Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch02-ep0287

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 287 – Ultimate Wisdom and Relative Wisdom

>> “Realize and enter Buddha-understanding and views to understand and illuminate all things. The ultimate reality of the Buddha’s wisdom is the path to all-encompassing wisdom.”

>> “A path leads somewhere. This is a path through samsara.”

>> There are two paths through samsara: Good karma leads us toward good places. Bad karma leads us toward bad places. Therefore, good and bad karma are paths. These paths lead to different destinies, such as hell and the rest of the Six Realms.

>> Ultimate wisdom: This refers to how all Buddhas and Bodhisattvas, with their true wisdom, can thoroughly see the principles of reality. It is wondrous, extremely tranquil and still, neither increasing nor diminishing.

>> Relative wisdom: All Buddhas and Bodhisattvas thoroughly understand all phenomena. They see that if sentient beings go against their ultimate wisdom, they will be [trapped] in samsara. They see that if sentient beings go along with their ultimate wisdom, they will reach the ultimate pure land of calm illumination.

“Realize and enter Buddha-understanding and views
to understand and illuminate all things.
The ultimate reality of the Buddha’s wisdom
is the path to all-encompassing wisdom.”

For the past few days, we have been delving into a very important Dharma, the karmic conditions of the one great cause for which the Buddha comes to the world. [He comes to] “open, reveal, realize and enter.” He is responding to sentient beings’ conditions. Out of compassion, He does not abandon them. So by exercising both compassion and wisdom, He “opens and reveals” according to capabilities. However, our capability to “realize and enter the Buddha’s understanding and views” depends on whether we are mindful, whether we are using a pure heart to develop respect and faith in the Buddha-Dharma so that we will accept and practice it.

Recently, I have been telling everyone that we must better understand the Buddha’s mind and intentions. This is the direction of our spiritual practice. Whichever way the Buddha guides us is the direction we must move toward. This is the right thing to do. If we can do this, we will “realize and enter the Buddha’s understanding and views” and be able to “understand and illuminate all things,”

Then we can clearly understand and penetrate the Buddha’s teachings, and even enable our minds to be open and understanding so naturally, the light of wisdom can shine in. So, once we “understand,” we know we must open the door of our minds. Then we can see the radiant world outside and bring the light into our minds. This is how we “understand and illuminate.” This light, the light of the Buddha’s wisdom, is naturally illuminating [and allows] us to understand all things. The ultimate reality of all things is the Buddha’s wisdom, which is actually intrinsic to all of us. We must believe this, as the Buddha told us this is so.

The Buddha’s wisdom, in fact, is also called “all-encompassing wisdom.” [There is] Bodhisattva-wisdom, Hearer-wisdom, followed by all-encompassing wisdom, and finally complete wisdom. All of these are contained within pure and undefiled wisdom, which is the Buddha’s wisdom.

Indeed, the Buddha had to work hard in this world. His compassion is such that. He will never abandon sentient beings, so He continuously comes to this world. “[He] wants to help all beings enter the path of the Buddha’s understanding and views. Thus, [He] manifests in this world.” This is the Buddha’s goal; [it is to help all of us] enter the path of His understanding and views.

What is a path?

“A path leads somewhere. This is a path through samsara.”

This path allows us to arrive somewhere. Thus, an unobstructed road we can walk on is called a “path.”

However, for unenlightened beings, there are two paths through samsara.

There are two paths through samsara: Good karma leads us toward good places. Bad karma leads us toward bad places. Therefore, good and bad karma are paths. These paths lead to different destinies, such as hell and the rest of the Six Realms.

One kind of path is good karma. If the path of good karma is unobstructed, it will lead everyone to a better [destiny]. A good path leads to a good [destiny]. This is like when we understand the principles, we will “refrain from all evil and do all good deeds.” We know we must walk on this good path.

The Tzu Chi School of Buddhism, a road in this world, has certainly been paved, inch by inch, with everyone’s love as they walked it. This is a good path. When the good path is unobstructed, we create good karma, which will lead us to very good places.

There is [the other path], which is bad. Bad karma leads us toward bad destinies. Once we open the door to bad karma, we will not be able to extricate ourselves. If our negative karmic affinities are strong, although we clearly should walk a good path, we are pulled away by negative friends and will easily end up on an evil path.

For example, there was an abandoned child who was adopted by a couple. They raised him with love and always cherished him. But this child never repaid their kindness and did whatever he pleased. [As an adult], he began to visit prostitutes, gamble and drink, and eventually he racked up a debt of several million NTD, so creditors tried to collect from his parents. If [he asked for money] and they would not give, if his parents were eating, he would take the food on the table and feed it to dogs. He was really disobedient to his parents;

he would even beat them and so on. Eventually, his parents became afraid whenever they heard him coming. They would shut their door, but he would pound on it till it broke, saying, “If you don’t open up, we can all die together.” He was going to use gas to kill them all. This is what people are like nowadays. His parents were scared and called the police. When the police came, he was still the same; he had no remorse. This is bad karma. If this [path of] bad karma is unimpeded, he will continue down this road and persist in his delusions, never awakening. He will become more immersed [in ignorance]. This is also a road, an evil path. If the path of bad karma is unimpeded, he will continue to degenerate.

So, the two kinds of karma, good and bad, are both “paths,” which are roads. If we choose to walk on a good road, we will create blessings for everyone. If we [choose] an evil path, we will sink ever lower, lash out at everyone and repay kindness with hatred. This creates more bad karma. Good and bad karma are both “paths.”

The places they lead to are called “destinies.” So, we talk about the Six Destinies. The heaven realm, human realm, asura realm, hell realm, hungry ghost realm and animal realm are sometimes referred to as destinies.

So, the Buddha comes to this world to guide sentient beings to “enter the path of His understanding and views,” so we can “realize and enter” the Buddha’s truth. This is the road that we must walk; it is the path to Buddhahood.

Previously, we mentioned “complete wisdom.” This “complete wisdom,” or “the path to all-encompassing wisdom,” is the direction the Buddha wanted to guide us in. Therefore, we must be mindful of the Buddha’s principles, understanding and views. What are “the Buddha’s understanding and views”? [His] understanding and views are the principles of “all-encompassing wisdom.” This is divided into two categories; the first is called “ultimate wisdom.”

Ultimate wisdom: This refers to how all Buddhas and Bodhisattvas, with their true wisdom, can thoroughly see the principles of reality. It is wondrous, extremely tranquil and still, neither increasing nor diminishing.

This is telling everyone, “All Buddhas and Bodhisattvas, [with] their true wisdom, can thoroughly see the principles of reality.” The teachings [the Buddha] gave us are all verified principles. By teaching sentient beings, He hopes everyone can thoroughly see the principles of reality. This is ultimate wisdom, the principles of True Suchness. “It is wondrous, extremely tranquil and still, neither increasing nor diminishing. This is ultimate wisdom.” It helps us learn how we can truly return to our Tathagata-nature. That state is “wondrous, extremely tranquil and still.” When we return to our nature, [our minds will] be “wondrous, extremely tranquil and still” and naturally, non-increasing and non-decreasing. “[This nature] does not decrease in sentient beings, nor increase in Buddhas.” It is called ultimate wisdom. Sentient beings are all equal; everyone must understand there are no distinctions between us.

The other kind of wisdom is “relative wisdom.”

Relative wisdom: All Buddhas and Bodhisattvas thoroughly understand all phenomena. They see that if sentient beings go against their ultimate wisdom, they will be [trapped] in samsara. They see that if sentient beings go along with their ultimate wisdom, they will reach the ultimate pure land of calm illumination.

Though [wisdom] is no less and no greater, non-increasing and non-decreasing, though it is a tranquil and still state, since the Buddha wanted to transform sentient beings in the world, He had to also exercise “relative wisdom.” After all, sentient beings’ capabilities vary, so He must teach according to them.

“All Buddhas and Bodhisattvas thoroughly understand all phenomena.” In seeing various phenomena, they see that if “sentient beings go against their ultimate wisdom, they will be [trapped] in samsara.” We have already gone against [ultimate wisdom]. To “go against” is to turn away from. If we turn our backs on ultimate wisdom, we experience arising and ceasing, or samsara. Good and bad in samsara depends on the causes and conditions, and the good and bad karma that we create.

The disobedient son I just mentioned has gone against his ultimate wisdom. Though his parents loved him very much, he felt no gratitude toward them and instead ruined the family by using up all their assets. He was incredibly disobedient to his parents. This is an example of going against ultimate wisdom. This is why we cannot control our transmigration in the Six Realms. This is why all Buddhas and Bodhisattvas observe the way sentient beings live.

“They see that when sentient beings follow their ultimate wisdom, they can reach the ultimate, pure, land of calm illumination.” If sentient beings can live according to truths, earnestly listen to the Dharma and engage in spiritual practice, then they will return to their intrinsic nature and also reach “the ultimate, pure, land of calm illumination.”

The Tathagata’s pure intrinsic nature is one of calm illumination, which is Nirvana. The state of Nirvana is a land of calm illumination, which means the mind is truly pure and radiant, in a state of tranquility and clarity. We all have this beautiful state of mind within us. But when a single thought goes astray, it leads us a thousand miles off course. Then the distance between sentient beings and the Buddha is so far; He is so removed [from us]. This is why the Buddha comes to this world to teach sentient beings.

All Buddhas and Bodhisattvas must be replete with relative wisdom to teach according to capabilities. If sentient beings have dull capabilities, They will use limited teachings to draw in and transform them. For those with sharp capabilities, They use immediate teachings to transform them. This is how the Buddha, to transform all beings, [awakens] their intrinsic ultimate wisdom. Based on their capabilities, He exercises relative wisdom to give suitable teachings. This is the wisdom of all Buddhas and all Bodhisattvas.

So, we sentient beings must understand [we have] “ultimate wisdom.” We ourselves must realize this state of mind. As we are interacting with people, we must also exercise “relative wisdom” to observe others’ habitual tendencies. So, if they have a bad temper, we can step back a little and let them be until their anger subsides. Then we can tirelessly persist in approaching and transforming them.

So, we must “expand and spread great love far and wide.” The Buddha never abandoned us, so how can we [abandon] our fellow humans, especially our fellow practitioners and our spiritual community? We must have broader minds. [Everyone] has habitual tendencies. We must often observe others’ habitual tendencies to constantly heighten our vigilance of our own. If someone has a certain habitual tendency, we must take a look at ourselves and ask, do we have this same habitual tendency? If we also have this habitual tendency, we must not allow this it to affect the way we treat others.

So, we must always be grateful to those with bad habitual tendencies because of what they are teaching us. If we are grateful and accept [the lesson], then we must avoid making the same mistakes. If someone is very open-minded, has a broad mind and pure thoughts and does not take issue with others no matter what, we should respect and admire him. We should also strive to be someone who is respected by others. So, we should learn from this person. As Confucius once said, “In a group of three, I will find my teacher.” This is [how we apply] ultimate wisdom and relative wisdom. We must all be mindful of this.

The “path” can be good or bad. Good and bad paths for ordinary people are called “paths of samsara.” If we are on the path of samsara, we are still in the state of ordinary people. Our minds are not yet settled, So, if the chance to create good karma appears, we must quickly seize [the opportunity] and create more blessed karma on this good path. As for the evil path, we must be vigilant of what we do and avoid degenerating. [Whether good or bad], both are called “paths.” What we now must learn is neither increasing nor diminishing, the state of the land of calm illumination. That state of mind is “tranquil and clear.” Then we can have “vows as vast as the universe,” and “remain unwavering for countless eons.” Isn’t this the Jing Si Dharma-lineage that all of us must practice and uphold? So, we must always be mindful.

Ch02-ep0286

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 286 – The Tathagata-garbha in Us All

>> “The Tathagata-garbha is like gold in rocks, fire in wood. A storehouse of defilements is still replete with Buddha-nature. Therefore, it is called Tathagata-garbha.”

>> “[They] wanted to reveal to sentient beings the Buddha’s understanding and views. Thus, They appeared in this world. [They] wanted to enable sentient beings to realize the Buddha’s understanding and views. Thus, They appeared in this world.”

>> To realize the Buddha’s understanding and views: Realize the truths of ultimate reality to eliminate obstructions and reveal its embodiment. Then nature, appearance and action will be clear. When all things are in perfect harmony, there is no such thing as another Vehicle.

>> “[They] wanted to enable sentient beings to enter the path of the Buddha’s understanding and views. Thus, They appeared in this world. Sariputra, this is why all Buddhas, because of the causes and conditions of their great work, appeared in this world.”

>> Entering the Buddha’s understanding and views: Entering the principles of ultimate reality. When matters and principles are in harmony, everything is free and unobstructed. Then naturally we will flow with and accept things and will enter all Buddhas’ ultimate, perfect and great wisdom.

“The Tathagata-garbha is
like gold in rocks,
fire in wood.
A storehouse of defilements is
still replete with Buddha-nature.
Therefore, it is called Tathagata-garbha.”

The Tathagata-garbha is the Tathagata within us. So, garbha can mean “storehouse.” The Buddha comes to the world to show us that all of our minds are storehouses for the Tathagata-nature of True Suchness. So, the Tathagata-garbha is part of our daily living. When the Six Roots [connect with] the Six Dusts, our thoughts lead us to create [karma], which is stored in the storehouse consciousness. The storehouse consciousness is also called the Tathagata-garbha.

