Author: Scott Ogata

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Ch02-ep0341

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 341 – When Potential and Conditions Mature

>> The Buddha teaches according to the people, place, time and opportunity. When the conditions are ripe, it is time for Him to teach the wondrous Dharma for people to enter the Buddha’s wisdom. With practice and faith, they attain Buddhahood.

>> I have established these skillful means to enable all of you to enter the Buddha’s wisdom. I did not yet tell you all that all of you will certainly attain Buddhahood. I did not say that because the time to speak had not come.

>> For over 40 years, He kept it in His heart because the conditions were not yet ripe.

>> “I did not say that because the time to speak had not come.”

>> “Now is the right time.”

>> So, “Now is the right time to decisively give the Great Vehicle teachings. The nine divisions of my Dharma are taught according to the capabilities of sentient beings.”

>> Because the time to speak had not come: Teaching requires [the right] people, timing and place. If suitable circumstances have not matured, if any of the causes and conditions are incomplete, He is unable to speak.

>> The karmic conditions were not ripe; they had not matured because “those of lesser capabilities are slow to awaken.”

>> Now is the right time: Those of great and sharp capabilities can instantly awaken.

Time passes by with every minute and second, [so] we must seize every moment. I seem to repeat this sentence every day. Still, as we live our lives each day, we cannot escape the passing of the minutes and seconds; everything we do accumulates over time. So, we must take advantage of every second. It is often said, “Time makes all things possible.” Though we frequently hear [these words] and frequently repeat them, it is very easy to forget them as each moment passes. Similarly, when the Buddha came to the world for His one great cause, from birth to spiritual practice to attaining Buddhahood to expounding the Dharma, [every step of] this process happened with the passage of time.

His one hope was for sentient beings to be equal to the Buddhas, to reach the same spiritual state. This was the Buddha’s vow and hope for sentient beings. This thought never once left His mind.

So, we must know that the minds of the Buddha and of sentient beings contain the same universal wisdom. Yet none of us have thoroughly understood this. The Buddha always wanted to share this with us and was waiting for the right opportunity.

But if we have the same wisdom as the Buddha, why was He waiting [to teach us]? He was waiting for people who could truly understand the Dharma in His mind, the views and understanding that. [He] had attained.

The Buddha teaches according to the people, place, time and opportunity. When the conditions are ripe, it is time for Him to teach the wondrous Dharma for people to enter the Buddha’s wisdom. With practice and faith, they attain Buddhahood.

The Buddha was waiting for people who could comprehend His views and understanding and. His state of complete enlightenment. Finding people like this to converse with Him was not easy at all. [It takes the right] people, time and place.

The Buddha hoped to widely spread the Dharma for people to understand, so He waited for those who could accept and comprehend it. But, the timing must also [be right]. Had such people gathered [before Him]? In such a large group of people, were everyone’s capabilities equal? Would all of them be able to accept the teachings? He was [waiting for] the right time. In addition to a time, there has to be a place. How many people could be assembled there? So, I frequently tell everyone that explaining a certain thing requires the [right] people, timing and place, the convergence of these causes and conditions.

So, for the Buddha to expound the Dharma and achieve His one great cause was really not easy.

When the conditions were ripe, then it was time. It was time for Him to freely carry out His original intent. These sentient beings, His disciples, were all more or less [ready], and the 5000 people who could not accept [the Dharma] had left the assembly. Those who remained were all determined [to learn]. The timing was right, the place was appropriate, so the conditions were ripe, and it was time. So, He would teach the wondrous Dharma. He hoped people could follow this Dharma to enter the Buddha’s wisdom and attain the Buddha’s understanding and views.

But how could they enter the Buddha’s wisdom? Through faith and practice.

We have spent some time talking about deep faith. Our faith must be broad and very deep; our Root of Faith must be planted deeply. Roots must be deep and extensive to be strong. We must strengthen our faith, strengthen our vows. We must form great aspirations and great vows. If our Root of Faith is not very deep, very extensive or very strong, then we cannot hold fast to our vows. So, the Buddha’s great Dharma builds upon our faith and practice. Not only must we have faith in it, we must also put it into practice.

“We must keep the Buddha in our minds, the Dharma in our actions and. Samadhi in our practice of the Dharma.” We already know that the Buddha is in our minds; we intrinsically have profound, wondrous wisdom. Yesterday, we spoke of conditioned and unconditioned phenomena. Through the conditioned phenomena in the world, we can enter unconditioned Dharma, which is an intrinsic part of us. It is something natural, not something humans can create.

The universe around us has always been present. There are stars and planets in the sky, and Earth is also included in this space. Modern science hypothesizes that. Earth is several billion years old. As time continuously passes, even Earth will experience formation, existence, decay and disappearance. This [process] is an example of unconditioned Dharma in the universe and in nature. Similarly, our bodies go through birth, aging, illness and death. This is a very natural process, a natural law. It has always existed. And in all of us, there has always existed a pure Buddha-nature. Like the universe, this is everlasting and unchanging.

Within the natural world are the living beings of the Six Realms, which are the heaven, human, hell, hungry ghost and animal realms etc. We all intrinsically have Buddha-nature, but we also have an unenlightened nature. This was not created by other people. It came about when our minds gave rise to an ignorant thought and triggered the cycle of cause and effect. We bring nothing with us when we are born and take nothing with us after we die; only our karma will follow us. The things we cannot bring or take with us are conditioned phenomena. For these conditioned phenomena, we work so hard for our whole lives in this world and create so much karma. Then this karma will follow us [to our next lives].

If we are born in the heaven realm, we created good karma and practiced the Ten Good Deeds. In this world, we can practice the Ten Good Deeds to attain the blessing of becoming heavenly beings. So, where are these heavenly beings? Based on what we know now, we can see people living in heaven on earth. They must have created blessings in past lives. Those who create blessings return to this world to be born into a blessed family. Then their entire lives will be filled with blessings and abundance. For an entire lifetime, from their childhood to old age, everything will go smoothly for them. These are people replete with good karma. This is heaven on earth.

There is also hell on earth. There are also hungry ghosts on earth, as well as asuras and animals. We see them all in this world. Who created these [destinies] for us? No one; we did this ourselves in our past lives with our karmic conditions and habitual tendencies. Our causes and conditions separate us into the poor and the rich. Because of our habitual tendencies, we have different morals and characters. We created all of this ourselves.

This idea is very profound, yet it is simple to explain. But faith is essential. We must have faith in the Buddha-Dharma and [understand] that conditioned phenomena are what we create in this world. Though karma in the world is created by individuals, if many people commit evils, that becomes our collective karma. Then there will be many disasters in this world. If many people create blessings, we will have collective blessed karma. Then the weather will be favorable, the world will be as peaceful as a pure land, and there will be no turbidities. This also happens because of the convergence of the karmic conditions we have created. So, this is something we must believe.

This is why we talk about quickly recruiting Bodhisattvas in this world. If we each recruit one Bodhisattva, the entire world will be full of Bodhisattvas. Then wouldn’t this world be a pure land? This is something we must believe. But just believing is useless, we must also take action. If we can put [the Dharma] into action, then we can attain Buddhahood. To purify our minds, we must cultivate faith, vows and action. With a strong resolve, naturally we can penetrate the Buddha’s wisdom and attain Buddhahood. To do this, we must always be mindful.

Previous passages in the Lotus Sutra [explained that] the Buddha established skillful means to enable all to enter the Buddha’s wisdom, and even many great teachings, such as the subtle and wondrous Dharma of One Reality.

I have established these skillful means to enable all of you to enter the Buddha’s wisdom. I did not yet tell you all that all of you will certainly attain Buddhahood. I did not say that because the time to speak had not come.

The Buddha is still waiting. We previously said that we need to wait for the right people, time and place. When the conditions were ripe, it was time for the Buddha to teach the wondrous Dharma. Now He was telling them that they could all attain Buddhahood.

“I did not say that because the time to speak had not come.” The Buddha’s one great cause was to teach the wondrous Dharma in His heart. He had waited for over 40 years. ․For over 40 years, He kept it in His heart because the conditions were not yet ripe. The time was not yet right. Sentient beings’ capabilities had not matured and still varied. So, “The time to speak had not come.”

It was not yet time to say what He wanted to say because people’s capabilities had not matured. If He said this to those with immature capabilities, they might misconstrue, then slander the Dharma and thus damage the Buddha-Dharma. So, He was waiting for the right conditions.

“I did not say that because the time to speak had not come.” The time to speak had not come.

“Now is the right time.”

The next section of the sutra then states, “Now is the right time.” Right now is precisely the right time.

The 5000 people with overbearing arrogance had left the assembly. Those who did not really want to understand had left. The ones who remained were people with mature capabilities, and the Buddha could not wait any longer. This was the time.

So, “Now is the right time to decisively give the Great Vehicle teachings. The nine divisions of my Dharma are taught according to the capabilities of sentient beings.”

Let us first understand what “the time to speak had not come” means.

Because the time to speak had not come: Teaching requires [the right] people, timing and place. If suitable circumstances have not matured, if any of the causes and conditions are incomplete, He is unable to speak.

Thus, teaching requires [the right] people, time and place. Suitable circumstances must be present. “Circumstances” may or may not be mature, but calling them “suitable” means they are mature. “Can I pick this fruit?” An expert, the fruit farmer, examines it and says, “Yes, it can be picked. [It is] suitable.” It is now “suitable” to be picked. This ripened fruit can now be picked. The underlying principle is the same. If suitable circumstances are not present, we do not have the right karmic conditions yet. We cannot be missing any [necessary] karmic condition.

Take the Lotus Dharma-assembly for example. If those 5000 people had not left, although many were gathered there, the place was suitable and the timing was right, there would still be those who could not accept the Dharma due to their capabilities. In that case, it would not be right to speak. Therefore, the Buddha still had not taught it. They had a time and place, and people had gathered there. After the unsuitable people left, then it was “the right time.”

If they had not left, if people incapable of accepting it remained, the Buddha would have stayed in Samadhi because He would not want to speak yet. Once He began speaking, He kept praising the Dharma, which made some people impatient. They naturally weeded themselves out by leaving. Then it was the right time for Him to speak. Before this moment, the timing was not yet right. “Because the time to speak had not come” means the time was not right.

The karmic conditions were not ripe; they had not matured because “those of lesser capabilities are slow to awaken.”

These people had immature capabilities and could not accept the great Dharma. This was not the time for them to accept it, and their capabilities were insufficient. So, these people were among “those of lesser capabilities [who] are slow to awaken.” If such people remained, with their immature karmic conditions, they might gain only a partial understanding. Then they may go on to incite those who are even less familiar with the Buddha-Dharma, causing them to create bad karma. Because of this, the opportunity was not ripe.

“Now is the right time.” Now was the time, because these people left. The timing was just right. In that place, the Buddha began to speak, because people had “great and sharp capabilities.” Those with “great capabilities,” those who could awaken instantly, would understand it once He taught it. Not only would they understand, they would believe. Not only would they believe, they would put it into practice.

Now is the right time: Those of great and sharp capabilities can instantly awaken.

This is truly having faith and understanding developing in parallel. Those with sharp capabilities can instantly awaken and understand the Dharma taught by the Buddha. So, “Now is the right time.” This was the moment; this was the time. This was when the great Dharma had to be taught.

When conditions, capabilities and timing ripen, people’s faith also solidified. They could understand and cherish the Dharma, and know to mindfully seek to realize it. So, the time for waiting was over; this was the time. This was an excellent assembly; the best place for teaching the Dharma. This was the Vulture Peak Assembly. At this assembly, the Buddha began to teach the great Dharma.

Dear Bodhisattvas, the Buddha is compassionate. From the moment He awakened, the wondrous Dharma had been on His mind. He realized that all sentient beings intrinsically have Buddha-nature and that all things are conditioned phenomena. Amidst conditioned phenomena, sentient beings create karma out of their accumulated afflictions and ignorance. Now, 2000 years later, what the Buddha referred to as the future 2000 years ago is what we consider the present. In this evil and turbid world, sentient beings face unbearable suffering. So, when the Buddha taught in His lifetime, He hoped we could form great aspirations and vow to walk the Bodhisattva-path. Not only must we listen to the Dharma and benefit ourselves, we must widely motivate everyone to transform others and turn evil into goodness, the [spiritually] poor into the [spiritually] wealthy. There are the wealthy among the poor and the wealthy among the wealthy. We must not cling to being the poor among the wealthy and be slaves to wealth. We must also not create bad karma out of poverty.

This requires everyone in the world to make vows; we must promote this and make vows together. This is the Dharma the Buddha taught over 2000 years ago for the future, for us now. The opportunity and karmic conditions are aligned, so we must seize this time and always be mindful.

Ch02-ep0340

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 340 – Awaiting Conditions to Teach the Buddha’s Wisdom

>> We must keep advancing and going forward. We must recognize the beautiful state of mind within us. We must nourish our wisdom-life with Dharma to attain an everlasting state of tranquility and clarity.

>> I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you all that all of you will certainly attain Buddhahood. I have not yet said that, because the time to speak has not come.

>> I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.

>> Enable you to enter the Buddha’s wisdom: The Buddha must first, according to what is suitable, give Small [Vehicle] teachings. Gradually, through provisional teachings, He guides people onto the great path to enable all to enter the Buddha’s wisdom. All Buddhas have great universal wisdom, which is all-encompassing wisdom, supreme, perfect and universal enlightenment.

>> The Chapter on Skillful Means states, “The Tathagata appears in this world for the purpose of teaching the Buddha’s wisdom.”

>> I have not yet told you all: The time had not arrived; people’s capabilities had not matured. He waited for the right conditions and was about to proclaim the Dharma He had not taught before.

>> All of you will attain Buddhahood: There is no other way to attain Buddhahood; it is only possible through the One Vehicle Dharma. The varying capabilities and karmic conditions of every person are different, but only one teaching leads to Buddhahood.

>> “So, I have not said that.” For 40-plus years, the Buddha kept this wondrous Dharma in His mind. The timing and capabilities were not mature, so the time to speak had not arrived. “So, I have not said that.”

We must keep advancing and going forward.
We must recognize the beautiful state of mind within us.
We must nourish our wisdom-life with Dharma
to attain an everlasting state of tranquility and clarity.

In learning from the Buddha, we must practice diligently. “We must keep advancing and going forward.” We know that time waits for no one, so we must treasure every moment. We must seize every second to practice diligently. There is a common saying, “Only the person who drinks the water knows if it is hot or cold.” The way spiritual practice affects our minds is something only each of us knows for ourselves. Other people cannot comprehend our minds.

What are we thinking about? About listening, contemplating and practicing. About the teachings we heard yesterday. About the things we did yesterday. About whether our interactions yesterday made us happy or not. These various states of mind are known only to ourselves.

Whenever we think of something, it will have an appearance. A person’s image surfaces in our minds when we are thinking of that person. Is this a person who makes us happy? [If so,] then our state of mind is happy. This kind of thinking, this happy state of mind, comes from contemplating. By engaging in contemplation, we are cultivating the field in our minds; we are imprinting things onto our minds.

When we meticulously think about the things that happened yesterday, whether we were happy or not, our minds are focused on appearances. This is conditioned phenomena.

