at whether we have truly made great vows. After making great vows, are we diligently practicing without wasting a moment of our time and sustaining this mindset? We must sustain this mindset and not allow it to be disrupted by anything. Then nothing evil can find its way in. The Buddha was able to attain Buddhahood because He firmly upheld virtuous Dharma and did not become defiled by evil things that could disrupt His goodness. Right now, we must also do the same. In the past, we may have done both good and evil; we created a mix of both. So, we are still ignorant and ordinary people. We must quickly understand what evil is so we will not be defiled by it. Then we will be completely good.

Time is like a long river that flows from the past to the present. The Buddha walked this profound, wondrous path. For the sake of His disciples, His one great cause, life after life, is to give the Great Vehicle teachings. Everything He did paved a road for them. Although they had engaged in spiritual practice in the past, now their causes and conditions had ripened. At the time of the Lotus assembly, the Buddha was about to teach the Great Vehicle. As He began giving the Lotus teachings, He even made predictions for His disciples and told them they would certainly attain Buddhahood in the future. He verified that all of us can become Buddhas.

This was stated in a previous passage.

And who, in the presence of countless Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.

Next we will talk about how,

“With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the working of their minds, I teach them the Great Vehicle.”

This passage tells us that when causes and conditions ripen, we can all become Buddhas, because we already have the foundation for the Great Vehicle. Now He wants to help us further understand that the Great Vehicle Dharma must be put into practice. So, He began teaching the Bodhisattva-path. Practicing the Bodhisattva-path is walking the great, direct Bodhi-path. As long as we are diligent, we will ultimately reach the state of the Buddha.

Therefore, with a penetrating mind, we must make an effort to find the Buddha of our nature. We often talk about the Three Treasures of our nature. We have the Buddha in our nature, the Dharma in our nature and the Sangha in our nature. The Three Treasures are in all of us. It is not only monastics who are in the Sangha. We do not have to be monastics to attain true Dharma. Actually, lay practitioners also grow in wisdom. Lay practitioners also have the Three Treasures in their nature. This is also not just limited to human beings. Every sentient being in the universe has the Three Treasures in their nature.

However, we have lost sight of the Three Treasures of our nature. So, from now on, we really must delve deeply into things and not be like duckweed on the water’s surface. We must plant the seeds deeply in the ground. The seeds of Bodhi trees have the potential to grow into big trees. They must be planted in the earth and take root.

Wasn’t there a period of time when we talked extensively about roots? To have the root of faith, our faith must deeply enter our minds. Therefore, we must firmly believe that we can attain Buddhahood in the future. However, those who are indolent will quit. Can overbearingly arrogant people attain Buddhahood? They do not have deep faith.

At the Vulture Peak assembly, those who remained to listen to the teachings had deep faith, giving them penetrating minds. They all believed that everyone intrinsically has a Buddha-nature, the intrinsic Three Treasures. We cannot just say, “I have faith” and let that be it. When we have faith, we must respect the intrinsic Buddha-nature deep within ourselves. We must respect ourselves. If we do not respect and love ourselves, we will easily demean ourselves. We must not demean ourselves because we should know that we each have an intrinsic Buddha-nature that is worthy of respect. So, with penetrating minds, we must be mindful of the Buddha of our nature.

We must “uphold purifying precepts.” We must be mindful of the Buddha of our nature and not demean ourselves. So, we must uphold purifying precepts. If we uphold purifying precepts, we will not be influenced by evil teachings. We must guard against wrongs and stop evils. We must avoid doing bad things with our bodies. We must keep erroneous thoughts from arising in our minds. Therefore, we must guard against wrongs. If something is not right, we must avoid doing it. If something is evil, we must quickly stop it. This is called upholding precepts.

Therefore, we must uphold purifying precepts and become very pure. This is how we can be mindful of the. Buddha with a penetrating mind and respect our intrinsic Buddha-nature. There is a Buddha in our nature. We must protect this Buddha of our nature and not allow it to be defiled. Therefore, we must uphold purifying precepts.

“When they hear they can attain Buddhahood.” People like this can take the Dharma to heart after listening to it. Then their Buddha-nature will naturally surface. So, in “they hear that they attain Buddhahood, they” refers to the people who stayed in the Buddha’s lifetime to listen to the Great Vehicle Dharma. So, I hope all of you can be like these people. We can all be mindful of the Buddha with penetrating minds and uphold purifying precepts. After listening to the Dharma, we can further affirm the Buddha of our nature. Thus, we attain [Buddhahood]. Thus, we are “filled with great joy.” We will be very happy and full of Dharma-joy.

After listening, we feel very happy. But aside from being happy, we must be steadfast. By working hard at our spiritual practice, we can truly transcend this world and all our troubling afflictions. Although we are afflicted, we are like lotus flowers growing out of the mud, pure, undefiled and very happy. If we do not allow evil things to trouble us, we will be happy. If evil things trouble us or if we are tempted by them, we will become very depressed. Our hearts will be heavy. If we can take the Dharma to heart, regardless of the troubles we face in this world, we can guard against wrongs, stop evils and avoid constantly making mistakes. Then the Dharma can continue to enter our minds, and we will be “filled with great joy.”

“Knowing the workings of their minds” means the Buddha knew that these people’s minds were already very pure. These people had already accepted teachings and used the Dharma to nourish their minds. He also knew that these people had profound and wondrous true wisdom. By accepting the Great Vehicle Dharma, they nourished their wisdom-life with Dharma-essence. As for their minds and actions, once the Dharma-essence nourished them, the activities of their bodies and minds had already been united with the Dharma. So, He “teaches them the Great Vehicle.” At the Lotus Dharma-assembly, the Buddha began to teach the Great Vehicle to those who had deep faith in the great Dharma.

Dear Bodhisattvas, we must be mindful. We are Bodhisattvas and have a Buddha in our nature. We must quickly put the teachings into practice. If we do not [walk] this Bodhisattva-path, even if we have a Buddha in our nature, we still cannot reach the state of Buddhas. Therefore, just as the Buddha began to expound Great Vehicle Dharma, people must be mentally prepared to take their first steps on the Bodhisattva-path, the wondrous Dharma that benefits all. Everyone, we must know that we intrinsically have Buddha-nature and must walk the Bodhisattva-path. Therefore, we must always be mindful.

Ch02-ep0346

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 346 – Walking the Path According to the Dharma

>> We are born with delusional thinking. Value can be seen in many different ways. Having many expectations, we are never satisfied. If we are content, we are always grateful. Those without greed feel the most well-off. Those with virtue feel they have more than enough.

>> [They,] under infinite Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.

>> For these Buddha-children: This is also a reference to all sentient beings because they all have Buddha-nature. Sentient beings can be nourished by great teachings to develop their wisdom-life. Thus, they are like the children of all Buddhas.

>> “Today, indeed, I know that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have obtained a share of the Buddha-Dharma.”

>> I give the Great Vehicle teachings: The Buddha assesses great and limited capacities to give either Great or Small [Vehicle] teachings. For those with limited capabilities, He gave Hearer and Pratyekabuddha teachings. Those are considered Small Vehicle [Dharma]. For those with great capabilities, He taught the One Vehicle, the great, subtle, wondrous and true Dharma. This is called the Great Vehicle sutra treasury.

>> I predict that people who practice such teachings: Those who practice according to the Dharma solemnly practice the flawless studies of precepts, Samadhi and wisdom, actualize the Six Paramitas and establish the Four Infinite Minds.

>> [They], in a future life, will attain Buddhahood: In future lifetimes, they will diligently engage in spiritual practice and will never go astray. By staying on the Middle Way, they will then attain supreme, perfect and universal wisdom.

We are born with delusional thinking.
Value can be seen in many different ways.
Having many expectations, we are never satisfied.
If we are content, we are always grateful.
Those without greed feel the most well-off.
Those with virtue feel they have more than enough.

I often think, “Indeed, we are born into this life with delusional thinking, which causes us to feel lost. Why exactly do we come to this world? What is the value of life? In our time here on Earth, what exactly is it that we seek?”

When we think about life’s value, “value can be seen in many different ways.” What kind of people do we want to be, what kind of things do we want out of life and what kind of environment do we want to be in? How many of our needs must be met before we will feel satisfied?

We all live on this same planet, but the poor and suffering are powerless and have nowhere to turn. As for those who are well off, they seek more and more. Can they be satisfied? No, they cannot. This is another way of life. They live a wealthy life, but are they happy? No, they are not. I often say, the more we gain, the more we worry about loss but in our hearts, we never feel content. So, “if we seek much, we are never satisfied.”

What exactly is the best way to live? With contentment. Aside from feeling content, we must always feel grateful. Those who are content will naturally feel a sense of gratitude. Those who are content and grateful enjoy life the most. They do not seek wealth or luxuries. The more we seek, the more we suffer.

What kind of people is content and not greedy? Virtuous people. We must engage in spiritual practice and realize that all conditioned phenomena in the world will arise and cease, so we must seek unconditioned Dharma, the true principles. True principles enable us to always be content and allow us to penetrate teachings so that we will be grateful for all people and all things. These principles help us to be content and seek nothing.