This storehouse consciousness contains our pure nature of True Suchness. This is just like how rocks and sand contain gold. Don’t we know that gold comes from refining ore and sifting through sand? Similarly, wood stores [the potential for] fire. When ancient people needed to start a fire, how did they do it? They would rub pieces of wood together. A storehouse of defilements, filled with filth, is still replete with Buddha-nature.

In our daily living, the Six Roots and Six Dusts are subject to many defiling [influences]. Even our actions can create a lot of karma. The karma we create is amassed in our storehouse consciousness. Though this storehouse, the eighth consciousness, stores many defilements and actions that create karma, amidst the defilement is still perfect Buddha-nature. So, we need to believe that all of us intrinsically have Buddha-nature.

During the time of the Buddha, there was this story about a very old man who knew that he did not have long to live. So, his last wish was to become a monastic. One day, he made up his mind and came to the Jetavana Abode. The Buddha was not there, so, he hurried to see Sariputra. Sariputra contemplated [him] in silence. He perceived that, in the past, this old man never had any roots of goodness and did not [do any good deeds] in life, so he did not have the karmic conditions to become a monastic. So, Sariputra rejected him and asked him to go home.

But he was still very determined, He pleaded with the bhiksus one by one. But the bhiksus saw that not even Sariputra dared to accept him, so how could they? Thus, they also refused him. The old man was dejected, but his will to become a monastic was still strong. He stayed there a long time, unwilling to leave. He squatted outside the abode, crying sorrowfully. He felt, “Even the lowest castes can become monastics, so why is it that [the Sangha] cannot accept me? Am I the most unruly person in this world?” At that moment, the Buddha returned. The Buddha said, “Everyone is the same; all have perfect wisdom.”

Perfect wisdom also refers to Tathagata-garbha, which contains intrinsic our Tathagata-nature and is embodied by great compassion; we all have this compassion. So, this is the nature and embodiment of perfect wisdom; wisdom is its nature, compassion its embodiment. This is inherent in everyone.

“The Buddha searches the Three Realms for those who can be transformed.” The Buddha comes to this world, to the Three Realms, and searches continuously for those with to search continuously for those with the karmic affinity to be taught, “Like a cow looking for her calves.” Like a mother cow looking for her babies, “[His] love knows no rest.” The Buddha’s compassion and love for sentient beings are like a cow caring for her calves. If a calf ran off, the cow would search and call for it. The logic is the same; we should know that we all have the Tathagata’s wisdom, just as among sand and gravel, there is still real gold. So, He extended His hand to help the old man up and very gently led him inside.

The Buddha said, “Even from a pile of sand, you can extract real gold. Who is without the Tathagata-garbha? Anyone can become a monastic.” Sariputra asked, “When exactly did his root of goodness, his Tathagata-garbha, appear?” The Buddha said, “Countless kalpas ago, A woodcutter was in the forest when a streak of tigers suddenly surrounded him. The woodcutter was surprised and frightened, and he hurriedly uttered, ‘I pay homage to the Buddha.’ This phrase is his root of goodness.” The Buddha then tonsured this old man and allowed him to become a monastic and engage in spiritual practice.

This story shows us that everything, from rocks to wood to sand, has an intrinsic nature to be discovered. That True Suchness is very valuable but as we go about our daily living and connect with this world, our habitual tendencies multiply our afflictions. So, then we start drawing distinctions like this is acceptable, while that is not, or that younger is better than older. We must not do this. So, the Buddha had the compassion to come to the world, life after life, for the sake of one great cause, to open and reveal His understanding and views for sentient beings to realize and enter.

The previous verse we discussed states,

“[They] wanted to reveal to sentient beings the Buddha’s understanding and views. Thus, They appeared in this world. [They] wanted to enable sentient beings to realize the Buddha’s understanding and views. Thus, They appeared in this world.”

The previous verses discussed how [all Buddhas want] us all to realize the Buddha’s understanding and views, such as how we intrinsically have Buddha-nature. As long as we are in the Tathagata-garbha and reflect on our own nature, we can discover the True Suchness of our nature. All Buddhas come to the Three Realms, to this world, to continuously search for those with the karmic conditions to be transformed. They teach sentient beings to realize the Buddha’s understanding and views.

To realize the Buddha’s understanding and views: Realize the truths of ultimate reality to eliminate obstructions and reveal its embodiment. Then nature, appearance and action will be clear. When all things are in perfect harmony, there is no such thing as another Vehicle.

“To realize the Buddha’s understanding and views” means to realize the truths of ultimate reality. We give rise to afflictions by drawing distinctions with “the view of people.” The Buddha eliminated the view of people, the view of self and the view of a lifespan. The Buddha only sees the truth of ultimate reality. We all intrinsically have Buddha-nature, but when we in [the Sangha] keep others from becoming monastics, we are actually obstructing our own minds.

So, we need to “eliminate obstructions and reveal the embodiment.” If we can realize the truth of ultimate reality, we can “eliminate obstructions and reveal its embodiment.” Once we eliminate obstructions, its embodiment, our compassion, will manifest, and we will view all sentient beings as people we want to transform. So, “nature, appearance and action will be clear. Nature” refers to our intrinsic wisdom. “Appearance” refers to all kinds of forms and appearances in the world. Naturally, “nature” and “appearance” and our “aggregate of action,” all views and understandings, will be all very clear.

So, “When all things are in perfect harmony, there is no such thing as another Vehicle.” By realizing the Buddha’s understanding and views naturally we will see through all our obstacles. It does not matter if we have roots of goodness or not because we all intrinsically have the Tathagata’s wisdom. Root of goodness or not, the thought of ignorance that arose in our minds led us to draw distinctions between good and evil. If we can tap into our original Tathagata-nature, everything appears as it is, and we see everything as good and nothing as evil. But if we see nothing as evil, then nothing can be considered good either.

So, the True Suchness of nature is the same, but we ordinary beings obstruct ourselves by drawing distinctions between nature and appearance. If we can clearly comprehend ultimate reality, won’t we clearly understand all natures and appearances? Won’t we completely understand all Dharma? “There is no such thing as another Vehicle.” The only true principle of the Buddha is the ultimate reality of the One Vehicle. There are no Two or Three Vehicle principles, only the ultimate reality of the One Vehicle. So, if we can really comprehend this, ․we will be able to clearly understand that we all intrinsically have Buddha-nature,

The following verse then states,

“[They] wanted to enable sentient beings to enter the path of the Buddha’s understanding and views. Thus, They appeared in this world. Sariputra, this is why all Buddhas, because of the causes and conditions of their great work, appeared in this world.”

[We can] feel the Buddha’s compassion, how He tirelessly and continuously returns to express that the Buddha appeared in this world because of His great causes and conditions with sentient beings. He hopes they will realize the truth of their own. Tathagata-nature of True Suchness. So, He works hard to continuously express this.

Entering the Buddha’s understanding and views: Entering the principles of ultimate reality. When matters and principles are in harmony, everything is free and unobstructed. Then naturally we will flow with and accept things and will enter all Buddhas’ ultimate, perfect and great wisdom.

What does it mean to “enter the Buddha’s understanding and views”? The word “enter” means to guide sentient beings to understand the truths of ultimate reality. He already opened this door for us; he “opened” and “revealed” this to us to guide us. He opened the door to our minds to point and show us what is hidden in our minds. By letting us “enter,” He helps us contemplate our nature, so we can understand it. When the door is open, we must enter it. Only when we “enter” can we understand the truths of ultimate reality. When matters and principles are in harmony, when they are perfect and harmonious, then naturally, there will be no obstacles to

[understanding] all worldly and world-transcending principles. Then even as we live in the world among all sorts of sentient beings and their different habitual tendencies, they will not be obstacles for us. If we [realize] world-transcending principles, naturally our understanding will also be free of obstructions, just as the universe cannot be obstructed. Nothing in the world will block our view, just as nothing can block the universe.

We will naturally be able to flow, just like water flowing downward. Whether there are rocks, sand or soil, it is all the same to the water; the water will keep freely flowing. If we place it in a round or square [container,] the water still behaves the same way. So, our Buddha-nature is like the universe, like water. It is free and nothing can obstruct it. “Naturally, we will flow with and accept things.” This is very liberating. Thus we can “enter all Buddhas’ ultimate, perfect and great wisdom.” He guides us to enter the Tathagata-nature of True Suchness, so we can naturally attain all Buddhas’ ultimate, perfect and great wisdom.

Ordinary people always limit and bind themselves, so they can never be truly free, unobstructed or at ease. But when we tap into our Tathagata-nature, we have a sense of freedom. For example, can you all recall where you were and what you did yesterday? Quickly, without obstructions, you can remember that you were working in the fields or were in the eastern or western parts [of Taiwan]. Nobody can hinder you. Your thinking and consciousness immediately shift to yesterday’s events. So, our mind is completely free.

Actually, ordinary people’s consciousnesses still have attachments to the self. Only ordinary people would say, “[We] have an affinity; when I see him I am joyful. When I see people I don’t have affinity with, I will keep my distance.” This is what ordinary people do. The Buddha is not like this. He wants to find all of us; He loves all of us. The Buddha’s love is very broad and open and draws no distinctions among sentient beings.

If we can enter the nature of our True Suchness, the truths of ultimate reality, naturally, matters and principles will be in perfect harmony, Everything will be free and unobstructed. Naturally, we will flow with and accept things. Then we are able to “enter all Buddhas’ ultimate, perfect and great wisdom.” Everyone, this is very important. When we listen to teachings, we must be mindful. “The mind, Buddhas, sentient beings are no different [in their natures].” How can we be one with the Buddha’s mind? When the Buddha comes to open and reveal to us, we must hurry to realize and enter [the Dharma]. The Buddha worked hard to find us. Look, we finally have this affinity with Him. He extended His hand to guide and transform us, but have we extended our hands to allow Him to guide us to enter [the truth]? This is what we have to ask ourselves. So everyone, we must always be mindful.

Ch02-ep0285

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 285 – Respectfully Listen to and Accept Instruction

>> “The assembly were in accord with the Buddha’s mind. They happily listened to teachings and respectfully followed instructions, so they immediately attained clear minds, understanding and views to reveal the purity of their true intrinsic nature.”

>> He “wanted to reveal to sentient beings the Buddha’s understanding and views. Thus [He] manifested in this world.”

>> “[He] wanted to help all beings realize the Buddha’s understanding and views,” so He manifested in the world. [They] want to reveal to sentient beings: They open the Tathagata-garbha [for us] to see ultimate reality. The ultimate reality [buried] in afflictions is called the Tathagata-garbha. The ultimate reality that transcends afflictions is called the Dharmakaya.

“The assembly were in accord with the Buddha’s mind.
They happily listened to teachings and respectfully followed instructions,
so they immediately attained clear minds, understanding and views
to reveal the purity of their true intrinsic nature.”

This is telling everyone that the Buddha put His heart into giving teachings and also had a large group of disciples who put their hearts into accepting it. Though the Buddha was asked to teach three times by Sariputra, the Buddha stopped him three times. That was because sentient beings did not yet have the capabilities to accept the teachings. So, the Buddha said to stop three times. But then, 5000 people left the assembly. Those who remained followed the Buddha attentively and

understood His intent, just like Sariputra. This large group of people was already joyful and [ready] to accept the Buddha’s teaching. They were in accord with the Buddha’s mind and understood that the Buddha was about to teach the great Dharma. So, all of them “happily listened to the teachings and instructions.” They listened to the Buddha’s teaching with joy, so they had the utmost respect when they accepted the teachings. By utilizing this mindset, “they happily listened to teachings and respectfully followed the instructions.” By accepting the Buddha’s [teachings,] “they immediately attained clear minds, understanding and views.”

To have a clear mind we must eliminate afflictions. Every bit we eliminate brings a bit of clarity and takes us an inch closer to the Buddha’s mind. We are constantly drawing closer. So, this “reveals the purity of our true intrinsic nature.” The closer we draw to [the Buddha’s] understanding and views, to our intrinsic nature, the purer our self-nature naturally becomes. This is an undeniable principle.

One time, Ananda asked the Buddha, “Sentient beings have different capabilities, so how do they accept the teachings and what realizations can they attain?” The Buddha thought for a moment and said, “Let me give you an example.”

[The Buddha told him a story] from ancient times. A certain elder had a successful business and was very wealthy. He had a very close friend, who had only one son. This only child loved fun and lacked restraint. Though his friend was very wealthy, it was all wasted by his self-indulgent son, on eating, gambling and shopping.

This once-wealthy family suffered a drastic decline in fortune. So, his friend became worried and angry. Moreover, due to their poor living conditions, his friend fell ill. He then entrusted his son to the wealthy elder and said, “My son is reckless. He wasted my fortune and and upset me so much I almost died. I aged too quickly. However, he is my son after all. So, please educate him the best you can and help him understand how to live his life.” Then his friend passed away.