For some time, we have been listening to the Dharma every day. After listening to it, have we really analyzed the underlying principles? Have we mindfully cultivated the field in our minds? We must ask ourselves whether or not we have learned to clearly recognize the beauty of our state of mind. When we are in a clear state, we will very clearly understand everything. Our beautiful state of mind is known only to us. So, “Only the person who drinks the water knows if it is cold or warm.” We have listened to so much Dharma; have we taken any of it into our minds? Have we mindfully cultivated [our minds]? Have we discovered this beautiful state of mind in our spiritual cultivation?

[Spiritual practice] is like weeding a garden. When we look at one patch of grass after another, they are full of weeds we must clear. Do we know what kind of weeds they are? When we are weeding, we must be able to identify the weeds. Is it nut grass, creeping oxalis, or some other kind of weed? If we want to clear it but do not know its name, that is like trying to eliminate ignorance without knowing its source. Thus, “Farming is a form of meditation. The mind is the Buddha. The Buddha is the Dharma.” This all depends on our minds. “We must recognize the beautiful state of mind within us.” But whether we can or not depends on our minds being focused, not scattered, advancing, not regressing, as we diligently move forward. We must put effort into this.

Thus, we must “nourish our wisdom-life with the Dharma.” Spiritual practice develops our wisdom-life; it revives the wisdom-life in our minds. Otherwise, our wisdom-life is hibernating. For our wisdom-life to grow, we must nourish our minds with the Dharma.

Our minds must always be in a state of tranquility and clarity. We must seize every moment, every second. If we can constantly eliminate our afflictions while remaining tranquil and clear forever, [we can manifest] Buddha-nature.

Everyone, we must advance and not regress. Our minds must be focused and not scattered, so we can recognize our own beautiful state of mind. This is such a wonderful state, so we need the Dharma to nourish our wisdom-life. We must always keep our minds in this pure state forever. Only then can we live up to the Buddha’s one great cause. He established various skillful means, all to help us enter the Buddha’s wisdom.

I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you all that all of you will certainly attain Buddhahood. I have not yet said that, because the time to speak has not come.

Yesterday, we discussed how the Buddha “established these skillful means.” He taught with various skillful means and various forms of provisional wisdom. “Provisional” leads to true [wisdom]. To better reveal the True Dharma and to help everyone understand it more easily, He used skillful means. This shows the Buddha’s meticulousness. If He did not want to help sentient beings experience and realize true wisdom, the Buddha would not need to work so hard.

So, He guides us through small side streets solely because He hopes we will eventually reach the main street. From the side streets, we reach the main road, which is the only path that leads to the Buddha’s wisdom. Otherwise, we will get lost among the side streets. They keep splitting off, so we need guidance to go from the side streets to the main road. We cannot stop on the side streets. If we go back that way, we will be lost and will not be able to reach the great path.

I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.

The Buddha’s sole intention was to “enable us to enter the Buddha’s wisdom.” He guides us through small side streets in the hope that we will step onto the broad and direct Bodhisattva-path. This shows the Buddha’s meticulousness. He established skillful means to “enable [us] to enter the Buddha’s wisdom.”

Enable you to enter the Buddha’s wisdom: The Buddha must first, according to what is suitable, give Small [Vehicle] teachings. Gradually, through provisional teachings, He guides people onto the great path to enable all to enter the Buddha’s wisdom. All Buddhas have great universal wisdom, which is all-encompassing wisdom, supreme, perfect and universal enlightenment.

Although the Buddha established skillful means, He still hopes sentient beings will enter the Buddha’s wisdom. Thus, “the Buddha must first, according to what is suitable, give Small [Vehicle] teachings.” He gave teachings that suited their capabilities, so that sentient beings could accept them. Suitable teachings are more skillful and simple, so He could guide sentient beings to understanding with these skillful means. Thus, He gave Small [Vehicle] teachings.

“Gradually, through provisional teachings, He guides people onto the great path.” With “provisional” and skillful teachings, He guides everyone to the great path, so they can enter His wisdom. If we do not pass through the small side streets, we cannot reach the main road. Because we ordinary people have limited senses, capabilities and wisdom, the Buddha has to guide us through small streets to help us reach the main road, which is the great universal wisdom of all Buddhas.

The Buddha wants us to do the same. Don’t all of us, including me, have a state of mind filled with many afflictions and discursive thoughts? So, the Buddha uses various methods to help us eliminate discursive thoughts and afflictions. Then from discursive thoughts and afflictions we return to the great wisdom equal to the Buddha’s.

We keep saying that “the mind, the Buddha and sentient beings are no different [in their nature].” This “unconditioned Dharma” is very natural; it is intrinsic to all of us. Yet we are affected by “conditioned phenomena.” We allow all kinds of appearances, all kinds of shapes and colors to enter our minds, and then we cling to those appearances. They disrupt our thinking and cause the weeds in our minds to flourish by continuously giving rise to discursive afflictions. So, it is from conditioned phenomena that all afflictions arise.

If we can all return to the great universal wisdom we intrinsically have, we will all be equal. The mind, the Buddha and sentient beings all have this great universal wisdom, which is supreme, perfect, universal enlightenment. If all of us can reach this state, we will have entered the state of unconditioned phenomena. The unconditioned Dharma is intrinsic to us all. It is our intrinsic nature of True Suchness.

Thus in the Lotus sutra, this passage in.

The Chapter on Skillful Means states, “The Tathagata appears in this world for the purpose of teaching the Buddha’s wisdom.”

The Tathagata appears in this world for the one great cause of teaching the Buddha’s wisdom. He wants to tell everyone that the mind, the Buddha and sentient beings are no different [in their nature]; all have great universal wisdom. We often say we must have loving-kindness, compassion, joy and equanimity and view all with equal compassion. We must teach these compassionate practices to sentient beings, so they treat all equally. There is no such thing as “a giver.” There is no such thing as “a receiver.” There is also no such thing as “a gift given.”

Indeed, all things in the world exist to be collectively used by all sentient beings. How do people lay claim to particular things? Because of their causes and conditions. Some of us lack these kinds of karmic conditions, while others have them in abundance. So, the Buddha came to teach us that those who have good karmic conditions must quickly fill the needs of those who lack them. Since we are taking things from the world, we must use them to meet the needs of others. This is conditioned phenomena.

However, we must manifest unconditioned Dharma. We inherently have this universal compassion. With great universal wisdom, we can lead sentient beings. We hope that they are replete with these karmic conditions and have an abundance of compassion and wisdom. This is intrinsic to all of us.

The Buddha gave many teachings in the past; there are countless scriptures. When He said, “I have not yet told you all, you all” referred to the initiators and adopters. We have mentioned four kinds of practitioners, initiators, adopters, [influencers] and associators. At a Dharma-assembly, whether they were associators or adopters, the Buddha spoke to them all. This was why the Buddha said, “you all.” Sakyamuni Buddha said at the assembly, “I have not yet told you all.” He had not yet told them. What hadn’t He told everyone? Why hadn’t He said it? Because “the time had not arrived”; “people’s capabilities had not matured.”

I have not yet told you all: The time had not arrived; people’s capabilities had not matured. He waited for the right conditions and was about to proclaim the Dharma He had not taught before.

Why couldn’t the Buddha simply tell everyone, “You can all attain Buddhahood. You can all be my equals. Everyone can be a Buddha.” He did not say this, because even if He did, they would not understand. So, “the time had not arrived”; “people’s capabilities had not matured.” If He said it then, no one would understand. So, the Buddha did not speak of it then. Thus, the Buddha kept waiting for His opportunity. For a very long time, He did not say this because He was waiting for the right time, the right karmic conditions.

“I have not told all of you this in the past.” He had not yet told “all of you.” What hadn’t he told “all of you”? The Buddha had not begun to speak, but He was getting ready to because the timing was right and the karmic conditions had matured. The Buddha had already entered old age, and it was about time for Him to enter Parinirvana. So, the timing was about right, and people’s capabilities were also almost mature. When everything was about to come together, the Buddha “was about to proclaim” [this teaching]. He was about to make a proclamation to the assembly. What was He going to proclaim? “The Dharma He had not taught before.” He had not taught this in the past.

What exactly was He going to tell them? “All of you will attain Buddhahood.” This was such great news. The Buddha was saying, “You can also attain Buddhahood. You are not just listening to the Dharma; [this Dharma] already exists within your hearts. This wondrous Dharma of universal wisdom is intrinsic to all of you. So, you can attain Buddhahood.”

All of you will attain Buddhahood: There is no other way to attain Buddhahood; it is only possible through the One Vehicle Dharma. The varying capabilities and karmic conditions of every person are different, but only one teaching leads to Buddhahood.

There is no other way to attain Buddhahood. There is not a second road, nor a second door. There is only one broad, direct path. The only way to achieve our mission is “through the One Vehicle Dharma.” The ultimate reality of the One Vehicle is the wondrous Dharma of True Suchness. “The varying capabilities and karmic conditions of every person are different.” Since sentient beings have different capabilities and karmic conditions, even when they listen to the same Dharma, each of them will understand it differently. So, “The varying capabilities and karmic conditions of every person are different, but only one teaching leads to Buddhahood.” No matter what our capabilities are, and what the karmic conditions are, there is only one True Dharma of the One Vehicle.

“So, I have not said that.” For 40-plus years, the Buddha kept this wondrous Dharma in His mind. The timing and capabilities were not mature, so the time to speak had not arrived. “So, I have not said that.”

This was because even if He did say it, [people] could not understand. It would be as if He had not spoken at all. So, the Buddha was compassionate. He always kept people company and guided them with various methods in the hope that they could, by penetrating the world’s conditioned phenomena, come to realize the unconditioned Dharma, the universal and true wondrous Dharma that is intrinsic to everyone.

So, dear Bodhisattvas, as Buddhist practitioners, the only thing to do is to diligently advance. We should not let such a beautiful state of mind slip away; otherwise, we will be lost among the side streets. Those small street are complicated; if we take a wrong turn and have to find our way back, that will delay us. Thus, we must “advance and keep going forward” on this broad path in order to experience our beautiful state of mind. So, everyone must always be mindful.

Ch02-ep0339

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 339 – Provisional Teachings Guide People to Truth

>> The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. To speak of conditioned phenomena, He uses analogies. To give profound and wondrous teachings, He uses provisional wisdom. He teaches and guides people onto the path to Buddhahood.

>> “I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you that all of you will attain Buddhahood.”

>> I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.

The Buddha’s heart is filled with
loving-kindness, compassion, joy and equanimity.
To speak of conditioned phenomena, He uses analogies.
To give profound and wondrous teachings, He uses provisional wisdom.
He teaches and guides people
onto the path to Buddhahood.

The Buddha’s heart is filled with loving-kindness, compassion, joy and equanimity. He comes to the world to give teachings; in accord with the world’s conditioned phenomena, He uses various skillful means to make analogies. Otherwise, with our dull capabilities, understanding the Buddha’s state of mind and the true principles of the universe would not be easy. We must have the Buddha’s compassionate intent and exercise loving-kindness, compassion, joy and equanimity to see all sentient beings as we see ourselves, or as we see our own children or our own family. This will lead to a sense of closeness.

Since He can comprehend the true principles of all things in the universe, and can realize that the true principles of all things come from our nature, that the intrinsic Buddha-nature we all have gives rise to the true principles of all things, He can bring those true principles back together in people’s minds. Thus, “to speak of conditioned phenomena” is to use all phenomena of the world, conditioned, tangible or contrived, as analogies for our non-arising and non-ceasing pure intrinsic Buddha-nature. This helps us return to it. So, in order to “speak of conditioned phenomena, He uses analogies.” He uses worldly phenomena as analogies for intangible and unconditioned Dharma.

The Buddha gives “profound and wondrous teachings” by using “provisional wisdom.” His words are so very profound and wondrous. But teaching us about our intrinsic pure nature of True Suchness so we can understand it is very difficult. This is what the Buddha wants to teach us. “To give profound and wondrous teachings,” to teach us such true, profound, subtle and wondrous principles, He has to use provisional wisdom,

because ordinary people really cannot understand. There is no way they can understand the Buddha’s wondrous Dharma right away. So, He has to exercise provisional wisdom to “teach and guide people onto the path to Buddhahood.” Thus He patiently guides us, mindfully teaches us and gradually leads us onto the path to Buddhahood, to walk this broad and direct path to awakening. This is how the Buddha mindfully, lovingly, compassionately and patiently [teaches us]. He is the great teacher over these vast kalpas, so He must return again and again to continuously guide us.

When some people stray from the path, He has to make the effort to find them. He is just like a cowherd. He finds lost cows and reunites them with their herd, as they head toward pastures filled with grass and water, places with plenty of food. This is the responsibility of the cowherd. The Buddha takes on this kind of responsibility. Because the Buddha cannot bear to abandon sentient beings, as long as He has a chance to awaken them, He is willing to go, even to the animal realm. This is the Buddha’s compassion. He continuously transmigrates within the Six Destinies based on the power of His vows. Because of His compassion, He comes to the Three Realms to guide sentient beings.

Even by simply encountering a blade of grass or a tree, He can attain realizations, which He then uses to inspire others. People can be inspired by grasses and trees to attain realizations. This also teaches us that all conditioned phenomena in the world are encompassed by the Buddha’s wisdom and heart. Indeed, if we are mindful, we can constantly receive teachings.

To enter the Buddha-path, we need teachings; we must properly take in and practice these teachings. Thus we enter the Buddha-path. So the Buddha, at all times, is expounding profound and wondrous Dharma. In this world, amidst the conditioned phenomena, He uses provisional and wondrous wisdom to manifest all kinds of appearances. This helps our causes and conditions ripen, so we can awaken. This is the Dharma. All analogies are wondrous Dharma. He hopes everyone can truly attain realizations.

Thus, the earlier sutra passage said that sentient beings cling to cyclic existence and cannot realize the impermanence of life in the Six Destinies. We ordinary people do not recognize the depths of suffering in this world. We complain about it, but we do not seek to discover its source. We only complain about it; we only know to be resentful and greedy, to take things for ourselves. When we do not get what we want, we become angry, make poisonous vows, have poisonous thoughts and commit poisonous actions. This is what we ordinary people do. We do not realize that our suffering in the Three Evil Destinies comes from [the karma we created] in the human realm.

After we accept the Buddha-Dharma, we may try to awaken only ourselves. We do not understand that the afflictions reproduced by sentient beings and this defiled world we live in make it hard for us to awaken ourselves alone. We do not know this, so there is no way we can understand the concept of the Buddha’s “conjured city.” These limited, provisional teachings allow us to rest our minds. This allows our minds to fully recover from the fatigue of samsara. We can purify our minds and avoid developing entanglements. This is Small Vehicle Dharma.

But actually, the Buddha said that once we are freed from entanglements, we must begin to move forward. We are only at a conjured city [on a long road], so we must keep moving forward to walk the Bodhisattva-path of widely transforming sentient beings. This is the broad Bodhi-path. This is the path that truly and thoroughly eliminates the afflictions of samsara.

In this earlier passage, the Buddha showed His concern and care for all. Therefore, He pointed out how sentient beings are still clinging to samsara. People have formed karmic connections with countless Buddhas. As I mentioned before, they were associators or influencers, adopters and so on. Though they could now listen to the Dharma and encounter the Buddha in this lifetime, they still have “dull capabilities” and “delight in Small [Vehicle] Dharma.” In the presence of countless Buddhas, they have remained associators who only listen casually without being mindful.

