Author: Scott Ogata

Episode 311 – Teachings for Eliminating Defilements

>> “The desires of sentient beings give rise to defilements. Their afflictions have as many differences as the number of sands in the Ganges. The Buddha, with His nature of True Suchness and purifying wondrous wisdom, taught according to capabilities and understanding.”

>> “It is thus, Sariputra, that in the era of chaos and turbidity of kalpa, sentient beings are heavily defiled with stinginess, greed, envy and jealousy. Thus, they develop all roots of unwholesomeness.”

>> The era of chaos and turbidity of kalpa: This era is muddled and turbid. Every generation is degenerating; their morals are deteriorating. The world is mixed-up and confused; people’s roots of goodness are shallow and weak. The number of unwholesome people is growing.

>> With delusions, greed, anger, ignorance and all kinds of afflictions, we obstruct ourselves and others, until our obstructions become heavy and thick. This is the turbidity of affliction.

“The desires of sentient beings give rise to defilements.
Their afflictions have as many differences as the number of sands in the Ganges.
The Buddha, with His nature of True Suchness and purifying wondrous wisdom,
taught according to capabilities and understanding.”

The desires of sentient beings give rise to many defilements. Doesn’t “turbidity” arise from our minds? I constantly tell everyone, the pollution in our world is completely manmade. Our accumulated [actions] have polluted the air and land. Originally, the air and land were clean, but then human minds [gave rise to pollution]. “Their afflictions have as many differences as the number of sands in the Ganges.”

Look at the number afflictions we humans have. Our afflictions are infinite, innumerable and have as many differences as the number of sands in the Ganges, They are all different. So, “with His nature of True Suchness and purifying wondrous wisdom,” the Buddha continuously [teaches] everyone to awaken everyone’s nature of True Suchness. The Buddha wants to help people understand, but their countless afflictions vary greatly, so they have capabilities of different levels. The recipients of the Buddha’s teachings are not all on the same level, so He has to teach according to their capabilities.

To teach sentient beings, He also has to observe the current era to identify where the problems lie, what the roots of these problems are, and what medicine can cure these illnesses. With “His nature of. True Suchness and purifying wondrous wisdom,” the Buddha observes the conditions.

So, teaching according to their capabilities is based on the time, people and location. In the past, I have often spoke about this. When we speak, we speak according to people, time and location. Furthermore, the Buddha manifests in this world for one great cause. His one great cause was to save help people in this turbid world, in this era. In this era, where does sentient beings’ suffering arise from? From frequent natural disasters. From constant manmade calamities. In an era of many disasters and calamities, the Buddha manifested.

Indeed, that era over 2000 years ago was part of a decreasing kalpa, when turbidity began to arise. During the Buddha’s era, kingdoms were in constant conflict. Kingdoms were based on city-states. Each city, each kingdom, wanted to invade other kingdoms to to expand its own boundaries. It was the same for the Buddha’s Sakya clan. Other clans were trying to invade and destroy the Sakya clan. Even during the Buddha’s era, kingdoms invaded and fought each other, not to mention in our time.

Nowadays, people want to grow their businesses. They want to continuously expand their [influence]. They create a business in this country and then hope to continuously expand internationally. They want their businesses to be widespread and franchised. Indeed, we are very small, but our desires are very big. With such tremendous greed, naturally we will create tremendous karma. Karma is an impurity, so we become defiled. “The desires of sentient beings give rise to defilements.” One single thought of desire can give rise to many defilements. Indeed, turbidity arises from people’s desires. Thus, the afflictions that arise and develop have have as many diferencesdifferences as the number of sands in the Ganges.

The Buddha could not bear [to see this], so because of sentient beings’ turbidity, He manifested in the world. He truly wanted to transform sentient beings. There are people who are willing to pass on the Buddha’s ideas, but not many truly aspire to spread the Dharma. So, the Dharma is not widespread in this world. Yet sentient beings’ desires are always growing. The population is always increasing, and in such a world, many people are not able to hear Right Dharma.

In the past, the Buddha-Dharma was taught, but what was promoted was only chanting the Buddha’s name. “This world and cyclic existence in the Six Realms the Six Realms are suffering. Only by chanting His name will Amitabha guide you to the Western Pure Land.” People believed this was the most effective way to save themselves and calm their minds, to leave this evil and turbid world and reach the Western Pure Land.

This practice of chanting was very popular for a period of time. Although the Buddha-Dharma was in this world, spiritual practice stopped at chanting. Originally, we often said, “When chanting the Buddha’s name, we must take Him to heart.” If the Buddha is in our hearts, then our hearts will be a pure land. Only with the Buddha in our hearts can the Dharma manifest in our actions. The Dharma naturally brings about. Samadhi and purity. If we can understand the Dharma, we can spread the Buddha’s teachings more widely so people can practice them.

We often say, “The sutra is the pPath; the Ppath is a road to walk on.” Mr. Zhang was a lay practitioner in Yuanlin. When he first started, he very reverently learned the Buddha’sa-Dharma Way by constantly chanting the Buddha’s name. His chanting was very reverent. Next door to him lived one of our Commissioners, Yuzhu. She felt that since Mr. Zhang was a devout Buddhist practitioner, if she could bring him into Tzu Chi, he would be a [promising] seed. Since he was good at explaining the Dharma, she wanted to recruit him.

Thus, whenever she saw him, she always talked to him about Tzu Chi, and Mr. Zhang always told her to chant the Buddha’s name, because chanting purifies the mind. “I just want to focus on chanting His name. I do not want to contrive affinities with anyone. I do not want to join any organization. I only want to wholeheartedly chant His name.” Yuzhu did not give up [on transforming him]. When she saw him, she talked to him about what Tzu Chi was doing. He felt, “You only talk about Tzu Chi; you never talk to me about the Dharma. I always share the Dharma with you, yet you only tell me about Tzu Chi.” This went on for quite a few years.

Then one day, Yuzhu told him, “Mr. Zhang, since you chant the Buddha’s name so well, but you don’t want to do Tzu Chi work, why don’t you teach me the Dharma? It’s time for you to transform me.” When Mr. Zhang heard that our Commissioner wanted him to transform her, he suddenly fell quiet and reflected on himself. “Indeed, how should I transform you? I only chant the Buddha to have a pure mind, so how can I transform you? What can I use to transform you?”

Right around that time, the 921 earthquake happened. In Nantou and Central Taiwan, many houses collapsed, causing many injuries and fatalities. Suddenly, he saw things clearly and felt, “By only chanting the Buddha’s name, how many people can I really help?” He suddenly came to a realization. He knew what to do, so he quickly told the Commissioner, “I want to join to help with the 921 earthquake relief efforts.” From then on, he got involved. He very joyfully volunteered and felt that those who help others are true Bodhisattvas. Then, he got involved with recycling work.

In Xincun, by the entrance to the community, at the security station, he erected a very large piggybank. Written on it was “[conserve] water, electricity, rice, carbon.” He wrote all of these things on it. Many people lived in the village, and when people asked him about it out of curiosity, he told them about Tzu Chi’s principles. Living in that community, he transformed others and happily did recycling work.

Isn’t this teaching according to capabilities? Doesn’t this lead to a better understanding of how “the sutra is the pPath,” and “the Ppath is a road to walk on”? Thus we say, “Maintain the Buddha in your heart, and the Dharma in your actions.” Practicing the Dharma will naturally bring Samadhi and purity. Aren’t pure lands and Samadhi found in the Dharma? Every action can be a practice of Samadhi. Our every action can be like the Buddha’s. If we take the Buddha to heart, we will manifest the Dharma in our actions. For the Buddha-Dharma to be present in this world, there must be people who go among others to transform sentient beings.

As some learn the Buddha’s teachings, they only chant the Buddha’s name because they only seek to awaken themselves in the hope of going to a pure land. But isn’t this a very passive [practice]? When a pure land is in our minds, we are in a pure land when among others.

Thus, since the Buddha manifested over 2000 years ago, how many people have actually been purified? If people go astray, though they hear the Dharma they only focus on their own awakening. At the end, the Buddha began to teach everyone to return to their intrinsic nature. To go from the state of ordinary people to the state of the Buddha, we must walk the Bodhisattva-path. To walk the Bodhisattva-path, we must practice giving in this world. To practice giving, we must fully comprehend the Buddha’s principles. The Dharma is learned and put into practice in a turbid world; then turbidity can be transformed into purity. This is what we must strive to do.

Thus, the Buddha spoke to Sariputra again. The sutra states,

“It is thus, Sariputra, that in the era of chaos and turbidity of kalpa, sentient beings are heavily defiled with stinginess, greed, envy and jealousy. Thus, they develop all roots of unwholesomeness.”

The defilements of sentient beings arise from stinginess and greed. “Stinginess” is being miserly. With this stinginess and greedy attachments, [we think,] “This is mine; everything is mine. I want what you have, too.” These kinds of desires are very strong. With this stinginess and greed, we cannot bear to give away anything. By guarding our own possessions very closely and being unwilling to give, we are stingy and greedy.

Beyond that, we are also jealous. We envy people who are wiser and more capable. We resent them for being more capable. When people praise someone else, If people praise someone else, we feel very unhappy and wonder, “Why aren’t they praising me?” If others are capable and are praised, people who are stingy, greedy and jealous cannot stand it. This is an affliction.

With these afflictions, people cannot recruit others to do good deeds. These people are stingy, greedy and jealous. They are afraid that if others do good deeds, then others will be praised, while they will lose face. Many people have these kinds of mental ailments. They are afraid that others will be more capable, that others will do too many good deeds, that others’ abilities will draw too much attention. They do not help good people succeed. They do not assist capable people. Thus, they are stingy and greedy,

not only with regard to material things. We can be stingy and greedy by not sharing good things with people or not encouraging people to do good deeds. This is also stinginess and greed. “Thus, they develop all roots of unwholesomeness” and many roots [of goodness] will wither. Sentient beings are stingy and greedy. Our roots of goodness are thin and shallow our roots have withered. The Buddha said the same thing. We sentient beings are scorched sprouts and bad seeds; our roots have withered. If the seeds are hollow, they cannot give rise to millions of things. Millions of things can arise from one seed, so these kinds of seeds are very precious.

What is “the [era of].” What is the “[era of] chaos and turbidity of kalpa”? It is a time of confusion and turbidity. This era is very dark, muddled and turbid. The world has degenerated,

and morals have deteriorated.

The era of chaos and turbidity of kalpa: This era is muddled and turbid. Every generation is degenerating; their morals are deteriorating. The world is mixed-up and confused; people’s roots of goodness are shallow and weak. The number of unwholesome people is growing.

There was a news report about a woman from northern Taiwan whose who was found dead, corpse was found floating near the Hualien’s coast. When the body was discovered, the hands and feet were tied up, and no one was able to identify her. Eventually, she was identified. But how did she come to Hualien from the north? Why were her hands and feet tied? This happened in May (2012), and it took a long time for the case to be solved. This happened in May, and it took a long time for the case to be solved. A girl and her boyfriend had conspired to murder her mother.

Why would a daughter murder her mother? Because the mother had four or five properties under her name, and they wanted her properties. From an early age, [the daughter] had a poor relationship with her mother. Yet, suddenly she became unusually attentive. Yet, recently she became unusually attentive. She lured her mother away from the house, drove her to Hualien and murdered her.

They were mother and daughter, but they had problems with each other because their hearts were impure. Her mother did not treat her well, so her enmity for her mother built up over time. Though her mother owned some very valuable properties, she knew her mother would not share any of it with her. This is a sign of the confusion in the world. Morality has become muddled and turbid and has deteriorated. [She] and her boyfriend went as far as murdering her own mother. They have indeed lost their morality.

Such news, or where we read about a grandson murdering his grandfather and mutilating his body, In the news, we also read about a grandson murdering his grandfather and mutilating his body what great hatred could they have with each other? What great hatred could he have against him? When relationships go wrong, people may kill their lover and then jump off a building. When I read all this in the news, I feel the turbidity of this era, the loss of morality. The world is in a state of confusion, all because we sentient beings have shallow and weak roots of goodness.

For some unknown number of lifetimes, these turbid, defiled habitual tendencies have been continuously flourishing. Then at this moment, causes and conditions converge, causing continuous problems in families. Even blood relatives are killing one another. With people like this, “the number of unwholesome people is growing.” The number of unwholesome people is always growing.

This happens because of delusion and because of greed. With delusion in our minds, we give rise to greed.

With delusions, greed, anger, ignorance and all kinds of afflictions, we obstruct ourselves and others, until our obstructions become heavy and thick. This is the turbidity of affliction.

With greed, there will be anger and ignorance, If not for greed, anger and ignorance, why would people do such brutal things? This is delusion, which is ignorance and lack of clarity. When we are deluded, greed, anger and ignorance continuously arise. With all kinds of afflictions, “we obstruct ourselves and others, until our obstructions become heavy and thick.” This is “the turbidity of affliction.”

If we obstruct ourselves, we will not earnestly and diligently work hard. Though we are practicing, we may still be lax and filled with afflictions. If we cannot be diligent, then we are indolent. Indolence is caused by afflictions.

We must examine ourselves; are we practicing diligently every day? Do we make full use of every single day? If we cannot, not only are we indolent, we obstruct other people as well as ourselves. So, “our obstructions become heavy and thick.” Whether we obstruct ourselves or others, layers and layers of afflictions accumulate. So, “our obstructions become heavy and thick.” This is “the turbidity of affliction.”

Dear Bodhisattvas, please think carefully; do these afflictions also cover our minds? Do our afflictions pile up thicker and thicker, causing us to become more indolent? Are we sharing the teachings that bring us joy with others? Are we encouraging people to do good deeds? Are we? If not, then we are stingy, greedy and jealous. We must examine ourselves for these problems, to see whether we are stingy, greedy, jealous or heavily defiled by afflictions. We must first understand ourselves in order to understand others. Thus, we must always be mindful.

Episode 310 – The Influence of Purity and Turbidity

>> “Over kalpas, over very long periods of time, all things and people in the world undergo infinitesimal changes of good and evil. Purity and turbidity influence each other and cause each other to grow or diminish.”

>> The smallest unit of time is one of the 60 ksanas within a thought. The largest unit is a kalpa.

>> The world of physical objects refers to a world that goes through formation, existence, decay and disappearance to create the multitude of objects it holds.