By penetrating principles, we can apply them in our daily living. They pave the road before us, which is the great, direct Bodhi-path. If we walk forward wholeheartedly, then this road will be wide, straight and level. Then, we will have more than enough. There is a very long road for us to walk, a very smooth road that feels very safe. The virtuous feel they have more than enough.

In life, we may pursue many things. But how much we attain depends on how we lived in our past lives. The causes and conditions we brought with us determine the retributions we face in this life. If we are born in a wealthy country, in a wealthy family, to very good parents, this means we created causes in a past life that bring us wealth.

Some created [good] causes and conditions in their past lives, but are not taking advantage of them in this life to seek truths and help other people. This is really a pity. They do not give, but just greedily seek more. When awakened beings see them, they feel sad that people are just relying on good karmic conditions from the past to live comfortably, and thus remain deluded. This is very sad! When awakened ones see these deluded people, they feel sad for them.

In contrast, consider those who are born into a land with many disadvantages. Their lives are impoverished. However, in such a poor environment, they can develop a sense of abundant love and willingness to give. The awakened ones see them as role models. There is much abundance in their lives, and they are living most virtuous lives. These Bodhisattvas are “virtuous [and] feel they have more than enough.” All this is because they have the karmic affinity to be born in that country and to be able to give to others and help people there.

In the country of South Africa, there is a group of people who look different but share the same mission as us and have developed the same aspiration to willingly give. Thus, for so many years, this large group of South African volunteers have worked with a sense of happiness and freedom. Though the road is difficult, they still traverse it happily. As they climb mountains and walk rough roads, they are constantly smiling and singing. These happy songs keep them company, so they happily keep walking forward. Where are they going? To help people with AIDS. They bathe them, help clean [their homes], comfort them and deliver material goods to them. [The volunteers] are poor, but they are wealthy.

In 2012 alone, Taiwan’s Council of Agriculture gave over 600 tons of rice to Tzu Chi for us to transport to countries in Africa, We divided the rice among three or four countries and [distributed them] based on need.

Consider our work in Swaziland. It took time to set the criteria, identify the families and create the distribution list. We were distributing 3000 bags of rice, which would be given to 3000 households. How many Bodhisattvas do we have in South Africa? At most five or six of them could go to Swaziland, so they started their preparations in March. Besides surveying the area, they began to share Tzu Chi’s ideals, little by little, in this way guiding the local people. Over time, their efforts yielded volunteers. By the time they distributed the rice in August, they had already recruited local volunteers.

So after the distribution at the end of August, the local volunteers started fundraising on the street. Why did they fundraise? They did it for those without families, for orphans and old people living by themselves and for those who had greater needs. The spirit of the bamboo banks became deeply rooted in their hearts, so they took action and started fundraising. Ultimately, their actions moved an Indian businessman in Swaziland, so he also started providing financial support.

They are already using the money they raised to support orphans on a monthly basis. Some of these orphans were children with AIDS, others were poor or abandoned. They were able to support these children, as well as those who are old and ill. These local volunteers had already formed groups to visit poor families to clean their homes, to wash and groom their bodies, and to comfort and care for them. If we think about it, aren’t they the most endearing role models? They are truly bringing happiness to Africa, so those who are poor can still be happy.

But we must also transform those living in places of abundance so the wealthy can also become courteous. Then they can also develop expansive hearts, humble themselves and truly give. Then they will be the wealthy among the wealthy. After seeking and attaining much, they must be very content. The more content they are, the more they can give. If they seek much but do not feel content, they will suffer, perhaps even more so than those in Africa.

So, how does being poor or rich affect us? Does it lead us to be very happy and to help others in the world? Does it cause us to be very worried about gains and losses? This is how the world is, so the Buddha comes to teach us to have a clear and expansive view of the world so we can benefit others. Among the poor, there are those who feel wealthy. Among the wealthy, there are those who feel poor. If we can see clearly, we realize that everything is created by the mind.

So the sutra passage states, “[They,] under infinite Buddhas, have walked the profound and wondrous path.” This is a profound and wondrous path. After we attain these principles, how do we use them to pave a road? How long or how far does it need to extend? How many people will join us on this road? When we walk the profound and wondrous path, if we can penetrate its principles, there is no goal we cannot attain. Therefore, we must always be mindful.

[They,] under infinite Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.

So “for these Buddha-children, I give the Great Vehicle teachings. Buddha-children” is also a common way of referring to sentient beings.

For these Buddha-children: This is also a reference to all sentient beings because they all have Buddha-nature. Sentient beings can be nourished by great teachings to develop their wisdom-life. Thus, they are like the children of all Buddhas.

The mind, Buddhas and sentient beings are no different [in their nature]. Buddha-children began as ordinary people, as sentient beings. Because they are returning to and drawing near the state of Buddhas, they are Buddha-children. This means that when they were ordinary people, they already entered and began walking this path. All sentient beings intrinsically have Buddha-nature, so they are called Buddha-children.

This comes from accepting the Buddha’s teachings. We must accept the Buddha’s teachings and learn what we can do and cannot do. If we are able to, we should just do it. This is wisdom. If something should not be done, we should prevent ourselves from doing it. If we do those things, we are foolish. So, if we accept the Buddha’s teachings we “can be nourished by great teachings to develop our wisdom-life.” Accepting the teachings is like using Dharma-water to nourish the long-arid land in our hearts. Now that we have the Dharma-water, our wisdom-life can finally grow.

We all intrinsically have Buddha-nature. When a seed is planted in the field of our minds and is nourished and immersed by Dharma-water, our wisdom-life will grow. This makes us Buddha-children. In the Lotus Sutra, there is a passage that states,

“Today, indeed, I know that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have obtained a share of the Buddha-Dharma.”

This is in the Chapter on Parables. Sariputra and other disciples realized, “Today I have finally learned that. I am a true child of the Buddha; I am born from the Buddha’s mouth,” because the Dharma comes from His mouth, and we have taken the Dharma to heart. So, we are “born from the Buddha’s mouth and transformed by the Dharma.” Dharma can transform us ordinary people into sages and noble beings. This is being “transformed by the Dharma.”

We can “obtain a share of the Buddha-Dharma.” If we are mindful, we can gradually take the Dharma to heart. By taking it to heart we remember it. Thus we “obtain a share of the Buddha-Dharma.” The Buddha-Dharma, bit by bit, has entered our hearts. This is why the Buddha began to “give the Great Vehicle teachings.”

I give the Great Vehicle teachings: The Buddha assesses great and limited capacities to give either Great or Small [Vehicle] teachings. For those with limited capabilities, He gave Hearer and Pratyekabuddha teachings. Those are considered Small Vehicle [Dharma]. For those with great capabilities, He taught the One Vehicle, the great, subtle, wondrous and true Dharma. This is called the Great Vehicle sutra treasury.

The Great Vehicle teachings are the Lotus Sutra. For over 40 years, the Buddha gradually learned about us. So, He “assessed” and He made a plan. He comprehended and figured out what teachings we could accept, and then gave those teachings. These teachings are the foundation for the path to the Great Vehicle. So, “the Buddha assesses great and limited capacities to give either Great or Small [Vehicle] teachings.” The Small and Middle Vehicle teachings are teachings for Hearers and Pratyekabuddhas.

You likely still remember that. Hearers practice the Four Noble Truths and. Pratyekabuddhas or Solitary Realizers practice the Twelve Links of Cyclic Existence. These two types of teachings are for Hearers and Solitary Realizers, for those with limited capabilities. Both of these are Small Vehicle teachings and are provisional, skillful means. For those with great capabilities, the Buddha gave the subtle and wondrous true teaching of the One Vehicle. His goal is to teach the One Vehicle path, the subtle and wondrous true Dharma.

We feel that the Dharma has influenced many people. Tzu Chi was founded in Taiwan, and now we can see its presence around the world in so many countries, from the richest countries to the poorest ones. Though they are poor, they are very happy because they can do good deeds. When we see others freed from suffering, that makes us so happy. Indeed, these are all the subtle, wondrous, true Dharma of the One Vehicle. This teaches us to give to others. This “is called the Great Vehicle sutra treasury.”

“I predict that people who practice such teachings…. People who practice such teachings” are those who practice according to the Dharma.

I predict that people who practice such teachings: Those who practice according to the Dharma solemnly practice the flawless studies of precepts, Samadhi and wisdom, actualize the Six Paramitas and establish the Four Infinite Minds.

“People who practice such teachings” are those who practice according to the Dharma. It means they are cautious and vigilant, so they can guard against wrongs and stop evils. Those who earnestly and diligently practice will “carefully cultivate the flawless studies of precepts, Samadhi and wisdom.”

Then when we are among sentient beings, our minds will not be tempted by desires and pleasures and will not be defiled by other afflictions. We do this by cautiously upholding precepts, by sincerely and vigilantly cultivating the flawless studies of precepts, Samadhi, wisdom, and “actualizing the Six Paramitas.” We must take good care of our minds and our behavior, and more earnestly practice the Six Paramitas. We must also [develop] the Four Infinite Minds. The Buddha predicts that these people, “in a future life, will attain Buddhahood.”