So, we must be adopters. If we feel that the Buddha is [directly] teaching us and thus mindfully accept His teachings, we will find them applicable. To apply them, we must put them into practice. To put them into practice, we must not simply stop there and “refuse to walk the profound and wondrous path.” We must put [the Dharma] into practice.

We sentient beings must first realize that the world is full of suffering. So, the sequence of the Buddha’s teachings starts with “suffering.” After understanding suffering, we can prevent it from troubling us again. We will know the causes of suffering. The countless minds of sentient beings have countless, incalculable afflictions. When accumulated, those afflictions will truly trouble the people in this world.

So, the Buddha used all kinds of methods to first help us eliminate greed, anger and ignorance from our minds, to eliminate desires. He first led us to leave our family and loved ones and cut off entanglements, so our minds can be pure. By transcending cyclic existence, we leave behind the turbulent river of samsara. Not only must we eliminate our own afflictions of samsara, but also the afflictions of our family and the entanglements of many kinds of relationships. These are all part of our cyclic existence, so we talk about “the turbulent river of samsara.”

I talked about this yesterday. The afflictions in our own lives are already very troubling. We already have many of our own afflictions; on top of that, we worry about the afflictions of aunts, uncles, children and spouses, all our loved ones. We are all in “the turbulent river of samsara.” And when countless beings come together, we create social unrest and disturbances, in addition to natural disasters. Think about it, won’t this bring suffering?

With all this suffering, we must do more than leave our loved ones to eliminate our emotional entanglements and purify our minds; that is not enough. We cannot ignore the suffering of others. Is leaving our families and loved ones so that we do not need to worry about our kin all we need to do? The Buddha said, “No.” We must continue to move forward by caring for people who are unrelated to us. These sentient beings have actually formed karmic connections with us in our past lifetimes. Thus, the Buddha told many stories about causes and conditions.

In the Sutra of Profound Gratitude toward Parents, the Buddha paid His respect to a big pile of bones. Ananda asked Him why. “Why are You prostrating to this pile of bones?” The Buddha answered, “These bones in this big pile belonged to my parents from many past lifetimes; they were once my loved ones.”

Consider the Buddha’s state of mind. He sees all sentient beings in the world, whether in the past or future, even countless lifetimes ago, [as His family]. So, the Buddha sees all sentient beings as. His loved ones. Leaving our loved ones in this lifetime does not mean we will have nothing to do with others; we have this kind of [affinities] from past lives. Moreover, we do not know how much time we still need to transform sentient beings. So, we must aspire to return to the Saha World. We still have to form many connections; we cannot stop here.

Previously, I have told this story. [A bhiksu asked a woman,] “Why are you crying?” [She said,] “[Terrible things] happened to my children and husband.” He said, “This is how life is; why cry about it?” Then he walked on. Later, another [bhiksu] saw her and asked, “Ma’am, why are you crying so miserably?” [She said,] “My husband, my child suddenly….” [He replied,]. “This is very sad; you are truly suffering. You grieve for them, you ache for them and you suffer for them, but ultimately, they will never come back. You have to take care of yourself. Here, take this handkerchief and wipe your tears away. Let it go; life is inherently full of suffering. This is what [the Dharma] tells us.” The woman’s heart opened up and she understood. She let go of her afflictions and began engaging in spiritual practice.

Then during the Buddha’s lifetime, there was an old woman who felt an aversion toward the Buddha and avoided Him whenever she saw Him. However, when she saw Ananda, she felt happy and would always follow him. The Buddha said, “In her past life, the first bhiksu who walked by was I. I was followed by the bhiksu who comforted her. He took out a handkerchief for her to wipe her tears away. His teachings led her onto the Buddha-path. This old woman has a karmic connection with the Buddha-Dharma, but not with me. She has a connection with Ananda and follows him to listen to the Dharma and to practice.”

Thus, we cannot only benefit ourselves. We have to return in future lifetimes to transform sentient beings. We hope sentient beings will be happy and follow us when they see us. So, we must form good connections for the future. “Before attaining Buddhahood, we must first form good connections with others.” Thus, the Buddha worked hard in this world. In the next sutra passage, the Buddha said,

“I established these skillful means to enable all of you to enter the Buddha’s wisdom. But I have not yet told you that all of you will attain Buddhahood.”

In this sutra passage, the Buddha said, “I established all kinds of skillful means.” In order to guide everyone to a pure and undefiled state, He had to establish and teach skillful means. How did the Buddha establish skillful means? With teachings of provisional wisdom.

I established these skillful means: The Buddha established teachings with provisional wisdom. This is the wisdom that leads to true wisdom through skillful means. The small side street that leads to the great path is the wisdom of practicing skillful means.

I have previously explained that “provisional” teachings, or skillful means, are wondrous. There are very subtle and wondrous truths in them, passed on as part of a continuous lineage, that do not deviate from profound, wondrous Dharma. So, this comes from “provisional wisdom,” which is the use of simple principles to teach.

This is unconditioned Dharma; something that has always existed. It is an intrinsic part of us; no one else created the Buddha-nature and. True Suchness within us. Similarly, no one can destroy our pure intrinsic nature of True Suchness. It is unconditioned Dharma, which is intrinsic, fundamental truth. This is wisdom that leads to true wisdom. True wisdom is True Dharma of the One Vehicle. And “provisional [wisdom]”? Provisional wisdom is skillful means that utilize various analogies.

This green thing [in front of you] was cut from a tree. But a tree is not just made up of this green thing. A tree comes from a seed. That is a blade of grass, and grass comes from grass seeds. This entire bunch of grass came from that seed. This is part of a tree, a cutting from a Juniper tree. That is all. Thus, all kinds of appearances are created through various phenomena. Each phenomenon arose from a different cause. These are like provisional skillful means, which are taught according to capabilities. So, this is provisional wisdom.

True wisdom helps us to thoroughly understand the original source of these appearances and forms. So, the “provisional” is such in relation to the “true.” The True Dharma is incomprehensible to us, so He uses analogies and skillful means to help us understand. If we can understand [skillful means], we will realize the wisdom behind them.

So, “a small side street leads to the great path.” This small winding road will lead us and bring us to this place. If we keep walking, we will reach a broad path. So, “a small side street leads to the great path.” Though skillful means are limited teachings, they connect directly to the wider road. This is why the Buddha utilizes skillful means and exercises skillful wisdom. This is how He gives teachings. Thus, we must be mindful, so we can “comprehend the great path.”

In order to “comprehend the great path,” we must “bring forth the unsurpassed Bodhi-mind,” not just focus on our own understanding. “I know. I know that cyclic existence in the Six Destinies is suffering, so I just want to benefit myself and not seek karmic connections with anyone. Not only will I leave my loved ones behind, I will not seek karmic connections with anyone.” If someone asks you, “Where should I put this thing? I don’t want to force connections with you. Figure it out yourself.” Would that be your answer?

We come into contact with people every day and are constantly forming karmic connections. If you tell him [where to put it,] he will say, “Thank you.” This creates a good karmic connection. If you tell him, “Figure it out yourself. I don’t want any connection,” then when he sees you again, he will ignore you. This is like what happened with the Buddha and. Ananda and that woman.

In conclusion, if we want “to comprehend the great path,” we must “form the supreme aspiration.” Limited teachings can lead to great Dharma if we keep moving forward. Thus, we must always be mindful.

Ch02-ep0338

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 338 – May Sentient Beings Walk the Wondrous Path

>> May all sentient beings understand the Tathagata-path, enter a sea of wisdom, dwell in the Tathagata-home, carry out Tathagata-actions and don Tathagata-clothing.

>> Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.

>> [They] have not walked the profound, wondrous path: Sentient beings who wander far from Buddhas cannot come in contact with the profound and wondrous Dharma of the Lotus Sutra. So, they have not walked the profound, wondrous path.

>> [They are] troubled by myriads of afflictions: All suffering in this world arises from greed, anger and ignorance, when things do not go as people wish. Their desires are hard to fully satisfy, so they always suffer from not getting what they want. Thus, they trouble themselves and others without feeling remorse.

>> Life is impermanent, but we are not aware of that. So, we cling to thousand-year dreams and illusions and never awaken. In this era, people’s lives are filled with vicious games. Sexual desires destroy our morality, our models of ethics and virtue. Without sense or reason, there is no shame or remorse.

>> For them, I speak of Nirvana: Nirvana means perfect rest or crossing into extinction, extinguishing the cause and effect of samsara and crossing the violent rapids of samsara. Tranquility and cessation: the perfect stillness of the mind that comes from eliminating afflictions.

May all sentient beings
understand the Tathagata-path,
enter a sea of wisdom,
dwell in the Tathagata-home,
carry out Tathagata-actions
and don Tathagata-clothing.

As Buddhist practitioners, from the moment we form our initial aspirations and [take refuge] in the Three Treasures, we must always be mindful of the Three Treasures. We are all disciples of the Buddha. From the moment we take refuge, we recite the Three Refuges as part of every morning and evening recitation. We constantly remind ourselves, “I take refuge with the Buddha. May all living beings comprehend the great path and form the supreme aspiration.”

Everyone, have we ourselves understood the great path? When we understand the great path, our minds can remain calm and collected. After we understand the great path, have we [wished the same for sentient beings]? We ourselves have understood the great path, but what about sentient beings? Other people? Do they understand the Buddha’s principles?

In life, there is much suffering, but it is not caused by lack of material wealth. Nowadays, there is a lot of trade and manufacturing, so finding a job is not difficult. Then where is the suffering coming from? People do not lack tangible material goods, but they greatly lack intangible wisdom. People nowadays only have worldly intelligence; they lack the wisdom to completely understand the truth. So, we must form aspirations. “May all living beings” completely understand the truth. As we recite the Three Refuges, this is our first vow and aspiration. This becomes our [mission]. Therefore, we must put the three vows of the Three Refuges into practice.

“I take refuge with the Dharma. May all living beings have wisdom like the ocean.” We must awaken our wisdom, then [vow,]. “May all living beings lead the people harmoniously without obstructions.” This means we must transform sentient beings. Aside from developing the wisdom to understand principles ourselves, we must also aspire to spread the Buddha-Dharma throughout the world, so everyone can enter this great, direct Bodhi-path and recognize its beauty and principles. We should also wholeheartedly enter the Sutra-treasury and return to our intrinsic nature of True Suchness.

This is what all of us must strive to do. We must cultivate ourselves to awaken others. If we do not work hard, how can we use this Dharma to awaken others? So, we must vow, “May all living beings understand the Tathagata-path.” With this mindset, we can vow to help all sentient beings understand the Tathagata’s principles. If we can understand the principles, naturally we will “enter the ocean of wisdom.”

Wisdom is likened to an ocean to signify vastness. If we can develop wisdom, our minds see and recognize our consciousness, like an ocean of wisdom. Only when this happens can we truly approach the state of the Buddha. Thus, if we can “enter an ocean of wisdom,” we will “dwell in the Tathagata-home.”

The Tathagata’s family is a group environment, not a solitary one. The Buddha is the kind father of sentient beings in the Three Realms, so it is clear that our family, the Tathagata-home, is very large. Thus, if we can “enter an ocean of wisdom,” we can “dwell in the Tathagata-home,” which is a very harmonious state.

[Then we] “carry out Tathagata-actions.” The rule of this family is to view the world as part of our family and everyone as our loved one. For all of us, wisdom-life is reinvigorated by the same Dharma-essence. Then we can “don Tathagata-clothing.” The clothing we all wear is Tathagata-clothing. Consider our Tzu Chi organization. When people see Tzu Chi volunteers in an orderly formation, they immediately know that we are. Tzu Chi volunteers. They know we are probably going somewhere to do something that benefits all people. This is already a fixed image in people’s minds.

Each of us must take personal responsibility for all sentient beings. So, we must sustain our initial aspiration. We want to purify our own minds as well as the minds of all sentient beings. We also aspire and vow to widely spread the Buddha’s teachings.

“I vow to deliver countless sentient beings.” Our first vow is to deliver sentient beings. In order to do so, we “vow to eliminate endless afflictions.” We must eliminate endless afflictions. If we cannot eliminate our own afflictions, how can we transform sentient beings? “I vow to learn infinite Dharma-doors.” We must learn how to eliminate afflictions. The Buddha-Dharma is as expansive as the sea. Sentient beings’ capabilities are infinitely varied, so we must learn many. Dharma-doors and methods to accommodate myriad living beings. This is our vow.

“I vow to attain unsurpassed Buddhahood.” This road is long and unsurpassed; no principle can transcend the Dharma. So we should realize that we must know and attain the truth and completely understand the state of Buddhahood to return to our intrinsic nature of True Suchness. This is the vow we all share.

So, the Buddha comes to this world for one great cause, to transform sentient beings and to share the Buddha-Dharma with all of them so they can understand that all suffering originates from mental afflictions. Thus, to eliminate sentient beings’ afflictions, He has to teach infinite Dharma. But some sentient beings have limited capabilities. “Those with dull capabilities delight in Small [Vehicle] Dharma.” As I mentioned before, “those with dull capabilities delight in Small [Vehicle] Dharma.” Therefore, we must be patient.

The Buddha will not abandon any sentient being.

Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.

Of those in this world who have yet to awaken, other than “those with dull capabilities [who] delight in Small [Vehicle] Dharma,” there are many others who greedily cling to cyclic existence. They will not promptly sever their link to the world or promptly accept the pure Buddha-Dharma. The Buddha still has compassion for those who greedily cling to cyclic existence

“despite encountering countless Buddhas.” These people have likely heard the Dharma from countless Buddhas. However, their minds were dull, and they still clung to greed, so they had not fully eliminated their greed and afflictions. These people, [in previous lives], must have engaged in spiritual practice with and joined the Sangha of countless past Buddhas. But they “had not walked the profound and wondrous path.” They were never diligent or mindful. Because they nurtured such habitual tendencies, they still acted the same way in the Sangha. Thus in this world, they were “troubled by myriads of afflictions.” Sakyamuni Buddha still did not abandon these people. “For them, I speak of Nirvana.”

We have spoken generally of this before. Next, let us understand how [they have] “not walked the profound, wondrous path.”

[They] have not walked the profound, wondrous path: Sentient beings who wander far from Buddhas cannot come in contact with the profound and wondrous Dharma of the Lotus Sutra. So, they have not walked the profound, wondrous path.

These people, despite encountering countless Buddhas, have not yet “walked the profound, wondrous path.” They all wandered far away from the Buddha. Though they seemed to be engaging in spiritual practice, their minds strayed very far from the Buddha’s. They could not comprehend the Buddha’s understanding and views.

Haven’t we spent a lot of time discussing the Buddha’s understanding and views? Since they strayed so far from the Buddha, how could these people understand. His understanding and views? What is the Buddha’s understanding? These confused people with “dull capabilities who delighted in Small [Vehicle] Dharma” greedily clung to cyclic existence, and their minds were filled with afflictions. So, how could they comprehend the Buddha’s broad and open mind which is vast as the sea, vast as the universe? How could they understand it? People like these are “sentient beings [who] wandered far away from Buddhas.” They have strayed very far away from Him,

so they could “not come in contact with the profound, wondrous Dharma of the Lotus Sutra.” They stopped and clung to the state of the Small [Vehicle] Dharma, and they did not care about the Lotus Sutra. They did not attain any benefits from this Dharma. They “have not yet been able to enter the wondrous path.” Those who have yet to enter it have stopped at the Small [Vehicle] Dharma. They have not yet penetrated the wondrous Dharma of the great path, have not entered it. These people are those who “have not walked the profound and wondrous path.”