The wealthy elder felt responsible for [the son] and was willing to [help him]. So, he called the young man over. “Young man, have you learned anything from this? Your fortune is gone. Your father, whom you depend on, passed away. You don’t have anything now. Listen to me, and I will give you 1000 gold pieces as capital for you to start a life. Use it well to make a fair and legitimate living.” So, the elder gave the young man 1000 gold pieces.

However, this young man spent this money on social engagements for business and ate, gambled and squandered as he did before. Eventually, he was completely broke again. He came back to his father figure, this elder, and said, “I worked hard on this business, but I failed. Not only did I not make money, I actually owe other people money.” This elder then put forth great effort to teach him the principles of being a good person and again gave the young man 1000 gold pieces. The same thing happened five times.

One day, the young man returned for the sixth time. Again, he said, “I worked hard, but…,” and so on. The elder happened to see a pile of trash by the door and a beggar, who was very young, searching through it for something to eat or use. The elder also saw a dead mouse. So, he told this reckless young man who wanted more money, “Look at this pile of trash. That mouse is dead, but a person who strives to make good use of resources can find ways to utilize even this pile of trash and this mouse. If one is determined, even from this pile of trash and this dead mouse, one can gain very useful principles.” Then the elder said, “I’ve said everything I wanted to say. Here is another 1000 gold pieces. Take care of yourself.”

After taking the money, the reckless young man walked away, and the elder continued on his way. The young beggar by the trash was far from them, but when he heard what the elder told the young man, he thought, “As for the mouse in this pile of trash, did the elder mean to treat it with compassion? I should treat this mouse the way he treats the reckless young man, with that same compassion.” He carefully buried the mouse in a graveyard and then sincerely wished him well.

However, he kept thinking about how he could be a good person and really live a good life. So, he earnestly begged for food from others and saved and collected his leftovers. Then, he dried and preserved the food and brought it to poor households. He told them, “These are the leftovers from wealthy households. I preserved them, and I will sell them to you at very cheap price. You can spend very little money on food that is good quality.”

After a while, he was slowly able to grow his savings from the little money he made. With that money, he purchased vegetables and sold them as a vendor. With the money he made from selling vegetables, he purchased a piece of land and started tending the soil. He worked hard on cultivating the field to plant vegetables to sell. In this way, he slowly expanded his land holdings and slowly accumulated his wealth. After some years, he became a businessman.

After more than a decade passed, he thought, “I am very successful today for one reason, the teaching that elder gave over 10 years ago. Out of love for a friend’s son, he gave unconditionally and tried his best to educate the young man. From his teaching, I gained this knowledge ‘Not repaying a kindness received goes against my awakened mind.’ The reason I am successful today is because of him. If I don’t repay his kindness, I am going against my awakened mind, So, I must repay him.”

So one day, this young man had a very big silver plate made. He also had a gold mouse made and filled the mouse’s belly with many valuables. Then, he placed the mouse on the silver plate and surrounded it with pearls and carnelians to represent the trash around it. This referenced what the elder had said about the trash and the mouse. After arranging everything on the plate, he respectfully carried it to the elder and presented it before him.

The elder did not remember this young man at all. So the young man told the elder how, nearly twenty years ago, when he was still quite young, he heard the elder’s teaching, which inspired him tremendously. This led him to work hard for a living. He relayed the whole story to the elder. The elder was very touched so he married his daughter to him. He said, “You are a very good young man. As a child, after simply hearing those words, you became very successful. Today, by repaying me, you show that you are filled with love. I entrust you with all my wealth. You must remember to have faith in the Buddha-Dharma and use the Four Infinite Minds to give with love.”

After finishing this story, the Buddha then said to Ananda, “A dead mouse can lead to great wealth. That young man is now standing in front of me as Bhiksu Panthaka. The elder is now I, Sakyamuni Buddha. The reckless young man is now Devadatta.”

“Devadatta received my help numerous times, akin to 600 million chapters of teachings. Even if I give him all 600 million chapters he will still turn away without accepting them. He will verbally agree with it yet go against it in his actions, just like how the reckless young man said, ‘I will change. I agree, and I will change.’ He agreed verbally but turned around and did something different. Thus, he went against the path. He says the right things, but he refuses to act on it. So, he does not back up words with actions. To verbally agree but physically defy is [the way of] a petty person with worldly knowledge and cleverness. This is what Devadatta does.” For these kinds of people, no matter how many teachings they hear, it would still be no use.

From afar, [the boy] heard the advice given to another. The simple principle he learned was applied over the rest of his life. Consider how he repaid [this kindness] with a silver plate, a gold mouse and all kinds of treasures that represented that scene with the trash. With determination, even trash can become gold. Even a dead mouse [can inspire] someone to care for all sentient beings. This is a person who truly comprehends the Buddha’s understanding and views.

The following passage is about [why] the Buddha came to the world.

He “wanted to reveal to sentient beings the Buddha’s understanding and views. Thus [He] manifested in this world.”

The Buddha comes to the world to teach all beings. His understanding and views teach sentient beings His understanding and views.

“[He] wanted to help all beings realize the Buddha’s understanding and views,” so He manifested in the world. [They] want to reveal to sentient beings: They open the Tathagata-garbha [for us] to see ultimate reality. The ultimate reality [buried] in afflictions is called the Tathagata-garbha. The ultimate reality that transcends afflictions is called the Dharmakaya.

“[They] want to reveal to sentient beings by opening the Tathagata-garbha [for us] to see ultimate reality.” The Buddha wanted to teach sentient beings that they all intrinsically have the Tathagata-garbha. Every one of us has it. He helps us open this treasury within ourselves, so we can see the true principles. Because ultimate reality exists in afflictions, there is a saying, “Afflictions are Bodhi.” This means that ultimate reality exists in afflictions, because we sentient beings intrinsically have Buddha-nature, but our minds are filled with afflictions. Actually, even when we are afflicted, our Buddha-nature is not diminished. This is our Tathagata-garbha. When ultimate reality is free from afflictions, then it is the Dharmakaya. If we can see through our afflictions, ultimate reality will appear.

Everyone, in our practice, [we can be like] Devadatta or Bhiksu Panthaka. They were both the Buddha’s disciples. One was mindful; he received little but did a lot because he believed in and practiced [the Dharma]. The other received so much but constantly lost it and became evil. The result depends on how practitioners apply the teachings. So everyone, please always be mindful.

Ch02-ep0284

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 284 – Awaken to the Buddha’s Understanding and Views

>> Eliminate Defilements and Attain Purity. “The Buddha had remained silent for a long time; now He gave the teachings. Two Vehicle practitioners had difficulty believing and understanding the depth of all He had learned and practiced, the depth of the vows He courageously made and the depth of the virtues He diligently cultivated and accumulated.”

>> “All Buddhas, World-Honored Ones, want to enable sentient beings to be open to the. “Buddha’s understanding and views” and attain purity. Thus They manifested in this world.”

>> He must be replete with all virtues and be the most honored one in this world. Thus Buddhas are called by another name, World-Honored One.

>> “The Buddha’s understanding and views” will “enable sentient beings to clearly understand and illuminate the ultimate reality of all things, which is the wisdom of His Dharma-nature.”

>> [Help them] attain purity: Transcending the wrongdoings of evil actions and eliminating the defilements and contamination of all afflictions leads to purity. Eliminating hindrances, they attain liberation. Transcending defilements, they attain purity.

Eliminate Defilements and Attain Purity.
“The Buddha had remained silent for a long time;
now He gave the teachings.
Two Vehicle practitioners had difficulty believing and understanding
the depth of all He had learned and practiced,
the depth of the vows He courageously made
and the depth of the virtues He diligently cultivated and accumulated.”

This is telling everyone that “the Buddha had remained silent for a long time” about this most important of teachings. From the moment the. Buddha attained enlightenment, He had wanted to share this insight with everyone. But He understood that sentient beings could not accept it based on their capabilities, so He remained silent for a long time and safeguarded this Dharma in His heart. He could not help people understand it right away because they were not capable of doing so.

Perhaps you still remember that, after the Buddha emerged from Samadhi, He continuously told everyone that the Dharma is very profound and vast. He spent infinite kalpas in the past drawing near countless Buddhas. ․All He had learned and practiced was profound. Because He had drawn near so many Buddhas over a long time and in many places, of course the Dharma He learned was very deep.

In particular, the vows He courageously made were profound. He was able to accept many Buddhas’ teachings and stay courageous and diligent, life after life. After He established His vows, He remained firm and never deviated from them. This was “the depth of the virtues He diligently cultivated and accumulated.” He was very diligent and mindful in His spiritual practice. His did not only practice for personal gain; He walked the Bodhisattva-path, life after life. This was how He accumulated virtues. He benefited the people, drew near infinite Buddhas and absorbed much Dharma. Life after life He continued to help others. Thus, the virtues He diligently cultivated and accumulated are very deep.

He accumulated [virtues] for such a long time, put many Buddhas’ teachings into practice and transformed sentient beings life after life. Consider this unsurpassed, subtle and wondrous Dharma of the One Vehicle. Can it truly be accepted by Two Vehicle practitioners? Though the Buddha clearly knew that everyone intrinsically has Buddha-nature, if He told them that directly, they would find it hard to understand and believe. Thus, the Buddha remained silent on this and kept [the teachings] in His heart for a very long time.

However, more than 40 years had gone by; “now” refers to this moment. The Lotus Sutra must be taught, so “now He gave the teachings.” The Lotus Sutra fully describes the Buddha’s causes and conditions that He accumulated through lifetimes of spiritual practice in order to teach sentient beings. “Now He gave the teachings” means He was about to teach this sutra to everyone.

This next passage speaks of all Buddhas and how.

“All Buddhas, World-Honored Ones, want to enable sentient beings to be open to the. “Buddha’s understanding and views” and attain purity. Thus They manifested in this world.”

The earlier passage said, “What is meant by ‘All Buddhas, World-Honored Ones for the cause of this one great cause, manifested in this world’?” This passage is His response to His own question. He said all Buddhas, World-Honored Ones, wanted to enable sentient beings to be open to the Buddha’s understanding and views. This is because the Buddha came to the world for one great cause, to teach them His understanding and views. This was His main goal. So, He “wanted to enable sentient beings to be open to the Buddha’s understanding and views,” to help them open their minds and understand. He wanted us to understand that we intrinsically have the same nature of True Suchness as the Buddha.

The Buddha’s understanding was [very deep,] so of course He had to patiently and compassionately explain things to us in detail, hoping we would comprehend. His understanding and views,

what He could see and understand. Over 2000 years ago, the Buddha said, “Within the universe, there are infinite worlds.” No matter what worlds [He was referring to], we can now use science to prove [this concept]. When the weather is nice and we look at the sky, we see many points of starlight; each may have its own worlds and its own lands. However, they may not be suitable for people. The atmosphere may be too thin, and there may not be any water; it may not have the necessary conditions to support life. But modern technology has been able to verify this. In the Buddha’s time, technology was not very advanced, but the Buddha was already saying, “Within the universe, there are infinite worlds, countless trillions of worlds.” So, the Buddha had this wisdom; His understanding and views were at this level.

Thus, the Buddha came to help all sentient beings because. He wanted them to attain the same understanding. This was His only wish. [In this passage,] the word “want” expresses His wish. His wish was to enable all sentient beings to open up and comprehend the Buddha’s understanding and views. These are not only limited to Buddhas. I always say, “The mind, Buddhas and sentient beings are no different in their nature.” The more our minds are like the Buddha’s mind, the better we can understand. His understanding and views, the things that He sees. Thus, we can draw near the principles within them. This is being “open to the Buddha’s understanding and views.” The Buddha’s wish was for all sentient beings’ understanding and views to become equal to His

and thus they would “attain purity.” How can we be open to the Buddha’s understanding and views? All sentient beings have afflictions, which are ignorant thoughts. If [our minds] are covered by ignorance, how can we become open to the Buddha’s understanding and views? In order to have the Buddha’s same understanding and views, we must attain purity. Our minds must be pure, and our ignorance must be eliminated. If there is still ignorance in our minds, drawing near the Buddha’s understanding and views will be very difficult. This task is not impossible; it is just that we have not yet cleared away our ignorance. As soon as we clear away our ignorance, we will certainly draw near the Buddha’s understanding and views. So, this is a state of purity.

The Buddha utilizes various teachings all for only one goal, in hopes that we can eliminate afflictions and wash away the defilements in our minds. Through cleansing these defilements, we change our habitual tendencies. Changes in our habitual tendencies show that our defilements have been eliminated. The number of habitual tendencies we change is equal to the amount of ignorance we eliminate. Thus, [what we do] in our daily living is truly very important.

We previously talked about the. World-Honored One’s goal for coming to the world. We constantly use the term World-Honored One; as if it is the Buddha’s name. The Buddha is the Great Enlightened One. If one does not attain great enlightenment, one is not qualified to be called “Buddha.” A Buddha enlightens Himself and others and already has perfect enlightened conduct. So, He is called the Buddha. In addition to being known as a Buddha,

He must be replete with all virtues and be the most honored one in this world. Thus Buddhas are called by another name, World-Honored One.

As the most honored one in this world, He is thus called World-Honored One.

Next comes being “open to the Buddha’s understanding and views.” The World-Honored One came to this world for only one great cause, “to enable sentient beings to be open to the Buddha’s understanding and views.” This was the Buddha’s, the World-Honored One’s, purpose for coming into the world.