This will happen in the future, in a future life. How many future lifetimes will that take? Regardless, the most important thing right now is to aim ourselves in the right direction on this long road and walk it with determination to take good care of our minds. Then after this and future lifetimes, if we do not stray from this path, we will ultimately attain Buddhahood.

[They], in a future life, will attain Buddhahood: In future lifetimes, they will diligently engage in spiritual practice and will never go astray. By staying on the Middle Way, they will then attain supreme, perfect and universal wisdom.

“In future lifetimes,” we will eventually arrive at the end of our long road. As long as we practice the Six Paramitas, the Four Infinite Minds and the Three Flawless Studies, then we can continue on this path. So, “we can diligently engage in spiritual practice and never go astray. By staying on the Middle Way, we will then attain supreme, perfect and universal wisdom.”

We must stay on the Middle Way, between true emptiness and wondrous existence. In emptiness, there is wondrous existence. If we become attached to emptiness, we will deny the law of cause and effect. If we become attached to existence, our faith will be deluded and we will degenerate. We know that everything is empty in nature, but in emptiness there is wondrous existence. Everything is truly empty. But in true emptiness there is truly subtle and wondrous existence. If we can penetrate the principles of unconditioned Dharma, the conditioned phenomena we encounter become an opportunity for spiritual practice. If we understand these principles, we will understand all things. All principles lead to the Bodhi-path. So everyone, please always be mindful.

Ch02-ep0345

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 345 – Teaching Buddha-children the Wondrous Path

>> The world and its people and matters are the concern of Bodhisattvas. When the mind and the Dharma are one, we are on the Bodhi-path. With the Buddha-mind and wondrous Dharma, we have universal compassion.

>> My aim is to lead them into the Great Vehicle, therefore I expound this sutra. Buddha-children are pure in heart, gentle and have sharp capabilities, and who, in the presence of infinite Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give Great Vehicle teachings.

>> [They have] walked the profound and wondrous path: The aim of all Buddha-minds is to walk the profound and wondrous path and only expound the ultimate reality of the One Vehicle. The wondrous Dharma encompasses both the provisional and true teachings as one. Since there is much suffering in this world, They taught with principles and guided with the Dharma.

The world and its people and matters are the concern of Bodhisattvas.
When the mind and the Dharma are one, we are on the Bodhi-path.
With the Buddha-mind and wondrous Dharma, we have universal compassion.

“The world and its people and matters are the concern of Bodhisattvas.” I always think this way. In this world, all people, all environments and all living beings are the intimate concerns of Bodhisattvas.

We learn the Buddha’s teachings so that we can take the Buddha’s mind into our own. This is the pure Buddha-nature that we all intrinsically have. I seem to be saying this every day. So, since the mind, the Buddha and sentient beings are no different [in their nature], doesn’t that apply to all beings born under the heavens and on earth? All living beings are connected to the things that happen in this world. So, as we learn the Buddha’s teachings in this world, we must thoroughly understand worldly matters. In addition to thoroughly understanding worldly matters, we must also understand the principles of attaining Buddhahood.

Because we are learning the Buddha’s way, we are called Bodhisattvas, which truly makes us Buddha-children. Because we listen to the Buddha’s teachings, we take the Buddha’s Dharma-water into our heart to nourish our wisdom-life in hopes it will grow. I hope our wisdom-life and our nature of True Suchness become one; then we will forever be in a state of non-arising and non-ceasing. This is what Buddhist practitioners call liberation.

The first thing learned by those who want to engage in spiritual practice is that human existence comes with afflictions; matters, objects and other things will bring about much suffering. Because of this, we seek the Buddha-Dharma to find ways to be liberated from suffering we cannot control, such as cyclic existence in the Six Realms. This is what we seek.

The only way to transcend the Six Realms is to reach a state of non-arising and non-ceasing. What is a state of non-arising and non-ceasing? It is one of returning to what is natural. The natural state is unconditioned; it is our intrinsic nature of True Suchness. This is something we intrinsically have. However, we transmigrate through the Six Realms. Again and again we are influenced by countless worlds, time periods, spaces, environments and so on, so we continuously multiply our defilements. This is what makes us unenlightened beings. Now that we know this, we want to leave this unenlightened state and return to our pure intrinsic nature. The only way to do this is to walk the Bodhisattva-path.

The Bodhisattva-path is all about people and matters in this world. Since we are Bodhisattvas, under the heavens and on the earth, we will carry out the spiritual mission of the Bodhisattva-path. So, “the world and its people and matters are the concern of Bodhisattvas.”

“The mind and Dharma [must be] one.” We must be mindful. If we are not mindful in our spiritual practice, we forget the Dharma once we hear it. If we are going to forget it, why listen? If the Dharma leaks out of our minds, how will we know how to practice? Without knowing principles, how can we practice? Similarly, if we do not know the way, do not know the terrain or the course, how will we know where to go? That is why we need to know the way. When we do not know the way, we need to ask for directions. By the same principle, if our capabilities are relatively sharp, we can listen mindfully and understand right away. “I know what course to take.” But if we do not understand, we have to rely on our virtuous friends. As we have said before, in learning the Buddha’s teachings, we really need wholesome and virtuous friends, These wholesome and virtuous friends can accompany us onto the right course and point us in the right direction.

So, we must be mindful and first understand the principles in order to engage in spiritual practice. If we do not listen to and learn the principles, how can we engage in spiritual practice? How can we walk the Bodhisattva-path? So, we must be mindful. By listening mindfully to the Dharma, it will enter our minds so that in our daily living, the Dharma and our minds are one.

Tzu Chi volunteers often say, “Have the Buddha in your mind, the Dharma in your actions.” The Buddha and the Dharma must be in our minds at all times. Then the Buddha-mind will be one with our minds. And when the Dharma is one with our minds, we are on the Bodhisattva-path, which is also the Bodhi-path, the road to awakening. Bodhisattvas are people who walk on this path, so the path is called Bodhi. Bodhisattvas are “awakened sentient beings” who understand and then walk this path. Thus, their minds must be one with the Dharma. This is [how to walk] the Bodhisattva-path.

“With the Buddha-mind and wondrous Dharma, we have universal compassion.” This sense of universal compassion is the mindset of a Bodhisattva and is something the Buddha wants to teach us.

Every single day, we hear very moving [stories related to this]. The volunteers who help out at [Tzu Chi] hospitals act as the bridge between the medical team and the patients. Listening to their daily sharing of their experiences is like listening to teachings for me. I am listening to teachings about suffering, I am listening to and learning about the way these dedicated Bodhisattvas exercise the wisdom of [doctors] and [volunteers] as they work among suffering sentient beings. I hear their sharing as if listening to teachings. Every day I am moved and am grateful,

especially when I listen to the doctors. Being a doctor is not very easy. Modern medical treatments are very complex. Medical technology is so advanced that we can understand exactly what kind of disease the stomach, liver or intestines are suffering from. This is truly sophisticated technology.

Aside from equipment that helps with diagnosis, if we want to see even more clearly, we can use a tube, [an endoscope]. It has a camera on one end that has been reduced to the size of a bean, and can be sent down our esophagus. But how do we get it in there? Through a “natural opening.” Everyone of us has nine orifices. It is often said, “The nine orifices constantly discharge impurities.” We all have nine orifices on our bodies. These are all “natural openings.” Look, our eyes are two openings, our ears also have two openings, our nose also has two, then the mouth is another. How many orifices are these? Seven orifices. Where are the other two openings? The places where we urinate and defecate. These are the nine. “The nine orifices constantly discharge impurities.” These are called “natural openings.”

This [scope] has to enter through a “natural opening.” Some enter from the mouth and are swallowed. This is [esophageal] endoscopy. When endoscopy was performed in the past, it was very uncomfortable and very painful. Some patients will throw up during the process as it is very uncomfortable. Doctors could not bear [their suffering]. How could they reduce the patient’s suffering. One of the department chairs, Dr. Hu Chi-tan, is continuously finding ways to save patients. He looked for ways to alleviate their suffering, ways to help patients be healthy and feel at ease. So, he continuously conducted research to replace the esophageal endoscopy by introducing the endoscope through the nasal passage.

When he was in Japan back in 2005, he learned that introducing the endoscope through the nostrils can greatly reduce the pain. The patient would not feel any pain and could even talk to him during the procedure. But to what extent is the pain minimized? He experimented on his own body to find out.

First, he stood to observe the image. He inserted the scope himself through his nostril as he stood and tried to examine the image. Why didn’t it seem like it reached the stomach? Why wasn’t the image clear? He wondered, “Is it my posture?” Then he tried sitting. The image was still unclear. As the image shifted, he thought, “Maybe I should lie down.” So, he adjusted the position of his body and limbs and the positioning of his organs. After making the adjustments, he realized he had to lie back in a chair, half sitting, half lying down. This allowed the camera to enter the stomach and other organs. But, he wanted to make the patients more comfortable, and to feel peaceful and at ease, so he made further adjustments. Once he moved onto the bed, he felt comfortable.