>> Thus, “days, months, age are known as time. The formation, existence, decay and disappearance [cycle] is known as a kalpa”

>> It is said: Seasons and years are called small kalpas. If wars, floods, fires, famines, cataclysms and epidemics are happening more often over time, then it is the turbidity of kalpa. Today in this defiled land, we are experiencing a decreasing kalpa. Living in the evil world of Five Turbidities, the afflictions of sentient beings multiply, and the turbidity of view flourishes.

“Over kalpas, over very long periods of time,
all things and people in the world
undergo infinitesimal changes of good and evil.
Purity and turbidity influence each other
and cause each other to grow or diminish.”

This is telling everyone that time goes on and on; in comparison, human life is so short. Just how long is time? It is endless. It has no beginning, but has flowed up to this present moment. From this moment, it will likewise continue to flow endlessly into the future.

So, a kalpa is a very long period of time. Our lifetime is just one section of it. And in this very short amount of time, we have already created so much good and bad karma.

So, “all things and people in the world” [include] heaven, earth and people. Everything beneath the sky and above the land is considered “the world.” All things and people between heaven and earth have good and evil in them and undergo infinitesimal changes of good and evil. Good and evil are not everlasting. Time passes without our awareness, and in addition to that, all things in the world constantly go through changes. Between heaven and earth, there is nothing that is ever still, [All things] “undergo infinitesimal changes of good and evil.”

When we come to this world, among the people and matters we encounter, we must know there will be many wonderful things. We will also encounter people we must take precautions against. When they are around us, we cannot talk about certain things. We take precautions against them, and conversely, people take precautions against us. Why do people take precautions against us? Because we have formed bad affinities with them. Perhaps we have bad habitual tendencies, which make people take precautions against us.

This is like wearing a facemask when we have a cold to take precautions against infecting others. This shows our care and respect. Since we care for ourselves when we are sick, we should care for ourselves by quickly eliminating habitual tendencies. Instead of others guarding themselves against us, let us take precautions so others will not develop unfavorable views and misunderstandings of us.

So, in all things in the world, there is good and evil. Only we know what is in our minds. Once we realize that someone is taking precautions against us, we can ask ourselves, “Why are they taking precautions against me?” We must reflect on why someone would do that. If we have this mindset, even if there is evil in us we can change our ways. So, we can choose to be either good or evil.

Take plants for example. Plants can produce phytoncides, anti-microbial compounds that are good for us. There are also plants that we must not touch; if we do, they will “bite” us. In primeval forests, there are two kinds of [dangerous] trees, one is called “biting cat,” and one is called “biting dog.” Why is there a tree called “biting cat”? Touching it will cause an allergic reaction all over the body. See, aside from take precautions against others or causing others to take precautions against us, we need to know if we will cause an “allergic reaction” in others when we are near them.

This is something plants can do, not to mention humans. All things in this world go through cycles of good and evil, through infinitesimal changes. From this we can extrapolate that, between heaven and earth, there is good and evil in all people and things. There is nothing that is fixed, nothing that always has the same appearance, nothing that always has the same nature. All things have distinct natures and appearances; there is good and evil in every kind of thing. Doesn’t this apply to all people and things?

Whether good or evil, whatever appearance something takes, it is constantly undergoing infinitesimal changes. Nothing can escape this; this applies to all things in the world. We may not see this in a short period of time, but it will become apparent over time.

For example, humans are born as infants. Then infants start to undergo infinitesimal changes. Today, they look like infants; the next day they still look like infants, and the day after they still look like infants. Even to the infants’ parents, those closest to them, they look the same every day. But after four months, suddenly the parents will feel that, without their awareness, the infants look completely different compared to when they were born. This is an example of continuous infinitesimal changes.

Consider the ten fingers on our hands. After we trim our nails, when do they grow? After we cut our hair, when does it grow? These are all infinitesimal changes.

Infinitesimal changes are so subtle that we are unaware of them. But things are constantly changing. The same principles underlie all things in the world. They constantly undergo cycles of changes, which is the natural course of the world. While we are in the midst of this constant cycle, we are unaware of it.

Consider the cycle of day and night. Do day and night actually exist? In the universe, there is no day and night. The relative position of Earth and Sun gives us day and night. Therefore, in their natural state, all things are non-arising and non-ceasing; they will always be this way. But, in this world between heaven and earth, nothing can avoid the endless flow of time and space.

We human beings merely exist on a planet that is as insignificant as a speck of dust in this boundless universe. In the world, among such a massive population, we are an insignificant individual. Yet, we insignificant humans create karma that greatly affects this world. So, the Buddha said, “The amount of karma created by sentient beings is like Mt. Sumeru.”

Imagine how strong our karma is. It so strong and sizable that it affects everything in the world, so “purity and turbidity influence each other and cause each other to grow or diminish.” They grow and diminish in relation to each other. At times, goodness thrives, and the world is more harmonious. Aside from these harmonious worlds, worlds of great turbidity and evil also constantly arise.

This morning, I was reading a news article. Recently, ever since last year, the world has not had a single day of peace. It all started when one college student [in Syria] lost his job and had a run-in with a police officer. Such a simple matter became an international incident, causing a wave of refugees that is now spreading across ten countries. And still, the refugees are fleeing.

See, even citizens of the same nation, all of the same ethnicity, can, because of one small incident, enter a state of unrest. This has led to constant upheaval. Thus, this era is “the turbidity of kalpa.”

Iraq is going through the same thing. There are suicide bombers there, as well. Look around the world. In these countries that are so poor, there are still constant manmade disasters. In Afghanistan, people have recently discovered that it is very rich in deposits of oil, gold, silver, copper and tin. Experts and scholars valued these deposits at over a trillion (NTD). They are so valuable. So, desire for them is stirring in many major countries.

Isn’t this because of people’s greed? The world is filled with places that contain valuable things, and people’s greed leads them to continuously fight over and destroy these places. This becomes the source of disasters. Thus, during the turbidity of kalpa, things are very unsafe for people.

The Five Turbidities are present in this time, so this is an evil world. Thus, the Buddha and all Buddhas manifest in this very evil world. Just before disasters are about to appear, the Buddha manifests in this world to teach us to take precautions and bring harmony to people’s minds. Otherwise, this turbidity would grow even greater, and things in the world would quickly go through formation, existence, decay and disappearance. Someone has to slow this down so goodness can grow in this world and evil can diminish.

The Buddha cannot bear for us to remain in and give rise to further turbidity. Turbidity is something created by humans. The Five Turbidities are the turbidity of views, turbidity of kalpa, turbidity of affliction, turbidity of sentient beings and turbidity of life.

The smallest unit of time is one of the 60 ksanas within a thought. Indeed, the span of a thought is very short. Usually, when we see a person, a thought arises. “You are so-and-so.” That short time is “the span of a thought.” When our eyes see someone, our brains process it, and then we recognize the person. There is a sequence to this. Actually, this recognition upon seeing someone happens very quickly. The span of a thought is so short, and with even more meticulous analysis, [we find] an even a shorter period of time.

The smallest unit of time is one of the 60 ksanas within a thought. The largest unit is a kalpa.

So, a very short unit of time is one of the 60 ksanas within a thought. This span is so short, yet it is still a unit of time.

A large unit of time is a “kalpa.” When we talk about seconds, minutes and hours, those are labels for units of time. Actually, time, from its smallest unit, accumulates into seconds, minutes and hours. This is known as time. Time is also divided into days. In a day there is also day and night. After days, there are months and also years. As time continuously accumulates, it becomes incalculable and is called a kalpa. [The Sanskrit word] “kalpa”

refers to a very long period of time. So, we call a very long period of time, an incalculable amount, a kalpa. This is the era of the Buddha.

This current period of time in this world is evil and turbid. This is a world of great turbidity. Everything between heaven and earth is considered the world. The world we are talking about now is on this planet, which we call “the world of physical objects.”

The world of physical objects refers to a world that goes through formation, existence, decay and disappearance to create the multitude of objects it holds.

“The world of physical objects” contains all physical objects. A pen, this pen, is called a pen; it is an object used for writing. So, it is also known as a physical object. It is in the world of physical objects. Everything our eyes can see, even a speck of dust, a blade of grass or a grain of sand, are all “physical objects.” As long as you can see it, it is a physical object. Sand can be piled into a tower, so it too has its uses. So, it is said, “sand can be piled into a tower.” Sand has its uses; it is also a physical object in the world of physical objects.

In summary, the things our eyes can see, the things we can use and so on, are all part of the world of physical objects. This world, through “formation, existence, decay and disappearance, creates the multitude of objects it holds.” [This is a cycle]. At the state of “formation,” this world was beginning to form. Gradually, countries were formed across the world. In this long river of time, slowly, the world of physical objects became more complicated. Thus, “days, months, age are known as time. The formation, existence, decay and disappearance [cycle] is known as a kalpa.”

We typically say that time passes very quickly. We have never said, “Kalpas pass very quickly.” Not at all. A “kalpa” is indeed very long. Our world is so insignificant, and our lives are painfully short. In this universe’s long river of time, we are here for just an instant. With respect to this long river, indeed, our time here is just an instant and passes very quickly.

Recently, I have been telling everyone that in the heavens of Four Heavenly Kings, our lives do not even amount to two full days. When our short lifespan is compared to long periods of time such as kalpas, do we really matter? We are merely like an instant of thought. Thus, for us, days and months are referred to as “time.” The accumulation of countless days, months and years becomes a kalpa.

It is said: Seasons and years are called small kalpas. If wars, floods, fires, famines, cataclysms and epidemics are happening more often over time, then it is the turbidity of kalpa. Today in this defiled land, we are experiencing a decreasing kalpa. Living in the evil world of Five Turbidities, the afflictions of sentient beings multiply, and the turbidity of view flourishes.

So, we now live in an era of the turbidity of kalpa. After a long period of time has passed, we now happen to be born in the turbidity of kalpa. In such a kalpa, the average human lifespan gradually decreases. This is a sign that the four elements are less and less in harmony. Our minds become more and more imbalanced. Thus various disasters will keep arising, such as armed conflicts, wars, floods, fires, famines, cataclysms and epidemics. These things happen, one after another. During the turbidity of kalpa, at this time, in this era, these incidents will occur more frequently; the time between them will become shorter. These disasters will continuously arise and accumulate over time.

When [disasters] “happen more often over time,” we are in the turbidity of kalpa. So, we currently live in such an era. How can we not think to reflect on ourselves? In this evil world of the Five Turbidities, the afflictions of sentient beings multiply. Our afflictions are constantly accumulating, causing “the turbidity of views.” Our afflictions, our views and understanding are constantly muddled and turbid.

As I just said, foreign countries such as Syria, Iraq and Afghanistan are all countries that are filled with suffering. [For the people there,] days pass like years, and their lives are filled with hardships. So, we must be mindful and take advantage of times of peace and the times we encounter the Buddha-Dharma. We must seize every moment. With the Dharma, we must mindfully observe as everything we see in this world of physical objects undergoes infinitesimal changes. We must earnestly seize this opportunity. [Time] continuously and naturally passes by, as do our lives. Each day, time continues to pass, and each day, [life] grows shorter. In the cycle of seasons, time passes by quickly. This happens without our awareness. How can we be indolent and let time slip by? So, we must always be mindful.

Episode 309 – The Turbid Kalpa of Dharma-degeneration

>> “The Five Turbidities constantly grow worse, and the world gradually becomes more turbid. The era is changing and becoming more impure. We are now undergoing Dharma-degeneration. Confusion of right and wrong causes unbearable suffering. This is the turbid era of Dharma-degeneration.”

>> “Sariputra, all Buddhas appear in the evil world of the Five Turbidities, which are the turbidity of kalpa, the turbidity of affliction, the turbidity of sentient beings, the turbidity of view and the turbidity of life.”

>> The turbidity of kalpa refers to being born in an era of decay. Famine, epidemics, wars and so on arise one after another. There is never a day of peace.

“The Five Turbidities constantly grow worse,
and the world gradually becomes more turbid.
The era is changing and becoming more impure.
We are now undergoing Dharma-degeneration.
Confusion of right and wrong causes unbearable suffering.
This is the turbid era of Dharma-degeneration.”

Things in the world right now are really chaotic. The Buddha-Dharma talks about “the evil world of the Five Turbidities.” The Five Turbidities are impurities. The Buddha examined how our world undergoes formation, existence, decay and disappearance. Before anything came into existence, countless kalpas ago, things gradually entered the state of “formation.” After they were formed, they entered “the kalpa of existence.” Thus, the world, living things and humans came to exist. At this time, all things and sentient beings had already come into being. This is the period of “existence.”

The “kalpa of existence” has lasted a long time. Over this long period of time, sentient beings continued to grow and reproduce. Thus, interpersonal relationships became more and more complicated, and simple things became more complex. Complexities arose from the mind and complicated the relationships between people. Complications then led to conflicts, and conflicts generated much karma. After this karma was generated, people’s minds became defiled, and people and matters became chaotic. This is “turbidity.”

[Relationships] were originally simple and pure, but gradually people wanted to control each other, so things became complicated. So, the Five Turbidities arose during “the kalpa of existence” and gradually grew over a long period of time. Humans continued to become very complicated and develop more turbidities.

We often use “the world” to refer to time and space. Time and space are limited, but people’s minds are boundless. In this world, time and space are very vast. We are humans, and we live on this planet. Specifically, we are in Taiwan, which is just a very tiny place on this planet but it holds a population of over 20 million. Each one of us has such a small [presence], [especially compared to] the entire planet.

On this planet, there are between 100 and 200 countries. These countries all want to control each other. This starts very small, from individuals’ [actions,] and expands to affect the entire world. People go from wanting small things to wanting to occupy other countries. This evolves into manmade disasters and leads to wars. In this way, turbidity spreads across the world.

This is what life is like now. In this era, things have become more impure. Not only are people’s minds impure, even the atmosphere is impure because it has been polluted by humans. This era and this world we live in are no longer pure. We humans are living in [a world] without clean air. This is all caused by humans in the world. We are in the era of Dharma-degeneration. Morals are on the verge of decay in people’s minds. What are morals? People no longer know. We can see that society is in an unbearable mess.