“The Buddha’s understanding and views” will “enable sentient beings to clearly understand and illuminate the ultimate reality of all things, which is the wisdom of His Dharma-nature.”

He wanted us to be “open to the Buddha’s understanding and views.” He hoped sentient beings could have a very clear understanding, so the light of their wisdom could illuminate the ultimate reality of all things. He wanted us to eliminate our ignorance because only then could the light of our wisdom illuminate all things. For example, night is when [our side of Earth] faces away from the Sun. When we rotate to face the Sun, [it becomes] daytime. The same principle applies to our minds when we turn away from the path [to enlightenment]. Why would we turn our backs on the Path? Because we have covered the light of wisdom. ․Why would we cover the light of wisdom? Because we have ignorance in our minds. Thus, only by eliminating ignorance can we see the ultimate reality of all things.

To clearly understand is to know things very clearly and thoroughly; only then can we see the ultimate reality of all things. What is the ultimate reality of all things? Do you still remember? It is our nature of True Suchness. So, “the wisdom of the Buddha’s Dharma-nature” is the ultimate reality of all things. If we attain the wisdom of His Dharma-nature, we will know the ultimate reality of all things.

Thus the Buddha came into this world to enable everyone to understand that the Dharma is ours to [realize]. However, if we are not mindful, no matter how many teachings we listen to, we will still be unable to realize or understand them. So, He spoke of opening sentient beings to the Buddha’s understanding and views. The Buddha came for this one great cause, this very important task, to inspire sentient beings to understand. His understanding and views. To “attain purity” [is to] “[transcend] the wrongdoings of evil actions.”

[Help them] attain purity: Transcending the wrongdoings of evil actions and eliminating the defilements and contamination of all afflictions leads to purity. Eliminating hindrances, they attain liberation. Transcending defilements, they attain purity.

How do we attain purity? We must all reflect on ourselves. We listen to teachings like this and cultivate spiritual practices like that, but have we transcended [our tendencies]? What is considered an evil action? Giving rise to discursive thoughts. In our relationships, when we feel an aversion toward someone, that is an evil action. When we feel a sense of ill will, that feeling is an evil action; it is an evil action of the mind. If the mind gives rise to a sense of ill will toward anyone, that action taken by the mind is an evil action.

When we feel ill will toward someone, we will take issue with them over every single thing. “I’m going to teach you a lesson, let’s see what you can do about it.” With this attitude, before we even teach the person anything, we have already developed ill will and taken that evil action. So, as we interact with people, how do we transform and teach them? No matter how stubborn they may be, we must not develop ill will or take evil actions. If that negative feeling arises, our minds have taken action, and we have committed a wrongdoing.

Let us all think about this carefully; have we done this? As we interact with people, have we committed this kind of wrongdoing of evil action? If so, we must “eliminate the defilements and contamination of all afflictions.” To attain purity, all these afflictions and defilements must be eliminated immediately.

There is contamination and there are defilements. “Defilements” have already been accumulated. “Contamination” is new; it was not there before, but now it exists; this is called “contamination.” So new and old together are known as “defilements and contamination.” We must eliminate them immediately; we must quickly “eliminate the defilements and.” ․”contamination of all afflictions. [This] leads to purity,” [a state where] “eliminating hindrances, they attain liberation; transcending defilements, they attain purity.” If we can constantly repent and immediately eliminate our afflictions, then we will no longer be affected by afflictions of the Three Obstructions, or hindered by our greed, anger, ignorance, etc. If we are hindered by these afflictions, we will easily develop overbearing arrogance. Those with overbearing arrogance cannot accept the Dharma. So we must purify ourselves.

We must eliminate afflictions. Thus, we must constantly repent. In this way, we will be able to remove these obstacles, so we can attain liberation. If not, our minds will always be entangled by these afflictions. We must transcend defilements and become pure. This is the greatest purpose for which the Buddha came to the world.

So, dear Bodhisattvas, we truly have to be very mindful in learning the Buddha-Dharma. The Buddha [came here] for one great cause, to open and reveal, so sentient beings could realize and enter. His understanding and views. He put his heartfelt effort into this, so everyone, please always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 283 – The Ultimate Reality

>> “The one great cause is the ultimate reality. Its nature is extensive; therefore it is called great. The course of the Tathagata’s coming to the world and transforming others is His ‘great cause.”

>> Sentient beings are endowed with this ultimate reality, which evokes a response from the Buddha’s compassion. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.

“The one great cause is the ultimate reality.
Its nature is extensive;
therefore it is called great.
The course of the Tathagata’s
coming to the world and transforming others
is His ‘great cause.”

This “one great cause” is what we have discussed for these past few days. The Buddha comes to this world for this one great cause. The “one great cause” is [revealing] the ultimate reality. The “ultimate true principles” and the “ultimate reality of the One Vehicle” are both the True Suchness of our intrinsic nature. The Buddha [comes to this world] for the sake of the “nature” of all things. Are we humans the only living beings with an intrinsic nature? Actually, all things in the universe have their own nature. Grasses have the nature of grasses. Flowers also have the nature of flowers. Trees, stones, mountains, water, land, everything we can possibly see, have their own underlying ultimate principles.

How can we completely understand. ․this ultimate reality? If something has an appearance, it has a nature. Based on the appearance of a blade of grass, we can try to identify it. People who recognize it know it is lemongrass. So, its appearance is that of lemongrass. What about its nature? It is fragrant. Lemongrass has a sweet [citrus-like] fragrance. ․We can then try to identify another grass. What is this one? People engaged in agriculture or farming will know that this is called nut grass.

It may not be familiar to most of you. A blade of nut grass is much smaller than a blade of lemongrass. Although it is very small, it has tremendous vitality. In terms of its nature, it can penetrate the ground deeply. Its seed does not rest near the top of the soil; instead it stays deep underground. If we are farmers, we will fear nut grass the most. If we want to eliminate this type of grass, when we see a blade, we must hold on to it as we carefully dig downward. This is because its seeds are found on its thin roots in a network of fine tubers. Therefore, it can still flourish even if only a thin root is [left in the ground]. So with nut grass, as long as there is one seed in the soil, it can multiply at a very fast pace. The things we want to plant can be quickly overwhelmed by this type of grass.

Back when we planted peanuts, we sowed the peanut seeds and then packed the soil by stepping on it. After two days, if you look at the ground, you would see some cracks. After three days, if you look again, you will find a few peanut seedlings. After three, five, seven days, when you look on the seventh day, you will see peanut seedlings covering the ground. ․However, if we find a blade of nut grass next to the peanuts, then we must quickly and carefully seek its roots. We must remove its seeds. Otherwise, nut grass can multiply quickly. Each of its seeds can sprout a seedling, which then generates many more seeds. Then it will be very difficult for peanuts to grow well because their nutrients are absorbed by the nut grass.

For farmers to cultivate [the land], they need to have this type of wisdom and this type of patience. In order to plant peanuts, we need to take care of this field by preventing weeds from growing. In particular, farmers already know the nature of weeds and how to eliminate them. They know the nature of seeds and how to care for them. In this world, we see things of all shapes and sizes; each has its own ultimate principles and even its own nature. There are so many things that we can never understand them all. In this world, there are so many natures and appearances, each with an underlying principle. This is how the world works.

When the Buddha comes to this world, He needs to understand all these things. So, we can compare the Buddha to a farmer. He also calls Himself a farmer, the person who sows the seeds. The Buddha Himself makes this analogy. He must recognize the natures and appearances of the world itself and the seed-nature within everything. He needs to understand every object, its seed and its nature. So, He is the Enlightened One, who understands all things in the world. Moreover, the Buddha comes to this world to specifically help human beings. He is here for that one great cause. As I mentioned previously, sentient beings are endowed with the seed-nature of ultimate reality.

Sentient beings are endowed with this ultimate reality, which evokes a response from the Buddha’s compassion. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.

Every person has the appearance of a human. They all have capabilities and opportunities, which come from their causes and conditions. When they have such potential, the Buddha will respond out of compassion. Sentient beings and everything in the world, all animals and plants, are the same. They all have causes, conditions, seed-nature, which are all endowed with the ultimate reality. All seeds are subject to conditions of the land. Causes connect with the sun, moon, wind, water, and so on, the conditions of the elements, in order to grow on this earth. The Buddha has affinities with sentient beings because they all intrinsically have Buddha-nature. With this potential, this cause, they must certainly have karmic connections with the Buddha.

The Buddha cannot bear to let sentient beings continuously multiply their afflictions and continuously create karma. As sentient beings live on this land, they damage it. The more afflictions they have, the more damage they cause. The Buddha cannot bear to let this happen. Sentient beings are replete with potential, so the Buddha is moved by this cause and comes to this world due to the karmic connection between Him and sentient beings. He comes because of the causes and conditions of the one great work. This “one great work,” aside from the nature and appearances of all things in the world, has its own extensive nature and appearance, not to mention human nature and appearances.

So, we always say that when we engage in spiritual practice, we must cultivate our minds. The Buddha came to this world for this reason. Clearly, we all have a pure intrinsic nature. The truth of the ultimate reality, our Tathagata-nature, has always been there, but because of karmic causes and conditions, we end up harming each other. Confrontations do not only exist among humans, but also between humans and the earth.

Take Heping Village in 2012 for example. Though Typhoon Saola did not bring strong winds, it brought a lot of rain, causing substantial damage to Heping Village. Water washed rocks down from the mountain. In areas such as Heping, Hezhong and Heren, not only did the water wash down rocks, mudslides buried many homes. Over 100 houses were buried or damaged.

Take a look at these rocks. How could water bring down so many rocks? The water did not cause damage to the mountain, most likely humans did. Volunteers who provided relief and assessed the conditions sent back many reports. One of the reports mentioned an explosives depot located in Hezhong. So I asked, “Why is there an explosives depot there?” Hualien’s county magistrate replied, “High quality marble is found on that mountain. Also, the dirt used by Taiwan Cement Company is also taken from there.” So, they used explosives to blast the mountain open.

In order to dig deeper into its core, they had to use explosives because the entire mountain is made of rock. Manual labor is limited and can only harvest limited quantities. To acquire as much as they can, they used explosives to blow up the mountain. After several decades, maybe for almost 100 years, they continually used explosives to obtain marble.

So, high quality marble was removed from mines inside the mountain. Large pieces have been removed as well as smaller pieces, which are actually approximately a meter wide. They were distributed around the mountain and mines. Because the rain was so heavy, that large amount of water washed rocks of various sizes down the mountain, which caused extensive damage to the homes of many people.

The world also has an original nature, which is the ultimate nature of all things. Everything in the world has very a valuable nature and appearance. Consider this huge mountain. It contains very valuable marble. Because the marble is very valuable, humans, out of greed for wealth, use explosives to blow up the mountain in order to obtain [the marble]. But if we damage the mountain, it will be damaged forever. After we remove something from it, [that empty space will remain empty]. When we cause damage to the mountain, we are destroying the nature and appearance of the world. Marble’s original nature is very rigid and solid. As for its appearance, after it is extracted, it is utilized in buildings.

Looking back at these last few decades, based on the amount of construction we see, we can tell how how much cement we have consumed and how many mines we have established. After we establish these mines to construct houses and apartment buildings, the homes next to the mountains are subject to calamities. Therefore, human desires damage the land.

The Buddha comes to this world to teach us these principles and to help us learn the truths and ultimate reality of the world. We should all be grateful, be content with what we have and live in peace. We must not give rise to greed because it will give rise to afflictions and ignorance, which cause tremendous damages to this world. The Buddha’s goal in coming to this world is to thoroughly and openly explain major principles, so we can understand them.

However, time is limited, so He teaches us to treat our [particular] psychologies. Otherwise, the nature of all things in the world is [too] extensive, and the principles are [too] great. There is nothing that the Buddha does not know or is unaware of. The Buddha is the Great Enlightened One. ․However, to further our understanding, He had to [help us] fully eliminate our ignorance and afflictions and return to our Tathagata-nature. He helps us realize that we did not come to this world solely for material enjoyment. If so, we will continuously create karma. It is really hard to know how much karma this generates. So now, we need to help people learn ways to conserve energy and reduce carbon emissions.

We are also always working to return to our intrinsic nature. What are the truths of ultimate reality? What is the intrinsic nature of True Suchness in the ultimate reality of the One Vehicle? Why do we have the Tzu Chi School of Buddhism? Because we need to return to the Jing Si Dharma-lineage. This is what we must diligently work to do. If we do not understand that ultimate reality has such an extensive nature and broad principles, we will not understand its nature and appearances. The Tathagata comes to this world for this one great cause, this one great cause. Because sentient beings have a particular karmic connection with. Sakyamuni Buddha, the Buddha comes to the world to transform them.

The story of His life, from birth to Parinirvana, was a manifestation for us. So, He was a living example for us. He manifested an example in this world for us to learn from. This was how He transformed living beings. This was His one great cause.