He also wanted to make [colonoscopies] more relaxing. So, he developed the water-assisted method, which made it more comfortable. He worked on ways to isolate and identify the source of the illness, as well as ways to treat it. We can see how he tested the scope on himself, how he must have felt. He said, “When others are in pain, I am also in pain. When I see others suffer, I feel their suffering. When they are in pain, I feel very sad.” In particular, he also said, “I cherish those who are ill.” This shows his sense of mission.

He even experimented on his son. His son also consented to be experimented on. This father and son team worked together to find a way to make the patients most comfortable. Indeed, doctors have a Buddha-mind, which means they apply wondrous skills, wondrous techniques and wondrous treatment. Isn’t this universal compassion, the wisdom the Buddha wanted to share with us?

The Buddha wanted us to understand our bodies. Our bodies are filled with impurities and are impermanent. Our ever-changing bodies experience much illness and suffering. So, we need doctors who aspire to walk the Bodhisattva-path to relieve suffering. This also requires mindfulness.

So, the Buddha, and all Buddhas and Bodhisattvas in this world, are always trying to find ways to help relieve sentient beings of their suffering. So, “[His only] aim is to lead them into the Great Vehicle.” By the same principle, medicine alone is not enough. We must also learn something that is most beneficial to sentient beings so they can be free of suffering, and be happy and at peace. This is the fundamental Great Vehicle Dharma of working for sentient beings that the Buddha wanted to teach us. So, the Buddha taught this sutra.

My aim is to lead them into the Great Vehicle, therefore I expound this sutra. Buddha-children are pure in heart, gentle and have sharp capabilities, and who, in the presence of infinite Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give Great Vehicle teachings.

“Buddha-children are pure in heart, gentle and have sharp capabilities.” We hope people not only work for their own sake, but give unconditionally for the sake of others. Yesterday, we discussed how we need to be gentle toward sentient beings. Of course, we must always be mindful, “gentle and have sharp capabilities.” Buddha-children such as these [studied] “in the presence of infinite Buddhas.” These Bodhisattvas learn not [only] in the present, but also learned in the past; lifetime after lifetime, they [studied with] infinite Buddhas and were continuously permeated [with teachings]. After those teachings are internalized, we will walk the Bodhisattva-path and learn many principles. This wonderful state of mind is found on the path.

Doctors have a healer’s path, Bodhisattvas a Bodhisattva-path. Both paths help develop wisdom-life and protect physical life. Both are intimately related to sentient beings and are profound and wondrous paths. Therefore, Buddhas and Bodhisattvas walked the profound and wondrous path for the sake of sentient beings.

The hearts of all Buddhas have always been profound and wondrous, so They teach only principles that lead to the ultimate reality of the One Vehicle. One Vehicle means there is only one path, one road that can transport us [if we] apply its principles, the principles of ultimate reality. What is the ultimate reality? [To learn this,] we have to experience many things through our bodies, which are formed by our parents’ sperm and egg. The human body is a conditioned phenomenon. Without our parents, there is just an unconditioned phenomenon, our intrinsic Buddha-nature. But when causes and conditions converge,

there is conditioned phenomenon, a body. When it is ill, we need a doctor to treat it. By the same principle, when we sentient beings have mental aliments, we rely on the Buddha-Dharma to treat them, similar to the way doctors treat our bodies. This is all wondrous Dharma, the ultimate reality of the One Vehicle. Wondrous Dharma is a combination of both true and provisional teachings.

Provisional teachings are conditioned phenomena, tangible things. I work hard to help everyone understand that the body is like a small universe unto itself. [The microscopic things] that are omnipresent in the natural world are really not visible, so we need to rely on tangible things, like our bodies, to learn more about them. We can use the vast field of medicine to study this small universe and the many things within it. We must try to absorb principles of the natural, [unconditioned] world to help with conditioned phenomena, those things that are already formed, [so we know how to] let them recover and repair themselves. Although things in the world can be fixed or restored, everything that is a conditioned phenomenon will inevitably cease. But everything has its inherent principle.

If we humans listen to principles and return to our intrinsic, unconditioned nature of True Suchness, does that mean we will not die? We will still die. But these spiritual principles will help us return to our pure intrinsic nature. The tangible are provisional teachings. The intangible are true teachings. These two are one, so the Buddha can teach Small Vehicle Dharma to help us thoroughly understand the Great Path, the Great [Vehicle] Dharma.

In this world, there are many different forms of suffering. So, the Buddha teaches with principles and guides with the Dharma. This is why the Buddha comes to this world.

[They have] walked the profound and wondrous path: The aim of all Buddha-minds is to walk the profound and wondrous path and only expound the ultimate reality of the One Vehicle. The wondrous Dharma encompasses both the provisional and true teachings as one. Since there is much suffering in this world, They taught with principles and guided with the Dharma.

He used examples of suffering to make analogies, and taught with all kinds of expressions so we can realize [true] principles.

When our body suffers from illness, how can it be treated? Doctors have to use various methods. They also constantly improve, constantly innovate better methods to save people. So, I always say, the times are different, but the Dharma does not change. However, unchanging Dharma and principles must adapt to the ever-changing ways of living. This is why the Dharma is necessary to this world; it has to be here. Therefore, since we are Buddha-children, we must always be mindful.

Ch02-ep0344

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 3 – Be Gentle, Pure in Heart and Sharp

>> Buddha-children are pure in heart and gentle. With compassion and wisdom, they transform suffering and nurture happiness. They cannot bear to let sentient beings suffer, so they assist the old and the sick, the handicapped, widowed and young.

>> “My aim is to lead them into the Great Vehicle, therefore I expound this sutra. Buddha-children, pure in heart, are gentle and have sharp capabilities.”

>> Diligently engage in spiritual practice to seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom. The Tathagata’s understanding and views lead to compassion for all sentient beings and the aspiration to bring them peace and joy. We intrinsically have compassion and wisdom, a natural and wondrous wisdom, which is all-encompassing wisdom. People with great capabilities form Great Vehicle aspirations and aim to enter Great Vehicle Dharma.

>> Buddha-children are pure in heart: Sentient beings who accept the Buddha’s precepts are called Buddha-children. This is also another name for Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. It also means Buddha-seeds are constantly sowed so they will never disappear [from the world]. This is also a name for all sentient beings because they all intrinsically have Buddha-nature.

>> Buddha-children are pure in heart: Bodhisattvas cultivate purifying practices to transcend all afflictions. They do not develop attachments to the Dharma, so they are pure in heart. [They] are gentle and have sharp capabilities: This is saying our hearts are really gentle, so we can go along with the conditions and principles. Thus, the sutra states, “Sentient beings, then tamed by faith, become genuine, straightforward and gentle.”

>> Keen refers to having sharp capabilities. Roots refers to. Faith and the other spiritual roots, as well as the eyes and the other [physical] roots. Roots also refers to capabilities, the Five Root-Consciousnesses.

Since we have faith in and learn from the Buddha, we must diligently [practice His teachings]. This is what makes us the Buddha’s disciples. Thus, we must learn how to [keep] our hearts pure and undefiled.

We are unenlightened beings because one ignorant thought defiled our minds and our delusions continuously multiplied. This is what makes us unenlightened. Since we have this opportunity to learn the Buddha’s teachings, we must return to our [pure] intrinsic nature. What methods can we use to purify our minds? We can continuously absorb Dharma-water and use it to cleanse our minds.

In addition to purifying our minds, we must also evoke loving-kindness, compassion, joy and equanimity. Loving-kindness and compassion are things we all understand. When we hope that everyone in the world will lead peaceful and blessed lives, we have “loving-kindness, unconditional loving-kindness.” Having “great universal compassion” means “we feel others’ pain and suffering as our own” and we are one with the world’s sentient beings. This is the loving mindset we use when we interact with all sentient beings. So, we must have “unconditional loving-kindness” and “great universal compassion.”

We must also feel joy. When sentient beings are joyful and at peace, of course we will feel very joyful, too. To bring blessings, peace and joy to the world, we must have “equanimity” [in giving]. We must learn how to give [selflessly] with our hearts, wisdom, abilities and so on for the sake of sentient beings in this world. With loving-kindness, compassion, joy and equanimity, naturally our hearts will be gentle.

As part of our self-cultivation, in our daily living, we must treat other sentient beings as softly and gently as we treat ourselves. “Buddha-children are pure in heart and gentle.” Since we want to be Buddha-children, have we trained our minds to be very clean and pure? As we interact with others, do we hope that they are blessed and happy? We constantly ask ourselves these questions. If the answer is no, we must promptly give to others so we can become pure in heart and gentle.

“With compassion and wisdom, they transform suffering and nurture happiness.” We must exercise compassion as well as wisdom to transform the suffering of sentient beings. We transform their suffering and “nurture happiness.” We teach them how to remain even-tempered as they interact with each other and how to benefit and make one another happy. This takes nurturing.