Now, in this era of Dharma-degeneration, every day we can clearly see how terrifying human minds can be. This is because [our understanding] of “right” and “wrong” has become clouded. What is right? What is not right? To be a good person takes a sense of propriety. In the past, people’s thinking was, “I did something wrong, so I feel ashamed. I am afraid of others finding out.” This is because they have a conscience. Nowadays, when people do something wrong, they are actually [proud of it] because they have lost their conscience. Without a sense of remorse, they have a distorted sense of right and wrong and cannot recognize Right Dharma.

We must earnestly, mindfully do the right things and promptly feel remorse for our wrongdoings and repent them; this shows our conscience. So, we should know what is right and wrong. Committing wrongdoings is very shameful; we must not do those things. Unfortunately, people of this era do not have this sense of remorse. Therefore, [their sense of] right and wrong has been clouded.

As I mentioned before, water is naturally clear. But soil and mud will contaminate it. How do we return the water to its original purity? Only by diluting the soil and mud with a constant stream of clean water. As clean water is continuously poured in, the impurities will gradually be eliminated. But now, in this turbid era of Dharma-degeneration things are very clouded, and Right Dharma is fading away. However, Right Dharma exists in our minds. Though this is the era of Dharma-degeneration, Right Dharma will always remain. We humans are just very confused, so we do not see the Dharma or accept it. Therefore, we must always be mindful.

Living in this modern era, we have already been gradually defiled. As the atmosphere becomes permeated by evil and turbidity, we gradually lose right mindfulness. This is what we must work [to prevent]. As we look at the world, we see the changes in people’s hearts. They have begun to eliminate superstitions and to gradually learn Right Dharma. However, how many of the over 20 million people [in Taiwan] have actually encountered Right Dharma? Perhaps 10 percent? 20 percent? We do not know.

Though we have worked very hard, we have only reached 10 percent [of the people;] we have not seen the remaining 90 percent. We hope that this 10 percent can become 20, 20 will become 40 and 40 will become 60. Perhaps we can gradually purify turbidities in this way.

In modern media, on the internet, there is something called Facebook. We can do many things with the click of a finger. When we have a thought, we write a few words. Then with the click of a finger, it causes a ripple effect. When just a drop of water falls into a pond, its effect spreads very quickly. So, having many turbid thoughts will have a great impact. If many people work hard to learn Right Dharma, when will it become just as pervasive? With just one click, it will be accessible to everyone. But there are many severe obstacles to this.

These severe obstacles have created turbidities in this world. So, obstacles lead to turbidities, which greatly obstruct Right Dharma, so evil influences are constantly spreading. This is what we should be worried about; we call them “turbidities.”

From the previous sutra passage, we learned that the Buddha said to Sariputra,

“Sariputra, all Buddhas appear in the evil world of the Five Turbidities, which are the turbidity of kalpa, the turbidity of affliction, the turbidity of sentient beings, the turbidity of view and the turbidity of life.”

[The world] has already been polluted by turbidities. This is why all Buddhas appear in the evil world of the Five Turbidities. We mentioned this previously.

All Buddhas share the same path. Each Buddha appears in the world because sentient beings are suffering. Suffering is caused by sentient beings’ delusions. Delusions give rise to afflictions, which arise from views and understandings and result in the “turbidity of life.” In this era, people truly face unbearable suffering. This is why Sakyamuni Buddha comes to the Saha World. He manifests in this turbid world to teach the One Vehicle Dharma.

We all know living in the Six Realms is suffering. To transcend the Six Realms, we must return to our pure intrinsic Buddha-nature so that we will no longer be trapped by cyclic existence, which is the turbidity of life. We had no control over being born in this evil world of the Five Turbidities.

This is the “kalpa” we are in. A kalpa is a very long period of time. How long is it? Each kalpa is comprised of one increasing and one decreasing kalpa. Since the beginning of the decreasing kalpa, turbidities have continued to arise. Once they arise, they keep growing worse.

Just how long is each “decreasing kalpa”? As long as it takes for an average human lifespan of 84,000 years to decrease to an average of ten. This is called a “decreasing kalpa.” During a “decreasing kalpa,” turbidities slowly develop. Consider the length of this period of time. The more time passes, the more turbidity there is.

This is why the Buddha appeared in this era. The worse the turbidity, the more urgently we need the Buddha to teach. He gives teachings so we will be able to quickly purify our hearts. The Buddha appears in this turbid world for this one great cause, to teach the One Vehicle Dharma.

We all intrinsically have Buddha-nature. We must all quickly look within to contemplate our intrinsic nature. Then, with the sense that time is running out, we will become diligent. The Buddha comes to the evil world of the. Five Turbidities to teach the One Vehicle Dharma.

As I mentioned previously, “turbid” means very polluted; it is a severe level of impurity. Consider the sandstorms we have seen. During a sandstorm, all we see is a thick cloud of sand. Driving on the road, we cannot see more than couple meters ahead. Similarly, as soon as an evil wind blows, the dusts of ignorance and afflictions fly up. This is an era of severe turbidity, so we call it the evil world of the Five Turbidities. A “kalpa” is a long period of time, and we are now living in this long period of time.

The turbidity of kalpa refers to being born in an era of decay. Famine, epidemics, wars and so on arise one after another. There is never a day of peace.

The turbidity of kalpa refers to being born in an era of decay. In this era, what worries us most are famines, epidemics, wars and mutual conflicts.

Take famine for example. As more people are born, more and more food is needed. Nowadays, people need a lot of food. To satisfy their cravings, they raise many animals, who also consume a lot of food. Think about how much food we need to produce. Moreover, the four elements are imbalanced, so frequent droughts prevent successful harvests. Sometimes, right before a harvest, a storm or a flood destroys everything. This leads to famine.

In addition to natural disasters, manmade disasters also prevent farming from taking place. There may be land, but no one can focus on cultivating it. Some wealthier countries, for the sake of trade, have asked farmers to stop farming. For older generations of farmers, they are happy to enjoy their retirement. For the middle-aged farmers, they abandon agriculture to go into business. This also leads to famine. So, there are many causes of famine.

For people in Africa, or those escaping wars and violent conflicts, many of them have nothing to eat. They barely even have time to escape. [Aside from famine], there are also epidemics. We constantly hear about how people raise animals and how viruses in those animals’ bodies cross over to infect humans.

Right now, just the human population alone has increased exponentially. Humans are the most turbid. The Buddha said to contemplate the body as impure. [The surface of] our body is impure, and the inside of our body is even worse. Think about how impure humans are. Viral infections are also transmitted by people. The things we worry a lot about, aside from famines, are epidemics. Famines and epidemics constantly occur. Then there are also armed conflicts and wars. Countries invade each other, and people oppose each other.

Many countries were involved in. World War I and then World War II. Sometimes there is conflict within a country, between government and anti-government forces. Anti-government forces are organized to fight against the government. People of the same ethnicity fight and kill one another. People of the same nationality fight against each other. We see many examples of this. [These conflicts] are common in this world.

So, within the turbidity of kalpa, there are so many [problems]. These things constantly occur, one after another, so “there is never a day of peace.” Living in this era, even one day of harmony, with the entire world at peace, is truly impossible to ask for. Since we cannot ask others for it, we must look to ourselves to find a way to bring peace to our minds. If our minds are at peace, then we can all live in peace. Then the pure streams in our minds can eliminate the turbidity of this era. This is only possible with pure minds.

Think about this. Famines are caused by humans. Diseases are also caused by humans. Wars are also caused by humans. Our thoughts and our perspectives and so on shape this era and have transformed it into a kalpa of turbidity. Over time, living in such serious turbidity is indeed unbearably painful.

Let us think about this carefully. If we do not thoroughly understand the Five Turbidities, small problems can accumulate and become very serious. So, we must always be mindful and cultivate our purity.

Episode 3 – Eliminate Defilements to Achieve Purity

>> “The world was not originally evil, but turbidities caused it to become evil. Turbidity occurs when dirt falls into water. When water loses its purity, it is turbid. Gushing spring water brings purity; defilements are eliminated and purity remains.”

>> “Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”

>> “Sariputra, in the worlds of the ten directions, all Buddhas appear in the evil world of the Five Turbidities, that is, the turbidity of kalpa, the turbidity of afflictions, the turbidity of sentient beings, the turbidity of views and the turbidity of life.”

>> Sakyamuni Buddha entered the turbid world to teach the One Vehicle Dharma.

>> “Turbidity” means filthy and clouded

>> Kalpa is a Sanskrit word that means “a long time.” It is an era of certain phenomena and states of being. There are increasing and decreasing kalpas, split into good, evil, mild and serious.

“The world was not originally evil,
but turbidities caused it to become evil.
Turbidity occurs when dirt falls into water.
When water loses its purity, it is turbid.
Gushing spring water brings purity;
defilements are eliminated and purity remains.”

Indeed, the world was not originally evil, but turbidities caused it to become so. We often say this is an “evil world of Five Turbidities.” Those who do not understand the Buddha-Dharma may say, “the world is very evil.” Is that the case? “The world” is only another label for time and space. How can time be evil? How can space be evil? Within time and space, there is no evil at all, so nothing can be considered good either. Things are fundamentally this way. But turbidity defiles the world, so it becomes evil.

Similarly, people are very good and kind. Yet, we tend to be guarded. We describe others as good or bad, which labels them as good or evil. Actually, we all originally have the same nature. But “turbidities caused it to become evil.” Turbidity is a form of pollution. The convergence of many causes and conditions ended up defiling us. Thus, our minds became defiled, developed habitual tendencies and created ignorance and many afflictions. Ignorance and afflictions are the foundation of habitual tendencies, so I often talk about how afflictions continuously reproduce, causing continuous convergences [of conditions].

“Turbidity occurs when dirt falls into water.” Why is the water turbid? It was clean and clear. So, how did this clean water become dirty? Because some dirt has been mixed with the water, so the water became turbid.

We all need to use water every day, and the water we drink has to be very clean. In the past, when people drank water before their [scientific] knowledge was advanced, they thought any clear water was drinkable. The ancients, [limited in] understanding, drank from ditches in places without running water. Actually, at the upstream source of ditch water, people washed very filthy things. Every morning, the dirty and filthy things were washed at the ditch. Then, faraway downstream, other people began scooping up water for drinking and eating.

This is the way water continuously flowed. At the source, people washed filthy things but as it flowed on, people downstream continued to use the water. So, by applying their wisdom, people in the past retrieved water at night. They put potassium alum in big water tanks in order to let the filth sink. When they saw the clear water on the surface, they used it for drinking, eating, and for cooking rice and boiling water. This was how they lived in the past.

However, “the Buddha saw 84,000 bugs in a bowl of water.” Ananda had scooped up some flowing water. When the Buddha took the bowl of water, He said, “Ananda, this bowl of water has 84,000 bugs.” Ananda looked at the water closely with his eyes, “No, Venerable Buddha, the water is very clear.” The Buddha said, “In this bowl of water are infinite living beings. They are moving, living things. There are living beings in there, 84,000 of them” 84,000 signifies a very large quantity.

So, Ananda asked the Buddha, “Then what should we do? There are many living beings in the water. What should we do?” The Buddha said, “Use a cloth water filter.” Nowadays we know the water needs to be filtered. This was probably invented by the Buddha. When we went [back then], the monastery would give us a bowl, a pouch, a piece of cloth and a brush. We would use the brush to wash the bowl. If we wanted to drink water, we would scoop water from the stream, then filter it with the white cloth. After being used as a filter, the cloth needed to be rinsed in the water. This was the case during the Buddha’s era.

People in the past used potassium alum, and the Buddha invented the water filter. Nowadays, we constantly say that water has to be filtered, and [talk about] how to filter it. This was the wisdom of the Buddha, and now we consider it science. Modern-day science, utilizing instruments such as high-powered microscopes, can examine [the water] and see many bacteria, which are all moving. Can’t we find bacteria in our bodies too? There are illness-inducing bacteria as well as those that protect our bodies and help us develop immunity.

Therefore, everything happens because of imbalances, or as the result of balances and imbalances; these are all causes and conditions.

Then, “Gushing spring water brings clarity.” If water gushes from a spring, then it will continuously flow. Water gushing from underground springs is clear. If there is stagnant water that becomes turbid, the spring water that continuously gushes forth can gradually dilute it until it becomes clear.

If we scoop turbid water out of a tank and keep pouring clear water into it, with enough clear water, there will be less and less turbid water. So, the turbid water is diluted until it becomes clear water. So, we say, “Gushing spring water brings clarity.” As long as we keep adding clear water, the turbid water will naturally be diluted. So, “Defilements are eliminated and purity remains.” If we keep adding clean [water] to dirty water and continuously pour in more, the more clarity there is, the less turbidity there will be. After the turbidity is eliminated, clarity will remain. Thus, what remains is pure.

We all want to engage in spiritual practice, but we each have our own habitual tendencies. Habitual tendencies are acquired; we have not always had them. Due to our habitual tendencies we cannot attain thorough understanding and are not clear on the principles of the world. Principles, time and space are everlasting; they always exist. [But how long things last in the world] depends on the convergence of causes and conditions. The natural state of things is good.

Good people are those who are spiritually refined. These people willingly vow to engage in spiritual practice, to thoroughly understand the principles, and then teach and promote them. They may also put them into practice so they can motivate others. So, spiritual practitioners are like a pure stream. The more of them there are, the more people will gradually understand the truth and eliminate their delusions. Thus, we constantly say that to eliminate delusion, we must eliminate superstition and guide people onto the right path.

So, if people are willing to engage in spiritual practice and put their heart into understanding the truths of all things in the universe, they can be a seed that gives rise to many others. Then, there will be many springs [bringing forth purity], and naturally turbidity will be eliminated. Thus, “Defilements are eliminated and purity remains.” There will no longer be so much turbidity in the world.

You may not yet clearly understand the teachings you have recently heard, but as long as your mind remains pure as you observe the weather or take in the world, you may understand [why there are] all these many colors, appearances and natures. Because natures and appearances vary, things of different shapes and appearances have different natures. Fire is hot by nature; water is wet by nature. I have talked about this before.

So, when we see water flowing in the stream, do we understand what its nature is? Water is wet by nature. We all know this. Sometimes, we put a machine in the room. What is it? It is a dehumidifier. You may think the room is not humid. But after a while, if you open the machine’s lid, you will see water. This atmosphere cannot be lacking in moisture, but excess moisture causes terrible humidity. So, we need to achieve a harmonious balance to have a healthy atmosphere.