“They are troubled by myriads of afflictions.” All suffering is created by the mind. Thus, sentient beings’ thoughts give rise to countless afflictions, which will trouble them and disturb their minds. This is because afflictions are replicated as people interact with each other. This results in confusion in people’s minds. When they become afflicted, their minds cannot remain still.

Isn’t this what the world is like right now? We do not understand principles at all, and morality is fading away from the world. We constantly discuss [the era of] Dharma-decay. Dharma-decay is when morality has almost disappeared and the principles for [being a good person] have faded. This is why society has become disorderly. There is a lot of chaos, not just from the imbalance of the four elements, but more importantly, from the imbalance in our minds. This makes us “troubled by myriads of afflictions.”

[They are] troubled by myriads of afflictions: All suffering in this world arises from greed, anger and ignorance, when things do not go as people wish. Their desires are hard to fully satisfy, so they always suffer from not getting what they want. Thus, they trouble themselves and others without feeling remorse.

“All suffering in this world” arises from greed, anger and ignorance when things do not go as people wish. If we have ten wishes, nine of them will not turn out the way we hope, leading to a sense of dissatisfaction. Dissatisfaction arises from greed, anger and ignorance. If we do not seek anything, then we will never feel dissatisfied. It is only when we have desires and cannot satisfy them that we feel dissatisfied.

Desires are hard to completely satisfy. They are like a bottomless pit; no matter how many good things we put into it, it is still not enough. So, it is often said, “Out of ten, we lack nine.” Our desires will never be satisfied, so we “always suffer from not getting what [we] want.” We constantly pursue things, but we suffer from never getting what we want.

In life, there are many things we regret. Even if we are truly content and have few desires, we will still feel somewhat dissatisfied because we go through aging, illness and death. Is there anything in our lives that can bring us everlasting contentment? Can we be healthy forever? Regrettably, that is difficult. Can we live forever without growing old? That is also very difficult. Can we live till old age and not die [from an accident]? That is also very difficult.

This is the way life is. We are constantly seeking and constantly not getting what we want, so we are always suffering. Thus, we “trouble [ourselves] and others without feeling remorse.” We do not realize how impermanent the world is, so we dream up long-term plans. Then when we do not get what we want we create trouble for others. This is very common.

Life is impermanent, but we are not aware of that. So, we cling to thousand-year dreams and illusions and never awaken. In this era, people’s lives are filled with vicious games. Sexual desires destroy our morality, our models of ethics and virtue. Without sense or reason, there is no shame or remorse.

Life is impermanent, but we are unaware of that. So, “we cling to thousand-year dreams.” We do not awaken from these dreams. For example, in the current era, we are living in vicious and immoral times. Everyone seems to be playing a game. Some people’s actions are so cruel and ruthless it feels like they must be acting out a play. The way people live now is really worrisome. When awakened people examine this world, they see vicious games being played. “Sexual desires destroy our morality.” There is no longer a sense of morality in these modern times.

So, the Buddha used the Small Vehicle Dharma “to speak of Nirvana.” He wanted us all to know that we must eliminate our afflictions. The Six Realms are full of suffering, so He extensively taught the path, hoping everyone could be aware of their minds.

For them, I speak of Nirvana: Nirvana means perfect rest or crossing into extinction, extinguishing the cause and effect of samsara and crossing the violent rapids of samsara. Tranquility and cessation: the perfect stillness of the mind that comes from eliminating afflictions.

Nirvana means perfect rest, or crossing into extinction, which is extinguishing samsara’s cause and effect. We must not create karmic causes with others, nor create further resentment, so we will not be entangled in the Six Realms with no way of severing [those ties]. So, we must “cross the violent rapids of samsara.” We must learn that we need to form good affinities with others and lead them to the Buddha’s broad path. “I am familiar with this road, so I will guide you. When we reach the destination, I will turn around to guide others who are lost and lead them to the destination as well.” This is the path of Bodhisattvas. They do not greedily cling to cyclic existence. They come back repeatedly. They have eliminated the causes of samsara, but vow to return on the ship of compassion to transform sentient beings. They are in a state of tranquility and cessation, having eliminated the causes of samsara and having crossed the violent rapids of samsara. Thus, they are peaceful and at ease.

Tranquility and cessation are the perfect stillness of the mind that comes from eliminating afflictions. This is Nirvana. To manifest Nirvana, we must eliminate all afflictions and also form great aspirations. We must clearly understand the law of karma to cross the violent rapids of samsara, which are afflictions. The world is full of afflictions; they are like the violent rapids of a river. So, if we can safely cross them, we can be in a state of perfect stillness. “The perfect stillness of the mind comes from eliminating afflictions.” Then we can be at peace.

When we reach [the other shore], we must return to bring more sentient beings across. Then we can return again to bring even more sentient beings across. We do this in tranquility and cessation. Our minds can forever be pure once we eliminate our worldly afflictions by clearly understanding the law of karma. So, we focus on transforming sentient beings, creating good affinities with them and not becoming entangled in worldly defilements. The is the mindset of a spiritual practitioner. So, we must always be mindful.

Ch02-ep0337

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 337 – Let Go of Desires

>> “In a life of suffering, we are greedy and stingy and do not accept the Buddha’s teaching of the Bodhisattva-path; instead we practice the Small [Vehicle] Dharma for liberation. Thus we distance ourselves from the Great [Vehicle] Dharma.”

>> I also speak of causes and conditions, analogies along with geyas, and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

>> Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.

>> Greedily cling to cyclic existence: Greed is having insatiable desires. With a strong sense of greed, we cannot free ourselves from cravings for wealth. Clinging gives rise to ignorance, which creates Leaks that trap us in cyclic existence with endless afflictions.

>> Because of their singular focus on seeking liberation from cyclic existence, they cannot understand the Buddha’s extremely profound and wondrous Dharma, nor can they begin to practice the great Dharma. Therefore, the Buddha first taught the Nirvana of the Small Vehicle.

“In a life of suffering, we are greedy
and stingy and do not accept the Buddha’s teaching of the Bodhisattva-path;
instead we practice the Small [Vehicle] Dharma for liberation.
Thus we distance ourselves from the Great [Vehicle] Dharma.”

Suffering accumulates in our lives; this is so painful. But we may feel, “There is no suffering; every day is the same.” This reflects our state of confusion. If we do not feel we have suffered in life, we must promptly be grateful. But then we must contemplate this more deeply. Though we do not feel we have suffered, consider that we still go through birth, aging, illness and death. We also suffer being apart from loved ones, being together with those we hate and being separated in life and by death. These are the sufferings in life. Moreover, life is impermanent and no one can predict the changes in their own lives. Isn’t this suffering?

The Buddha knows we live in a state of confusion, so He comes to this world to help us recognize and make us aware of suffering. We must also recognize collective karma, which causes suffering in the world through the imbalance of the four elements. Furthermore, He tells us that manmade calamities come from imbalances in people’s minds. By accumulating the causes of suffering, we are subject to collective karma. Then He explained to us the many paths that will lead us back to our intrinsic nature.

If we can all listen to and take in His teachings, we can diligently walk the road to which He led us and we can follow the principles of this path. By doing so, the sutras, the principles of all things in the world, will be clear to us. Then naturally, we will return to our pure intrinsic nature.

Unfortunately, we continue to accumulate the causes of suffering and are still immersed in greed, stinginess and attachment. We are even unwilling to use the Buddha’s teachings to open our hearts so we can step onto the great, direct path. Rather, we still rely on what other people say; we take in and cling to their words.

This is like a story from the Buddha’s lifetime when He was at the abode in the Jetavana Grove. One morning before dawn, a heavenly lord who had already taken refuge with the Buddha wanted to come and pay respect to Him. However, when he arrived, it was still dark and the Buddha was sitting in meditation. The heavenly lord thought that this was not the time to disturb Him, so he waited outside the dormitory. It just so happened that he stood close to a bhiksu named Kokalika. Kokalika was someone who had been listening to. Devadatta’s slander of. Sariputra, Maudgalyayana and others.

Kokalika took in everything he heard, and then he spread negative things about Sariputra and Maudgalyayana. He slandered them with his harsh speech. When this heavenly lord heard him, he knocked on his door and said, “Kokalika, do not slander Sariputra and Maudgalyayana. You should have pure faith when it comes to. Sariputra and Maudgalyayana. Maudgalyayana and Sariputra are very pure and gentle, and are already engaging in purifying practices. You should not slander them nor accept incorrect information and use it to slander these pure spiritual practitioners.”

Kokalika asked the heavenly lord, “What about you? Have you taken refuge with the Buddha? Yes,” said the heavenly lord, “Yes, I have already taken refuge with the Buddha. Did the Buddha tell you that you have already attained the fruit of Anagamin. Yes, the Buddha said. I have already attained the fruit of Anagamin. Since you have attained Anagamin, you should practice ‘never returning,'” implying that he should not bother himself with worldly matters. “Why do you, a heavenly lord, care about our Sangha’s affairs?” When the heavenly lord heard this, he realized he could not reason with this person, so he did not continue debating with him.

After leaving Kokalika’s dormitory, he came before the Buddha and paid his respects. Then he told the Buddha about his conversation with Kokalika at the dormitory. After hearing the story, the Buddha praised him. “Heavenly lord, you are right. People like this, no matter what you say to them, will remain attached to deviant teachings. Devadatta instilled incorrect principles in him, so he clings to them. Therefore, no matter what you say to him you will not be able to change his mindset.”

During the Buddha’s lifetime, there was such a heavenly Dharma-protector but even among the bhiksus were some who were stingy, greedy and had attachments. What were they greedy and stingy about? They focused on the suffering of samsara, so they quickly sought only to awaken themselves. Because that was all they wanted, they only tried to maintain pure minds and actions. However, they also accepted mistaken perspectives, so they slandered honored monastics in the Sangha. In this way, Small Vehicle practitioners did not thoroughly understand principles, so they went astray. It is good that they watched out for themselves, but they also accepted other people’s mistaken perspectives, so they began to slander others.

Therefore, we must be very careful. As part of a group of spiritual practitioners, do we also have this kind of mindset? We may only seek our own awakening so we can take care of ourselves alone. If we not only take care of ourselves alone, but also slander others, that would make us Small Vehicle practitioners. Then we have not really accepted the Buddha’s teachings to practice the Bodhisattva-path.

Although the Buddha taught according to sentient beings’ capabilities by using various causes and conditions to expound Small Vehicle Dharma, everything He said led people onto the Bodhisattva-path. This was the Buddha’s goal. However, some people may stop halfway and may easily deviate onto the wrong path. So, if we only practice Small Vehicle Dharma and only think about our own liberation, our narrow minds cannot tolerate others. Then how can we attain liberation? That will lead us farther and farther away from the Buddha’s great Dharma. We may even act against [true] principles. Then we are people of limited capabilities who delight in Small [Vehicle] Dharma.

I also speak of causes and conditions, analogies along with geyas, and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

As we discussed yesterday, the Buddha used various analogies, geyas and upadesa texts to enhance our memory through repetition. No matter how many teachings we have heard and how many sutras we have read, we should [study them] again through geyas. “Geyas” are repeated verses. We recite the sutra again as short verses to help us commit the teachings to our minds.

After listening to the Dharma, we must commit it to memory. Then later we can recite a section so we can discuss it and share our realizations. Through our mutual discussion, we study the text to understand its implications. Sutras are very profound. We must carefully study them because each sentence contains great principles. Additionally, “the upadesa texts” are discussions of the meaning. Through discussion, we can understand the principles and meanings.

But [some] “delight in Small [Vehicle] Dharma.” Within the Sangha were those with dull capabilities who could not comprehend the great Dharma. They still maintained and were attached to their own states of mind, or they simply repeated what others said and clung to the negative things they heard. These people had “dull capabilities” and “delighted in Small [Vehicle] Dharma, greedily clinging to cyclic existence.” Those with dull capabilities delight in Small [Vehicle] Dharma.

Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.

Then this passage goes on to state, “Those with dull capabilities delight in Small [Vehicle] Dharma, and greedily cling to cyclic existence.” They knew that cyclic existence is suffering, so they sought liberation. Then they remained in that mindset, so they remained narrow-minded. Take Bhiksu Kokalika for example. Think about it, can this kind of person really become liberated from birth and death? Because he went astray, he was already on a deviant path.

Thus, “despite encountering countless Buddhas” [over countless lifetimes of spiritual practice,] he had “not walked the profound, wondrous path.” He and people like him who could encounter the Buddha, become monastics and engage in spiritual practice in the Sangha, could do so because of their karmic conditions. His causes and conditions might have originated in time spent with countless Buddhas. Thus, he aspired to engage in spiritual practice. However, due to his dull capabilities, he only delighted in Small [Vehicle] Dharma. He did not “walk the profound, wondrous path,” so he has not truly accepted the Buddha-Dharma. People like him went against the principles of the Buddha and did not diligently practice the great Dharma. Thus they did not penetrate this wondrous path and “were troubled by myriads of afflictions.” So, they were still immersed in the suffering of cyclic existence in the Six Realms. Furthermore, they became troubled by the many afflictions on this deviant path.

The Buddha saw there were still people like this in the Sangha. He knew about them but did not reject them. Instead, He included them. Even though their capabilities [were limited], He still gave them teachings about Nirvana. “So for them I speak of Nirvana.” He taught them ways to eliminate birth and death, but He first used the Small [Vehicle] Dharma to calm their distracted minds because these people could not [yet accept] the great Nirvana. This means that. He first gave them Small [Vehicle] Dharma to help control their discursive thoughts. [Skillful means] could help them get through this stage, until their capabilities matured. All sentient beings have this problem; we “greedily cling to cyclic existence.”

Let us understand what this phrase means. It means that “we have insatiable desires.” This is greed.

Greedily cling to cyclic existence: Greed is having insatiable desires. With a strong sense of greed, we cannot free ourselves from cravings for wealth. Clinging gives rise to ignorance, which creates Leaks that trap us in cyclic existence with endless afflictions.

We just discussed the attachments of spiritual practitioners. However, ordinary people are also greedy. With a strong sense of greed, they cannot be free from cravings for wealth. They are always craving wealth. With such a mindset, when they see what other people have, they want to quickly be like them and own what is fashionable.

This is why our recycling Bodhisattvas have [so much to sort through]. As they sort recyclables, they find many things that are still usable but were thrown out as trash. This is all because of people’s desires. We are greedy for new things, so we get rid of the old ones. This mentality pervades our society.

Greed and attachments will give rise to ignorance “which create Leaks that trap us in cyclic existence with endless afflictions.” Thus, precepts, Samadhi and wisdom leak away, and we fall into samsara and afflictions. The Buddha wanted to pull us up one by one, but we fall down again. ․Indeed, we have “Leaks that trap us in cyclic existence with endless afflictions.”

If our capabilities remain limited, we will only seek to awaken ourselves and practice to liberate ourselves from samsara. We want to be liberated, but if we are unwilling to understand the profound and wondrous Buddha-Dharma, attaining liberation will not be that easy. Thus, [some people] refuse to start practicing. The Buddha began expounding the great Dharma, so we must begin [our practice] anew.