Tzu Chi volunteers around the world do so much work. We are constantly doing the work of “transforming suffering and nurturing happiness.” For example, in Haiti, there was a major earthquake in 2010. This opportunity led our US Tzu Chi volunteers to get involved. They are still there, whether they are building schools, or trying to help the locals sustain their lives and get all the nutrients they need. So, we guide them through our. “Cash for Relief program.” This allowed us to set up a moringa farm. This is how we exercise compassion and wisdom.

Since we have the karmic conditions to go there, we must try to transform their suffering and teach them to realize that they are wealthy and can lead abundant lives. This is “helping the poor to realize their riches.” In the US, we teach the rich to help the poor, so wealthy people go to poor nations to help them. At the same time, we also teach people there ways to make a living so they can support themselves, which is only possible if they are healthy. So, “with compassion and wisdom,” we “transform suffering and nurture happiness.” We teach them how to be healthy and how to help each other. This is because we “cannot bear to let sentient beings suffer.”

So, Buddha-children are pure in heart and gentle and cannot bear to let sentient beings suffer. So, wherever we are, we “assist the old and the sick, the handicapped, widowed and young.” These are the most disadvantaged people, those who cannot get by on their own. How do we help them? We Buddha-children must continuously nurture our own hearts to give unconditionally, expand the scope of our love and give to others in the hope that the world will be at peace and everyone can live in a happy, healthy environment.

This is what the Buddha taught us. As Buddha-children, we must be pure in heart and gentle. Every single day, as we learn the Buddha’s teachings and diligently practice, I hope we can maintain this mindset.

Buddha-children are pure in heart and gentle. With compassion and wisdom, they transform suffering and nurture happiness. They cannot bear to let sentient beings suffer, so they assist the old and the sick, the handicapped, widowed and young.

In an earlier sutra passage, we previously discussed how the Buddha taught “according to the capabilities of sentient beings.” In this world, the Buddha used the Nine Divisions of Teachings to suit sentient beings’ capabilities until the karmic conditions ripened. Previously He used these nine divisions to pave the way. At that moment He was going to lead people onto the Great Vehicle path.

“My aim is to lead them into the Great Vehicle, therefore I expound this sutra. Buddha-children, pure in heart, are gentle and have sharp capabilities.”

Indeed, shouldn’t we examine our hearts now? If our hearts are already pure and undefiled, we will be unaffected by interpersonal conflicts. We will wholeheartedly and diligently move forward on the great, direct Bodhi-path. Are our hearts pure to this degree?

We must be pure in heart, be gentle, have compassion and sharp capabilities, as well as wisdom. If we have compassion but no wisdom, then we cannot discern right from wrong. So, we must mindfully accept the Buddha’s teachings for us.

“My aim is to lead them into the Great Vehicle.” This was the Buddha’s original intent. Originally, the Buddha wanted to teach us the Great Vehicle Dharma. The Great Vehicle points directly to our minds so we can understand it and realize our true nature. It helps us all understand that you and I are both equal to the Buddha. The Buddha originally wanted to teach this. The wondrous Great Vehicle Dharma of One Reality was the Buddha’s original intent. So, from this moment on, His “aim is to lead them into the Great Vehicle.” Thus, He began “to expound this sutra” so they can diligently engage in spiritual practice. He began to guide them toward diligent practice “to seek all-encompassing wisdom.”

Diligently engage in spiritual practice to seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom. The Tathagata’s understanding and views lead to compassion for all sentient beings and the aspiration to bring them peace and joy. We intrinsically have compassion and wisdom, a natural and wondrous wisdom, which is all-encompassing wisdom. People with great capabilities form Great Vehicle aspirations and aim to enter Great Vehicle Dharma.

Now, we must also do the same. We must continuously and diligently practice. We must always seek “all-encompassing wisdom,” which is the Buddha’s wisdom as well as “natural wisdom.” This is unconditioned Dharma.

Just because the Buddha has extensive spiritual powers, that does not mean that if He hopes all sentient beings can attain Buddhahood, He can create a Tathagata-nature in them. He cannot use His spiritual powers to create another Tathagata-nature in us. The Buddha also cannot take our defiled hearts and wipe them clean with His hands so that everything is clear and bright to us.

This is also impossible because in truth, we all have an intrinsic nature of True Suchness. This is a truth. If we can clearly understand the truth, our intrinsic nature of True Suchness will appear. This is unconditioned Dharma. [That nature] has always been there and is intrinsic to all of us, so it is also “natural wisdom. Natural wisdom” is not something people can grant us. We must diligently practice and seek it on our own. Then we can take the principles to heart.

So, we should “seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom.” This refers to the Buddha’s understanding and views. Because of His understanding and views, He can have compassion for sentient beings and [aspire to] “bring them peace and joy.” He also teaches us what to do when sentient beings are suffering so that we can relieve their pain and so on. This is where we must start; this is the Buddha’s understanding and views.

He saw the suffering of sentient beings, so He taught us the Four Noble Truths. We need to thoroughly understand them. “Suffering and its causation” mean that because we accumulated afflictions, we will suffer. So, we must bring about its “cessation.” The way to eliminate it is to have compassion for all sentient beings. If we can have sympathy for other people, that shows we have taken the Dharma to heart. Then we have enough to be able to help others. This begins with feeling compassion.

This is how we teach the rich to help the poor and inspire the poor to realize their riches. That is also our goal. Teaching us how to cultivate compassion and bring peace and joy to all sentient beings is an important part of the Buddha’s aim “to lead [us] into the Great Vehicle.” This is His goal for expounding this Dharma.

“We intrinsically have compassion and wisdom.” Compassion and wisdom are things we intrinsically have; this is a truth. This is our intrinsic Buddha-nature. “We intrinsically have compassion and wisdom, a natural and wondrous wisdom.” We all have natural and original wisdom, “which is all-encompassing wisdom.” It is something natural. We can even understand that this wisdom allows us to thoroughly comprehend everything in the universe. This is intrinsic to all of us.

With great capabilities, we must develop Great Vehicle aspirations. Since we have accepted the Buddha-Dharma, we must believe in ourselves, believe that we all intrinsically have Buddha-nature. Therefore, we must already have great capabilities. We cannot feel inferior or think, “My capabilities are very limited. I don’t know anything.” Actually, you know everything, but you lack mindfulness. Thus, we must know “we intrinsically have compassion and wisdom.” Everyone possesses these equally. This is natural and wondrous wisdom. So, since we have natural and wondrous wisdom, which is “all-encompassing wisdom,” then we know we definitely have great capabilities and can naturally form Great Vehicle aspirations and “aim to enter Great Vehicle Dharma.” Thus, we should have faith in ourselves.

Buddha-children are pure in heart: Sentient beings who accept the Buddha’s precepts are called Buddha-children. This is also another name for Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. It also means Buddha-seeds are constantly sowed so they will never disappear [from the world]. This is also a name for all sentient beings because they all intrinsically have Buddha-nature.

“Buddha-children are pure in heart. Sentient beings who accept the. Buddha’s precepts are called Buddha-children.” Since we are learning the Buddha’s teachings, we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, so our hearts will not be defiled by impurities and we can remain pure. This is how precepts can maintain the purity of our hearts. So, we are known as Buddha-children.

Then we have to develop Bodhisattva-aspirations. Bodhisattvas are also commonly referred to as Buddha-children because they continue the spirit of the Buddha’s Dharma-lineage in this world. So, another name for Bodhisattvas is Buddha-children. “Because they follow the Buddha’s noble teaching, they give rise to the noble path.” He teaches us in the hope that we can be like Him. Thus, His teachings are the noble path that allows us to become sages and noble beings. To be sages, we must walk the Bodhisattva-path. To be noble beings, we have to attain Buddhahood.

This is how the Buddha’s teachings are passed on. So, “Buddha-seeds are constantly sowed so they will never disappear [from the world].” This is the Dharma-lineage the Buddha taught. If we can continue this Dharma-lineage, then we are Buddha-children who will never let the Dharma disappear.

“This is also a name for all sentient beings.” Because we sentient beings have the potential to attain Buddhahood, and since we all intrinsically have Buddha-nature, as long as we believe in the Buddha and learn the Dharma, then all of us are Buddha-children.

So, “Buddha-children are pure in heart.” Being “pure in heart” is very important, since “Bodhisattvas cultivate purifying practices. Purifying” means cleansing. If we want to walk the Bodhisattva-path, we must cultivate purifying practices. Our hearts must be free of impurities and desires. This kind of purity comes from being free of greed, anger and ignorance. We must leave all these afflictions behind. By eliminating ignorance and afflictions, we can maintain the purity of our hearts. “They do not develop attachments to the Dharma.” So, we have to understand that when Bodhisattvas cultivate purifying practices, it cleanses them. Giving must be unconditional and must be carried out with gratitude.

Tzu Chi volunteers typically say, “Give without expectations and be grateful.” It reflects this passage, “Bodhisattvas cultivate purifying practices to transcend all afflictions.” They have no expectations and attachments. “They do not develop attachments to the Dharma.” As for the Dharma, even if we cultivate virtuous Dharma, we must not have any expectations. We have to just do it. When we do what we should, we are happy. A heart without attachments or expectations is a pure heart.