Actually, moisture is water vapor. When the air is hot, it can absorb moisture. Then it condenses into water vapor until it precipitates as rain. This is the [water] cycle. The Buddha always tells us the underlying principle of all things is the same.

The earlier sutra passage states,

“Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”

Indeed, we should all know there is really only one principle. Others are only given because we lack understanding. So, the Buddha has to continuously explain things. In this passage, the Buddha began to say,

“Sariputra, in the worlds of the ten directions, all Buddhas appear in the evil world of the Five Turbidities, that is, the turbidity of kalpa, the turbidity of afflictions, the turbidity of sentient beings, the turbidity of views and the turbidity of life.”

We understand that the Buddha manifests in this turbid world. Indeed, we constantly make this correlation; sentient beings’ afflictions are the reason the Buddha manifests in this world. Think about how, when Sakyamuni Buddha appeared over 2000 years ago, the world was already turbid. Actually, the turbidity of the world is the reason the Buddha awakened His compassion. Because He saw suffering, He exercised compassion with wisdom. Because of this wisdom, His compassion was awakened. So, He could not bear to simply stay in the palace and enjoy himself.

Because He viewed the world with wisdom, He saw its impermanence, suffering and many contradictions. This inspired His [spiritual] aspirations. Enjoyment is temporary, but suffering and impermanence are long-lasting. Thus, He did not want to indulge in pleasures in His brief life. He wanted to seek an everlasting principle that He could teach people. This was the greatness of the Buddha.

In terms of worldly phenomena, this happened over 2000 years ago. In terms of ultimate reality, He [attained Buddhahood] countless kalpas ago. We all intrinsically have Buddha-nature, and so did the Buddha.

Yet, this sutra passage states that the Buddha was born into the evil world of the Five Turbidities. So, what are the Five Turbidities? And why was the Buddha born among these Five Turbidities? In particular, it was because this was the perfect time to teach the One Vehicle Dharma.

Sakyamuni Buddha entered the turbid world to teach the One Vehicle Dharma.

Previously, I told all of you that the Buddha taught for over 40 years. Though His disciples remained by His side, not all of them necessarily realized His understanding and views, because before giving the Lotus teachings. He had not yet told each of them, “You can also attain Buddhahood. As your goal of spiritual practice, I want you to discover your intrinsic nature of True Suchness. Thus, you are all Buddhas.”

So, [hearing] the Two or Three Vehicle teachings, some were afraid. “Through my spiritual practice, I have already eliminated afflictions. I have no conflicts with this world, I understand everything now. How could I go among people again?” Some people were afraid of this Dharma, so 5000 people left the assembly.

Even during the Buddha’s lifetime, His disciples still did not understand the causes and conditions that. He constantly spoke of. They believed, but how could they change their karmic conditions? Previously, I spoke of the five bhiksus. Why were they so blessed that they received the first teachings the Buddha gave upon attaining enlightenment? How could they be so blessed? Where did their causes and conditions come from? People wanted to find out the root cause.

They had followed the Buddha for over 40 years and believed in the law of karma, but they still could not thoroughly understand it. So, the Buddha had to continuously teach with various analogies. In our times, in this evil world of the Five Turbidities, we especially need the Buddha’s teachings.

In this evil world of the Five Turbidities, the One Vehicle Dharma needs to be taught. It is like a gushing spring. Clearly, the stagnant water on this land is turbid. To clear up the turbidity, we need a continuous stream of gushing spring water, or we must continuously pour in clear water. Then the turbid water will naturally become clear. So, we must constantly promote the Dharma. As long as a teaching is beneficial, we must continuously pass it along verbally to eliminate delusions and break through superstitions. Ignorance stems from delusion, so we must first eliminate deluded beliefs to return to the Right Dharma.

Therefore, the Buddha comes to the world solely for this matter. Thus, in this turbid world, the more polluted a place is, the greater its need for the Buddha-Dharma. Wasn’t this the work of Purna Maitrayani Putra? He was unafraid to go to places where people might be wicked and evil. Even if they cursed and beat him, and so on, he would always feel gratitude toward them. The Buddha taught that no matter what adverse conditions arise, we must always be grateful.

We must have gratitude for people with different habitual tendencies. People’s turbidities and habitual tendencies combine to fill the world with polluted understandings. For spiritual practitioners, it is very important to give unconditionally and then feel gratitude. With this unwavering spirit, we will not yield to our harsh environment. This requires us to apply [different] methods which suit our environment. What is our goal?

Over 2000 years ago, the Buddha manifested in the evil world of the Five Turbidities. Actually, turbidity gradually increased as average lifespans shortened during the decreasing kalpa. So, the evil world of the Five Turbidities is a turbidity of kalpa.

“Turbidity” means filthy and clouded. This turbidity was already very strong, very severe.

“Kalpa” is a Sanskrit word.

Kalpa is a Sanskrit word that means “a long time.” It is an era of certain phenomena and states of being. There are increasing and decreasing kalpas, split into good, evil, mild and serious.

“Kalpa,” in modern terms, is time, yet it is an incalculably long period of time. So, in the Buddhist sutras [we see] “countless kalpas in the past,” or “countless kalpas ago,” which means a very long time.

One kalpa, made up of one increasing and decreasing kalpa, is very long. How can it be calculated? I have told everyone that [a decreasing kalpa] is the time of an average human lifespan, starting at 84,000 years and decreasing by one year every century, reaching an average of ten years. Then the average lifespan of ten years increases by one year every 100 years until it reaches 84,000 years. This is “one increasing and decreasing kalpa,” which is only one small kalpa. Everyone, calculating how many years this takes is very hard. Thus, what we usually call “a long time,” Buddhist sutras call “countless kalpas.”

Everyone, in this time and space, how have we let things become defiled? We must ask ourselves this question. As we learn the Dharma, we should put it into practice, and we must always be mindful.

Episode 307 – Return to the One Buddha Vehicle

>> In accord with the original nature possessed by sentient beings, the Buddha opened. His understanding and views for all. In His understanding and views, there is only the One Buddha Vehicle, not two or three vehicles.

>> “Sariputra, this is all done so that they may attain the One Buddha Vehicle and all-encompassing wisdom.”

>> “Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”

>> So, “There are not even two vehicles, much less three. Before giving the Lotus teachings, the Buddha gave skillful teachings. He did not tell Hearers and Solitary Realizers, the Two Vehicle practitioners, that they can attain Buddhahood.”

>> At the Lotus Dharma-assembly, He gave true teachings, the wondrous One Vehicle Dharma. He began to say that the Two Vehicle Dharma is really the One Buddha Vehicle. There are not two or three vehicles. All Buddhas of the Three Periods first give skillful means and provisional teachings. Then They open the provisional to reveal the true and bring all teachings back to the One Buddha Vehicle.

[Seasons progress from] spring, summer, fall to winter. We pass the days in the same way while the seasons are soundlessly and unnoticeably changing. So, we must always heighten our awareness to notice the subtle changes in the world and how all things have an intrinsic nature.

Over these past few days, I have been talking about nature and appearances. Indeed, all things in the world have an intrinsic nature and also take on different appearances. Different appearances can reflect different natures. But these natures and appearances are created by the convergence of causes and conditions. So, when those causes and conditions separate, the natures and appearances will change.

All of these different things and all of these countless appearances each seem to have a different nature. But actually the ultimate true nature is the One Buddha Vehicle, which is the truth, the existence of the truth. This truth is our Buddha-nature. This truth exists within all people; it is inseparable [from us].

So, the Buddha comes to the world [to teach] “in accord with the original nature possessed by sentient beings.” The Buddha has great faith that all sentient beings have this intrinsic nature. Even though we have many habitual tendencies, He wanted to help us recognize that all of us have the same shared intrinsic nature. This shared intrinsic nature is the Tathagata’s pure Buddha-nature.

In accord with the original nature possessed by sentient beings, the Buddha opened. His understanding and views for all. In His understanding and views, there is only the One Buddha Vehicle, not two or three vehicles.

Even though we continuously transmigrate in the Six Realms and continuously strengthen our habitual tendencies, the Buddha did not give up on us. So, “the Buddha opened. His understanding and views for all. For all” means He did this universally. The Buddha was not only kind to humans, but to all beings of the Six Realms. He never gave up on any being, even those in evil realms such as the animal realm. So, He did this “for all.” He truly [taught] all in the Six Realms universally; He taught everyone His understanding and views.

How can we sentient beings truly realize the Buddha’s understanding and views? The Buddha can see the ultimate reality of everything. That is how refined. His understanding and views are, how true, how universal. “Refined” means that they are as pure and undefiled as crystal. “True” means they are not false. He has a complete, true and thorough understanding of ultimate reality. The Buddha’s understanding and views are like this. “In His understanding and views, there is only the One Buddha Vehicle.”

The Buddha taught many provisional principles according to sentient beings’ capabilities. But actually, they all fall under the One Buddha Vehicle “not two or three vehicles.” The Two and Three Vehicle teachings are convenient steps for reaching the One Vehicle Dharma. He guided sentient beings in the hopes that they all would return to the One Buddha Vehicle. This was His goal in coming to this world.

Earlier, we also mentioned that the Buddha called to Sariputra and said,

“Sariputra, this is all done so that they may attain the One Buddha Vehicle and all-encompassing wisdom.”

This is because the Buddha gave many teachings in the hopes that everyone could realize and attain the One Buddha Vehicle and all-encompassing wisdom.

All-encompassing wisdom is something which. I have recently discussed quite a bit. This was the wisdom the Buddha exercised to teach sentient beings. Because they all had different capabilities, to give them suitable teachings, the Buddha taught worldly Dharma, worldly principles, the Five Precepts of the human realm and the Ten Precepts of the heaven realm. He even spoke of the. Three Evil Realms, and so on. He utilized [Bodhisattva-wisdom] to teach ordinary sentient beings. There is also [Hearer-wisdom], which can identify the right principles, and which gives us sentient beings a truly broad and smooth road, a great, direct Bodhi-path for us to walk on.

In the next passage in the sutra, the Buddha once again called to Sariputra.

“Sariputra, in the worlds of the ten directions, there are not even two vehicles, much less three.”

The worlds of ten directions He spoke of were the worlds of all Buddhas of ten directions. Each Buddha comes into this world for the sentient beings of His land and establishes provisional and skillful means to give them teachings. He teaches with various causes and conditions, with analogies and expressions. But in the end, each Buddha ultimately sets aside these various skillful teachings and brings them all together to open the provisional and reveal the true. He takes apart the provisional, skillful teachings and opens them wide to tell people, “I gave these teachings in the past to suit your capabilities so you know to accept the Buddha-Dharma, have faith in it and put it into practice. But those were not the ultimate teachings. I hope the ultimate teachings will help you all return to the wisdom of your Tathataga-nature return to the wisdom of your Tathataga-nature, which everyone intrinsically possesses. You should know [that you intrinsically have this].”

He did not only teach about suffering, about the Four Noble Truths. Most hear about the Four Noble Truths and learn about the truth of suffering in life, and how we remain in cyclic existence in the Six Realms and face impermanence and afflictions, but [the Dharma] is more than that. Some people hear this and realize that all suffering arises from causes and conditions. So, they fear karmic retribution and do not dare go through cyclic existence again. People cannot just stop here; they must go beyond this understanding.

After Hearers understand the law of karma and suffering, causation, cessation and the Path, they only know that they should not create more bad karma. But if they have not eliminated all afflictions, they cannot yet return to the radiance and clarity of their pure Buddha-nature. They have not yet thoroughly understood their intrinsic nature.

This is what the Buddha continuously told His disciples. In the worlds of the ten directions, the methods Buddhas use to teach sentient beings in Their lands and the ways He, Sakyamuni, gives teachings to all those people in His era are the same. They all use various methods first and then begin to “open the provisional.” The Buddhas lay these skillful teachings wide open so people know they are not the ultimate teachings. There is an ultimate teaching beyond that, which is not the Two or Three Vehicle teachings. Those eventually lead to the One Vehicle, which is the Bodhisattva-path.

While the Buddha was in the world, the disciples who followed Him did not clearly understand this either. For example, one year the Buddha held a summer retreat where the monastics gathered together. One day, as Ananda walked among the Sangha, everyone was discussing the Dharma. They said that the Buddha’s teachings were great, but they wondered about the causes and conditions that brought them the blessings to be at the Buddha’s side every day so they could constantly listen to His teachings. They also wondered about the karmic conditions of Ajnata Kaundinya, that not only did he live in the same era as the Buddha, but he also had the exceptional opportunity to be the first to listen to the Buddha teach and was there the first time the Buddha turned the Dharma-wheel. How did this come about?

Ananda thought, “This is a good question. I should quickly ask the Buddha.” The Buddha began by saying, “Ananda, that is a good question. The workings of karma are inconceivable.” [He went on to say that] many kalpas ago, there was a king named Maitribala. This king’s heart and mind were replete with goodness and loving-kindness, so he treated all sentient beings in his kingdom like part of his family; he truly cherished them. He always did things that benefited hem. For example, he gave away all his wealth. When people had doubts, he continually shared his understanding. ․of the Buddha-Dharma with them and taught them to practice “loving speech.”

King Maitribala set an example for others and encouraged everyone to respect each other, to only speak kind and loving words to one another. Then he taught the people in his country to do things that benefited each other. Thus, at that time, the king utilized the Four All-Embracing Virtues in his teachings and governance to benefit all sentient beings.

Among them were five yaksas. Without realizing it, they were recipients of the king’s love and care. We know that yaksas are vicious by nature, but without realizing it, they were influenced by the people’s practice of the Four All-Embracing Virtues, charitable giving, beneficial conduct, working together and loving speech, and how they shared the Dharma with each other.

So, one day, these five yaksas, in great agony, came before King Maitribala. They respectfully told him, “Your Majesty, you constantly encourage people to be loving and we have experienced that love. But we yaksas are like vampires. I want to uphold and practice the teachings, but my body really needs fresh human blood. I really don’t know what to do. I’m so hungry that I feel like I’m on fire.”

King Maitribala could not bear this, so he said, “The body can only be sustained temporarily. Wisdom-life is more important; it is everlasting. I can help relieve your physical suffering momentarily, but I hope you will diligently nurture your everlasting wisdom-life.” After he finished speaking, he stabbed his body in five places with a sharp knife and let the wounds bleed. So, there were five places for the yaskas to feed.