Because of their singular focus on seeking liberation from cyclic existence, they cannot understand the Buddha’s extremely profound and wondrous Dharma, nor can they begin to practice the great Dharma. Therefore, the Buddha first taught the Nirvana of the Small Vehicle.

In the past, the Buddha gave us. Small [Vehicle] Dharma so we could take a short break. This is like a conjured city. As we practice, [the Buddha says,] “We are almost there. We have arrived, rest here.” However, after a while, the Buddha then says, “This is not it. If you really want to attain ultimate Nirvana, that tranquil and still state, you still have a ways to go. This is just a convenient place for you to take a break.” This is the Small [Vehicle] Dharma the Buddha taught to unlock the purity in people’s minds.

From this point on, we must develop great aspirations and move forward. Yet those with limited capabilities delight in the Small [Vehicle] Dharma and stop when they think, “I am already pure; this is good enough.” At the conjured city, the Buddha tells us we still need to move forward so we can ultimately return to our intrinsic Tathagata-nature. So, He wants us to keep moving. People with limited capabilities will stop at that stage, so “they cannot understand or begin to practice the great Dharma.” They do not want to start out again,

so they stop at this point. They are unwilling to move forward and to listen to or understand the great teachings. However, the Buddha would not leave them there. That would be like taking a child somewhere and saying, “Come, just a little further.” If a child throws a tantrum [and stops], the parents must go back and use various means to comfort him and try to get him to keep moving forward. Therefore, “the Buddha first taught the Nirvana of the Small Vehicle.” This was the initial teaching.

As I often mention, “Nirvana” means pure and clean. The purifying teaching of the Small Vehicle is to remain undefiled by impurities of the world and to eliminate our cravings and desires. These are a part of the Small Vehicle Dharma, which was taught first. So, since we engage in spiritual practice, even if we only practice Small Vehicle teachings, we should at least be content and do our duty. We must not have cravings and attachments or desire offerings or wealth. We absolutely must not.

Therefore, we must walk the Bodhisattva-path and practice the Great [Vehicle] Dharma. We cannot stop with the Small Vehicle. Not only can we not stop, but we also must not crave offerings.

As we engage in spiritual practice, we must first purify our minds so various afflictions will not encumber us. We especially must not crave others’ offerings. As we engage in spiritual practice, we must realize how suffering accumulates in life. We cannot be entangled by stinginess and greed. We must also accept the Buddha’s teaching, which is to walk the Bodhisattva-path. We must also be constantly vigilant about whether we have gone against the Buddha’s great Dharma. We must never stray from the Buddha’s great Dharma, but follow Him closely. After reaching the conjured city, we must start off again on the broad Bodhi-path. So, we should always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 329 – Prescribe Dharma Cures According to the Illness

>> “As a harmonious assembly, adjust your minds to be tranquil and still. Maintain clarity and be free of defilements. Uphold your resolve and vow to walk the Bodhi-path.”

>> “The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, the Buddha knows them all thoroughly.”

“As a harmonious assembly, adjust your minds to be tranquil and still. Maintain clarity and be free of defilements. Uphold your resolve and vow to walk the Bodhi-path.”

If we can adjust our minds to be tranquil and still, then everyone’s mind can be in this state. This tranquility and stillness is what we spiritual practitioners are seeking, because when our minds are in this state, we will naturally live in harmony.

A Sangha practicing in a monastery is described as a “harmonious assembly.” We are united by the same intent. This shared intent is to engage in spiritual practice. We are all on the same course to this tranquil and still state. This is the direction our minds move toward. We hope to be in an environment that allows our minds to be at peace. You have this mindset, she also has this mindset, and I also have this mindset. By sharing the same mindset, we are “united.” With “united” minds, we will naturally live in “harmony.” The place where a “harmonious assembly” gathers is called a monastery.

By expanding this environment to encompass the rest of society, everyone in our society will share this mindset of harmonizing and uniting their minds. Then this will be a most harmonious society. This is what I mean every day when I say. I hope we can be like a pure stream. The Buddha-Dharma is like water; it can wash away the defilements in our minds. This is the goal of our spiritual practice, to learn how to eliminate the ignorance and impurities in our minds. Therefore, we must have methods of maintaining clarity.

How can we purify our minds? This is very important [to do], so we must diligently practice the methods of keeping our minds free of defilements. After listening to a teaching, we must contemplate and practice it. This is the method. After listening, we must thoroughly contemplate. If a teaching makes sense and we can apply it, we must put it into practice. This is [how we can] accept the Buddha’s different teachings, the mindset we must use to accept the Dharma that washes away defilements from our minds. After cleansing our minds of defilements, we must then protect them, so our clear minds will not be defiled again.

Furthermore, we must “uphold our resolve and vow to walk the Bodhi-path.” We must uphold our resolve. Since we have formed aspirations, if we can sustain our initial aspiration, we will surely attain Buddhahood. If we can always maintain that aspiration, hold on to it and uphold it, then our vows and actions will never deviate from the Bodhi-path and we will certainly diligently advance upon it. We must draw near to and then walk this path. Think about it; we want to draw near the Buddha, but He is not far from us at all. We all intrinsically have Buddha-nature, and we all intrinsically have the Buddha-Dharma. We all have treasures in our minds and the Dharma in our hearts. Everything we reach for is a treasure; in everything we do there is Dharma. It is just that we have not demonstrated this.

While the Buddha was living at Jetavana Grove, one day a poor man suddenly arrived at the gates. He came before the Buddha and reverently prostrated. He looked up and said to the Buddha, “Venerable Buddha, I am suffering.” The Buddha looked upon him with compassion. “Where does your suffering come from?” He said, “I have nothing and lack everything. I see people making offerings to you. I have been poor all my life and when I hear others say that we must make offerings to the Three Treasures, I wonder what I could use to make offerings when I have nothing at all. I also hear from other people that to be rich, one must give. But I have nothing, so what can I give?”

The Buddha responded with a smile, “You do not need to be wealthy to give, nor does your contribution need to be monetary. Even if you are poor and have no material goods, you can still give.” This poor man asked the Buddha, “If I have nothing, what can I give?” The Buddha said, “I am going to teach you seven ways of giving that do not require money.”

The Buddha said, “First, you must smile and be pleasant whenever you see other people. Do not keep complaining about your suffering. If you do, you will feel resentful and your face will reflect your resentment of your suffering. Then people who see you will stay away from you or abandon you. Therefore, you must always be pleasant. When you see others, treat them warmly.”

“Second, when you see someone, regardless of what that person says to you, you must respond with kind words. Always speak kindly of people, whether they are present or not. Even when they are not there, say good things about them. When they are there, praise them with kind words.”

“Third, you must have a positive mindset. Whenever you see people, see them as kind, approachable people. Think of yourself as a kind person as well and proactively approach others.”

“Fourth, you must practice giving with good eyes. And how do you give with your eyes? When someone cannot see clearly, you must guide him and show him how to walk the path, what direction to go in.”

“Also, you must give with your body. Some people may not be physically strong. When they cannot carry or lift heavy things, or do certain kinds of heavy labor, you can use your physical strength to help them with these difficult tasks. This is giving with physical strength.”

“Next, you can give your respect. This is the sixth thing. Show your respect to everyone you see. Revere the elderly and be friendly and respectful to everyone.”

“Seventh is [giving your] love to everyone, from children, to the poor, to the disabled. You should always give your love. You must even give out of love to all living beings and all things in the world, These are all ways you can give. None of them require money, so you can do it.”

Hearing this, the poor man said, “[Can] such simple acts be considered giving?” The Buddha said, “Yes. Though they are very simple, do you think you can actually do them?” The poor man said, “How can I not do them? I do not need money do these good deeds. I now understand that, in the past, I have had all these flaws and I always complained about my life. So with my body, speech and mind and so on, I do not show people love or respect, or help them. I never said a single kind word and never helped others with my physical strength. Venerable Buddha, I now know [what I can do]. From now on, I will put these seven types of giving into practice.”

See, out of His compassion the Buddha taught us that [spiritual] abundance does not come from money. As long as we can cultivate these practices, there will be abundance in our lives.

So, we all have treasures in our minds. We all intrinsically have a pure Tathagata-nature. We all share the same wisdom as the Buddha. These are things we intrinsically have, but we were not clear on how [to manifest them]. Now that we know all this, we must aspire to draw near to the Dharma, to listen, contemplate and practice. By putting the Dharma into practice, naturally, we will approach the Bodhi-path and draw near to our Buddha-nature.

So, the Buddha constantly reminds us that when we listen to sutras, we must pay attention. Didn’t we discuss this yesterday? The Buddha called to Sariputra and said, “Sariputra, listen well,” which means to listen carefully. If we want to listen to teachings, we must pay attention.

As for “the Dharma obtained by all Buddhas,” I said yesterday that [this line] refers to the process of the spiritual practice of all Buddhas and how. They must be very diligent. With the same diligence, They engaged in spiritual practice, so the Dharma They attained was the same, which is enlightenment. They awakened to the Buddha-nature we all have. All Buddhas went through the same journey of spiritual cultivation and obtained the same Dharma and enlightenment. In the same way, They realized all sentient beings have Buddha-nature. The way They give teachings is also the same. Because sentient beings are ignorant and seriously afflicted, every Buddha must utilize the power of skillful means to expound the Dharma.

But now this sutra passage states,

“The thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, the Buddha knows them all thoroughly.”

Everyone, the Buddha wants to expound the Dharma for sentient beings. But what are the thoughts in the minds of sentient beings? They aspire to engage in spiritual cultivation but their practices [depend on] their capacities, which vary in depth. Some sentient beings have very strong desires. Some are content and have few desires. Some have endless desires. All this depends on their capabilities. Those with more and stronger desires will have more afflictions. Those who are content have fewer afflictions.

Though sentient beings want to engage in spiritual practice, “the nature of their various desires” [all differ]; some are serious, some mild. The more desires they have, the more afflictions they will have. We always say sentient beings have 84,000 kinds of afflictions, so the Buddha needs to open 84,000 Dharma-doors. In response to their mental ailments, the Buddha prescribes the spiritual medicine that sentient beings need for their treatment. This is all for the afflictions of sentient beings. Why are some afflictions mild and others more severe? Some people have fewer desires, while others have an endless number of desires. All this has to do with “[our] karma, good and bad, from former lives.” I often say we must break away from superstition, but we must believe in the law of karma. The world, the universe and relationships are all governed by the law of cause and effect. This is something we must believe.

Every one of us sentient beings, throughout cyclic existence in the Six Realms, is influenced by our surroundings to form habitual tendencies. Sometimes, when negative conditions manifest, we then create negative karma. These negative causes we create will then naturally yield negative conditions. These are the karmic retributions that we

bring with us into the world. If we come to the world with positive causes and effects, we will encounter positive conditions. With positive effects and retributions, we encounter and are guided by good karmic conditions. All this comes from good karma. In previous lives, we created positive causes and conditions, So in this life, everything we see will lead us on the course to do good. So, goodness is related to our previous lives.

What if we have negative [karma]? Then we will live in a terrible environment and will only encounter negative conditions, which lead us to create more negative causes. So because of negative conditions we create more negative causes, which lead us to create more negative conditions. When we are in this vicious cycle we continuously give rise to afflictions.

“[Our] karma, good and bad, from former lives” constantly entangles us. So, we must be mindful. The Buddha taught that poor man to always have a pleasant demeanor, to always speak kind words and to always see others as good people. If we can practice these seven ways [of giving], aren’t we creating good affinities with others? This is our method as Buddhist practitioners.

The Buddha already knows all this, so He gives teachings to sentient beings. All Buddhas also come to the world and do the same thing. If They did not really understand the capabilities of sentient beings, then how could They give suitable teachings? How could They open up the skillful means? [So, teaching] skillful means requires an understanding of sentient beings’ capabilities. So “the thoughts in the minds of sentient beings, the various pathways they have walked, the nature of their various desires, their karma, good and bad, from former lives, are fully known to the Buddha.” He knows all, because He first learned about sentient beings.

Dear Bodhisattvas, we must first learn about people. We must first understand what they need so we can give them something suitable. When people first see you, a sense of friendliness will draw them close to you. When we see someone, we want to feel like we have an affinity with them. We want people to feel, upon meeting us, that they have a close affinity with us. First, we must cultivate a pleasant demeanor and learn how to maintain it [by applying] the “Tzu Chi Facial Cream” (a smile). This is all about our [everyday] appearance.

We also must work on how to speak so that others are willing to listen. We must always speak kind words, have a positive mindset and show respect because every person is a good person. We should also constantly help others. If someone has poor eyesight and cannot see clearly, we must guide them onto a safe path. We must spare no effort in helping others. The strength we have must be dedicated to doing all we can to help others. When we interact with others, we must also treat them with respect. We must give to others out of selfless great love.

If so, our daily living will not center on the joy of material pleasures, but the joy of harmonious relationships. This happens in a monastery, a training ground for spiritual cultivation. Therefore, we should constantly. “In a harmonious assembly, we must adjust our minds to be tranquil and still.” We must be able to be in harmony with everyone; this is what we learn in our training ground.

We do the same in our spiritual training ground. We must “maintain clarity and be free of defilements.” We really must work on maintaining this. Since we aspire to engage in practice, we must change our habitual tendencies. Changing our habitual tendencies means we are eliminating our ignorance and will no longer be defiled. Since we have these spiritual aspirations, we must “uphold our resolve and vow to walk the Bodhi-path.”

All Buddhas come to the world for the sole purpose of teaching us. [They utilize] various methods and skillful means solely to give [teachings]. But the Buddha and all Buddhas must first understand sentient beings’ capabilities so they can teach them with the power of skillful means. So everybody, we must learn this to learn from the Buddha. Everyone, please always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 336 – Skillfully Guide Those with Limited Capabilities

>> “The tree we wrap our arms around originated from a tiny seed. As things change with causes and conditions, our loving-kindness and great vows expand.”

>> I also speak of causes and conditions, analogies along with geyas and the upadesa texts.

>> We can “use easily understood teachings to reveal matters and principles that cannot yet be known or understood.”

>> So, we “often make analogies”

>> It “enables people to realize the meaning of the principles that are given as a direction.”

>> Upadesa texts: It is Sanskrit for “discussions of the meaning.” It refers to the discussion between all Buddhas and their disciples after teachings are given, and the texts wherein all Bodhisattvas use questions and answers to discuss the matters and principles of the Dharma.

>> I also speak of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

>> Those with dull capabilities delight in Small [Vehicle] Dharma: This type of practitioners tend to be stubborn and dull-witted and are not proactively diligent. Though they listen to, contemplate and practice teachings, they go along with what others say without distinguishing the deviant from the correct, believing they can attain realizations regardless. Thus, they happily believe everything and practice Small [Vehicle] Dharma.

>> The Buddha, according to capabilities, gives all kinds of skillful, limited teachings. The true teaching is the great One Vehicle Dharma, which describes the ultimate. But those with dull capabilities enjoy the Small [Vehicle] Dharma and cling to the afflictions of samsara. So, they only seek to be liberated from samsara. As for the Buddha’s extremely profound and wondrous Dharma, they cannot understand it, and they cannot begin to practice the great Dharma. Therefore, the Buddha first taught the Small Vehicle Nirvana.