Dear Bodhisattvas, this “one great cause” is also something you and I should share. We must benefit others and protect the Earth. This is our “one great cause.” If we go against this “one great cause,” we will be the source of troubles in the world. Then that becomes one great problem. The Buddha comes to this world to guide us to the true and the ultimate, the extensive “one great cause.” So, I hope everyone will always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 282 – The Buddha’s Original Intent

>>”[He] kindly simplified One Vehicle teachings and separated them into Three Vehicles. Because He wanted to reveal. His understanding and views to sentient beings, He manifested in this world.”

>>”[With] analogies and verbal expressions, He proclaimed all Dharma. This Dharma cannot be understood through deliberation and discrimination.”

>>”Why is this?” How could this be? “All Buddhas, World Honored Ones, because of the causes and conditions of Their one great work, manifested in this world.” The Buddha [came here] for one great cause. “Sariputra, what is meant by ‘All Buddhas, World-Honored Ones’ because of the causes and conditions of Their one great cause, manifested in this world.”

>> All Buddhas manifested in this world: They all came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality, enabling them to completely realize and enter all Buddhas’ understanding and views. Anything besides this was not the intent of all Buddhas in appearing in this world.

>> Sentient beings have this potential to connect to Buddhas; that is the cause. Buddhas respond to this potential; that is the condition. This is Their intention for appearing in the world.

>> So, “All Buddhas, the World-Honored Ones want to help all beings to be open to the. Buddha’s understanding and views and attain purity. Thus They manifested in this world.”

“[He] kindly simplified One Vehicle teachings
and separated them into Three Vehicles.
Because He wanted to reveal. His understanding and views to sentient beings,
He manifested in this world.”

This is telling everyone that since the Buddha attained enlightenment, the Dharma He wanted to give sentient beings was the One Vehicle teachings. The One Vehicle teachings are the extremely thorough true principles of supreme, perfect and universal enlightenment. This wondrous Dharma helps sentient beings to return to their Buddha-nature, but sentient beings did not have the capabilities to accept such profound Dharma. Thus, the Buddha simplified it into conventional teachings they could all accept. [He] “separated them into Three Vehicles” and

taught according to sentient beings’ capacities. He did this solely to “reveal His understanding and views to [all] beings.” He laid out His understanding and views for everyone to understand. He showed them what the Dharma was and how applying those methods would help them return to their intrinsic nature. [He also taught that] the understanding and views of the Buddha and sentient beings are equal. Yet such simple Dharma was still hard for us ordinary people to understand.

Still, [we wonder] how we are equal. You have your state of mind, he has his and. I also have my own. I often say that the Buddha is the Great Enlightened One of the Universe, the one who knows all things. But, as for me, every morning when I leave my study to go to the lecture hall, I will look up and wonder [what makes the sky the way it is]. For example, this morning, as I was standing out there, I noticed the sky looked different from yesterday. Sometimes I wonder, “Just what color is the sky?” I am confused by [the way it changes].

All of those things up there are called “clouds,” but they are all different colors. The sky is always above us, but every day it [looks] different. So I would think, “The Buddha had actually penetrated the true principles of all things. He even understood all unenlightened beings.” We know the description of the Buddha’s enlightened state of mind. But when it comes to ourselves and our reality, we may stand there and wonder, “Why does the color of the sky change this way? What are the scientific principles underlying the endless variations of clouds so that we always see something different? What is the true color of the sky?” Ultimately, no such color exists; in realizing this, we have realized its true color.

From the perspective of our very short lives, these matters and objects seem to remain the same from day to day. But if we look deeper, things are actually shifting every second; they change with the passage of time. We are just unaware of these changes.

Take our bodies for example. From birth through maturity to old age, are we attached to always looking the same? Our bodies are the closest things to us, and we think that every day, they are still “us,” that we are still the same. Actually, our bodies change. Every second, we are metabolizing, [our cells] always changing, arising, and ceasing. So, we certainly do not remain the same. This is impermanence.

All things in the universe, from coarse to fine, are all in the state of impermanence, but we definitely cannot understand this. Therefore, the Buddha simplified [the Dharma] to help us understand that in every moment, every day, all things, even things like flowers and grasses, begin from certain kinds of seeds and require causes and conditions to converge in order to develop and produce certain results and appearances. He explained that, based on the law of karma, when an ignorant thought gives rise to greed, anger and delusion, this leads to complications in all aspects of life.

The Buddha took the One Vehicle truths and separated them according to sentient beings’ various capabilities so that we could accept them. He did this to help us return to our pure and undefiled. Tathagata-nature of True Suchness. So, He had to manifest in this world and apply various methods to simplify the One Vehicle Dharma by teaching the principles of the Three Vehicles. He used the Small, Middle and Great Vehicles to teach us.

We have previously discussed this sutra text,

“[With] analogies and verbal expressions, He proclaimed all Dharma. This Dharma cannot be understood through deliberation and discrimination.”

Indeed, He could not do much with sentient beings. But because of His compassion, even though it was hard for sentient beings to understand and contemplate [the teachings,]. He still remained patient with us. Out of His compassion, He still wanted to explain the Dharma to us in the hopes that we can all return to our Buddha-understanding and views.

We [inherently] have the same knowledge and views as all Buddhas. Because we remain in the state of ordinary beings, to contemplate the Dharma with our wisdom is really difficult. Only when we return to our Tathagata-nature can we understand everything without any explanation. So, we are still in [the state of] ordinary beings.

“Why is this?” How could this be? “All Buddhas, World Honored Ones, because of the causes and conditions of Their one great work, manifested in this world.” The Buddha [came here] for one great cause. “Sariputra, what is meant by ‘All Buddhas, World-Honored Ones’ because of the causes and conditions of Their one great cause, manifested in this world.”

Yesterday, we already talked about how the Buddha came to this world for one great cause. The Buddha repeated Himself, so those who were listening could gain an even clearer understanding. What was the goal of all Buddhas in manifesting in this world?

All Buddhas manifested in this world: They all came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality, enabling them to completely realize and enter all Buddhas’ understanding and views. Anything besides this was not the intent of all Buddhas in appearing in this world.

“They all came to open and reveal that all sentient beings have [the potential to realize] the ultimate reality.” The Buddha only came to open and reveal this to all sentient beings. Because of the Buddha’s compassion, He absolutely would not give up on them. He would never abandon or renounce them. Life after life, He manifested in this world, constantly being born among us. He took on various appearances and ways of life. His physical form, whether male or female, old or young, was used to guide sentient beings. He also gave various teachings so that He could create opportunities to open and reveal what was in His heart to [us]. His sole purpose in coming was to open and reveal that all sentient beings have [the potential to realize] the ultimate reality,

We all intrinsically have Buddha-nature. The ultimate true principles, the ultimate reality of the One Vehicle and the Tathagata-nature are intrinsic to everyone. This is what the Buddha came to tell us, hoping we can “completely realize and enter,” that we can all become awakened and enter the Buddha’s understanding and views. Otherwise, [when people ask,]. “Have you seen it? Yes. Do you understand? I do. Really? Perhaps.” Does perhaps mean yes?

This is like asking, “Have you seen the sky? Yes, I have. Do you understand?” If I am to speak truthfully, no, I do not understand it. [If you ask about] what I saw yesterday and today, whether it is far or near, about the colors of the clouds, the sky, in all honesty, if I was asked to explain how they work, I would be unable to do so.

However, the Buddha wanted us to put in even more effort when we cannot explain something. “Completely realize and enter” means we must attain a complete realization. To realize is to transcend delusion and free ourselves from a lack of understanding. We must mindfully understand and penetrate these matters and objects. The saying “wisdom comes from experience” can also be applied to the Bodhisattva-path. If we do not actually walk the Bodhisattva-path, how can we comprehend that state? We cannot.

Here, we are all doing Tzu Chi work. If you are in this organization but do not do the work, you will not know the feeling of doing it. Life is filled with suffering. When we open our arms and compassionately care for those who are suffering, only then can we feel the love within us that originates from utmost sincerity and a mind free of discrimination.

Because when we embrace those who are suffering at a time when they are most helpless, we draw near them and they come toward us. Only when we comfort them out of love can we understand that people can actually be so close with each other. And as we care for them, we discover that we can be this tender and compassionate. At those times, we hope they can be freed from suffering. Only then can we realize what it is like to have the Buddha-mind and Bodhisattva-heart. Otherwise, we only talk of the Bodhisattva-path as. ․some kind of lofty principle. But if we do not experience this, even when we learn the most lofty principles, we will never internalize them. We must comprehend them through experience, only then can we realize and enter the Buddha’s understanding and views.

Indeed, because of the Buddha’s loving-kindness and compassion, He could not bear to let sentient beings remain in such a confused state and create karma. This karma endlessly multiplies, which leads to more disasters in the world. He cannot bear this. So the Buddha’s loving-kindness and compassion are His understanding and views, He hopes to instill this loving-kindness and compassion in sentient beings, so they can enter this state of mind. If we all had this mindset, imagine, if we all lived like this, wouldn’t we all get along peacefully? Wouldn’t this be a very beautiful world? Everyone would be free of suffering. Wouldn’t we all be in a very pure state?

This is the Buddah’s [intent]. If He gave up on teaching sentient beings to realize and enter His understanding and views, that would go against a Tathagata’s original intent for appearing [in this world]. The intention behind a Tathagata’s manifestation is solely to carry out this one great cause, “to open, reveal, realize and enter.” He “opens and reveals.” His understanding and views for all beings to “realize and enter.” This is very important, so, we must really put our hearts into comprehending this concept.

Sentient beings have this potential to connect to Buddhas; that is the cause. Buddhas respond to this potential; that is the condition. This is Their intention for appearing in the world.

“Sentient beings have this potential to connect to Buddhas; that is the cause.” We sentient beings definitely have an opportunity to accept this cause of the Buddha coming to transform us, because we all intrinsically have Buddha-nature. That is also a cause, a seed we have always had. “Buddhas respond to this potential.” [Buddhas] come to this world in response to this potential. This is the condition. Their intention for appearing in the world. The Buddha comes for the sake of sentient beings, in response to such causes and conditions.

If sentient beings were not connected to Him, the Buddha would be unable to transform them. Because sentient beings are connected to Him, the Buddha manifests in this world. This karmic condition was created over a long time.

So, “All Buddhas, the World-Honored Ones want to help all beings to be open to the. Buddha’s understanding and views and attain purity. Thus They manifested in this world.”

So, the Buddha wanted to enable all beings to open to the Buddha’s understanding and views, so they could attain purity. Therefore, He manifested in this world. When we help relieve people’s suffering, when we truly connect with them, that is the purest state of mind. This unconditional giving is the purest state of mind.

Everyone, time is short and continues to pass. The Buddha-Dharma is vast and boundless. If we are not mindful, we will be limited by our own state of mind without realizing it. Our lives grow shorter with every second. Similarly, without our knowledge and awareness, our afflictions increase over time. In this way, during our lives, we are constantly creating karma. We must seize this moment; our physical life will certainly grow shorter, but our afflictions do not have to increase. We need to grow our wisdom-life; a diligent person is one who develops his wisdom-life, while an indolent person grows his afflictions. My fellow spiritual practitioners, shouldn’t we always be more mindful?

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 281 – Karmic Conditions of the One Great Cause

>>”The Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas, from the simple to the profound, all the Dharma They expounded, are inseparable from causes and conditions.”

>>”This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”

>>”Why is this? All Buddhas, World-Honored Ones, because of the causes and conditions of. Their one great cause, manifested in this world.”

>> One great cause: “One” refers to the ultimate reality. The nature [of the work] is extensive; therefore it is called “great.” Coming to this world to transform sentient beings is His “cause.”

>> Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.

“The Buddha’s teachings are built upon the doctrine of causes and conditions.
Therefore, the noble teachings of all Buddhas,
from the simple to the profound,
all the Dharma They expounded,
are inseparable from causes and conditions.”

We have to understand that the Buddha’s teachings are built upon belief in causes and conditions. So, we always say we must “have faith” in the Buddha-Dharma and must never forget the law of karma. The law of karmic cause and effect holds the spirit of the Buddha’s teachings. If we denied the law of karma, there would be no teachings to speak of. So, “the Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas,” whether they are simple or profound, are inseparable from “causes and conditions.” So, we must place great importance on causes and conditions.

Why were we born in this place, in this civilized and enjoyable place? Under the same sky and on the same earth, there are people living in poverty. This is due to the law of karma, due to how we created causes and conditions in the past. Naturally and without our control, we are following our causes and conditions. Our circumstantial and direct retributions determine [where we are born].

This is how the Buddha explains things to us. He wants to see whether everyone can ultimately understand the Dharma and thoroughly enter their Tathagata-nature. Everyone is equal to the Buddha, including us; we are also equal. This is the truth of the wondrous Dharma. We are all equal; we just have different karmic retributions.

So, the Buddha comes to the world to give the noble teachings of all Buddhas and sages, from the simple to the profound. Actually, both simple and profound teachings are inseparable from the law of karma. This is what the Buddha teaches. So, we must mindfully listen to and comprehend this because every teaching the Buddha gives is inseparable from causes and conditions.

As we said before,

“This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”

The reason only Buddhas can understand it is because of Their causes and conditions. Is it possible for us to understand it? Actually, this just means that ordinary people cannot use their unenlightened intelligence to contemplate and understand it. So, “only Buddhas [can understand]” implies that we all intrinsically have Buddha-nature. If our Buddha-nature manifests, we will be able to understand it.