This satisfied the yaksas’ blood cravings. Then King Maitribala said, “You have to be like me and vow to diligently walk the path to Buddhahood. Physical life is limited; only wisdom-life is everlasting. I vow to benefit sentient beings, life after life, and take on their suffering. I seek nothing else, only to attain Buddhahood and realize true principles. In the future, when I attain enlightenment, I hope you will be the first to receive my teachings.”

At this point in the story, the Buddha said, “Ananda, do you realize that. King Maitribala is none other than me? Those five yaksas are none other than. Ajnata Kaundinya and rest of the five bhiksus.”

Ananda realized this, but the Buddha had also spoken of a past life as a giant fish. When five fishermen first saw this giant fish, they were asked to tell others to come take his flesh to sustain their lives. So, what about those causes and conditions? The Buddha said, “These are the inconceivable workings of karma lifetime after lifetime.”

Those five yaksas and five fishermen seem to always be brought together by causes and conditions. And when they encountered great difficulties, in the Buddha’s past lives, He would appear in their time of greatest need. As the Buddha engaged in spiritual practice, He was always linked to them by affinities.

Therefore, as we interact with others, we must recognize that to engage in spiritual practice together in this lifetime, we must have done the same in previous lifetimes. Thus, our karmic affinities will always bring us together. So, to receive the Buddha’s teachings takes deep [affinities]. We may have even consumed His flesh or sucked his blood [in past lives]. There are causes and conditions behind all things.

He not only sustains our physical life and gives us the nourishment we need most, but He also helps us to sustain our wisdom-life. This comes from causes and conditions; this is how causes and conditions work. So, we have the One Buddha Vehicle [within us]. All Buddhas of the ten directions teach sentient beings in the same way. In the end, they all open the provisional to reveal the true. “There are not even two vehicles, much less three.” However, the reality of causes and conditions is something we must mindfully realize.

So, “There are not even two vehicles, much less three. Before giving the Lotus teachings, the Buddha gave skillful teachings. He did not tell Hearers and Solitary Realizers, the Two Vehicle practitioners, that they can attain Buddhahood.”

When He spoke to Hearers and Solitary Realizers, He did not tell them that they could also attain Buddhahood. He just told them that based on their capabilities, the Four Noble Truths are suitable for them. Thus, they should focus on comprehending them and realizing the causes of suffering in life and the way to eliminate suffering. He told them to focus on spiritual cultivation, on eliminating ignorance and afflictions. Solitary Realizers [are suited to] the Twelve Links of Cyclic Existence. The causes and conditions of all phenomena are what they are interested in, can understand, and are receptive to, so they should focus on realizing the law of karma. This is what He first asked them to be mindful of.

So, before giving the Lotus teachings, He utilized skillful means that suited them. The Buddha never told them that they also have the potential to be Buddhas. This is a rarely-given teaching.

Some had the affinity to listen to the Dharma but did not yet have mature capabilities, so He still could not tell everyone that they could all attain Buddhahood. Before giving the Lotus teachings, He did not say that Hearers and Solitary Realizers can attain Buddhahood. But at that moment, He was telling everyone that all sentient beings have Buddha-nature and. Hearers and Solitary Realizers can also attain Buddhahood.

We know this because the Buddha’s teachings have been passed on. Indeed, we already learned from sutras a long time ago that, “The mind, the Buddha and sentient beings are no different [in their nature]. We all intrinsically have a pure, intrinsic Buddha-nature.” I taught this at the beginning, so we should already know this. But during the time of the Buddha, before giving the Lotus teachings, He only taught according to capabilities. That was how He began His teachings.

At the Lotus Dharma-assembly, He gave true teachings, the wondrous One Vehicle Dharma. He began to say that the Two Vehicle Dharma is really the One Buddha Vehicle. There are not two or three vehicles. All Buddhas of the Three Periods first give skillful means and provisional teachings. Then They open the provisional to reveal the true and bring all teachings back to the One Buddha Vehicle.

Dear Bodhisattvas, we are really very fortunate and very blessed. At this time, we can still listen to the Buddha-Dharma. Though we live over 2000 years after the Buddha, His teachings are [increasingly verified] by scientific advancements, so we can more deeply realize and understand that all things in the world have their own nature and change in subtle and wondrous ways. As long as we are mindful, by understanding one principle, we understand all. There is no need for two or three vehicles. Ultimately, there is just one truth. I hope you will always be mindful.

Episode 3 – Transform Others by Awakening Wisdom

>> “The Dharma is subtle, wondrous and hard to comprehend. The principles the Buddha attained cannot be understood. He awakens and exercises wisdom with expressions and analogies. He applies loving-kindness and compassion to skillfully transform others.”

>> “Sariputra, I do all this so that they may attain the One Buddha Vehicle and all-encompassing wisdom.”

>> The One Buddha Vehicle: It is the only teaching that can guide people to attain Buddhahood. Like the vast universe where all planets and galaxies appear, all things have an intrinsic nature. This pure and clear True Suchness reflects the conditions that arise.

“The Dharma is subtle, wondrous and hard to comprehend.
The principles the Buddha attained cannot be understood.
He awakens and exercises wisdom
with expressions and analogies.
He applies loving-kindness and compassion
to skillfully transform others.”

This is telling everyone that the Buddha continuously tries to awaken the nature of True Suchness in all of us. To do this, the Buddha uses many methods, which are subtle, wondrous and hard to comprehend. They are all different; there are so many appearances and teachings in this world. Yesterday, we talked about natures and appearances. How many appearances are there? In this world, there are too many to speak of. These countless forms and types of appearances each have their own intrinsic natures. Thus, the number of natures corresponds to the number of appearances.

In reality, natures and appearances are inseparable from causes and conditions. [For all things], there is only one ultimate reality, thus there is only one true nature. If we could thoroughly and clearly understand these principles, we would truly praise the Dharma for its wonder and subtlety.

This is the Dharma attained by the Buddha, so we ordinary people cannot understand it. Only the Buddha can penetrate the truths of all things in the universe. He fully understands the one nature and one appearance. However, we ordinary people see many different forms, appearances and natures. For the Buddha, there is only one ultimate reality, one true nature. This is the subtle and wondrous Dharma. The Buddha can understand it; however, ordinary people are still attached to their own state of mind, to the forms and appearances they see. So, they cannot thoroughly understand. True Suchness, which is the ultimate reality. As unenlightened beings, we vary in our particular natures and appearances, so we cannot understand the state of the Buddha. The Dharma He attained and. His state of mind are things we cannot realize.

However, the Buddha has always compassionately [told us] we ordinary people can definitely achieve this because Buddhas were originally sentient beings. Thus, sentient beings are also [future] Buddhas; all Buddhas were enlightened as ordinary beings. The Buddha is persistent, so “He awakens and exercises wisdom.” He utilizes various methods to unlock our wisdom.

Ordinary people only have “knowledge.” We have “knowledge” and “intelligence.” We may know and we may understand, but this is different from having “wisdom.” Wisdom can deeply penetrate; it goes beyond knowing and can discern different natures and appearances. This is “discerning wisdom,” with which we can distinguish between true emptiness and wondrous existence. Discerning wisdom is the wisdom of the Buddha, which can be used to understand the difference between natures and appearances. In truth, there is just one appearance, one nature. This is His wisdom.

The Buddha exercises His “discerning wisdom” to awaken “impartial wisdom.” The Buddha applies His “discerning wisdom” and “impartial wisdom” to teach sentient beings so that we can develop our wisdom. We sentient beings are in a state of confusion, so the Buddha compassionately lifts off our layers of ignorance, one by one. Bit by bit, our wisdom is gradually revealed. From “discerning wisdom,” He guides us to understand that in discerning, we can see equality.

I often talk about loving-kindness, about showing compassion to all equally. If we are compassionate, we will see everything as equal. The Buddha’s wisdom is also impartial, so He has never said that. He is the only one who can attain Buddhahood. Never. He constantly says we can all attain Buddhahood. Buddha-nature is the same in all sentient beings. This is “wisdom”; this is the Buddha’s compassion. He constantly stresses that we too have Buddha-nature and can attain Buddhahood.

With compassion, the Buddha “awakens and exercises wisdom with expressions and analogies.” The Buddha constantly utilizes many methods to draw analogies for everyone, to find ways for us to understand the essence of the Dharma and the truths of ultimate reality. So, He tirelessly teaches the Dharma through “expressions and analogies.”

“He applies loving-kindness and compassion.” He has unconditional loving-kindness, which is expansive and boundless. After the Buddha became enlightened, He realized the truths of all things in the universe and in His realized state observed the Ten Realms. In all the Ten Realms, only Buddhas have completely transcended ignorance and realized all principles. Bodhisattvas, Solitary Realizers, Hearers, and those in the heaven, human, asura, hell, hungry ghost and animal realms are each progressively more ignorant. Thus, the Buddha, in His unconditional loving-kindness, works to spread His state of mind across the Ten Dharma-realms.

So, “loving-kindness” represents the expansiveness of the Buddha’s mind and how, with compassion, He cannot bear to let sentient beings suffer. Even those in the state of Bodhisattvas still have slight hints of ignorance. We ordinary people are still ignorant, so the Buddha has to exercise His compassion to awaken our compassion. He helps all of us understand that we are interconnected with everything in the world, so we must have great universal compassion. We are truly one with all sentient beings. We feel others’ pain and suffering as our own. This is the loving-kindness of the Buddha.

So, He applies loving-kindness and compassion. His Loving-kindness is unconditional and very expansive. So, with compassion, [the Buddha] sees that all sentient beings are suffering, have many afflictions and create karma. With His compassion, the Buddha treats the afflictions of sentient beings as His afflictions. Bodhisattvas also treat others’ suffering as their own. The Buddha cannot bear to let sentient beings create karma. Therefore, “He applies loving-kindness and compassion to skillfully transform others.” With various causes and conditions, expressions, He creates analogies to teach sentient beings.

If we want to understand the Buddha’s original intent, we must know that it is truly expansive. These teachings are subtle and wondrous. Since the Buddha’s mind is the Dharma, it is subtle, wondrous and hard to comprehend.

The passage we discussed previously speaks of [teaching] “according to their original nature.” The Buddha comes to this world hoping we can all return to our intrinsic nature. But, we still cycle through the Six Realms, and habitual tendencies are continuously being ingrained in us. He hopes we can all return to our intrinsic nature. As we discussed yesterday,

the Buddha next told Sariputra,

“Sariputra, I do all this so that they may attain the One Buddha Vehicle and all-encompassing wisdom.”

The Buddha wants us all to return to our intrinsic nature. The Buddha establishes teachings according to the nature of sentient beings. Each of their capabilities and ignorant thoughts range from superficial to deep. Some have deep-rooted ignorance. To eliminate the ignorance bit by bit, the Buddha slowly guided them to develop aspirations and make vows, then put them into practice, until they attain the Bodhisattva state of vowing to transform all beings. He not only helps us all walk the Bodhisattva-path, He also helps us attain the One Buddha Vehicle and return to the truths it contains. We all practice the Six Paramitas to transform sentient beings,

so we must return to the One Buddha Vehicle. Thus, the Buddha, to transform sentient beings, utilizes these sincere and skillful approaches so that we can acquire “all encompassing wisdom.” This is the wisdom of the Buddha.

Let us further explore the One Buddha Vehicle.

The One Buddha Vehicle: It is the only teaching that can guide people to attain Buddhahood. Like the vast universe where all planets and galaxies appear, all things have an intrinsic nature. This pure and clear True Suchness reflects the conditions that arise.

The One Buddha Vehicle is the only teaching “that can guide people to attain Buddhahood.” Look at the way the Buddha’s teachings have helped people in the world to eliminate their attachments and superstitions and have guided them to develop right beliefs. They help everybody penetrate the right beliefs and the law of karma.

We all need to know that all of us sentient beings are subject to the karma we created in past lives. Our karma has brought us here. Just having faith in the Buddha will not eliminate all the karma we created nor fix the unpleasant events in our lives. Not at all. We should further understand that the challenges and suffering we face help us practice. We know that those things are due to past causes and conditions. In this life, we must be willing to end the negative causes we created in the past, and end our previous negative karmic connections. Our negative causes and conditions torment us in this lifetime and cause us hardship. So, our spiritual aspirations must be firm, and we must adapt to these conditions to resolve such negative causes and conditions. We must turn negative karmic conditions into assisting and positive conditions.

This is what the Buddha teaches, which shows us the way to resolve our past karmic affinities. Right now our spiritual aspirations are firm, and we can uphold and practice the teachings to attain Buddhahood. These comprise the One Vehicle Dharma. Since sentient beings have countless afflictions, the Buddha opened up countless teachings to educate us, which are the only teachings “that can guide people to attain Buddhahood.”

“Like the vast universe” refers to the endless void, where “all planets and galaxies appear.” When we look up into the sky here, it seems boundless. Before daybreak, before clouds cover it, we see a sky filled with stars. Consider the size of the universe and all the planets and galaxies in it. How big are the planets we see in the sky? We ordinary people have no idea.

For us humans, the world is huge. But when we talk about the “world,” we are only talking about Earth. This world is big, but in the greater universe, it is only one planet [among many]. It is not very big. There are much bigger planets, even in this solar system alone. So, Buddha-nature is what we realize after awakening. It is our nature of True Suchness. So, the Buddha teaches us methods to help us return to our ultimate true nature.

“Like the vast universe, where all planets and galaxies appear, all things have an intrinsic nature.” Indeed, [Buddha-nature] is intrinsic to all. All phenomena in the vast universe, and all worlds are included in “all things”; they all intrinsically have this. “All things” refers to the world’s various appearances. The vast universe, the endless void, is also encompassed in “all things. All things have an intrinsic nature.” The Buddha always talks about the nature of True Suchness, which is intrinsic to all of us. What is it? Our intrinsic Buddha[-nature]. We originally had an awakened nature; it is inherent in us all. This is also like the vast universe, where “all things have an intrinsic nature.” We all intrinsically have this nature of True Suchness.