“The tree we wrap our arms around
originated from a tiny seed.
As things change with causes and conditions,
our loving-kindness and great vows expand.”

We must know that the biggest trees in the world originated from a tiny seed. Though the seed may look tiny, it can sprout and grow into a seedling. Indeed, the potential of the seed is not visible to our eyes. This [process of change] is so subtle that it is hard to see with the naked eye, but the seed continues to change according to causes and conditions. The causes and conditions are not visible, either. These are truly subtle and wondrous principles, but within [the workings of] these subtle principles, our “loving-kindness and great vows expand.”

The Bodhisattva-practice originates from these causes and conditions; it encompasses many past kalpas and lifetimes, a very long period of time. For lifetime after lifetime, we have accumulated loving-kindness and vows, compassion and wisdom. We exercise compassion and wisdom on this path. If we can awaken to the subtlety and wonder of causes and conditions, then we will aspire to have great loving-kindness and will make great vows. The closer we get to this principle, the clearer and more certain we will be. Lifetimes of practice bring us closer; walking the Bodhisattva-path brings us closer to achieving the state of the Buddha. All this happens because of causes and conditions.

The principle of causes and conditions is truly vast and profound. Thus the Buddha’s teachings are always related to causes and conditions.

I also speak of causes and conditions, analogies along with geyas and the upadesa texts.

In the previous sutra passage [the Buddha said], “I also spoke of causes and conditions.” Whether teachings are in prose or in verse form, they are inseparable from causes and conditions. As for analogies, they show causes and conditions even more clearly.

There are many things people cannot understand simply by listening to us talk about them. When we say something, sometimes people do not understand. If people cannot even understand one another when they are talking to each other, how can they understand the Buddha’s subtle and wondrous principles? The only people who can understand are those with great capabilities. This is why the Buddha used various analogies. When people do not understand what we say, we also give “analogies.” If someone were to say to me, “We have such and such problems.” I will say, “Give me an example. Use a specific instance as an example.”

The Buddha taught in the same way. When He observed that people’s capabilities made them unable to directly accept His teachings, He decided to teach with various analogies. People may not have been able to comprehend even simple matters, so He had to use even simpler examples to guide them toward understanding.

I often tell everyone that for things to be harmonious, we must first be in harmony with others and must be good people. If we always create good karmic connections with others, when we face difficulties we can just talk to them and then there will be no problem. We must learn to be fair and reasonable and not create bad karmic connections, only good ones. This is how we extend long-lasting affection and expand our great love. If we can be affectionate and loving as well as pure and undefiled, we will be in harmony with others. When we are in harmony with others, we will do things harmoniously. When we are in harmony with people and matters, it is because we have a thorough understanding of the principles.

So when we encounter any situation, ․we can “use easily understood teachings to reveal matters and principles that cannot yet be known or understood.” So, for things that are more difficult to resolve, we can apply simpler [teachings]. We must constantly share these simple methods with each other in our daily living. We must guide each other and instill these simple principles in each other. To be a good person, we must do the things we should do. We must have selfless love for people, and we must establish good relationships. Isn’t this very simple? If we can act in this way, won’t these simple [actions] reveal many principles that we cannot yet comprehend? Actually, all we need to do is to regularly practice these teachings, and naturally the principles will manifest.

So, we “often make analogies”

because this is a very simple method.

It “enables people to realize the meaning of the principles that are given as a direction.”

How can we guide everyone toward awakening? “I can do this I know. If I explain it this way, can you understand? I understand. Can you do it now? Yes.” When people understand how to do things, they can do them more easily.

So, this is a direction. How can we teach others? How can we learn from others? This is about how we teach and learn. When those teaching use simple, skillful methods, and those learning have the will, then naturally we can deeply penetrate the principles and learn the tiniest subtleties of these methods.

I knew a lay practitioner named Mr. Lo, [who was an artist] in Hualien. Years ago, on a tiny grain of rice he engraved the Prajnaparamita Heart Sutra, all 200-plus words. Consider the meticulous skill this required. On that [tiny] grain of rice, he engraved such a profound principle. Mastering this skill takes mindful focus on the subtleties. This means he mindfully carved out the principles. This requires a direction.

A direction is something to focus on. We must focus on learning the principle of this subtle and delicate skill; to do it we must be focused. Learning from the Buddha is the same; we must have this kind of focus. That is our direction. How can this principle help us ordinary people return to the path? How can we be aligned with the principles to enter the sutras and take them to heart? This is also part of our direction. This is how analogies are used.

There are “analogies along with geyas” in the text. What is a “geya”? Geya is Sanskrit for “corresponding verses,” which can also be called “repeated verses.” This means that the prose is very important, so [its meaning] needs to be restated.

This is like the passage we are discussing now, which is in verse. We just finished discussing the section in prose. Because it is very important, its meaning is restated in verse. This allows us to chant it again. So, these are “corresponding verses,” or “repeated verses.” When the sections of the sutra are repeated, they are restated in verse.

Previously, we mentioned the word “hymn.” Those were sections of verses composed line by line like poetry. They are also akin to Jing Si Aphorisms, which contain [great] principles in a few lines. They are like hymns or chanted verses.

A “geya” is a restatement. After reciting the long-form prose, there is concern that we may overlook the importance of the text. So, these verses are recited again in order to demonstrate the text’s importance. Thus, [the Buddha] taught through analogies, and even had us repeat the important principles again [in verse]. So, [He spoke of] “analogies along with geyas.” These help us to engrave the meaning of the text more deeply into our minds so we can always remember it.

Some people say, “Listening to sutras is a merit.” If we cannot remember something, we cannot apply it; we cannot take it in and then put it into action, so how can that be a merit? We learn sutras to awaken our deluded minds so we can see the principles of this world and develop our wisdom. If we study hard, we can apply [the teachings]. Only through both internal cultivation and external practice can we attain “merit.” If listening to sutras does not lead to internal cultivation or external practice of the teachings, then what is the use of listening to them? I hope that when we recite and listen to sutras, we can comprehend the principles.

Various methods are taught as analogies and repeated so we understand and remember. This is “analogies along with geyas.” When teachings are given mindfully, we must accept them with gratitude.

Next are upadesa texts. Upadesa texts refers to

“discussions of the meaning.”

Upadesa texts: It is Sanskrit for “discussions of the meaning.” It refers to the discussion between all Buddhas and their disciples after teachings are given, and the texts wherein all Bodhisattvas use questions and answers to discuss the matters and principles of the Dharma.

This sutra contains many principles, but the meaning behind them cannot be thoroughly revealed. So, there are also “discussions of the meaning.” This means that after the Buddha expounded the teachings, the disciples did not yet understand them, so they engaged in a discussion about the meaning of what the Buddha taught each day. What were the causes and conditions for teaching these principles? The principles seemed to be more than what was in the words. There could also be hidden principles. These were the things people discussed. So sutra texts may contain these discussions of the meaning.

Similarly, sometimes when we read a book, we may set a time to share what we have learned with other people. After listening to us, other people may think, “You have this kind of insight? Actually, I have some insight too.” The same line of text will yield different insights. When we share and discuss our realizations, that is also “discussions of the meaning.”

Bodhisattvas also ask questions of, and answer, each other. Afterwards, they also engage in debate to determine who is right or wrong, and so on. Each can raise various topics. The same sentence can start many discussions. The more discussions there are, the clearer things become. The principles become more abundant. These are upadesa texts.

I also speak of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.

Then there are those with “dull capabilities” who “delight in Small [Vehicle] Dharma.” Some people are not as sharp. When people listen to teachings, some are more capable of realizing them. They can “hear one and understand ten.” They grasp more than one thing from one teaching. There are many additional principles hidden within a principle. Thus, when some people hear this teaching, they know there are other principles within it. So, they can “hear one and understand ten.” Some people hear 100, but cannot understand one. Their capabilities are just different.

In the assembly, there were also some with dull capabilities. When we were discussing the prose section, these people were mentioned. They “claimed to have attained what they had not and to have realized what they had not.” They were those with overbearing arrogance who thought they were so great. But there was another type who thought, “I don’t know anything. I don’t understand what I hear. I’ll believe whatever other people say.” They could not distinguish whether the principles were true or false.

Take Devadatta for example. He used the Buddha’s words to stir up members of the Sangha by saying, “This is my understanding of the principles. If you follow me, you can more quickly transcend life and death.” With these deviant teachings, he would take the Right Dharma out of context and began to incite others [to follow him]. Some people, upon hearing what Devadatta said, believed him.

So, during the Buddha’s lifetime, the Sangha experienced a division. He had such overbearing arrogance and “claimed to have attained what he had not,” so he left the Buddha’s Sangha to establish his own.

Those with dull capabilities delight in Small [Vehicle] Dharma: This type of practitioners tend to be stubborn and dull-witted and are not proactively diligent. Though they listen to, contemplate and practice teachings, they go along with what others say without distinguishing the deviant from the correct, believing they can attain realizations regardless. Thus, they happily believe everything and practice Small [Vehicle] Dharma.

So, those with dull capabilities cannot discern right from wrong. They say what other people say and do whatever other people tell them to do. So, “this type of practitioners tend to be stubborn and dull-witted in nature.” What can we say to them? These people may say, “Ok, I will do what you say.” But if we say, “No, this is not right.” They will say, “But this is what that person said.” They cannot be awakened. People like this are stubborn and dull-witted,

“not proactively diligent.” They cannot differentiate for themselves what is right and what is wrong. “They go along with what others say without distinguishing the deviant from the correct.” They do what others people say without discerning right from wrong, and without judging whether the path has deviated or not. They just do what other people say and “believe they can attain realization regardless.” They believe that the path that other people are leading them on is the correct path and thus keep following them.

People with “dull capabilities delight in Small [Vehicle] Dharma.” These people “happily believe everything and practice Small [Vehicle] Dharma.” Whatever people say, they do. They are constantly unable to focus because they have no direction. Those who “happily believe everything and practice Small [Vehicle] Dharma” have dull capabilities. Their capabilities are not sharp; they are very dull.

The Buddha, for the sake of these people, taught various skillful means. The Buddha could not bear to abandon even those with dull capabilities, so He taught them suitable Small Vehicle Dharma. He actually did so to guide them back to the ultimate One Vehicle Dharma. So, the Buddha treated all sentient beings equally.

Because these people with dull capabilities only delight in Small Vehicle Dharma, they cling to the suffering of samsara. They only know that “the Buddha said samsara is suffering,” so they try to transcend it. They are attached to doing this and refuse to progress further. There were many like this following the Buddha.

They sought only to awaken themselves. “Why do I need to keep diligently practicing? I only seek to be liberated. I don’t care about other people. The things that I do are only for my own [liberation].” They cannot understand, so they are unable to advance to practicing the great Dharma. Therefore, the Buddha must use skillful means to teach them about the Small Vehicle Nirvana and guide them through fragmentary samsara. So, He taught the Small Vehicle Nirvana. These were the Buddha’s exhaustive efforts to educate sentient beings.

The Buddha, according to capabilities, gives all kinds of skillful, limited teachings. The true teaching is the great One Vehicle Dharma, which describes the ultimate. But those with dull capabilities enjoy the Small [Vehicle] Dharma and cling to the afflictions of samsara. So, they only seek to be liberated from samsara. As for the Buddha’s extremely profound and wondrous Dharma, they cannot understand it, and they cannot begin to practice the great Dharma. Therefore, the Buddha first taught the Small Vehicle Nirvana.

Unfortunately, as sentient beings, the majority of us have dull capabilities. The Buddha used “analogies along with geyas and upadesa texts,” but those with “dull capabilities” who “delight in Small [Vehicle] Dharma” would not really try to comprehend the truths contained within. They were only focused on awakening themselves because they were attached to [ending] samsara. They knew that samsara is suffering, so they were attached to Small [Vehicle] Dharma and the ways to transcend samsara, nothing more.

So, we learn the Dharma, which is really small and fine, like a tiny seed. It contains many subtle and wondrous causes and conditions and principles. When we aspire to expand our loving-kindness and make great vows, that is also a result of causes and conditions. For those with “dull capabilities” who “delight in Small [Vehicle] Dharma”, their karmic conditions have not yet matured. But they still have the same intrinsic nature of. True Suchness as the Buddha, so the Buddha will not abandon them. Therefore, we must always be grateful and always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 335 – The Karmic Conditions for Making Great Vows

>> “Bodhisattvas, over many lifetimes, diligently cultivate themselves and transform others. For lifetimes they make the great vow to practice the teachings of the path.”

>> Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

>> “Also speaks of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.”

>> I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.

>> “Those who observe the arising of things can deeply contemplate that the. Three Principles and Four States of Phenomena all arise and cease and are impermanent.”

>> Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of causes and conditions.

The focus of spiritual cultivation is walking the Bodhisattva-path.

“Bodhisattvas, over many lifetimes, diligently cultivate themselves and transform others. For lifetimes they make the great vow to practice the teachings of the path.”

Over lifetimes, Bodhisattvas continue to practice and listen to the Buddha’s teachings. They do this not just for one lifetime, but for lifetime after lifetime. Over many lifetimes, they remain the same, minds focused and not scattered, advancing and never regressing. With this diligent attitude, they widely practice the Six Perfections. This is the process every Bodhisattva undergoes. Life after life, they make great vows. In each lifetime, they earnestly engage in spiritual practice to transform themselves and others and to awaken themselves and others. In each lifetime, they make vows regarding future lifetimes. They are Bodhisattvas.

Though walking the Bodhisattva-path is tiring, they are unafraid of hard work. Life after life, these great vows continuously accumulate and certainly are not fulfilled after one lifetime. Not at all. They will continue to make these same vows. At the end of this lifetime, they make another vow. After completing this task, they make another vow. This is perseverance. We do this forever, not just for one lifetime.

So, the Buddha often talks in terms of many lifetimes, or countless kalpas. Things that happened long ago, from that distant past until now, still have not changed their course. These Bodhisattvas remain among the people, leaving only to return. This is called returning on the ship of compassion. They continuously come to this world solely because of their great vow to practice the teachings of the path. Truly, making these kinds of great vows is fundamental to being a Bodhisattva, to walking the Bodhisattva-path.

The Buddha comes to the world solely to inspire us to make great vows. So, from the Small Vehicle, He guides us to the Great Vehicle. With the Small Vehicle, we only awaken ourselves, which is a shame. If we understand the principles of this path, then why would we [choose to] walk it alone? Why wouldn’t we invite everyone to walk this safe path together? By understanding the principles [behind it], we know this path is safe. We must also have faith that when we reach the end, everyone will reach it along with us.

Take the Six Perfections for example. If we can practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, we can also teach others to do it with us. With all the suffering sentient beings undergo, how do we call out to them and then safely lead them through the rapids of this long and tumultuous river? What kind of boat should we use to help everyone cross this turbulent river of ignorance together. Ignorance is just like a great river. If we have a very sturdy boat, we can ferry many people at the same time across this turbulent river of ignorance.

This river is very wide. If we were to cross from this shore to the other all by ourselves, we would just take a small bamboo raft. Though we can cross the river with a bamboo raft, it would be very dangerous. A small boat cannot withstand wind and waves, especially those on this river of afflictions. If we use a large boat, then we can safely carry many people across.