Buddha-children are pure in heart: Bodhisattvas cultivate purifying practices to transcend all afflictions. They do not develop attachments to the Dharma, so they are pure in heart. [They] are gentle and have sharp capabilities: This is saying our hearts are really gentle, so we can go along with the conditions and principles. Thus, the sutra states, “Sentient beings, then tamed by faith, become genuine, straightforward and gentle.”

This passage comes from a verse in the latter part of the Lotus Sutra. Sentient beings are tamed by faith. Since they believe in the teachings, their minds can be tamed.

Sentient beings are stubborn, and since we are one of them, our hearts are also stubborn and unyielding. Sometimes when people try to counsel us, we do not listen. We have to transform our own mindsets. If sentient beings are tamed by faith, and we are sentient beings as well, after we believe in the Buddha’s principles, we must tame our own minds. If we can tame our stubborn minds, we “become genuine, straightforward and gentle.” We must use a very direct, great Bodhi-mind

to train our minds to be gentle. Thus, we will be pure in heart and gentle. We discussed this earlier. If we are gentle, then naturally our capabilities will be sharp. Whatever people are saying, we will listen mindfully and with a straightforward mind. It is often said, “A straightforward mind is where spiritual training takes place,” so we “become genuine, straightforward and gentle.” A straightforward mind is where spiritual training takes place. This is a mind that is gentle. With a gentle mind come sharp capabilities, [which are also called keen roots].

Keen refers to having sharp capabilities. Roots refers to. Faith and the other spiritual roots, as well as the eyes and the other [physical] roots. Roots also refers to capabilities, the Five Root-Consciousnesses.

The Five Roots, the Five Spiritual Roots, the Five Powers and and the 37 Practices to Enlightenment are concepts we have already discussed. What are the Five Roots? Besides the Five Roots of our sense organs, there are the Five Spiritual Roots in the 37 Practices to Enlightenment, the root of faith, the root of diligence, the root of thought, the root of Samadhi and the root of wisdom. These are the Five Spiritual Roots, or the Five Dharma. We must also be mindful of the Five Dharma, and constantly review and try to understand how the Buddha-Dharma can tame our minds. If our minds are not tamed, then our minds cannot be “gentle.” Having “gentle minds” is very important. To be “pure in heart and gentle” is our goal in learning the Buddha’s teachings.

Dear Bodhisattvas, life is filled with suffering, so we must aspire to be mindful of the Dharma. When we can tame ourselves, we can care about all things in this world. Thus, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 343 – Teaching the Nine Divisions Accordingly

>> When timing and conditions were both suitable, He gave the Nine Divisions of Teachings. These wondrous provisional teachings lead to the One Vehicle, the great, direct Bodhi-path.

>> The Nine Divisions of Teachings: Perhaps He may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, and things that have never been. He may speak of causes and conditions, and analogies along with geyas, and the upadesa texts.

>> The remaining three divisions were. Apavaipulya (broad and expansive teachings), Vyakarana (predictions of Buddhahood) and. Udana (voluntarily taught without being asked).

>> I did not say that, because the time to speak had not come. Now is the right time, so. I have decided to teach the Great Vehicle Dharma. The nine divisions of my Dharma are taught according to the capabilities of sentient beings. My aim is to lead them into the Great Vehicle, therefore I expound this sutra.

>> According to the capabilities of sentient beings: Bodhisattvas want to give teachings to sentient beings, so first they use suitable skillful means to give them guidelines that enable them to give rise to the joy of faith. Later on, they explained in detail the extremely profound, wondrous Dharma of Tathagatas to enable them to easily understand and enter it and attain great benefits. This is what it means to teach according to the dispositions of sentient beings.

The law of karma works in marvelous ways; everything depends on causes and conditions. Every day we observe the world. With different karmic conditions come different ways of living. If we can help those who suffer from these complicated ways of living to return to a simple and pure way of living, we can live harmoniously with the law of nature. Indeed, the Buddha comes to this world for the purpose of teaching us all how to maintain a peaceful mind. All beings in the world are like one big family. We are a big family of brothers and sisters. If our minds are in unity and harmony, if we show mutual love and work in concerted effort, this family will be so happy and beautiful.

Starting on such a small scale, these principles can then gradually expand and develop. The unity and harmony of an individual’s mindset and within a single family can influence society and the rest of the world. Simply by applying this same method, the world can be at peace. This is what I often think. Many complicated issues actually began as something simple. But returning to that simple state is actually not very easy. That depends on timing and conditions.

When timing and conditions were both suitable, He gave the Nine Divisions of Teachings. These wondrous provisional teachings lead to the One Vehicle, the great, direct Bodhi-path.

The Buddha also taught sentient beings when “the timing and conditions were both suitable.” He observed the timing and the capabilities of sentient beings to see whether they were at the same level, whether they achieved the same understanding, whether the concepts were widely comprehended.

When the Buddha was about to teach the great Dharma at Vulture Peak, were all the factors in place? It was very likely. After the 5000 people left, the ones who stayed had readied their minds to receive the Buddha’s great teachings. So in this moment, “the timing and conditions were both suitable.” When the timing and conditions converged, He “gave the Nine Divisions of Teachings.”

The Nine Divisions of Teachings: Perhaps He may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, and things that have never been. He may speak of causes and conditions, and analogies along with geyas, and the upadesa texts.

Actually, the Nine Divisions of Teachings [were taught] before the Buddha started expounding the One Vehicle Dharma. Before sentient beings’ capabilities were equal, the Buddha taught using the Nine Divisions of Teachings. These nine divisions were briefly explained earlier. Actually, the Tripitaka has twelve divisions. But the Buddha perceived that the capabilities of sentient beings were incomplete, so He used the Nine Divisions of Teachings to expound the Dharma to sentient beings. The remaining three divisions were only then about to be revealed.

The remaining three divisions were. Apavaipulya (broad and expansive teachings), Vyakarana (predictions of Buddhahood) and. Udana (voluntarily taught without being asked).

Aside from these three divisions, the others were the Nine Divisions of Teachings. Those nine divisions were wondrous provisional teachings. With these provisional teachings, He guided people to the Great Vehicle. So, “these wondrous provisional teachings lead to the One Vehicle.”

The fruit of His previous teachings was that people were led to the One Vehicle Dharma, which was in His heart. No one asked for this Dharma, but He had been safeguarding it in His heart and now He was going to share it without being asked. This was unprecedented.

Within everyone is a broad road, which is the great, direct Bodhi-path. We must return to this simple, broad and direct road. Though we say it is “simple,” it is actually very wondrous and profound and cannot be overlooked.

Do we still remember the storms that swept through Myanmar in 2008? Devastating winds and floods inflicted huge losses; the casualties exceeded 100,000 people according to reports. Many big countries donated an abundant amount of relief goods for emergency relief in Myanmar. Though Myanmar wanted to accept assistance, they also questioned those countries’ motivations with regards to international politics. This incident reflects the complicated nature of international relationships. So, the Myanmar government preferred to let the disaster victims work hard themselves to get back on their feet. This way they would maintain their national pride.

During that period of time, we also went into Myanmar. There were a lot of unknowns, so we could only directly help a limited number of people. This all depended on whether our karmic conditions gave us the opportunity. But with a very simple, sincere, reverent and proper mindset, we worked for the sake of the poor and the disaster victims. We had no other motives or any other objectives. Our sole objective was to provide emergency assistance. It was that simple.

So, we worked slowly and were very discreet in the way we made contact with and helped the people. By working in this way, [the government] saw that we had no other motives or goals and did not ask for anything in return, nothing at all. Hence, the Prime Minister of Myanmar wrote an official letter to invite Tzu Chi to enter his country to assess the needs of his people and help them. That happened in May 2008.

Now we can travel freely in and out of Myanmar. We were there to work on giving the country hope for the future through construction of schools. We call it Project Hope. We built three schools under very difficult conditions. But the construction was completed in accordance with regulations and building codes so we did not need to worry about it. These schools were truly well-constructed. Therefore, their Minister of Education made a special trip to Taiwan to express his gratitude to Tzu Chi. [He also] sincerely expressed that. Myanmar really needs the humanistic culture of Tzu Chi to be integrated into their society. So, he hoped to allocate a piece of land for Tzu Chi to establish itself as an official organization there. When he saw our Da Ai TV Station, he felt that widespread education of the people is also a necessity.

So, our causes and conditions at this time were suitable. If something can be achieved, we must not give up. We must seize the present and sustain our resolve.

Back then, we seized the moment to build these big schools in Myanmar, both elementary and middle schools. They are in places with a dense population and many students. If we did not build these schools in time, they would have little hope for education. Where did the hope come from? From seizing the opportunity in that moment. To date, tens of thousands of students have the hope [that comes with education]. This happened because we seized the moment. With its [sound] construction, if everything in the world can exist harmoniously, a school like this can last hundreds, thousands of years without problem.