So, we all have boundless wisdom. These truths are already in our minds, but they have been covered by ignorance. So, “This pure and clear True Suchness reflects the conditions that arise.” We can uphold the Buddha’s teachings and really put them into practice. We can faithfully accept the Buddha’s teachings and use various methods to eliminate our ignorance. With every bit of ignorance we eliminate, we grow a bit in wisdom.

The Buddha comes to awaken our wisdom so we can properly utilize it. Impartial wisdom and discerning wisdom can help us, in modern times, to clearly understand right and wrong. This requires us to awaken our wisdom. With “wisdom,” we can distinguish right from wrong. Thus, our wisdom must be awakened, so we can see these distinctions.

We need to understand that, in the world, the imbalance of the four elements and the lack of harmony between people are causing natural and manmade disasters. In this era of great difficulty, shouldn’t we awaken our compassion? If we can awaken our compassion, then in this era, in this world, when ignorance manifests, we can apply great wisdom.

Our ignorance comes from the karma we created in the past. If we can wash away our ignorance, [we will return] to what is intrinsically there, our nature of True Suchness, “this pure and clear True Suchness.” It is already clean, without any defilements at all. Similarly, if we look into clear and still water, we see the world reflected in it. The principle is the same; our nature acts in the same way. With every bit of ignorance we eliminate, we understand a bit more of the principles.

The Buddha’s principles are deep and boundless. Like the vast universe, they can encompass infinite things and teachings. There are endless sentient beings and boundless teachings. There are many sentient beings, so there are countless teachings to deal with them.

Everyone, we really need to be mindful in learning the Buddha’s teachings. When we think about the Buddha’s wisdom, [Hearer-wisdom] and all-encompassing wisdom, these wisdoms which encompass all phenomena, we should give rise to a sense of joy. We must have the joy of faith and believe in the Buddha’s teachings. To have joy is to be very happy, to happily accept the Dharma. If we have faith and take joy in the teachings, naturally we will earnestly [learn them].

The Buddha does everything He can to awaken and exercise wisdom with expressions and analogies. He utilizes various methods to draw analogies solely to awaken our loving-kindness, so we may exercise our compassion, wisdom and vows. With these skillful means, He transforms us. And by accepting these means, we can also use them to transform sentient beings. The Buddha can do this, and so can we. He teaches us these methods, so we can put them into practice. We do not just listen to and share them. We must listen, contemplate and practice, then actualize the teachings in the world. This is the way to learn the Buddha’s teachings.

The process of the Buddha’s spiritual practice was really unbearably painful. It cannot be understood by us ordinary people. As we mentioned before, He had entered the hell, animal realms, and so on and experienced much suffering. He lived through and learned from all that. We must also do the same and learn what the Buddha knows and understands. So, the Buddha’s understanding and views are what we are now learning. So, we need to always be mindful.

Episode 305 – Let Go of Deeply Rooted Attachments

>> “[The Buddha] understands ultimate reality and the source and origin of all things. There is nothing He does not understand and see, like the sun illuminating the world, like a mirror reflecting appearances, which reflects everything wherever it is.”

>> “They wish for sentient beings to realize all Buddhas’ understanding and views.”

>> “They wish to enable sentient beings to enter all Buddhas’ understanding and views.”

>> “Sariputra, I am now doing the same. I know that sentient beings have various desires and attachments deep in their minds.”

>> Deeply rooted in their minds: 1. The vow to seek the Dharma is extremely deep and respectful 2. The will to seek great and profound Dharma is extremely deep and intentional 3. The original vow to have deep faith in the Buddha and have no doubts is a firm and unwavering choice to act benevolently.

>> “According to their original nature, with various causes and conditions, analogies and expressions and the power of skillful means, gives teachings.”

>> This means that “the Buddha’s intrinsic great wisdom can illuminate our natures so we can see that we are no different from the Buddha and replete with wondrous virtues as many as the sands of the Ganges.”

>> Original nature can be general and particular 1. General nature refers to the original nature of all things, which is empty and tranquil, non-arising and non-ceasing. It has always been thus. True Suchness and Buddha-nature are the same 2. Particular nature refers to how people who enjoy committing evils become evil in nature and how people who do many good deeds become good in nature, just as fires are hot in nature and water is wet in nature.

“[The Buddha] understands ultimate reality
and the source and origin of all things.
There is nothing He does not understand and see,
like the sun illuminating the world,
like a mirror reflecting appearances,
which reflects everything wherever it is.”

When the Buddha was in the world. He had thoroughly understood the truths of all things in the universe and the natures and appearances of all principles. He completely understood every object, every appearance and every nature. [He knows] “the source and origin of all things,” which is infinite and countless. He fully penetrates the natures and phenomena of principles; there is nothing He does not understand or see; He understands everything. Everything, from the sky to the universe, to the Three Realms, the desire, form and formless realms and so on, and all the underlying principles are, as the Buddha says, as apparent to Him as if they are right in front of Him. He completely comprehends their appearances.

This is like the way the sun in the sky can illuminate all things on Earth. When the sun is out, sunlight can reach everything unless it is blocked by clouds. Regardless, the sun is still there. If we attain the state of Buddhahood, we have already brushed aside all the clouds, so the sky is clear, and the sun shines brightly. With a clear sky and a bright sun, the entire land is illuminated by the sunlight.

Therefore, the Buddha’s understanding and views are like sunlight illuminating the world, everything from high mountains to great oceans. As long as the sun is out, nothing can block its light. This is an analogy for the Buddha’s wisdom. In fact, I always say that all of us have Buddha-wisdom, but it has been covered. Like a mirror reflecting appearances, it reflects everything wherever it is. So, wherever the mirror is, naturally it can reflect the world around it. When we pick up a mirror, we can see our expansive surrounding in the face of the small mirror. This mirror can contain the wider world.

So, the mind is a mirror. I always tell you that the mirror is an analogy for the nature of the Tathagata’s mind. Our external conditions will be reflected in this mirror, but once these conditions pass, the mirror will not retain any trace of them. We hope our minds can work in the same way, mirroring and reflecting appearances. How do we attain clear wisdom and not retain defilements in our minds? This is very important.

If we understand the origin of all things, “there is nothing we will not understand and see, like the sun illuminating the world.” We can understand everything we want to. Take a mirror for example. As long as we mindfully wipe it clean, the function of the mirror can be restored. The issue is that we may have covered this mirror, tainted it with filth and dust. Otherwise this mirror would always be clean. We all have this pure and clear mirror in us, but it has been tainted by the dust around us. As we now engage in spiritual practice, we must work hard to clear off this dust and protect this mirror. Once we clean it, we cannot allow it to be dirtied again. These are the teachings that the Buddha took great care to give us sentient beings. So, we must take the Dharma to heart.

The Buddha’s desire, His hope, is for His understanding and views to awaken sentient beings. He wants to awaken sentient beings with all Buddhas’ understanding and views. The sutra passage we have been discussing keep stating,

“They wish for sentient beings to realize all Buddhas’ understanding and views.”

The Buddha comes to the world solely for this.

“They wish to enable sentient beings to enter all Buddhas’ understanding and views.”

Next, [the sutra passage] states,

“Sariputra, I am now doing the same. I know that sentient beings have various desires and attachments deep in their minds.”

The Buddha said to Sariputra again, “Sariputra, I am now also doing this. All past Buddhas did this, and now I, Sakyamuni Buddha, am also doing this. I can better understand sentient beings and their various desires.” Because all Buddhas understand that sentient beings’ capabilities vary, They use skillful means to teach them. In order to utilize various means, They have to first understand what sentient beings are thinking deep in their minds. The sentient beings He is speaking of here are those who have deep faith and have already accepted His teachings. But even people with deep faith and no doubts still have “attachments deep in their minds.”

The Buddha works very hard. Though sentient beings are foolish and ignorant, the Buddha will gently coax them like children. These children are in a state of confusion, so how can He get them to not fuss and cry? “Come, I will give you a piece of candy. Come, how can I get you to calm down? I will take care of you.” To deal with these young and ignorant “children,” He had to teach according to their desires.

When the Buddha was in this world, He taught according to Buddhist practitioners’ capabilities. For those with basic and average capabilities, He gradually guided them toward developing great capabilities. With great capabilities, they would have deep faith. But even people with deep faith have attachments. Even if they really want to understand something, they still have attachments. They are like professors who keep researching a very specific subject area; that is their attachment. The deeper they go, the more attachments they form because they think only their results are right.

This also applies to we who learn the Buddha’s teachings. In Buddhism, each school has its own attachments. But the Buddha did not want people to form attachments. Still, having them deeply rooted is good; by being mindful, having teachings deeply rooted, they can expand their minds. Doing these things are good because it shows that they accepted and have respect for the Dharma.

Deeply rooted in their minds: 1. The vow to seek the Dharma is extremely deep and respectful 2. The will to seek great and profound Dharma is extremely deep and intentional 3. The original vow to have deep faith in the Buddha and have no doubts is a firm and unwavering choice to act benevolently.

First, “The vow to seek the Dharma is extremely deep and respectful.” Second is “the will to seek great and profound. Buddha-Dharma.” Their will is to seek great and profound Buddha-Dharma. We know that the Dharma is endlessly expansive and boundless, So, the will to seek great and profound Buddha-Dharma must be “extremely deep and intentional.” This kind of will has to be extremely deep. A mind that seeks the Dharma must have this kind of strong will. The third part is “the original vow to have deep faith in the Buddha and have no doubts.” This is also deep in the mind. As for those attachments deep in the mind, how do we describe them? As convictions.

Some people hold that their beliefs are correct. That is their attachment. But the Buddha understands sentient beings’ capabilities and would rather they become attached to “a firm and unwavering choice to act benevolently” instead of to their own state of mind. If they are attached to their own state of mind, it would be impossible to spread the Dharma far and wide. If people become attached to extremes, the teachings would not be good. So, the Buddha hopes people could take His teachings deep into their minds. But sentient beings still have attachments and are attached to extremes; this was not what He wanted.

So, the Buddha still teaches “according to their original nature.” He still has to teach in accord with people’s natures. Although we seek the Buddha-Dharma, we still need to eliminate attachments. So, for these sentient beings, the Buddha,

“According to their original nature, with various causes and conditions, analogies and expressions and the power of skillful means, gives teachings.”

Those with deep understanding will have faith. However, though they have faith, they still have attachments. So, the Buddha still has to find a way for the Dharma they have deep faith in to grow roots that are not only deep, but very broad and extensive. This is the Root of Faith.

The Buddha works very hard. For a person with limited capabilities, the Buddha must give basic teachings. For a person with average roots and capabilities, He gives average teachings. For a person with great roots and capabilities, He must take even greater care to help those with great capabilities to attain a more thorough understanding. If they can attain [realizations], it will greatly benefit sentient beings. Aside from eliminating their own attachments, they can also widely help all sentient beings. Since the Buddha teaches the. Bodhisattva-path for the sake of sentient beings, When teaching those with great capabilities, He took great care.

So, we should understand that He taught “according to their original nature.”

This means that “the Buddha’s intrinsic great wisdom can illuminate our natures so we can see that we are no different from the Buddha and replete with wondrous virtues as many as the sands of the Ganges.”

This is describing the Buddha’s understanding, because the Buddha’s nature is already replete with wondrous virtues as many as the sands of the Ganges. The Buddha has already attained infinite and countless virtues. But the Buddha also knows that every sentient being intrinsically has great wisdom and is inherently a Buddha. I have already spent time explaining how all Buddhas were once sentient beings who took joy in the Buddha-Dharma. They sought it and then diligently learned it, so They attained Buddhahood. Sakyamuni Buddha did this. Other Buddhas also began as sentient beings. All beings intrinsically have Buddha-nature,

so the original nature we are talking about is clearly understood by the Buddha. He also understands that all sentient beings intrinsically have this radiant wisdom, so we can illuminate ourselves and contemplate our own nature.

When we listen to teachings, we also need to reflect on our own nature. External causes and conditions are analogies that we can use to understand ourselves. Thus, Tzu Chi volunteers often say, “Witness suffering to recognize blessings.” We look around and promptly reflect on ourselves. What do we have to complain about? Look at all the suffering around us. What is there for us to cling to or pursue?

Therefore, the Buddha is telling us something more profound. We must reflect on our own nature, not just compare ourselves to other people. We think we are suffering, but others are experiencing even more suffering. Such is life. We should [focus on] our self-nature. The Buddha says that we must compare ourselves with Him. He says He has an original nature, which all sentient beings intrinsically have. We must believe this. Deep in our hearts, we must believe that our original nature is equal to Buddha’s nature. So, we must promptly reflect on ourselves.

This self-reflection is wisdom, which is also intrinsic. We are intrinsically Buddhas, with Buddha-nature and have wondrous virtues, numbering as many as the sands of the Ganges. We do not just have a hint of Buddha-nature, it is very extensive and has as many merits as the sands of the Ganges. This is our original nature, our Buddha-nature. It is our “intrinsic Buddha.” Every one of us has an intrinsic Buddha. There are two kinds of original nature.

Original nature can be general and particular 1. General nature refers to the original nature of all things, which is empty and tranquil, non-arising and non-ceasing. It has always been thus. True Suchness and Buddha-nature are the same 2. Particular nature refers to how people who enjoy committing evils become evil in nature and how people who do many good deeds become good in nature, just as fires are hot in nature and water is wet in nature.

First is general nature, referring to “the original nature of all things, which is empty and tranquil.” The nature of all things is inherently empty. Only when we look at them as a whole can we apply this label to their nature. Indeed, we often say that in our world there are so many things. Each thing is not simply [made of] one thing. Many causes and conditions must converge for it to become this thing. A grain of sand, a tiny particle, has not always existed as a grain of sand. It is also shaped by the mountains and rivers, the universe and climate, to be what it is now. Therefore, the nature of all things is empty and tranquil. Nothing can simply arise on its own.

The same applies to us coming to the world; our mother and father had to come together, etc. All things in the world work in the same way. Once causes and conditions disperse, nothing will be left. Thus, “original nature is empty and tranquil, non-arising and non-ceasing. It has always been thus,” always been in this state of true emptiness. “True Suchness and Buddha-nature are the same.” Our True Suchness and the Buddha’s nature are the same, so our nature is actually empty and tranquil. Haven’t we always said that the Buddha’s wondrous nature of True Suchness is non-arising and non-ceasing, tranquil and clear?