By the same principle, with the Small Vehicle, we only awaken ourselves. A single person is very lonely. If we face the turbulent river of ignorance alone, our spiritual aspirations may be very weak. Our boat may capsize; perhaps we may easily give up on our practice. But if we are in a [supportive] environment, when we think about giving up, we will have many people around to encourage us. We will guide, support and assist each other. By engaging in spiritual practice in such a place, [our aspirations] will be safe. So, the Buddha led us from the Small Vehicle to the Great Vehicle in the hope that we would go among people and keep moving forward on this great Bodhi-path.

This is why, when the Buddha teaches the Dharma, He utilizes various methods. We have previously talked about how He “may speak of sutras.” Sutras are corresponding teachings. All sutras correspond to the Buddha’s mind as well as sentient beings’ capabilities. He may also speak of gathas and previous lives of disciples. He may also speak in verses of short sentences so we can easily remember them and engrave them in our minds.

Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

The sutra verses we chant contain an abundance of principles, as do stories about His disciples’ previous lives. [The Buddha] explained how the way a disciple lived in a previous life led to certain karmic conditions in this one. He may also talk about His own previous lives, however inconceivable they may be. He developed such great aspirations and made such great vows that [sustained Him] as He went through the Six Realms, the heaven, human, hell, hungry ghost, animal [and asura] realms. He was not defiled by desires in the heaven realm, nor was He affected by afflictions or obstructed by anger in the asura realm. In the human realm He set an example for us by becoming awakened to transform sentient beings. Though He endured many torments in hell, in the midst of that extreme pain. He still wanted to transform sentient beings.

Earth Treasury Bodhisattva was so moved by the way the Buddha withstood suffering because of the great vows [He had made] that he made this following vow. “I will not attain Buddhahood until hell is empty.” This is a great vow; it is inconceivable. Yet Earth Treasury Bodhisattva had deep faith. He had deep faith in the Buddha’s teachings, so he believed and practiced the Dharma. He vowed to be in the place with the worst suffering and to teach the sentient beings there. This is why he vowed, “If hell never becomes empty, I will never become a Buddha.” This is fully in line with the role of Bodhisattvas, which is to transform sentient beings.

Therefore, we have great respect for. Earth Treasury Bodhisattva. What we respect is his great vow, which is based on the Buddha’s example of doing something we normally think impossible. [He spoke of] “previous lives of Buddhas or things that have never been.” Many inconceivable things happened in the Buddha’s previous lives,

such as manifestations of various spiritual powers. These powers, mentioned by the Buddha, seemed to foretell the future. We now have technology that helps us manifest these spiritual powers. Long ago, we would have said, “How could we see something so far away from here? That is impossible.” But now, it is possible. We constantly say we are manifesting the powers of transporting ourselves, of the heavenly eye and of the heavenly ear. Through video conferencing, we can see and understand what is going on in other places. This is something found in this present era, not just something [written in the sutras]. This is something we can see, hear and understand right now. This is something we can all do in our lifetime.

But sentient beings stop at the stage of “conditioned phenomena.” Later we will talk about “conditioned phenomena.” Of course, we must make great vows and clearly understand unconditioned Dharma. Nature is not something that can be contrived by humans, so we call it “unconditioned Dharma.” When we speak of things humans can contrive, that is called “conditioned phenomena.” When it comes to conditioned phenomena, we may sometimes wonder, “Is that possible?” As long as we have the will, nothing will be impossible for us. So, we really must mindfully learn [the Dharma]. Doing all this requires making great vows.

The Buddha, lifetime after lifetime, did not deviate from His great vows. He often spoke of His “previous lives or things that have never been.” We ordinary people still cannot comprehend this, so for us they are “things that have never been.” But in the Buddha’s “previous lives,” lifetime after lifetime, He leisurely swam in the Dharma-sea and continued to return on the ship of compassion in order to transform sentient beings.

To do so, the Buddha taught many methods. Next, we will talk about how He.

“Also speaks of causes and conditions, analogies along with geyas and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence.”

This is telling everyone that the Buddha gave teachings with various methods, everything from long prose in the sutras to short verses or analogies of various methods, all of which are related to causes and conditions. Thus, “I also speak of conditions and causes.” Everything, the long prose and short verses, is about causes and conditions. The previous lives of disciples and Buddhas are also related to causes and conditions. Thus He “also speaks of causes and conditions.”

I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.

As for causes and conditions, “all the teachings given by the Buddha are inseparable from causes and conditions.” What are causes? “Causes are what arise [and grow]. Conditions assist in their arising.” Causes are things that can grow. Consider a seed. A very big tree must begin as a tiny seed. A seed is very small, such a small thing, but within that small seed are even tinier things, so small we cannot see them with our naked eye. We must use a microscope to look for the “causes” contained in this seed. In modern science, these are called “genes.”

Something like a gene is not visible to the naked eye. This invisible “cause” is contained within the seed, so when it converges with the right conditions, the seed will sprout and then gradually, between the earth and the sky, it will grow to be a 100- or 1000-year-old tree.

But if there is a cause and no conditions, the seed cannot grow. A large tree grows out of the land. Only where there is land can the seed grow. But if a seed is placed upon the desert floor, where the sun is blazing and there is no moisture, this seed still lacks conditions. It needs sufficient conditions [to grow]. Besides soil, it also needs water. Aside from water, it needs sunlight. Aside from sunlight, it still needs the wind for the circulation of air. In this way, the seed grows when the four elements converge and help it to grow. So, “Causes are what arise [and grow]. Conditions assist in their arising.”

Take humans for example. Where did we come from? From the meeting of our parents’ sperm and egg. After we are born, we are still affected by causes and conditions. In order for us to stay alive, we need various conditions to converge on Earth. Not only must we live in this world, but we must also seek wisdom. We need more than just worldly knowledge and cleverness. We must also seek world-transcending wisdom, which surpasses worldly knowledge. What we need is True Dharma, which is the Dharma of True Suchness that allows us to return to our intrinsic nature.

The Buddha can [plant the seed of Buddhahood] in sentient beings by helping them discover their intrinsic Buddha-nature. This is the same principle. Indeed, for species of trees to reproduce, individual trees have to reproduce seeds. This is similar to our karmic causes. If we do not diligently find the cause within, If we do not diligently seek the cause within and then nourish this seed with the Buddha-Dharma, we will be stuck in the desert life after life, unable to grow our wisdom-life. So, the “cause” is very important.

The group of people here with us are our assisting conditions. We engage in spiritual practice in a monastery, in which we have many spiritual friends. With spiritual friends, virtuous friends, we will encourage each other. So, this is “all conditioned phenomena that arise.” The convergence of causes and conditions is called “conditioned phenomena.” We all have intrinsic causes, but what we need are assisting conditions. So, these are “causes and conditions.”

What they create are called “phenomena.” All things we can create are called phenomena. A house is a “phenomenon of construction.” We cannot simply carry over some steel beams, pour some concrete and end up with a house. We need to know how to build it. This is also “phenomena.”

All conditioned phenomena in the world are created by bringing things together. People must put them together. This is how things are created; this is conditioned phenomena. “This is the law of arising and ceasing.” Anything that is conditioned is subject to the law of arising and ceasing. For decades or even centuries after a house is built, it undergoes arising and ceasing. This is how the world works. Any conditioned phenomenon is subject to the law of arising and ceasing.

So, we need to be able to understand that.

“Those who observe the arising of things can deeply contemplate that the. Three Principles and Four States of Phenomena all arise and cease and are impermanent.”

What are the Three Principles and Four States? As I have told everyone before, in this world here on Earth, all material objects follow the principle of matter. All things in this world go through formation, existence, decay and disappearance. This is the principle of matter. Things come to be and then cease to be. Following the principle of life, we go through birth, aging, illness and death. The principle of the mind is that thoughts arise, abide, change and cease. These are the Three Principles and Four States, which are all part of conditioned phenomena. All these things go through arising and ceasing and are impermanent.

Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of causes and conditions.

Everyone, we must understand the law of arising and ceasing. We must understand the law of karma. If we really understand causes and conditions, we will know that everything is formed by causes and conditions converging. Whether causes and conditions unite or separate depends on the specific causes and conditions. They may be separating or coming back together. Things cease when the conditions separate. Things [form] when causes and conditions unite.

So, I hope we can all keep the Dharma in our hearts. Whenever we do something, we must mindfully do it well. We must not allow our minds to deviate and end up doing the wrong thing. That is how we create karma. If our minds remain on the right [path], everything we do comes from our great vows. So, we must always mindful.

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Wisdom at Dawn
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Chapter 2

Episode 334 – The Role Model Rarely Seen in the World

>> Take the Buddha’s work as your work, then mind and matter will be one. As you practice the Bodhisattva-path, the sutra, the path and the road are the same. Set an example that is rarely seen in this world.

>> With all conditions, analogies, expressions and skillful means. I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

>> “Previous lives of disciples?” This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes. Life after life, they have made the great vow to practice the teachings of the path.

>> [He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.

Take the Buddha’s work as your work,
then mind and matter will be one.
As you practice the Bodhisattva-path,
the sutra, the path and the road are the same.
Set an example that is rarely seen in this world.

“Take the Buddha’s work as your work, then mind and matter will be one.” We often say that the Buddha comes to the world for one great cause, to open and reveal the Buddha’s [understanding and views] to sentient beings, because they are unyielding and difficult to tame. What part of them is so difficult to tame?

Their minds. Because they continuously reproduce afflictions and ignorance, they are very stubborn. But the Buddha has great compassion. He affirmed for sentient beings that the mind, the Buddha and sentient beings are no different [in their nature]. He taught them they can all attain Buddhahood, as long as they transform their minds from delusion into awakening and from evil into good. So, “the mind and matter will be one.” If we can transform our minds and matters from evil to good, won’t it be easy to accomplish the Buddha’s one great cause?

But sentient beings’ minds are hard to transform because their minds are full of afflictions and discursive thoughts. So, the Buddha utilized various methods to teach us the road back [to our hearts,] which is to help others. This is practicing the Bodhisattva-path.

He teaches us how to walk the Bodhisattva-path. So, we must not deviate from the sutra, the path and the road. So, “As you practice the Bodhisattva-path, the sutra, the path and the road are the same.” For something to be considered a sutra, indeed it must contain the principles of all things in the world, of good and evil.

If we do not know what is evil, how do we know to do good deeds? If we do not know suffering, how do we know to seek blessings? To be a good person, we must choose the right road and not deviate from it. Only then will we truly be in line with principles and penetrate the profound, wondrous and subtle Dharma. So, we must be mindful to walk this road correctly.

“Set an example rarely seen in this world.” If we understand the principles of the path, we will aspire to engage in spiritual practice and to transform sentient beings in the Six Realms. The Buddha had walked such a path, so He is an example for us.

Next, He spoke of “previous lives of Buddhas or things that have never been.”

With all conditions, analogies, expressions and skillful means. I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.

“[He spoke of] previous lives of Buddhas.” These are all real-life examples, which are rarely seen in this world.

Out of compassion, the Buddha drew on various karmic connections as analogies to give us teachings. He also utilized various expressions, each containing principles. Although these were skillful means, they were still very powerful and beneficial for the world and for spiritual practitioners. So when we hear “expressions and skillful means,” we become very happy. Thus, we must feel a constant sense of gratitude.

Previously, we said that “sutras” contain and pass on true principles of all good and evil things in the world. This describes a sutra. The teachings contained in sutras, no matter how long ago they were given, are long-lasting and very extensive. Regardless of the space or location, it is all encompassed in the sutras. The principles are all contained within. These are sutras.

As for “gathas and previous lives of disciples,” we discussed “gathas” yesterday. These hymns are easier to memorize and chant; they easily roll off our tongues.

Moreover, when we read sutras, we recite them. When we are by ourselves, we read sutras quietly. When we gather together to recite the verses, we chant them in unison. Actually, we can also read them aloud on our own. But when there are many people, we can all chant in unison. I hear what you chant, you hear what I chant. The sound of our recitation can pervade all space, so demons, monsters, spirits and Dharma-protectors can all hear it. They will hear our sincerity as well as the principles explained by the Buddha, so they will [come and listen] in this world. Those throughout the universe can all hear it, hear the Buddha’s teachings, the true principles of our world. In doing this, we create merits.

Why does chanting create merits? Because out of reverence, we continuously proclaim and recite the teachings so that everyone can hear them. [The sound] even pervades the universe, so others can also repeatedly chant the truths in the sutras.

“Gathas, previous lives of disciples, previous lives of Buddhas or things that have never been.” Earlier we spoke of “gathas,” hymns with short verses that we can recite directly. From these short texts, we can deduce broad truths.

So, if “gathas” are hymns, what about.

“Previous lives of disciples?” This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes. Life after life, they have made the great vow to practice the teachings of the path.

In Buddhist sutras, we often read about why certain disciples had the excellent causes and conditions to meet the Buddha, hear His teachings and quickly attain realizations. They had all the necessary conditions to draw near the Buddha, listen to Him teach and quickly awaken. The Buddha would then explain, “The causes and conditions in their past lives were just like this.” I often speak of this. The Buddha’s Jataka Sutra and other teachings about His previous lives all contain “previous lives of disciples.”

All of the Buddha’s disciples, whether they were Bodhisattvas, Hearers, Arhats or those who were recently inspired, could meet the Buddha, listen to teachings and attain realizations in this life because of certain karmic conditions. These causes and conditions are found in the previous lives of these disciples. The Buddha always used stories of His disciples, the karmic conditions formed in previous lives, as teachings for everyone.

So in this life, they could hear the Buddha-Dharma and attain realization so quickly because they had practiced diligently in their past lives and created many good karmic connections. Thus, “They diligently cultivated themselves and transformed others.” Life after life, they made this great vow. This was something these disciples had all done. So, they “practiced the teachings of the path.” These disciples, in their past lives, had made this kind of great vow, had engaged in spiritual practice life after life. The path they took and the things they experienced became stories of how their past led them to be here. These are the “previous lives of disciples.”

If you hear me describing how the Buddha spoke of a past life of one of His disciples and the things that person went through, that would fall under the category of “previous lives of disciples.”

So, “gathas” illustrate the methods we practice today. “Previous lives of disciples” are stories of the past and present about these disciples.

“[He spoke of] previous lives of Buddhas or things that have never been.” The Buddha would refer to His own previous lives. What kinds of karmic conditions did the Buddha create? He spoke of how the karmic connections between Him and His disciples were formed in past lives. For example, in the Buddha’s Jataka Sutra, there is a story I have told before.

In one lifetime, the Buddha was an elder who realized that life was impermanent and saw that the majority of people were suffering. He had money and power, so he aspired to help all those who were suffering. He wanted to make sure that those who were hungry had food to eat, those who were cold had clothes to wear, those who were ill had medicine and doctors to treat them. Out of his love for human beings, he put his heart into constantly helping the suffering and constantly advising and guiding the wealthy to benefit society and benefit others.

Sovereign Sakra, in the heaven realm, worried that this man would do so many good deeds that the man would be reborn in heaven [to take his place]. Would this man become the leader of all heavenly beings? Therefore, he thought of a plan to stop him from doing more good deeds in the world. The heavenly lord ordered one of his people to come to the world to talk to this man. “Sir, please do not keep doing so many good deeds; this will not benefit you. You will fall into hell.”

“If doing good deeds will cause me to fall into hell and suffer, what will happen to those I helped? They will be born in heaven and escape suffering. If so, then only one person will fall into hell. If I do good deeds, I will go to hell, but I am only one person. Meanwhile, those I helped will go to heaven. Isn’t that a very good thing? I am willing to do this.”