So, we call this “seizing the moment and sustaining it forever.” This moment can last forever. But being able to sustain karmic conditions is a different matter. If a society can be more peaceful and people can work together more harmoniously, things will be even better. But this also depends on karmic conditions. So, when the Buddha gave teachings, He also observed the timing and karmic conditions.

From the beginning, I have been telling everyone that the mind, Buddha, and sentient beings that the mind, Buddha and sentient beings are no different [in their nature]. The moment He attained enlightenment, the first thought that surfaced in His mind was, “Amazing! Amazing! All sentient beings have the Tathagata’s wisdom.” This was what the Buddha wanted to share, but upon observing sentient beings’ capabilities, [He realized] things were not that simple. So, He waited. He devised the Nine Divisions of Teachings to use provisional and skillful means to guide sentient beings.

At this moment, the Buddha had already said, “I did not say that because the time to speak had not come.” So, He was not yet able to share this because the timing and conditions were not ripe. The time had not arrived.

I did not say that, because the time to speak had not come. Now is the right time, so. I have decided to teach the Great Vehicle Dharma. The nine divisions of my Dharma are taught according to the capabilities of sentient beings. My aim is to lead them into the Great Vehicle, therefore I expound this sutra.

“Now is the right time.” This was the moment. The time had arrived. He could wait no longer. Conditions and capabilities were mostly mature, so. He “decided to teach the Great Vehicle Dharma.”

“The nine divisions of my Dharma are taught according to the capabilities of sentient beings.” Because sentient beings’ capabilities varied, He had to go along with the karmic conditions and capabilities He observed to teach people the ways to eliminate afflictions from their minds and the ways to understand this path so they would engage in spiritual cultivation and be inspired to practice to eliminate their worries. Myriads of sentient beings have boundless afflictions. So, the Buddha had to teach accordingly. He had to establish various suitable teachings

to accord with sentient beings over a long time. But then karmic conditions ripened. Because time waits for no one, the Buddha had no choice but to teach so that the Wondrous Dharma Lotus Flower Sutra could be passed down to the present era. Although the Buddha used the Lotus Sutra like Dharma-water to wash away sentient beings’ ignorance and afflictions, this evil and turbid world has become more defiled. This was why the Buddha had no choice but to expound the wondrous Great Vehicle teachings to treat sentient beings of this turbid world.

The Nine Divisions of Teachings taught earlier were very important. Because of their limited capabilities and wisdom, people are still filled with many afflictions and worries. So, the Nine Divisions of Teachings are very important in the Buddhist sutras. The Dharma itself is not great or limited. If we have great capabilities, we will hear and instantly realize the teachings; we can understand them. If our capabilities are dull, even if we were actually there when the Buddha was teaching the Lotus Sutra, that would not be very helpful to us.

You see, in the end when the Buddha wanted to hand down the responsibility for the Dharma, none of the disciples were willing to take on the responsibility. “My aim is to lead them into the Great Vehicle.” That was what the Buddha said. But how many people were willing to take responsibility for the Great Vehicle Dharma? As we continue to read the Lotus Sutra, [we can understand] the Buddha’s feelings and why He had to continue teaching. Hoping that everyone could understand these principles, therefore [the Buddha] expounded this sutra. That was the reason He gave this teaching.

As for sutras, the Lotus Sutra states, “The nine divisions of my Dharma are taught according to the capabilities of sentient beings.”

We read this earlier. “According” refers to “the way Bodhisattvas want to give teachings to sentient beings.”

According to the capabilities of sentient beings: Bodhisattvas want to give teachings to sentient beings, so first they use suitable skillful means to give them guidelines that enable them to give rise to the joy of faith. Later on, they explained in detail the extremely profound, wondrous Dharma of Tathagatas to enable them to easily understand and enter it and attain great benefits. This is what it means to teach according to the dispositions of sentient beings.

Before attaining Buddhahood, the Buddha was a Bodhisattva in previous lives. He had also walked the Bodhisattva-path for a very long time. Based on the path He took, “first He used suitable skillful means to give [sentient beings] guidelines.” This enabled sentient beings to give rise to the joy of faith. As we begin to teach others, we who have developed Bodhisattva-aspirations must also use these methods of skillful means and teach according to capabilities. Then we must tell them, “This is what you must do immediately. This is what you must not do.” Those are “guidelines.” We teach them to do what they should do and to avoid what they should not do. Doing the right thing is wise. Doing the wrong thing is ignorant. If something is right, just do it. It is that simple. When everyone believes and has faith, they will do these things happily, and the doing brings them joy. These are suitable [teachings] for sentient beings.

At this moment, society needs people who promptly devote themselves to diligently helping others, as well as people who can teach precepts. In Tzu Chi there are ten precepts. We promote the ten precepts and the Ten Good Deeds. First we inspire the joy of faith in others, “later on, [we] explain in detail the extremely profound, wondrous Dharma of Tathagatas.” We help people go into society, willingly give whatever is needed to others and do so joyfully.

Recently I have wondered, with what can I repay all of you? The Dharma. We must all have the Buddha in our hearts and the Dharma in our actions. We must accept the Dharma, realize how impermanent life is, and know we are subject to the law of karma. We cannot take anything into or from this life; the only thing that follows us is karma. Therefore, we all need to understand the law of karma. Through conditioned phenomena, we slowly help people comprehend what unconditioned Dharma is. Truth is not created out of tangible things, it has to be experienced in our hearts. To gradually guide people to enter the extremely profound and wondrous Dharma, it must be “explained in detail,” bit by bit.

This is why, even after teaching a long time, we are only at this [early] part of the sutra. Indeed, because people do not really understand, this must be “explained in detail to enable them to easily understand and enter it.” The Nine Divisions of Teachings must be used to help people more easily understand. This takes causes and conditions, analogies etc. Short verses are also easier for us to memorize.

Thus, we can “attain great benefits.” If we can really take the Dharma to heart, we can truly attain benefits. No matter how much worldly wealth we have, it will all eventually disappear; whatever we obtain, we will eventually lose. Only the Dharma can remain forever in our minds. This is “attaining great benefits. This is what it means to teach according to the dispositions of sentient beings.” We must carefully guide them to take the Dharma to heart. Only then can they attain benefits. In the past, to suit sentient beings, [the Buddha] developed the Nine Divisions of Teachings. When we think of how hard the Buddha worked, we must always be careful. After taking the Dharma to heart, we must not let it leak out. Please always be mindful.

Ch02-ep0342

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 342 – The Time to Teach the Great Vehicle

>> Seize every present instant and do not let any moment slip by, Our thoughts at each instant determine whether we are noble or ordinary beings, thus this present moment is the right time.

>> I have not yet said to you all that all of you will attain Buddhahood. I did not say that because the time to speak had not come. Now is the right time, so. I have decided to teach the Great Vehicle Dharma.

>> Now is the right time: This present moment is the right time. Time, conditions and capabilities have matured. Time waits for no one. Upon encountering this excellent assembly at this time, now is the right time.

>> [He] decided to teach the Great Vehicle Dharma: The Sanskrit word Mahayana means Great Vehicle. Great simply means that it is not small or limited. Vehicle means it is a mode of transport that takes us from this shore to the opposite one.

>> [The Great Vehicle] can be compared to a large ship that can carry many people from

>> Those attached to seeking emptiness and stillness through teachings of Nirvana are Small Vehicle practitioners.

Seize every present instant
and do not let any moment slip by,
Our thoughts at each instant determine whether we are noble or ordinary beings,
thus this present moment is the right time.

We must seize the moment and sustain it forever. Each moment is the present for that point in time. Across thousands or tens of thousands of years, or across minutes or seconds, we need to be present in every instant. We must really take advantage of every moment and every second. This is to “seize the present.”

So, we must be diligent and “not let any moment slip by.” Do not let even the smallest increment of time slip by. The ancients said, “Time cannot be purchased with gold.” If we try to trade an ounce of gold for a moment of time, it will not work; that is impossible. So, we must not let even the smallest increment of space or time go to waste. Whether we are speaking of time or space, we must take advantage of every bit of it.

Actually, this “instant, our thoughts at each instant,” happens in the blink of an eye. The brief moment our eyes close is an instant. It is the time it takes for us to blink or for a thought to arise. This is how quickly that moment passes; it happens in the blink of an eye. See, this is the way time passes. However, “our thoughts at each instant determine whether we are noble or ordinary beings.” If we are always present and mindful, and if our thoughts are correct, that determines “whether we are noble or ordinary beings.”

If we give rise to this thought, if we resolve, aspire and vow to take the Dharma to heart and to manifest the Dharma in our actions, that thought [determines that we are noble]. If we allow [that thought] to slip away, then we will always remain ordinary beings. So, if in that instant, in “our thoughts at each instant,” we establish a strong resolve, we will learn and advance on the noble path.

With our thoughts, “Forming an aspiration is easy, sustaining it is hard.” If we form an aspiration but immediately lose it, if we cannot seize our thought in that moment and hold on to it, then we will forever be ordinary and unenlightened. Our capabilities will still be dull, and we will never understand natural phenomena. So, we must put our hearts into “seizing every present moment.” We must hold on tight and not let them slip away.