So, people can certainly understand it [which is] why He gives us teachings. If nobody could understand it except Buddhas, then why would the Buddha come to this world to teach the Dharma? So, we must be mindful of this sutra passage. It is not only Buddhas who can understand. Indeed, as long as our minds are pure, we can understand the ultimate principles of all things. We do this by returning to our Tathagata-nature.

So, the next section of the sutra states,

“Why is this? All Buddhas, World-Honored Ones, because of the causes and conditions of. Their one great cause, manifested in this world.”

This is explaining that because ordinary people cannot understand it and. ․only Buddhas can, Sakyamuni Buddha therefore comes to this world. He comes to guide ordinary people whose minds are covered by ignorance so that we can eliminate our ignorance and reveal our intrinsic Buddha-nature. The World-Honored One comes solely for this one cause. The causes and conditions of His one great cause lead Him to this world.

What is His “one great cause”? In “one great cause, one” means the ultimate reality of all things. Do you still remember this? What is the ultimate reality of all things? The pure Tathagata-nature. The ultimate principles and the ultimate reality can all be categorized under Tathagata-nature. This nature is extensive; therefore it is “great.”

The Buddha is replete with this ultimate reality and intrinsic nature of True Suchness. Actually, this is also in each and every one of us. The Tathagata’s nature of wisdom is something we intrinsically have. This nature is indeed very extensive. Since it is so extensive, how can we ordinary people ever fathom it? To do so, we must thoroughly and mindfully return to our pure Tathagata-nature. Only then can we awaken, like the Buddha, to the vast, boundless universe, which cannot be expressed with numbers. It is truly so extensive.

So, to say that it is “great” means it is of a magnitude that is truly and infinitely extensive and boundless. It encompasses all things in the universe. All matters, objects and principles are included. So, this “one great cause” is extensive by nature, therefore it is called “great.” Coming to this world and transforming sentient beings is the Tathagata’s “cause.”

The one we now refer to as the Tathagata is. Sakyamuni Buddha. Sakyamuni Buddha manifested his birth in this world. He descended from Tusita Heaven and was born and grew up in the palace, and so on, eventually becoming enlightened and giving teachings until. He entered Parinirvana. This was His life from birth to Perfect Rest; this process spanned 80 years. Thus, He transformed sentient beings by helping them understand the process of life.

One great cause: “One” refers to the ultimate reality. The nature [of the work] is extensive; therefore it is called “great.” Coming to this world to transform sentient beings is His “cause.”

Throughout the Buddha’s life, He had to put His beliefs into practice. Whatever He believed, He would act accordingly. In His younger days, He felt that life was filled with contradictions. To break through those contradictions, the world’s discriminatory attitudes, He began to take action. So, He became a monastic and sought teachings, seeking different methods of spiritual practice. Then He focused and calmed His mind to search for the true principles of all things in the universe. These were the actions He took. His actions bore fruit; thus He taught the Dharma to people in this world. Spending His entire life teaching really took a lot of work. Even though He attained Buddhahood, whether or not He could transform sentient beings still depended on causes and conditions.

So, the Buddha’s teachings are inseparable from causes and conditions. Causes and conditions connected Him with sentient beings, so He came to the Saha World to transform them. But sentient beings must also have causes and conditions [to learn]. Does everyone remember the story of how the. Buddha wanted to transform the poor woman? It was not easy [for Him!]. The poor woman had a connection with Ananda, so the Buddha could only point that out, “Ananda, this poor woman’s karmic connection is with you. It is you who must transform her.” So, there was no karmic connection between the poor woman and the Buddha. Their connection was indirect, so Ananda had to guide her to accept the Buddha-Dharma. This was also due to causes and conditions.

Therefore, all sentient beings are endowed with this ultimate reality. Actually, they are just like the Buddha and are all endowed with ultimate reality, with Tathagata-nature. I hope that you will always remember these teachings.

Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.

We have repeated these verses the past few days. The ultimate true principle, the ultimate reality and the Tathagata-nature are one and the same. As it states here, “Sentient beings are endowed with this ultimate reality.” This means sentient beings are intrinsically endowed with true principles, ultimate reality and. Tathagata-nature.

Therefore, “They have the potential to connect with Buddhas.” Because sentient beings have Buddha-nature, the Buddha comes to give teachings. Sentient beings definitely can become Buddhas. They intrinsically have Buddha-nature, but it has been covered by ignorance. So, the Dharma just teaches us ways to eliminate ignorance. If we can accept things and think clearly, naturally we will not, out of greed, anger or ignorance, create negative causes or form negative conditions. So, the Buddha taught us to guard against wrongdoings and stop evils. We must not create more bad karma and must eliminate our old bad karma. The Buddha knew that all sentient beings are endowed with this essential quality. Because “they have the potential,” they have [the right] conditions.

Sentient beings’ capabilities have their causes and conditions, which create the opportunity to be transformed. Thus, we can “connect with Buddhas.” He came to this world because sentient beings had the potential to connect with Him. Hence, this is known as the “cause.”

Because all sentient beings have this “cause,” they have an opportunity [to learn]. So, the Buddha had the cause, the seed, for coming to this world. The condition comes from the karmic connection between Him and sentient beings of the Saha World. Therefore, He is known as the Fundamental Teacher of the Saha World. This is the “cause.”

“The Tathagata realized this ultimate reality.” Sentient beings are also replete with this ultimate reality, which the Tathagata has already realized. We are all endowed with it, but we have covered it with ignorance. However, the Buddha, the Tathagata, has dispelled His ignorance and clearly realized true principles. So, He has “realized this ultimate reality.” He completely realized the true principles of all things in the universe. Therefore, “the Tathagata realized this ultimate reality and could thus transform sentient beings in response.” This means. He could respond to sentient beings’ capabilities, so He came to this world to transform them. This formed the “condition.”

Sentient beings and the Buddha share a cause; they have this opportunity, so they form a karmic connection. He responds to these causes and conditions, so the Buddha came to this world for the sake of sentient beings. Because of them, He manifested the appearance of spiritual practice, giving teachings and entering Parinirvana. So, [He manifested] the process of birth, aging, illness and death, as well as spiritual practice, teaching, Perfect Rest and so on. These are the causes and conditions of. [His one great cause]. He came to this world solely because of His causes and conditions with sentient beings. Therefore, all Buddhas, “for the causes and conditions of Their one great cause, manifested in this world.”

Dear Bodhisattvas, to engage in spiritual practice we must form Bodhisattva-aspirations. The Buddha truly believes that we all intrinsically have Buddha-nature. He has great faith in people, believing that as long as we can return to our pure intrinsic nature, we can be His equal. He is one who speaks the truth, one who does not speak falsely. Every teaching He gives is a true teaching meant to educate sentient beings. Thus, the Buddha comes to this world because of the karmic conditions of this one great cause.

All of us should feel very fortunate; we have attained the rarely-attained human form. As for the rarely-heard Buddha-Dharma, we have the karmic connection with the Buddha to hear the teachings. After we listen to the Buddha-Dharma, we can then feel joy and be willing to practice and uphold it. This opportunity is not easily attained. So, we must seize this opportunity and not let these causes and conditions go to waste.

There is a saying, “Once our human form is lost, it may take eons to regain it.” So, we must carefully guard our minds, cultivate precepts, Samadhi and wisdom and listen, contemplate and practice. We must maintain our [spiritual aspirations], be diligent and never become indolent. Once we become indolent, our ignorance will spread everywhere. Such negative causes and conditions will cause us to continuously transmigrate in the Six Realms. So, let us take advantage of this precious opportunity and these causes and conditions. We must truly always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 280 – Two Vehicle Practitioners Seek Understanding

>>”The Buddha’s mind, understanding and views are profound and far-reaching. Sentient beings’ understanding and views are superficial and inferior. Two Vehicle practitioners began to seek understanding, so they sincerely listened, contemplated and practiced.”

>> The skillful means the Buddha teaches use causes and conditions and analogies. They are all forms of the Dharma. But the True Dharma of the One Vehicle cannot be understood through deliberation and discrimination.

>> So, if He taught the extremely profound and wondrous One Vehicle Dharma, those who were indolent or had no respect and faith or had overbearing arrogance would be unwilling to accept the teachings and thus could not understand them.

“The Buddha’s mind, understanding and views are profound and far-reaching.
Sentient beings’ understanding and views are superficial and inferior.
Two Vehicle practitioners began to seek understanding,
so they sincerely listened, contemplated and practiced.”

“The Buddha’s mind, understanding and views are profound and far-reaching.” They are indeed profound, extensive, far-reaching. The distance between ordinary people’s [minds] and the Buddha’s is truly very great. “Sentient beings’ understanding and views are superficial and inferior,” The superficial and the profound are very far apart. So, for ordinary people to use their unenlightened minds to try to fathom the Buddha’s understanding and views is indeed impossible. Therefore, we must engage in spiritual practice.

Sentient beings’ understanding and views are limited by the scope of their own thinking. The Buddha has “a mind that encompasses the universe.” Actually, all of us can have a “mind [that] encompasses the universe,” but we have self-serving views and understanding. Because our views and understanding are selfish and are only about benefiting ourselves, we do not have “a mind [that] encompasses the universe.”

A mind that encompasses the universe means that all things are collected within the nature of the Buddha’s mind. This is the state of True Suchness. When True Suchness is in the mind, it is a view; it is the Buddha’s understanding and views. When revealed to the world, it is the true principle of all things. The Buddha is capable of doing this, and actually, so are we. The Buddha has always believed that all sentient beings are His equal, so this should be the case.

Some people will say, “That is so far away; how can I see it?” Though binocular lenses are small, when we look through them with our eyes, “Wow, [we can] see so far away, even places several miles away.” Its angle of coverage need not be very wide. But based on our potential abilities the angle of our view can be wide, broad and big. Ordinary people focus only on functional abilities. Our views and understanding are limited to how we function. We haven’t yet tapped into our potential abilities.

Our functional ability comes from our potential, but our desire for material gain has masked our potential abilities. Thus we became lost and cannot see the expansive world outside. The true principles of all things in the universe were originally gathered within our minds, within our nature of True Suchness. Unfortunately, the potential abilities of our True Suchness have been obscured by our use of functional abilities [in pursuit of] material gain. So, what we see is limited by our scope as unenlightened beings.

As we engage in spiritual practice, since we do not aim to be ordinary people, we must look to the Buddha. Thus, we must begin to faithfully accept His teachings.

At the beginning, in the Buddha’s era, in order to suit what sentient beings’ capacities would allow them to accept the Buddha taught according to capabilities. So, He created the. Small, Middle and Great Vehicles, the Three Vehicles, to suit their capabilities. But, these only addressed particular situations. Actually, the principles taught by the Buddha, whether profound or superficial, were all perfect and complete. How they were accepted depended on people’s capabilities. So, the differences are found in sentient beings; the Buddha already attained perfection.

So, Two Vehicle practitioners had already been following the Buddha for over 40 years. At the Lotus Dharma-assembly, to encourage. Small Vehicle practitioners, He said, “Past teachings were provisional. You have not yet truly perceived my intent nor understood the workings of my mind.” These people were stuck at the Small or. Middle Vehicle, so they had not yet reached or realized the Great Vehicle principles of the One Reality. Therefore, the Buddha continuously praised all Buddhas’ extremely profound, subtle and wondrous wisdom as difficult to know and understand. He continuously taught everyone, hoping that they could open their minds further and broaden their views and understanding. He hoped all of them would form great aspirations and vows.

So, at the Lotus Dharma-assembly, the Buddha began to open this wide door. Two Vehicle practitioners began to yearn, began to want to understand [what He meant] so they “began to seek understanding.” They sought the most profound, subtle and wondrous Dharma guarded and retained in the Buddha’s mind. They wanted to know how these ultimate principles would lead them to their nature of True Suchness, so they could realize it. This is what “Two Vehicle practitioners began to seek understanding” means.

Starting at this time, they all had to be mindful. After 5000 people withdrew, those who remained were steadfast and true. The branches and leaves were gone; those people had left. Those who remained had wholeheartedly made great vows and were willing to mindfully listen to the Dharma. From the beginning, the Buddha told them to “listen for truths, ponder carefully and be mindful.” They must really listen, contemplate and practice. Beyond that, they must also put [the Dharma] into action.

The previous sutra passage said, “With analogies and verbal expressions, He proclaimed all Dharma.” He taught using various skillful means and “analogies and verbal expressions.” Whether discussing causes and conditions or many other principles, He used many skillful means and analogies suitable for people’s capabilities; this was how He taught all Dharma.

The Buddha taught the Dharma so sincerely, but for sentient beings, “this Dharma could not be understood through deliberation and discrimination.”

We must mindfully contemplate this passage. Although the Buddha taught according to sentient beings’ capabilities, what they could take into their minds was only a part [of the teaching]. It resolved the afflictions and ignorance they had at that time to open their minds. But they still could not penetrate the ultimate true principles or their nature of True Suchness.

The skillful means the Buddha teaches use causes and conditions and analogies. They are all forms of the Dharma. But the True Dharma of the One Vehicle cannot be understood through deliberation and discrimination.