The heavenly lord was observing all this. He had sent a heavenly being to disrupt this elder’s practice of good deeds, but this elder was so at ease. So, the heavenly lord appeared and asked, “Why are you doing these good deeds? Don’t you want to go to heaven? Why are you willing to fall into hell?”

The elder answered, “What is the big deal about the heaven realm? Although living in heaven may be enjoyable and the lifespan there is very long, that kind of life will still come to an end. What I want are truths that are non-arising and non-ceasing. What I need is purity in my mind and everlasting True Suchness. That is the goal of my spiritual practice. Awakening to the truths of the world and the Six Realms is my goal.”

At this point of the story, the Buddha said, “That elder was me, the present Sakyamuni Buddha. For lifetimes, I did not practice for myself, but with all my actions worked for sentient beings. If there is anything I seek in return, it is for everyone to return to the truth, to the non-arising and non-ceasing truth. I hope everyone can thoroughly understand this kind of truth. Throughout my past lives and up to this moment, this is something that has never changed. This is true for all my lifetimes.”

This is a “previous life.” This is how the Buddha spoke of Himself and the principles He followed for lifetimes. So, “previous lives of Buddhas” are when the Tathagata talks about His past lives, the various causes and conditions that. He created while He was teaching sentient beings as a Bodhisattva, as well as the karma He created through actions, the paths He walked, and so on.

Karma is something created. In His past lives, He continuously engaged in diligent practice and definitely never stopped. For the sake of transforming sentient beings, He came to this world. That is His goal. The sutra texts where the Buddha speaks of the causes and conditions of His past lives are categorized under “previous lives of Buddhas.”

“Things that have never been” refer to very extraordinary things or things that have not yet happened. These are things that no one had ever heard of or seen. We have never known of these things, so when they suddenly happen or when we hear about these principles, we see them as rare and extraordinary things.

[He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.

For example, the Buddha said that everyone can manifest the Six Spiritual Powers, but that is by no means easy. One is the power of the heavenly eye. What our eyes can see is limited to a defined area. When there is a wall in front of us, that is where our vision stops. We cannot see through it to the other side. But with the power of the heavenly eye, not only can we see the other side of the wall, we can even see heaven and hell from Earth. This kind of vision can see everything. This is the power of the heavenly eye. When our sight is not limited by distance or material objects, we have the power of the heavenly eye.

Can we achieve this? After we are born, we go from childhood, to middle age to old age, and our physical eyes deteriorate over time. In accordance with the laws of nature, all Six Roots will also decline over time. This happens to all things in the world; how could the Six Roots be an exception? So “the Six Spiritual Powers” the Buddha mentioned are really inconceivable.

Let us talk about Maudgalyayana. In the time it takes to eat a meal, he could go from one mountain peak to another in one step. This kind of spiritual power was recorded in the Buddhist sutras. But we have never had this power, and we have never seen it.

However, in this modern time, we can match the Six Spiritual Powers to things we see right now. [For example,] while I am speaking here, those in the [original] Jing Si Abode prayer hall are also diligently listening to me through the TV. They can see me speaking here. Although there are several walls between us, they can still see me.

The flow of information is so smooth, not only can they [see me,] they can hear me as well. This is like the modern-day power of the heavenly eye and heavenly ear. As for the power of transporting oneself, am I going there, or are they coming here? We can see each other even from afar, thanks to modern technology.

However, we have not yet attained the power of knowing past lives. But the Buddha had. He spoke of everything from the past lives of His disciples to. His own aspirations from countless kalpas ago. With the power of knowing past lives, the Buddha knew all this. As for us, we have never known about it.

So, this is really difficult for us to understand. However, we must have faith in the Buddha’s teachings, whether He is speaking of the previous lives of. His disciples or of other Buddhas. All these are related to karmic conditions. We must believe in

these spiritual powers that are hard to fathom and inconceivable. These are “things that have never been.” Perhaps something suddenly comes up. We may not have heard of it before, but we know about it now. As we learn from the Buddha, we must try to learn more about His life. So, we must not give rise to doubts. We must even develop the wisdom of relating things. So, the path is a road to walk on. The road, the path, is the sutra. The principles transmitted by all sutras are very expansive. Therefore, when we learn the sutras, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 333 – Follow the Sutra Back to Our Hearts

>> Sutras can be used to explain principles. The sutras’ teachings are boundless and extensive. When all actions are in line with the principles, we cultivate ourselves and train others perfectly. The sutras are a path, a road that leads us back to our hearts.

>> “With all conditions, analogies, expressions and skillful means. I enable all to rejoice.”

>> With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

>> “Sutras” are corresponding texts. They correspond with the

>> Gatha is Sanskrit for hymns. It is also called a “direct verse.” So, teachings are taught directly in verses instead of the longer prose forms.

Sutras can be used to explain principles.
The sutras’ teachings are boundless and extensive.
When all actions are in line with the principles,
we cultivate ourselves and train others perfectly.
The sutras are a path,
a road that leads us back to our hearts.

Sutras contain infinite principles. When we listen to and explain sutras, it is all for one purpose, which is to understand the principles. To understand principles, we must learn them from sutras. Sutras contain a broad range of principles, particularly extensive and deep ones. So, “Sutras can be used to explain principles; [their] teachings are boundless and extensive.”

After the Buddha attained enlightenment and understood the true principles of all things in the universe, all these expansive and endless principles became a part of His [understanding]. How was He able to begin teaching these expansive and endless principles one by one to everybody? He had to establish methods of teaching. The more teachings there are, the more pervasive they will be. Everything around us [contains] principles; this is something we must realize. There are so many principles in the world.

After they are taught, they must be practiced. It was because of the Buddha’s compassion that, after attaining enlightenment, He gave teachings to sentient beings. Thus, we must all put His teachings into practice so “all actions are in line with the principles.” We must practice according to the Buddha’s teachings and. His analysis of the principles contained within. What is the ultimate purpose of these principles? These principles resolve the why’s, the questions on everyone’s mind.

Those who seek to sincerely engage in practice ask the same questions the Buddha did before He began to engage in spiritual practice. We have likely asked the same why’s. Not only have we asked why in the past, even now, we still frequently ask, “Why are things this way?” or many other why’s. So, to resolve these why’s, we must put the teachings into practice. To explore these questions, we practice according to the Buddha’s teachings.

If we are mindful, naturally we will learn the principles behind them. “I understand now.” After we understand, we must act accordingly, so “all actions are in line with the principles.” Only by putting them into practice can we truly experience the Buddha’s state of mind after He attained enlightenment. The state of mind we experience during the process [of seeking enlightenment] is the result of “actions in line with principles.”

“We cultivate ourselves and train others perfectly.” This was the way the Buddha shared the principles. It was as if He was paving a road for us, then. It was as if He was paving a road for us and then teaching us to lead others in walking this road back [to Him]. This is the Buddha’s wisdom. The various methods and processes of spiritual cultivation that He teaches us are all to help us move forward and show us how to re-focus our minds. This is how we “cultivate ourselves and train others perfectly.” Regardless of our capabilities and wisdom, as long as we can realize these principles, we can all return to our original state of mind. Then we can “cultivate ourselves and train others perfectly.”

“The sutras are a path; in following this road we return to our hearts.” Sutras indeed contain many principles. With these principles, we can pave a road that everyone can travel. “The sutras are a path; in following this road we return to our hearts. A sutra, a path” and “a road” are actually the same thing; they lead us to a truth that we can all understand. So, we must realize that “the sutra is a path,” and a “sutra” encompasses many principles.

“Sutra” is describing the place where all principles are found. The laws of nature, the ways people live and so on are all contained in the sutras. In this world, in any place, [people] can accept these teachings. These teachings can pervade the entire world and all things in the universe. As long as we practice according to the teachings, we will find them to be very suitable principles. No matter how we engage in spiritual practice, as long as we go in the right direction, our road will be a perfect, direct path. So, “the sutras are a path”; they are a road. By following this road, we can return to our pure intrinsic Buddha-nature.

So, we must learn attentively. This one word, “sutra,” can be explained in many different ways.

We briefly discussed this passage yesterday.

“With all conditions, analogies, expressions and skillful means. I enable all to rejoice.”

In His wisdom, when the Buddha taught, He used various causes and conditions as analogies.

Now (October 2012), a large group of Bodhisattvas have gathered here. They are all from mainland China. They did not come here to sight-see. They used their prime vacation time during the Mid-Autumn Festival to come [to Hualien].

In recent years, Tzu Chi seeds have been planted all over mainland China. When we sow seeds there, [the local] people can see, encounter, volunteer with and experience Tzu Chi. So, now they used this time to come to Taiwan, to return to their spiritual home.

We listened to them share about how they encountered Tzu Chi and about their spiritual journey after they joined us; it was truly moving. The elderly Bodhisattvas [made a deep impression]. After the Sichuan earthquake, when we went there [for disaster relief], they heard about us and began to interact with us. They are all in their 70s. Traveling one way from Dazhou to Chengdu was a seven-, eight-hour bus ride for them. So, they had to lease a house in Chengdu to more conveniently do Tzu Chi work there. They did everything from recycling to cooking. Then they traveled from. Chengdu to Luoshui to join the study groups. They did this every month. Each trip took a very long time.

I really felt that karmic conditions are what brought us together. This would not have been possible without the earthquake in 2008. They have been volunteering since that time and have never thought about giving up. They have been diligently practicing, and now that they are finally in Taiwan, they are so happy! Their sharing was truly touching.

Some of them live in Yichun in Jiangxi province, China. It is a place of extreme poverty. The route from Shanghai to Yichun goes from wide to narrow roads, from the plains to the mountains. In the mountains, it crosses streams and goes over rugged trails; it is a hard journey. When Tzu Chi volunteers took this route 16, 17 years ago, it was very strenuous. Then they had to convince the local people to go from suspicion to disbelief, from disbelief to belief, from belief to affirmation, from affirmation to acceptance. Tzu Chi volunteers have been leading by example and accompanying them for 16, 17 years already.

Back then, some children could not go to school because their classrooms were unsafe, on the verge of collapsing. Tzu Chi volunteers tirelessly rebuilt these classrooms. Many of those children have now already graduated from college or are attending college. There are over 200 of these students.

A local official had been working with us even before his retirement. Now that he has retired, he is a full-time Tzu Chi volunteer. He is also here right now. Their sharing was really touching. Their resolve took them from sutras to this path, then to the road to the birthplace of Tzu Chi. What they felt in their hearts while they were here led them to make vows. Some of them even vowed to become vegetarian. On top of quitting smoking, drinking and gambling, they will also become vegetarian.

Consider how all this came about because of many different karmic conditions and because people put teachings into action. They used their sincerity, integrity, faith and steadfastness to pave this road. As they walk this path, they are very happy and “enable all to rejoice.” No matter how far away they were or where they were from, they arrived together and happily shared their experiences. Even though they have been working very hard, they are clearly very happy. The more they do, the happier they are.

Things did not always go their way. They encountered many difficulties, in everything from their environment to their interactions with others, to mental obstacles as well. They faced all of these. However, after overcoming these obstacles, they all rejoiced. This kind of sharing helps us realize that when we first begin to pave a road, the process takes a lot of hard work, but once we have done so, there will be many conditions and methods to help people return to their nature of True Suchness, one of genuine kindness and love for all sentient beings. This is really not easy at all.

So it is said, sutras can explain true principles. If we comprehend the Dharma through the sutras, we can find wondrous ways to apply the Dharma. Then naturally, this kind of teaching can pervade everything. So, we must take advantage of the power of various methods. If all things are in line with principles, we will cultivate ourselves and train others perfectly. This is how we return [to our intrinsic nature]. All this requires the use of various methods.

With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.

“Sutras” are what we discussed yesterday.

“Sutras” are corresponding texts. They correspond with the

wondrous truths that all Buddhas have realized as well as with sentient beings’ capabilities. This is what sutras are. Sutras can be compared to a thread that strings together [the meanings of the Dharma].

Think about how, within these past few days, we saw many people of different nationalities, ethnicities and languages share the same philosophy and direction. It feels as if this thread strings them together. All the principles are collected in one place. This is why sutras [are compiled,] so the principles do not scatter but are concentrated together.

Then there are gathas. Gathas can be translated as “hymns.” We must recite sutras, not only read them. We must recite them aloud. If we say, “Everybody, recite sutras” but are unwilling to open our own mouths and make sounds, then there is no hymn. We must sing these words out loud. We memorize the sutras, so the words enter through our eyes, reach our hearts, and come out of our mouths. Then it will be a hymn.

We must really sing the hymn out loud. If we do not really take it to heart and sing it, we will quickly forget it, and the principles will not penetrate our minds. Therefore, we use recitation

as a method of teaching. For instance, in Indonesia, people use Jing Si Aphorisms to learn Chinese. Young people attending Islamic boarding schools want to learn Chinese. Though they are Muslim, they want to learn Chinese. Students do this through Jing Si Aphorisms because they are easy to read and recite. They contain [useful] principles, though they are very short. Each word and phrase contains principles. So when they read the Jing Si Aphorisms, they also recite them aloud in Chinese.

We have heard about these students reading Jing Si Aphorisms aloud in Chinese. Not only can they read, they can also converse with us in Chinese. This comes from reciting; we can only learn a language correctly if we practice it out loud.

In this world, there are so many languages. Languages are meant for people to communicate with each other. We also learn principles and so on through the spoken word. To start a conversation, we need to speak out loud. Therefore, a gatha takes teachings in prose and condenses them into short sentences. Every morning, I also always begin with short verses that have the same number of characters in each line. Earlier, I used lines of four characters. “Sutras can be used to explain principles” has only four characters [in Chinese], but to explain it takes a long time. However, if we summarize them, we can convey them in a few words. This is what gathas can do.

It is also called a direct verse, with fewer characters and lines. Only short and direct lines are considered verses. Only concise explanations of principles are considered hymns or gathas.

Gatha is Sanskrit for hymns. It is also called a “direct verse.” So, teachings are taught directly in verses instead of the longer prose forms.

If we skip the longer prose and earnestly chant the sutra verse by verse, we can memorize these short verses to understand the abundant principles contained in them. These are called gathas.

Sometimes, we recite the Surangama mantra as part of our morning recitation. We begin with lines from the Surangama Sutra. These lines from the Surangama Sutra which precede the Surangama mantra are verses Ananda said in praise of the Buddha, used to [introduce] the mantra. They are only a few words, “Wondrous dharani of the unmoving Honored One. The Surangama rarely appears in this world.” These verses can just roll off our tongues. This is the purpose of a hymn. When we memorize these short verses, we can learn the principles contained within.

Everybody, gathas are found in sutras, which are corresponding texts, “corresponding with the minds of all Buddhas” and Their principles, as well as “corresponding with the capabilities of sentient beings.” [Gathas] come from the prose in the sutras. When those teachings are simplified, they are easier for people to remember. So, we sing and recite gathas and verses.

We must always remember that this is how we learn. To learn the principles in the Dharma, to practice according to them, we must remember and take each word to heart. By doing so, in the sutras we find this path, which leads us to a road. From a road, we can find the path back to the sutras and return to our intrinsic Buddha-nature. Therefore, all of us need to walk this path. This is why we must always be mindful.