As I have told everyone in the past, we must not let go of listening, contemplating and practicing, the Three Flawless Studies, After we take the Dharma to heart, if we are not careful we will lose it. So, true spiritual practitioners will treasure each moment. We must adhere to every teaching we obtain.

Every moment is very valuable. Each present moment is full of wondrous Dharma, as is every time, space, person, object and state. This is true in every moment. But the Buddha waited over 40 years [to teach]. What was the problem? It was not the Buddha, but we ordinary people. As much as the Buddha wanted to share His spiritual state at the moment of His awakening, sadly, ordinary people could not understand it. So, the Buddha had to wait for over 40 years.

“Now is the right time.” This was stated in the sutra. So, “This present moment is the right time.” This time was the “right time.” This time refers to the present. What does “the present” refer to? To every moment of every day; we are always living in the present. This is the exact moment we can attain teachings. Any time can be the present.

There was once a spiritual practitioner who worked very hard and always used his time well to try to enter a truly tranquil state of mind. His name was Chajali. Chajali was always diligently practicing, he never had time to cut his hair or to shave his beard. He was covered in hair; both the hair on his chin and head were very long. For convenience’s sake, he coiled his hair on top of his head. Who knows how long it was, but it was all coiled on the top of his head. Then he sat down and entered Samadhi.

At that moment, a bird was about to lay eggs. She saw something resembling a nest, so she landed on top of it and quickly began to lay eggs. She laid one egg after another. After the bird laid the eggs, she felt free to incubate them there. Once in a while, she flew away to find food. Eventually, the eggs hatched and the nestlings emerged. The mother bird looked after the nestlings and sometimes flew away to find food for them.

After being in a state of deep meditation for some time, this spiritual practitioner awoke and felt that there was more weight on the top of his head. Also, something seemed to be moving. He reached up and discovered a bird’s nest. The eggs had just hatched, so there were nestlings and egg shells. The mother bird was away, so he was afraid to move. He tried to hold his breath and did not dare breathe too heavily. So, he only took shallow breaths for fear of frightening the birds. This was how he sat. One day passed, then two, then seven, then one month, two months, three months. During that time, the mother bird taught the nestlings to fly. As the nestlings matured, they needed their mother to teach them how to spread their wings and fly. Once they flew away, they needed to learn how to find their way back to the nest. In this way, one month passed, then two, then three. Finally, the mother bird and her nestlings flew away. These birds flew far away because fall was turning into winter and it was growing cold. This spiritual practitioner saw that the birds had left the nest and was beginning to feel quite cold, so he stood up with his frail body. For three months, he lived as if hibernating; his body had not moved one bit and he had only taken shallow breaths. So, he had very little physical strength and when he stood up, his body was frail and skinny. He walked without weight, as if he could be blown away by the winds that blew as fall became winter.

For a period of time, this man had lived in such a peaceful state, with heaven and earth, human and animal. Human and animals had lived together in harmony. He was so loving that he was afraid of startling the animals. For three months, he was really in harmony with the world. The mental state of this spiritual practitioner was such that heaven, earth, human and animal were all one. They were truly in a state of union. This serene state in the world was truly beautiful. That period of three months felt like the “present moment” to him, and his practice led him to cherish all things and to be one with the world. I always feel that this story truly shows that at any time, “now is the right time.” His mind was in Samadhi and so filled with love that heaven, earth, human and animal were one. This was the best time.

I have not yet said to you all that all of you will attain Buddhahood. I did not say that because the time to speak had not come. Now is the right time, so. I have decided to teach the Great Vehicle Dharma.

“Now is the right time”; this is the time. So, “Now is the right time, so I have decided to teach the Great Vehicle Dharma.” The Buddha announced this to everyone. In the past, He had not told everyone that they could all become Buddhas “because the time to speak had not come.” The time to speak had not yet arrived, but now this was the right time, so He decided to tell everyone. So, “Now is the right time,” What “time” does this refer to? It refers to a moment that has already arrived.

Now is the right time: This present moment is the right time. Time, conditions and capabilities have matured. Time waits for no one. Upon encountering this excellent assembly at this time, now is the right time.

In the past, the Buddha always said that sentient beings must have great capabilities, develop aspirations, earnestly and diligently move forward and understand the past. The teachings He gave and established were subtle and wondrous, and were the foundation for His present [teachings]. This is just like building a house. After the foundation is firmly established, it is time for the house to take shape above ground. This was the time to expound the great Dharma. “Now is the right time.” This means that the time has arrived. What is the time that has arrived? The karmic conditions and timing are ripe.

We cannot lack the [proper] conditions, and now, causes and conditions have completely matured. As for timing, now, after over 40 years, the principles of people, matters and objects [the assembly] had heard about and seen had probably been verified. They had probably seen and understood it all since the Buddha always seized the opportunity to teach them.

For example, one time He was walking and saw a young cowherd driving cattle. The Buddha suddenly smiled and shook His head. Ananda was very bright, so he immediately asked the Buddha, “Venerable Buddha, there must be a reason behind your smile.” He said, “Yes, the causes and conditions of life. You see, because the cattle need to drink water and graze the cowherd cares for them by driving them out. After they finish, they come back. When I see each cow return with a full belly, I feel a sense of sorrow, so I shake my head out of sadness. I could only smile at the foolishness of sentient beings. Full from water and grass, they grow fat. Eventually, they will be sold and it will be time for them to go to the slaughterhouse. I am sad that humans are just as foolish. Each day, they do not know death is approaching. So, I think about how sad life is in the human realm.”

You see, just by observing a herd of cattle leaving and coming back, He was able to teach Ananda the foolish ways in which humans and animals live their daily lives, day after day. This is how the Buddha looks at the world and teaches the Dharma according to capabilities whenever opportunities arise. This is an example of causes and conditions and timing.

Based on this timing and causes and conditions, He drew analogies and connected daily living to the Dharma. Based on their way of living, the Buddha gave teachings about impermanence and the foolishness of sentient beings. At every moment, He seizes the opportunity. In every moment, for the Buddha, causes and conditions are ripe. Based on our capabilities and karmic conditions, the Buddha gives suitable teachings.

Now, this moment, this time is different. The Lotus Assembly was an excellent assembly because every person’s capabilities had matured. The Buddha was about to freely express the Dharma in His heart that. He had always wanted to teach. So, “Time waits for no one. Upon encountering this excellent assembly at this time, now is the right time.” Now, at the Vulture Peak assembly, He could not wait any longer because seconds and minutes were constantly passing. The Buddha had already entered old age, so He had to quickly seize the opportunity to expound the wondrous Dharma in His heart. Indeed, time truly waits for no one.

So, He “decided to teach the Great Vehicle Dharma.” The Buddha had made this decision. He estimated the time [He had left] to expound the Great Dharma. He knew He needed time to teach it. Thus, He decided to speak.

[He] decided to teach the Great Vehicle Dharma: The Sanskrit word Mahayana means Great Vehicle. Great simply means that it is not small or limited. Vehicle means it is a mode of transport that takes us from this shore to the opposite one.

In “the Sanskrit word Mahayana, Maha” means great. So, “Mahaprajna” means “great prajna. Prajna” is wisdom, So, “Mahaprajna” is great wisdom. Therefore, it is “great. Mahasattva” means great Bodhisattva. So, “maha” means “great” in Sanskrit. “Yana” means “vehicle.” So, “the Great Vehicle” is “Mahayana.” The Sanskrit word Mahayana, means “the Great Vehicle” when translated.

“Great” means “it is not small or limited.” This is not the Small Vehicle, and it is different from the provisional teachings of the past. Now He taught the Great Vehicle, not the Small Vehicle. Only people with great capabilities and great faith can accept it. So, it is called “great,” meaning that it is not small, but great. “Vehicle” means carrier, a means of transport.

[The Great Vehicle] can be compared to a large ship that can carry many people from

this shore to the other.

In the past we were stubborn and clung to emptiness and stillness. Some spiritual practitioners could only sit and be in a state of deep meditation. That was the state of mind they sought. So, they only sought emptiness and Nirvana. In the past, the Buddha taught the Small Vehicle Dharma to people like this. This was like taking a brief rest at a conjured city; it was a limited teaching.

Those attached to seeking emptiness and stillness through teachings of Nirvana are Small Vehicle practitioners.

Now, it is time to begin to turn from these limited teachings to the Great Vehicle. So, in the Lotus Sutra, there is a passage stating about how opening all-encompassing wisdom is teaching the Great Vehicle Dharma. This “all-encompassing wisdom” is our intrinsic nature of True Suchness, which is the Great Vehicle Dharma.

So now, the Buddha had “decided to teach the Great Vehicle Dharma.” He was starting to teach, so we must mindfully prepare. The Buddha-Dharma has lasted for over 2000 years up to the present. Now we must review what the conditions were like when the Buddha taught the Great Dharma. How well we accept the Dharma depends on whether we are always mindful.