Take this story from the sutras as an example. There was a woman who bore seven children. As they grew older, one by one, they all died at a young age. By the time her sixth child suddenly died, this woman could not withstand such a blow. So, she lost her mind.

In that moment, she tore off all her clothes and ran into the street without a stitch of clothing. She had no idea where she was. When people saw her, they commented how pitiful she was and wondered who could possibly save her. All the while, she alternated between running and walking until she came to where the Buddha lived. In front of Him, she knelt down while still completely naked. Once she was before Him, all the suffering in her heart suddenly welled up, and she cried loudly. The Buddha quickly asked for clothing to cover her body.

The Buddha said, “Calm down. Listen to me.” When this woman heard the Buddha’s voice, she calmed down. Once she calmed down, she felt remorseful, repentant and ashamed. She quickly pulled up the garment and wrapped it tightly around her body. The Buddha said, “Good woman, everyone knows of your suffering, but you must know that this suffering is something you were born with. Indeed, life is inherently impermanent; it may be long or short. Is there a family in which all generations can live together forever?”

Suddenly, the woman seemed to awaken as if from a dream. Originally, she suffered deeply and wanted the Buddha to teach her how to dissolve it. As she listened to Him, without realizing it, not only did her suffering disappear, she felt as if a beam of brightness, a truly warming radiance, was shining into her heart and mind. Thus, she awakened. Everyone rejoiced for her

but after a while, her seventh child suddenly passed away. This time, the woman’s husband saw that his wife remained collected and was able to accept what happened. So, he asked her, “When the first five children passed away, your suffering was unbearable. When the sixth child passed away, you lost your mind. Now, our seventh child has passed away, yet you seem indifferent and at ease.”

The wife said, “Before, I did not understand the principles of cause and effect. Now I know that such are the causes and conditions. It all depended on the causes I created and the strength of the karmic connection we formed. All things arise and cease because of karmic conditions. This is what Sakyamuni Buddha told me and what I understood.”

This is a story from the Buddha’s lifetime. So, here we discuss “analogies and verbal expressions.” What we just discussed was “various causes and conditions.” The Buddha used various causes and conditions, analogies and verbal expressions to proclaim all Dharma. Indeed, these principles are inseparable from the law of karma. That woman was also suffering from the workings of karma. So, when the Buddha explained the law of karma, He resolved her spiritual suffering.

But “this Dharma cannot be understood through discrimination or deliberation”, In order to truly and completely understand it, we must wholeheartedly, mindfully practice it for a very long time, [resolving] afflictions, layer by layer, and [learning] the Dharma, portion by portion. We must make such incremental advances to deepen our understanding, so we can realize. His intent, understanding and views.

“This Dharma cannot be understood through discrimination or deliberation.” Though He extensively taught the Dharma, regular people cannot understand it simply by thinking about it. This is not how it works. We must attentively listen and carefully contemplate the Dharma. We must continuously delve deeply into it.

“Only Buddhas alone can know it.” Only Buddhas will really understand it, not to mention the Buddha said the One Vehicle was extremely profound, subtle and wondrous. In particular, the Buddha kept postponing teaching the True Dharma. “Stop, stop, there is no need to speak further.” He said this because overbearingly arrogant people were still there.

So, if He taught the extremely profound and wondrous One Vehicle Dharma, those who were indolent or had no respect and faith or had overbearing arrogance would be unwilling to accept the teachings and thus could not understand them.

Because this Dharma is so profound, though the Buddha did all He could think of to use various analogies and verbal expressions, He could not help ordinary people attain realizations just from this. This is to say nothing of the indolent ones, the ones with overbearing arrogance and those who could not accept teachings. How could these people realize it?

Actually, we all intrinsically have Buddha-nature. If we can simply return to the wondrous principles of True Suchness, we will be counted among “all Buddhas.” When He said, “All Buddhas can understand it,” that does not exclude us. Indeed, we can return to our Tathagata-nature. When this pure intrinsic nature manifests, then we can understand all the principles.

So, to listen to the Dharma, we must first return to our pure, intrinsic nature. When we listen to the Dharma, we must accept it with a pure mind and with the Three Flawless Studies we spoke of, precepts, Samadhi and wisdom. We must also listen, contemplate and practice to put our hearts into accepting it.

So please, we all must begin to earnestly purify our minds. Only then can we understand the Buddha-Dharma through our contemplation. Of course, this means we must become Buddhas, for “only Buddhas alone can know it.” Remember, all Buddhas are found within our minds. Once we return to our pure Tathagata-nature, then we can understand [the Dharma]. So, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 279 – Proclaiming the Dharma According to Capabilities

>>”Various skillful means enable all sentient beings to faithfully accept and practice [teachings] and attain benefits. Using wondrous provisional and suitable teachings, analogies and verbal expressions, He skillfully gives teachings to benefit them with understanding and views.”

>>”[With] analogies and verbal expressions, He proclaimed all Dharma. This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”

>> He proclaimed all Dharma: He skillfully gave wondrous provisional teachings and established different skillful means. [With] analogies and expressions, based on the ultimate truth of the One Vehicle, He explained the ultimate reality of all things.

>> The ultimate reality of all things: The ultimate principle, or what is called True Suchness; the embodiment of Dharma-nature, or what is called ultimate reality; the Middle Way contained in the Two Truths, absolute and worldly; all Dharma is inseparable from the law of karma. These are Sakyamuni’s understanding and views, which He taught according to capabilities, but they are difficult to know and understand. The ultimate reality that the Buddha realized was the ultimate state of cessation in all things.

>> This Dharma cannot be understood through deliberation and discrimination: Skillful means, causes and conditions and analogies given by the Buddha are all forms of the Dharma. But the True Dharma of the One Vehicle cannot be understood through deliberation and discrimination.

“Various skillful means
enable all sentient beings
to faithfully accept and practice [teachings]
and attain benefits.
Using wondrous provisional and suitable teachings,
analogies and verbal expressions,
He skillfully gives teachings
to benefit them with understanding and views.”

This tells us again that the Buddha comes to the world to teach and share His enlightened state of mind with everyone, in the hope that we will attain the same awakening. But His task is not easy at all. The Buddha had no choice but to use “various skillful means,” which “enable all sentient beings to faithfully accept and practice [teachings] and attain benefits.” For all sentient beings to be able to realize the Buddha’s understanding and views and be able to comprehend His intent is not easy. So, He had to use various skillful means to lead all sentient beings to faithfully accept and practice [the Dharma].

As we have said before, the Buddha’s teachings are very complete. At all times, He hopes that sentient beings can understand the true essence of the Dharma. But sentient beings can only utilize their unenlightened minds to try to accept His noble teachings. So, the Buddha had to explain the teachings section by section. Whether He is giving immediate, gradual or perfect teachings, He hopes everyone can faithfully accept them. Only by faithfully accepting them can we benefit. If sentient beings reject [the teachings], No matter how perfect the Buddha-Dharma is, it cannot benefit sentient beings

no matter how good the Buddha-Dharma is, if we refuse to listen attentively, if we refuse to think about it carefully and do not put it into practice, even if the best teaching is right before us, we will not be able to make use of it. So, faithful acceptance and practice are crucial.

To help sentient beings attain these benefits, the Buddha used “wondrous provisional and suitable teachings, analogies and verbal expressions.” He used things, interpersonal matters and stories as analogies, as well as teachings from the Buddha’s past lives. The many causes, conditions, analogies and various verbal teachings were all taught solely to help sentient beings awaken their understanding and views, so they could make use of these teachings.

Therefore, the Buddha still had to use “wondrous provisional and suitable teachings. Provisional” refers to provisional teachings, which are skillful means. Skillful means are also true principles; they come from the Buddha’s heart, then are analyzed and contemplated. By observing the capabilities of sentient beings and knowing what [method] is suitable for them, the Buddha will then use that particular method. Therefore, it is said, “He skillfully gives teachings to benefit them with understanding and views.” This “benefits them with understanding and views,”

can sentient beings really benefit from this? If they can believe in and understand the Dharma taught by the Buddha, naturally they will develop understanding and views. This is how He “benefits them with understanding and views.” In the past, when the Buddha was at Rajagrha, King Prasenajit listened for truths in the Buddha’s teachings, pondered it carefully and was mindful of it. He was indeed a very good disciple of the Buddha. One day, when he stilled his mind, he thought, “I constantly draw near the Buddha and feel joyful after listening to the Dharma. As a king, I set national policies. My country is truly peaceful, and my people live in harmony. I am even able to listen to the Buddha-Dharma. I feel so blessed in this life. I wonder if, in my next life, I will be able to enjoy the same blessings and the same benefits.”

[When He asked,] the Buddha kindly said to him, “If you want to know whether, in your next life, you will be able to benefit in the same way, do as I say; do not be indolent. You govern your people with love, so everyone respects you. You feel very content because you are diligent. You take the Dharma to heart and are not lazy. If you become indolent and grow lazy, then the Dharma will disappear. You will no longer govern with virtuous Dharma. You will then be subject to people’s contempt, criticism and hatred. So, you cannot become indolent. If you can refrain from becoming indolent, as you have been diligent in this life and attained these blessings, if you can be just as diligent in future lifetimes, you will still attain the same great benefit in the future.”

In fact, when we read this part of the sutra, we wonder, “Why didn’t the Buddha tell him to not just enjoy the blessings of this world but to have the will to transcend the world? Why did He help him understand only the worldly truth, but not also the absolute truth?” The absolute truth is not concerned with bringing the benefits of this lifetime to the next. It is about using this lifetime. ․to truly understand true emptiness and wondrous existence. Using a world-transcending spirit to work in the world is the ultimate [state].

Why didn’t the Buddha take this opportunity to explain the Bodhisattva-path? We can see from this that. King Prasenajit’s spiritual aspirations were still not very firm. This was how the Buddha taught according to capabilities. He used various analogies, expressions, and skillful means to benefit people with understanding and views. By recognizing the extent of their capabilities, the Buddha could benefit them accordingly.

The next passage of the sutra states,

“[With] analogies and verbal expressions, He proclaimed all Dharma. This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”

Previously, He used countless skillful means and various causes and conditions to come up with analogies and expressions to proclaim all Dharma. The Buddha says again here that. He uses various analogies and expressions to give all kinds of teachings. For sentient beings, based on their state of mind, “[this Dharma] cannot be understood through deliberation and discrimination.” It is not something that sentient beings, with their capabilities, can understand by listening or contemplating. When it comes to this wondrous Dharma, “only Buddhas alone can know it.” Only those in the Buddha’s state can understand.

Every Buddha has the same intention and cannot bear to let sentient beings remain lost. All Buddhas are born to certain worlds based on Their karmic connections, but They all have the same goal, to open and reveal teachings to sentient beings, so they can realize and enter the Buddha’s understanding and views. This is the path shared by all Buddhas.

Every Buddha sees that sentient beings have different capabilities, so They come up with various methods for different eras and environments. Based on that specific place and era, They give suitable teachings for that time. So, in different environments, They manifest different appearances.

This is all Dharma. In fact, the one teaching all Buddhas give is the principle of the ultimate reality of the One Vehicle. This is not something that sentient beings can understand with deliberation and discrimination. Only Buddhas alone can understand it.

“He proclaimed all Dharma.” Let us understand how the Buddha proclaimed all Dharma using various means.

He proclaimed all Dharma: He skillfully gave wondrous provisional teachings and established different skillful means. [With] analogies and expressions, based on the ultimate truth of the One Vehicle, He explained the ultimate reality of all things.

He gave “wondrous provisional teachings.” He used subtle and wondrous means to give teachings and “established different skillful means” by observing the capabilities of sentient beings. His establishing different skillful means shows that the circumstances determined the types of teachings He gave. “With the ultimate truth of the One Vehicle. He explained the ultimate reality of all things.” Although He used various wondrous provisional teachings and skillful means, regardless of the method He used to enhance each person’s understanding, in His analogies and expressions, He relied on the ultimate truth of the One Vehicle to explain the ultimate reality of all things.

What was this ultimate reality of the One Vehicle that He wanted to teach? The Buddha had to adapt this Dharma to tens of thousands of teachings. [This Dharma] is very deep and profound. So what is “the ultimate reality of all things”? Let us put our hearts into understanding it.

The ultimate reality of all things: The ultimate principle, or what is called True Suchness; the embodiment of Dharma-nature, or what is called ultimate reality; the Middle Way contained in the Two Truths, absolute and worldly; all Dharma is inseparable from the law of karma. These are Sakyamuni’s understanding and views, which He taught according to capabilities, but they are difficult to know and understand. The ultimate reality that the Buddha realized was the ultimate state of cessation in all things.

This is “the ultimate principle, or what is called True Suchness.” We often say the Buddha [taught] for one great cause, to tell all of us that “everyone has a nature of True Suchness.” [Buddha-nature] is intrinsic to all of us. He hopes that we can all return to our nature of True Suchness. Indeed, True Suchness is “the ultimate principle.” We have heard many, many principles for no other purpose than to [eventually] hear the ultimate principle of reality. We have engaged in spiritual practice for a very long time, for no other purpose than to return to our nature of True Suchness. So, our nature of True Suchness is the ultimate principle of reality. At the core of that principle is “True Suchness.”