Second is particular nature. Earlier we talked about general nature, now we will speak of particular nature. So, “people who enjoy committing evils” become evil in nature. [Some people] do many good deeds. If we are inclined to goodness, we do good deeds. If we are inclined to evil, we do evil deeds. With good and evil, if someone does evil deeds, we know this person has a very evil nature. If someone always does good deeds, then this person has a very good nature, then this person is intrinsically kind. But actually, according to the Buddha’s teachings, good, evil and indeterminate [karma] are simply habitual tendencies formed by the convergence of causes and conditions.

[This is their nature,] “just as fires are hot in nature.” Fire needs to be produced; it does not exist [permanently] and requires the convergence of causes and conditions. Trees also arise from the union of the four elements. These elements come together to create things. The growing and wilting of things depend on them. Water can help trees grow, while trees can help create fire. They all help each other.

When we analyze an element specifically, we examine its conditioned nature. If we touch something hot, we think of that as the nature of fire. Everything we see in the world is conditioned and has a particular nature. So, “just as fires are hot in nature” and “water is wet in nature, we call this particular nature.” These things are distinguishable; their appearances reflect their natures.

An appearance requires the convergence of many elements. Each kind of appearance has its own label and each label refers to a different kind of nature. Water has the nature of water, which is wet. Fire has the nature of fire, which is hot. Everything that is conditioned and created has a particular nature.

To know if something is good or evil, we look at what it leads to, its appearance, and analyze it based on that. But actually, the true nature of things is empty. Even when things converge, there is only one nature of True Suchness. That is the most real.

Everyone, this seems to be very profound, but we are still using external conditions to reflect on our nature. From the shallow we can see the profound; from matters, we can realize our original nature. This depends on how mindful we are.

Episode 304 – Open, Reveal, Realize and Enter

>> “The Tathagata gave teachings to the assembly. He freely carried out His original intent by revealing His understanding and views. The mind and Buddha do not differ [in nature]. To return to our original nature, we must take the Bodhisattva-path.”

>> “Sariputra, all Buddhas want to solely teach the Bodhisattva Way because They wish to reveal all Buddhas’ understanding and views to sentient beings.”

>> Teach the Bodhisattva Way. “Bodhisattva” used to translate to a sentient being with great spiritual aspirations or a sentient being with spiritual aspirations. “Bodhisattva” now translates to a greatly awakened sentient being or an awakened sentient being. Those who seek the Path with great aspirations are sentient beings with spiritual aspirations. Those who seek the Path for great awakening are called greatly awakened sentient beings.

>> So, all Buddhas “wish for sentient beings to realize all Buddhas’ understanding and views and wish to enable sentient beings to enter all Buddhas’ understanding and views.”

>> Open, reveal, realize and enter: He opens and reveals the Buddha’s understanding and views so others may realize and enter the Buddha’s understanding and views. These words convey why the Buddha comes to this world.

>> The Buddha’s understanding and views: Those with such understanding and views know the wisdom of the principles and see the True Dharma. The True Dharma is unconditioned and non-discriminating. To explain the principle of unconditioned Dharma, He revealed distinctions to discuss this understanding and view. So, the Buddha kindly opened and revealed the. Dharma for sentient beings to realize and enter.

“The Tathagata gave teachings to the assembly.
He freely carried out His original intent by revealing His understanding and views.
The mind and Buddha do not differ [in nature].
To return to our original nature, we must take the Bodhisattva-path.”

This is telling everyone that Sakyamuni Buddha’s one great cause for coming to this world is to give teachings to sentient beings. He comes to teach them so that they can all understand how to return to their intrinsic nature.

During the 40-plus years prior to this, He utilized skillful means to establish various kinds of teachings because sentient beings’ capacities were such that they could not accept His understanding and views, His perspective and understanding. Although the Buddha gave teachings through various provisional skillful means to teach sentient beings to return [to their nature,] there is only one path that leads to the source. We must take the Bodhisattva-path to

truly realize the Buddha’s understanding and views. His original intent is something we must each comprehend. However, to realize it, to return to our intrinsic nature, we must take the Bodhisattva-path. So, in conclusion, the Buddha comes to teach. His understanding and views, which are to have loving-kindness, compassion, joy and equanimity and to walk the Bodhisattva-path.

The mind, the Buddha and sentient beings do not differ [in their nature]. Our minds, the Buddha’s mind and the minds of all sentient beings need to be one. Together, they are known as the Buddha-mind. This is the principle the Buddha comes to proclaim.

Today, we continue to discuss how the Buddha once again said to Sariputra,

“Sariputra, all Buddhas want to solely teach the Bodhisattva Way because They wish to reveal all Buddhas’ understanding and views to sentient beings.”

He was so sincere. “All Buddhas want to solely teach the Bodhisattva Way.” We must know that all Buddhas of Three Periods, of the ten directions and of this moment, all do the same thing in this world. “All Buddhas share the same path,” which is to “solely teach the Bodhisattva Way.” They only come to teach the Bodhisattva Way. However, sentient beings have deeply rooted attachments and a thick layer of ignorance. So, all Buddhas do the same thing and teach through various skillful means. This is all for only one reason, to teach sentient beings to walk the Bodhisattva-path.

Only through the Bodhisattva-path can we return to our intrinsic nature; this is the path spiritual practitioners must take. If we are to become one with the Buddha in mind and return to our nature of True Suchness, we must walk the Bodhisattva-path. Though He utilizes countless, boundless means to teach infinite sentient beings, all these methods are all part of one path, which is the Bodhisattva-path.

“They wish to reveal all Buddhas’ understanding and views to sentient beings.” They teach us all to walk the Bodhisattva-path, so we can truly understand. Their understanding and views, what They understand and what They see. Only by walking the Bodhisattva-path can we see its scenery. If we do not walk this path, we will not have the understanding and views of the beautiful scenery along the path. We simply cannot experience it.

So, the Buddha compassionately guides us to take the path He has walked and brings us to see the state He has seen. He guides us toward comprehension and to attain realizations, so we can fully realize the true principles of all things in the universe. The Buddha’s compassion is such that. His mind encompasses the universe; He uses such an open heart to care for all beings. Therefore, all of us must be grateful to Him and accept His teachings.

So, “teach the Bodhisattva Way” has two explanations.

Teach the Bodhisattva Way. “Bodhisattva” used to translate to a sentient being with great spiritual aspirations or a sentient being with spiritual aspirations. “Bodhisattva” now translates to a greatly awakened sentient being or an awakened sentient being. Those who seek the Path with great aspirations are sentient beings with spiritual aspirations. Those who seek the Path for great awakening are called greatly awakened sentient beings.

Bodhisattva used to translate to “a sentient being with great spiritual aspirations” or “a sentient being with spiritual aspirations.” These are called “Bodhisattvas.” The Sanskrit word Bodhisattva means an awakened sentient being. “Awakened” is having “great spiritual aspirations. Sentient being” is a “living being.” So, sentient beings with spiritual aspirations are not necessarily human. Actually, I have often shared that “sentient beings” are in all of the Six Realms, and they all have an awakened intrinsic nature.

In the Buddha’s Jataka Sutra, it mentions many times that even an ant has an awakened nature; a honeybee has the same awakened nature, and a spider also has this kind of awakened nature. Another word for awakened is “Bodhi -sattva” means sentient being. All living beings have sentience and feelings, so they are sentient beings. “Great spiritual aspirations” also means Bodhi. [We talk about] “the great, direct Bodhi-path.” Once we know that this path is the right one, as we walk on it, we must also take others along. This is how we become “sentient beings with great spiritual aspirations” or “sentient beings with spiritual aspirations.” A Bodhisattva may be in a state of having achieved, of achieving or of having yet to achieve [Buddhahood]. One who has achieved is one with “great spiritual aspirations.” One who is achieving, or has not yet achieved it, is one who has “spiritual aspirations,” which are intrinsic to everyone.

The current translation of [Bodhisattva] is “greatly awakened sentient being” or “awakened sentient being.” Actually, the meaning is the same. “Greatly awakened sentient beings” are Bodhisattvas who have awakened and then work to awaken others. They are those who have realized this path, then vowed to extensively transform sentient beings. They are “greatly awakened sentient beings.” Others, after understanding what the truths really are, form aspirations and make vows. Thus, they are “awakened sentient beings.” After they have this understanding and begin to form aspirations, they are “those who seek the Path with great aspirations.” They seek the Path and make great aspirations, so they are “sentient beings with spiritual aspirations, those who seek the Path with great aspirations.”

In forming aspirations, they form great aspirations; they do not seek to only benefit themselves. After achieving [their aspirations], they also help others do the same. The path will always be the same length; if we walk by ourselves, it is that long; if we walk it with others, it is still that long. The more people we walk with, the broader the path will be. If we walk it alone, the path will be narrow and harder to walk. So, we must forge a great, straight, Bodhi-path. When many people walk this straight path together, of course it will be easy to walk.

If we all receive teachings and share the same resolve, then the world will be truly peaceful and harmonious. Then wouldn’t life be very simple? Is it really that complicated? In this world, everyone intrinsically has Buddha-nature, so can’t this world be a pure land? This is why we learn the Buddha’s teachings.

So, all Buddhas “wish for sentient beings to realize all Buddhas’ understanding and views and wish to enable sentient beings to enter all Buddhas’ understanding and views.”

The Buddha’s compassionate original intent was to make use of His understanding and views to awaken sentient beings. His spiritual state was tranquil and free, and He wished sentient beings would have the same state of mind. He wished that everyone would enjoy the same boundless awakened state. This was the Buddha’s greatest hope for us, and He gave teachings for this purpose.

He “wished to enable sentient beings to enter the Buddha’s understanding and views.” He hoped sentient beings could realize and enter them. In “realizing” something, we think, “Oh, so this is how things are! Entering” means fully taking the Dharma to heart.

Take medical treatments for example; some people have leukemia, so their bodies cannot produce [healthy] blood cells. But under the doctor’s guidance, they may be implanted with healthy bone marrow. Once they receive it, they can regain their health because their own bodies have recovered the ability to produce blood cells.

The principle is the same; our lives are like this. The Buddha is also like a great healer. Our bodies can originally produce blood cells, but with a momentary imbalance in our bodies, we may lose the ability to make blood cells. If a healthy person, one who we have good affinities with, has bone marrow that can be transplanted into us, we can then recover our ability to produce blood cells. Our wisdom-life is also the same. All of us originally had this [illuminating] ability, but our ignorance blocked off this illumination, causing us to lose our ability. So, [taking in] the Buddha’s teachings is like receiving a transplant of healthy Dharma-marrow, which allows all of us to recover our own intrinsic potential and functions, as well as our intrinsic nature.

So, the Buddha comes to develop our wisdom-life. This is His purpose for coming to this world. So, for sentient beings, He “opens and reveals” in the hopes that we can “realize and enter.”

Open, reveal, realize and enter: He opens and reveals the Buddha’s understanding and views so others may realize and enter the Buddha’s understanding and views. These words convey why the Buddha comes to this world.

So, “He opens and reveals the Buddha’s understanding and views.” This means He helps all of us by teaching, “You must know that you intrinsically have the Buddha’s understanding and views. You must enter them to learn more.” So, this is to “open and reveal.” This allows sentient beings to “realize,” which is to understand or know. But it is not enough just to “know,” without also applying them. After we know, we must practice.

To a patient, the doctor may explicitly say, “You have this illness; you must receive this treatment. I know this.” During the course of treatment, the diseased [cells] in the body must be destroyed. So, the body must endure pain for a period. If the patient is determined and accepts, he will suffer for a period of time. But after dealing with this hardship, the new bone-marrow is injected into and more easily accepted by the body; it will not be rejected.

Some Buddhist practitioners are attached to the teachings. They do not understand how to promptly accept and apply Right Dharma, so they seek shortcuts and easy paths. Thus, although they know they are sick and know that this illness is dangerous, they are unwilling to go through the treatment. If this is the case, even if they are given blood transfusions, that will only [help them temporarily]. There are many people who cannot find a match, so they rely on blood transfusions to extend their lives for a short period of time. But only when they recover their ability to produce blood can they be considered truly healthy again.

By the same principle, for our wisdom-life to grow, Dharma-essence must be injected into our minds. In order to grow our wisdom-life, we must go through this period [of treatment]. Our prejudices and false views must be eliminated. We must have right understanding and right views and understand the law of karma. Only then can we truly realize and take in the Buddha’s teachings. Once we achieve this understanding, we can accept the Buddha’s teachings.

Consider the Buddha’s compassion; He wishes to fully transfer His enlightened state and the methods to attain it to us. If we do not accept them, we may know but have not internalized [teachings]. For some time, I have been telling everyone to listen, contemplate and practice as we cultivate precepts, Samadhi and wisdom. These are all very important. So, we must listen. Having listened, we must earnestly contemplate, then diligently seize opportunities to put [the Dharma] into practice.

The Buddha guides us toward the path that we must take, which is the Bodhisattva-path. It is the path the Buddha has taken. So, to “enter the Buddha’s understanding and views” is to put His original intent into practice. Everything that the Buddha taught conveys His intention for coming to this world. His intention was one of loving-kindness, compassion, joy and equanimity. Life after life, He works to relieve sentient beings’ suffering and help them reach a safe, stable and joyful refuge. That is a place where they can eliminate their unenlightened views and understanding and thus attain the Buddha’s understanding and views.

The Buddha’s understanding and views: Those with such understanding and views know the wisdom of the principles and see the True Dharma. The True Dharma is unconditioned and non-discriminating. To explain the principle of unconditioned Dharma, He revealed distinctions to discuss this understanding and view. So, the Buddha kindly opened and revealed the. Dharma for sentient beings to realize and enter.

“Those with such understanding and views know the wisdom of the principles.” To attain wisdom requires true principles, not limited understanding and views. We must deeply penetrate things to attain great realizations and wisdom, which is all-encompassing wisdom. This is “knowledge.” This wisdom, all-encompassing wisdom, is always in line with the principles. This is the state of all-encompassing wisdom. [Those people] “see the True Dharma. The True Dharma is unconditioned.”