This is “the embodiment of Dharma-nature, or what is called ultimate reality.” We often talk about ultimate reality, but what is ultimate reality? Another way of describing ultimate reality is Dharma-nature, the intrinsic nature of the Dharma. The embodiment of true principles is also called Dharma-nature “the embodiment of Dharma-nature.” It is like “the ultimate principle,” or what is called True Suchness. This is the same thing.

All provisional and skillful teachings, analogies and expressions, all contain [the same] central tenet. So, “the Two Truths, absolute and worldly,” both contain the principle of the Middle Way. Whether the Buddha talks about absolute truth, worldly truth, the truth of emptiness or existence, whether He speaks of emptiness or existence, the true path or the mundane, [His teachings] never deviate from the perfect Middle Way.

The principle of the Middle Way teaches us about “emptiness” because our attachments are too strong. Since we are attached to “existence,” the Buddha uses “emptiness,” Prajna teachings, to help us analyze how everything breaks down into nothing. Many things, when analyzed [down to their most basic components], are fundamentally empty. When all these things are analyzed, after the four elements disperse, there is nothing there. So, the Middle Way is the perfect teaching; the most complete principle is the Middle Way. He teaches emptiness to people attached to existence, and He teaches wondrous existence to those biased toward emptiness. The Middle Way is not biased toward either emptiness or existence. This is the all-encompassing teaching of the Middle Way.

“All Dharma is inseparable from the law of karma.” All of the Buddha’s teachings, whether about emptiness or existence, are inseparable from the law of karma. Although the Buddha developed various means to teach sentient beings, they still have a long way to go before realizing His core teaching.

“The ultimate reality that the Buddha realized was the ultimate state of cessation in all things.” Indeed, the Dharma realized by the Buddha was the ultimate state of cessation in all things. The ultimate state of cessation, the nature of True Suchness, is the state realized by the Buddha.

“This Dharma cannot be understood through deliberation and discrimination.” We can only mindfully and earnestly experience it.

․This Dharma cannot be understood through deliberation and discrimination: Skillful means, causes and conditions and analogies given by the Buddha are all forms of the Dharma. But the True Dharma of the One Vehicle cannot be understood through deliberation and discrimination.

As I just mentioned, what we call True Suchness, or “the ultimate truth, the supreme Dharma, teachings on extinction,” and so on, is all actually just one [truth], It merely has many labels.

These skillful means, causes, conditions and analogies are all Dharma; they are all True Dharma of the One Vehicle. The True Dharma of the One Vehicle cannot be understood through deliberation and discrimination or contemplation. Most importantly, we must put [the Dharma] into practice. “Only the person who drinks the water knows the water’s actual temperature.” It is that simple. Therefore, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 278 – Teaching with Suitable and Skillful Means

>>”The wisdom of all Buddhas is extremely profound and infinite. The door to Their wisdom is difficult to understand and enter.”

>> Perfect teaching: Illuminates inconceivable causes and conditions, the Two Truths, the Middle Way and the workings and principles of things completely and without differentiation. Suitable for those with superior capabilities, it is called the perfect teaching.

>>”Sariputra, all Buddhas teach according to what is appropriate, but Their intent is hard to understand. What is the reason? I give countless skillful means according to various causes and conditions.”

>> Countless skillful means: It is said that Bodhisattva-practitioners guide all sentient beings and those who have not penetrated noble teachings to help them enter [the teachings]. Various causes and conditions: Enable those who have not matured to mature. Enable those who have matured to enter the teachings of the path, so they can uphold all rules and precepts to prevent wrongdoings and stop evils. Various skillful means enable all sentient beings to attain benefits. Thus they are skillful and suitable.

“The wisdom of all Buddhas is extremely profound and infinite.
The door to Their wisdom is difficult to understand and enter.”

Do you remember that, in the Chapter on Skillful Means, this verse appears repeatedly? Truly, if we think about it, this world is where the Five Destinies coexist. The Five Destinies are the five realms of heaven, humans, hell, hungry ghosts and animals. In this world, on Earth, though the human realm is one of those destinies, all [of the Five Destinies] are mixed together. This is because human minds are very complicated. Among five people, there can be six different mindsets. So, because our thinking is so complicated, we are filled with ignorance and afflictions. The Buddha came to guide us onto a simple course, which is to return to our pure intrinsic nature. So, [though we say] “five people have six minds,” actually, five people have one mind, which is the Buddha-mind.

We often [forget about] the Buddha’s mind, His thoughts and His intent. We forget about these completely. Once we forget about it, we each return to our own state of mind where we each return to our own state of mind where the Five Destinies coexist. This creates complications. We must realize that, as Buddhist practitioners, the most important thing is to understand the Buddha’s intent. However, His intent is hard to comprehend. This was what we discussed yesterday. Before the Buddha agreed to give the teachings, He kept praising the subtle and wondrous Dharma of the One Vehicle.

This True Dharma is the wisdom of all Buddhas; it is extremely profound and infinite. “The door to Their wisdom is difficult to understand and enter.” The door to wisdom is [to understand] the Buddha’s intent, the direction of His mind. If our direction is not right, how can we enter this door? To enter a door, we must be walking in the right direction.

Yesterday, we also discussed how the Buddha taught according to sentient beings’ capabilities and that His words were not unreal [or false]. The teachings He taught were perfect, immediate or gradual. Everything suited sentient beings and guided them to be more open and understanding, so they could open the door to their minds and understand the workings of His mind. This was what the Buddha intended. But we sentient beings have minds that are covered by ignorance, so we are unable to attain this realization. So, the Four Teachings include

partial, perfect, immediate and gradual teachings, or collected, interrelated, differentiated and complete teachings. These terms embody the way which the Buddha taught according to capabilities. Among them, the perfect teaching is the most complete. The Buddha teaches it “when it is time.” He constantly gives everyone this complete teaching.

Here, “complete” refers to something that is unbiased. This describes the meaning of His teaching as truly perfect, like the moon on the 15th, 16th of a lunar month, which is very round and full. So, the complete and perfect teaching illuminates incredible causes and conditions.

Perfect teaching: Illuminates inconceivable causes and conditions, the Two Truths, the Middle Way and the workings and principles of things completely and without differentiation. Suitable for those with superior capabilities, it is called the perfect teaching.

As the Buddha gave teachings, He always taught that “such is the cause, such is the condition, such are the karmic retributions,” and so on. This is the foundation of the Buddha’s teaching and is also a true principle. So, I often tell everyone that even when we speak, we must find the right time, right place and the right people to gather together. Then we have the required causes and conditions. So, when the Buddha gives teachings, everything is related to “causes and conditions.”

Then there are “the Two Truths,” which are the absolute truth and the nominal truth, the truth of emptiness and the truth of existence. No matter which of the Two Truths He spoke of, He never left the Middle Way. Is the Middle Way about true emptiness? Some may misinterpret it and become “biased toward emptiness.” What about existence? Some people are so deluded they become too attached to existence and cannot let go. So, when the Buddha teaches the Dharma, even the Two Truths, He never deviates from the Middle Way. When the Absolute and Nominal are combined, this is the Middle Way. It is used to talk about both the workings of things and the principles behind them, so it is complete.

This is how the Buddha taught throughout His life. This is called the “perfect teaching.” At all times, the Buddha is teaching the Dharma, which is inseparable from these inconceivable causes and conditions, the Two Truths, the Middle Way, and the workings and principles of things. It is complete with all of these.

However, sentient beings’ capabilities [vary]. Figuring out which teachings are suitable is indeed very challenging. But those who can completely [understand] cause and conditions, the Two Truths, Middle Way, and workings and principles of things can penetrate the workings of the Buddha’s mind and completely accept all teachings. These are people with the highest capabilities. Indeed, the difference is not in the principles but in how sentient beings receive them. When they can accept [the teachings] completely, it is called perfect teaching.

We also discussed the following verse yesterday. Let us look at it again.

“Sariputra, all Buddhas teach according to what is appropriate, but Their intent is hard to understand. What is the reason? I give countless skillful means according to various causes and conditions.”

This passage and the previous one are discussing the same principle.

All Buddhas, not just Sakyamuni Buddha, all Buddhas of the past and the future, “teach according to what is appropriate.” They teach according to capabilities to enable sentient beings to understand [the Dharma]. However, they still could not understand the direction of Their minds. No matter how suitable what They teach is for sentient beings’ capabilities, no matter what They say, people only grasp a part of it. So in that passage, people only grasp a part of it. He still said, “Their intent is hard to understand.”

In the next part of the Lotus Sutra, the Buddha wanted to pass on the great Dharma to His disciples in the Saha World, but no one dared to accept it. They said, “Venerable Buddha, we know Your hopes, but we do not dare [accept].” Why didn’t they? Because sentient beings of the Saha World are stubborn and difficult to train. Since we frequently read the Lotus Sutra and prostrate to it [in our morning recitation], we have probably come across this passage.

Consider how the Buddha spent His lifetime diligently teaching sentient beings in this world. He hoped that everyone could simply understand His intention and the workings of His mind. After over 40 years had passed, when He decided to give the Lotus teachings, there were still many with overbearing arrogance who “claimed to have attained what they had not.” Then the Buddha officially announced that after Sariputra made three requests, He felt He had to give these teachings, so everyone must listen for truths, ponder carefully and be mindful. At that moment, over 5000 people left.

You see, after the Buddha taught in the world for over 40 years, the result was still that 5000 people left the assembly. For those who stayed, the Buddha praised them as “steadfast and true. [The assembly] is free of branches and leaves; only the steadfast and true remain.” The Buddha then said, as He was about to finish teaching, “Does everyone understand that to teach the Bodhisattva-path is to shoulder the responsibility of [teaching] sentient beings? Does everyone understand that this teaching is to be entrusted to all of you?” But everyone there remained unresponsive. No one willingly said, “I understand; I accept.” Not at all.

This passage often lingers in my mind as well. Yes, indeed. Exactly who is willing to accept all the responsibility? Because of their capabilities, people are unable to expand their minds and completely purify themselves. Therefore, they still had the timid mindset of thinking sentient beings were stubborn and difficult to train. So, they were attached to the extremes.

“Countless skillful means” is how the Buddha uses many methods to teach people to walk the Bodhisattva-path. When people are willing to form aspirations, they see the Buddha as a role model, understand the teachings he gave by example, and begin to cultivate the Bodhisattva-path.

“Countless skillful means: It is said that Bodhisattva-practitioners guide all sentient beings and those who have not penetrated noble teachings to help them enter [the teachings]. Various causes and conditions: Enable those who have not matured to mature. Enable those who have matured to enter the teachings of the path, so they can uphold all rules and precepts to prevent wrongdoings and stop evils. Various skillful means enable all sentient beings to attain benefits. Thus they are skillful and suitable.”

Such Bodhisattva-practitioners “guide all sentient beings” and go among people to spread the Buddha’s noble teachings. The Buddha was a great sage, who passed on His teachings to others.

“Those who have not penetrated noble teachings” may still share the Buddha’s teachings with other sentient beings, but some of them may not have penetrated or understood [the Dharma]. Not only did the Buddha use many methods in His teachings, the Bodhisattvas He taught also went among people to give teachings and used many different methods to guide people.

The methods they used depended on the causes and conditions when they talked to others. But some people “have not matured,” so [Bodhisattvas] “enable them to mature.” As for those who have already matured, [Bodhisattvas] still had to be persistent in guiding them to enter the teachings of the path.

So, we said earlier, the world is where the Five Destinies coexist. Everyone wants to penetrate the Buddha’s wisdom. Some individuals with superior capabilities have already matured. However, they are not yet determined to really enter the Buddha’s understanding and views. Thus, they had to be diligently guided,

so “they could uphold” all “rules and precepts.” What is the way to guide them to enter [the path] smoothly? By using the Buddha’s teachings of precepts, Samadhi and wisdom. Precepts are the foundation. Thus, they must “uphold all rules and precepts,” so they can “prevent wrongdoings and stop evils.” They use various skillful means to stop evils, and use “various skillful means to enable all sentient beings to attain benefits.” Those are the results of using skillful means.

Consider Tzu Chi volunteers. Even though they came in through the door of charity, we still need to guide them through the door of the Buddha’s [wisdom]. “Without experience, we cannot grow in wisdom.” Wisdom is essential to this Dharma-lineage. So, the Tzu Chi School of Buddhism is about going among people and cultivating the Four Infinite Minds. [To be aligned with] the Jing Si Dharma-lineage, we must make the Four Great Vows and cultivate sincerity, integrity, faith and steadfastness

in our spiritual practice. We must uphold “all rules and precepts” to open [the door]. We must utilize various skillful means to enable all sentient beings to attain benefits. We do good deeds and form good affinities. Throughout all time, space and relationships, we benefit other sentient beings. This is how we use skillful and suitable means.

Dear Bodhisattvas, the Buddha’s teachings are indeed profound. But if we are mindful of the Buddha’s teachings, whether He is giving perfect, immediate, gradual and partial teachings or collected, interrelated, differentiated and complete teachings, [we realize] they encompass the same principle, the same perfect and complete Dharma. This all depends on the mindset we have when we accept the Buddha’s teachings. So everyone, please always be mindful.