After understanding true principles, we will know that they are unconditioned; they are all natural [principles]. Because we sentient beings are ignorant, the Buddha utilizes various skillful means, conditioned Dharma, expressions, analogies, verbal teachings and other methods. These various teachings are conditioned Dharma; they still require making use of things such as people, matters and objects to help everyone understand the principles. If we can truly see the Absolute Truth, [we will find that] “True Dharma is unconditioned.” We have always had it; it is a natural part of us. We are all born with a pure intrinsic nature; this is unconditioned Dharma, which is very natural. “[True Dharma] is non-discriminating.”

To explain unconditioned principles, He revealed distinctions. We originally knew this, but we sentient beings are such that one ignorant thought leads us to draw countless distinctions and create various interpersonal conflicts. So, the Buddha has to use various methods to present different appearances in order to explain His understanding and views. He utilizes various methods to draw analogies and explain various principles. This is the Buddha’s compassion in coming to “open and reveal. The Dharma is for sentient beings to realize and enter.”

To “open and reveal” shows the. Buddha’s compassion. People must willingly accept the Dharma. If we willingly accept it, we will “realize” it and allow it to “enter” our minds. Then we will have Dharma. If we only listen and let it pass, then we will never be transformed by the Dharma. If the Dharma cannot enter our minds, how can we be transformed? People in the past would say, “No Dharma can transform me.” But the Buddha never gave up because sentient beings intrinsically have Buddha-nature, and the truth is still within them. So, how can we say, “I cannot transform”? With His compassion, He comes to “open and reveal” [the teachings] for sentient beings in the hopes that someday, sentient beings can “realize and enter.” So, we must always be mindful.

Episode 303 – An Awakening Arises in Response

>> “When sentient beings hear the teachings of all Buddhas and Bodhisattvas, they praise Bodhi and the One Buddha Vehicle. Upon hearing it, they attain the joy of faith. Listening to the Dharma in this way is an assisting condition. They delight in the Buddha’s great wisdom and develop Bodhicitta.”

>> “These sentient beings, listen to the teachings from all Buddhas and will ultimately attain all encompassing-wisdom.”

>> Listening to the Dharma: This is listening to the teachings. The Practice of Peace and Happiness chapter in the Lotus Sutra states, “Put palms together to praise the Buddha. Listen to the Dharma and be joyful.” When our thoughts resonate, we begin to awaken. By transcending subtle, discursive thoughts, we can see our true nature. If our minds can forever dwell in this state, we have attained ultimate awakening.

>> Which is one of the Three Kinds of Wisdoms. Thus, “with all-encompassing wisdom, we can know all Buddhas’ teachings of the Path and the various causes and conditions of all sentient beings.”

>> The Three Kinds of Wisdom 1. Worldly wisdom 2. World-transcending wisdom 3. Supreme world-transcending wisdom.

>> World-transcending wisdom: The wisdom of Hearers and Solitary Realizers. With their wisdom, they practice teachings of the Four Noble Truths, so they can transcend the world. Thus, they have world-transcending wisdom.

>> Supreme world-transcending wisdom: The wisdom of Buddhas and Bodhisattvas. By observing the appearance of stillness and tranquility of all things, they do not experience arising and ceasing. They reach the stage of the Tathagata and will surpass Hearers and Solitary Realizers in wisdom.

“When sentient beings hear the teachings of all Buddhas and Bodhisattvas,
they praise Bodhi and the One Buddha Vehicle.
Upon hearing it, they attain the joy of faith.
Listening to the Dharma in this way is an assisting condition.
They delight in the Buddha’s great wisdom and develop Bodhicitta.”

We listen to the Buddha-Dharma solely to obtain the teachings that will help us return to our pure intrinsic Buddha-nature that is equivalent to the Buddha. So, upon hearing the Dharma, we must first feel joy. Once we hear the teachings of all Buddhas, we need to sincerely praise the Bodhi. We give praise out of joy, and Bodhi refers to the path of enlightenment. As we listen, not only do we personally feel joy, but we share our admiration for it with others; [we share] it with each other and praise Bodhi, which is the path of enlightenment. In which direction does this path head? We must know this clearly and make sure our course is correct.

The One Buddha Vehicle leads us directly to understanding the Buddha’s understanding and views. We must understand the Buddha’s understanding and views; this is very important. So, as we listen to the Dharma, if we value the One Buddha Vehicle and are mindful of the Buddha’s understanding and views, naturally we will “attain the joy of faith.” As long as we have the will, as long as our course is correct, after listening to and understanding the Dharma, we will certainly be joyful. If we are not joyful, how can we continue to receive and uphold [the teachings]? If we are not joyful, how can we practice this Dharma-door? So, we must cultivate this happiness, the joy of faith.

The Buddha teaches according to capabilities. If we are capable of resolving and vowing to follow the One Buddha Vehicle, naturally when we hear about the Bodhi-path, we will feel great joy. We will have the joy of faith and belief.

“Listening to the Dharma in this way is an assisting condition.” We must listen to the Dharma more often to comprehend various causes and conditions. After hearing about various causes and conditions, we must observe and really try to understand them. By observing, we develop a deeper understanding. For example, Tzu Chi volunteers around the world come from various countries, and each has its own culture. Each country has both rich and poor people. When we watch their videos, look at their photos and so on, with their narratives, we feel as if we have set foot there and have directly interacted with these people. How do we comfort those who are suffering? How do we help them become open and understanding?

We recognize that life is full of unbearable suffering. The Bodhisattva-path is essential for saving and transforming the world. Only humans can save the world by awakening others’ Bodhisattva-minds and walking the Bodhisattva-path. Then, those who are suffering can be saved. Thus, we can understand why the Buddha continues to teach the Bodhisattva-path.

These teachings are the principles He earnestly protected in His heart. He opens and reveals them to everyone, hoping they can truly penetrate the truth of suffering. Then they will also know that suffering is caused by accumulation. These accumulated causes of suffering remind us that we must accept the Buddha’s teachings. In understanding the cessation of suffering, we will know how to eliminate suffering, so we must practice the path. [We learn this from] the Dharma. “Listening to the Dharma in this way is an assisting condition.”

As we listen, the most important thing is to intimately understand the principles. These are all assisting conditions for us. In our spiritual practice, if we cut ourselves off from assisting conditions, our [knowledge base] will be very narrow, and we will not be able to confirm the principles. Most importantly, the Dharma we listen to must have verifiable principles. Then, [we are learning] True Dharma. So, listening to the Dharma is an assisting condition. We listen to the world’s True Dharma,

so we “delight in the Buddha’s great wisdom and develop Bodhicitta.” The more we observe the world and go among people, the more we will develop unsurpassed admiration for the Buddha’s great wisdom, and the more we will develop a Bodhicitta that will continuously arise, like water rushing forth from a gushing spring. Then as we learn the Buddha’s teachings, we will never be indolent. As long as we learn Right Dharma from its source, from the teachings of Buddhas and Bodhisattvas, we can joyfully accept and constantly praise it. As we learn it ourselves, we can also guide others so we can learn the One Buddha Vehicle together. In this way, we will become more and more joyful.

We start with ourselves and then help others. This is how people naturally show gratitude and respect for each other. Then the unselfish great love we show each other will be continuous, like a gushing spring. This is happiness and the joy of faith. When we have joy of faith in assisting conditions, we will not become indolent in [our practice] of the Buddha-Dharma. We will be happier and happier and “delight in the Buddha’s great wisdom.” The more we delight in the Buddha’s wisdom, the more we can awaken our Bodhicitta.

So, the sutra text then states,

“These sentient beings, listen to the teachings from all Buddhas and will ultimately attain all encompassing-wisdom.”

We can all have this sense of joy. The Buddha, with various analogies and expressions, gives teachings to sentient beings. So, “These sentient beings,” So, “These sentient beings” naturally “listen to the teachings” from all Buddhas.” The Dharma taught by the Buddha, which we have heard, is the ultimate teaching. Only by listening mindfully can we attain this ultimate teaching.

․Listening to the Dharma: This is listening to the teachings. The Practice of Peace and Happiness chapter in the Lotus Sutra states, “Put palms together to praise the Buddha. Listen to the Dharma and be joyful.” When our thoughts resonate, we begin to awaken. By transcending subtle, discursive thoughts, we can see our true nature. If our minds can forever dwell in this state, we have attained ultimate awakening.

When we discuss listening to the Dharma here, what is the Dharma we are listening to? It is the teachings [of the Buddha]. We want to learn, and teachings help us learn. Since we want to learn, we need someone to teach us. To learn the Buddha’s teachings, we need someone to teach us. This is a mutual relationship. If Buddhist practitioners are reverent, the teacher of the Dharma will be more earnest. Moreover, the Buddha was giving the teachings that He had guarded, the One Buddha Vehicle. So, the Bodhisattva-path He taught is the teaching the Buddha had safeguarded. It is so very precious! Would He simply want us to [fill seats] at the assembly? Would He feel that the bigger the audience, the more respect He would garner? Definitely not.

When people really pay attention to the Dharma, naturally the person teaching the Dharma will mindfully and earnestly share everything he knows. In the era when the Buddha gave teachings and sentient beings listened to and accepted them, the same principles applied.

So, we now know that listening to the Dharma is about listening to teachings, the methods that are being taught to help us attain Buddhahood. In the Lotus Sutra, in the Chapter on the Practice of Bringing Peace and Joy, a passage states, [people will] “praise the Buddha with their palms together. Upon hearing the Dharma, they will rejoice.”

From this passage of the sutra, we can understand that listening to the sutras is a very dignified and sacred matter. We must be very respectful. “Palms together” signifies reverence and that we will be diligent, not lax, in listening to the Buddha. Moreover, “praise the Buddha” means we do not only listen to it with our ears; we also praise it with our mouth in order to promote the Dharma. So, after we listen to the teachings, we also need to share them with others.

[People] “praise the Buddha with their palms together. Upon hearing the Dharma, they will rejoice.” After listening, we must give rise to joy. Some would say, “We are already listening. Why do we need to feel joy at the same time?” Feeling joy means we have attained true happiness by taking the Dharma to heart. If we feel nothing after hearing the Dharma, it is like water passing through a water pipe; there is no joy in it because people have not attained True Dharma. People who attain True Dharma will naturally find this Dharma to be wondrous and subtle, and find more joy the more they contemplate it.

Often feeling joy in listening to the Dharma means we have taken the Dharma to heart. With this mindset, “when our thoughts resonate, we begin to awaken.” If the Dharma we listen to enters our hearts and we immediately feel a sense of joy, then our thoughts are resonating [with the Dharma]. When the Dharma resonates with our hearts, when the Dharma converges with our hearts, “we begin to awaken.” When listening to the Dharma brings us joy, it nourishes and grows our wisdom-life. “When our thoughts resonate, we begin to awaken.”

We “transcend subtle discursive thoughts.” As ordinary people, our afflictions arise from very subtle discursive thoughts, from greedy and ignorant thoughts. Greed, anger and ignorance are very subtle and causes trouble in our minds. Obviously, we want to calm our minds, but we have many discursive thoughts that are in subtle opposition with the Dharma. We can apply the Dharma, but our discursive thoughts continuously multiply and prevent the Dharma from abiding in our minds. This is what is most worrying. If we do not eliminate these afflictions, taking the Dharma to heart will be difficult.

So, because we have encountered the Dharma, “we begin to awaken.” Naturally we will want to eliminate those subtle discursive thoughts. To do this, we must be very courageous. It is said, “Forming aspirations and vows is the work of a great person.” With firm aspirations and resolve, our awakened minds can naturally eliminate subtle discursive thoughts. Then naturally our awakened minds will develop over time. Thus, we can “see our true nature.” Afflictions have covered [our minds]. Once the mind awakens, it is like sunlight shining through. Gradually, the clouds that have been covering us will gradually be parted. Thus, we can “see our true nature.” Upon eliminating subtle discursive thoughts, we will be able to see the nature of our hearts,

our intrinsic nature that is originally pure. “Our minds can forever dwell in this state.” Then we can always retain this state of purity. Thus, “we have attained ultimate awakening,” which is the state of a pure mind. Naturally we will discover our intrinsic Tathagata-nature. This is the ultimate awakening.

In the hopes that we can ultimately attain all-encompassing wisdom, the Buddha teaches for the sake of sentient beings. Those who hear teachings from the Buddha can ultimately attain all-encompassing wisdom. To reach the ultimate is to reach the end, to go from initial awakening to ultimate awakening. Without an initial awakening, ultimate awakening will still be very far away. Ultimate awakening is all-encompassing wisdom,

Which is one of the Three Kinds of Wisdoms. Thus, “with all-encompassing wisdom, we can know all Buddhas’ teachings of the Path and the various causes and conditions of all sentient beings.”

This is one of the Three Kinds of Wisdom, the all-encompassing wisdom. He reached the ultimate and understood all causes.

The Three Kinds of Wisdom 1. Worldly wisdom 2. World-transcending wisdom 3. Supreme world-transcending wisdom.

In our world, the first kind of wisdom is “worldly wisdom.” Worldly wisdom is the wisdom of ordinary people and non-Buddhists. Ordinary people are those who do not engage in spiritual practice, and non-Buddhists are those who do not learn Right Dharma. People with complicated afflictions and incorrect ways of thinking, people who are clever and intelligent and think they are always right, all have worldly wisdom.

Because we make these discriminations and have these attachments, we cannot transcend the world. This is worldly phenomena. If we always remain in this hazy world, we will never understand the ultimate principles and will never leave this world. This means we remain in the Three Destinies and Six Realms. In the end, this refers to worldly cleverness.

The second is “world-transcending wisdom.” By understanding all of the complicated things and matters of the world, naturally we will become vigilant. After we are vigilant, naturally we will want to transcend the world.

World-transcending wisdom: The wisdom of Hearers and Solitary Realizers. With their wisdom, they practice teachings of the Four Noble Truths, so they can transcend the world. Thus, they have world-transcending wisdom.

The second, “world-transcending wisdom,” is the wisdom of Hearers and Solitary Realizers. Hearers learn the Four Noble Truths to practice. Solitary Realizers rely on the Twelve Links of Cyclic Existence to understand how we come to and leave this world, all kinds of causes and conditions. They begin with Small Vehicle practices. Those who follow these practices hope to transcend this world. They realize that the world is impermanent and full of suffering, so they engage in spiritual practice. But they stop at cultivating the Four Noble Truths and Twelve Links of Cyclic Existence.

Third is “supreme world-transcending wisdom.”

Supreme world-transcending wisdom: The wisdom of Buddhas and Bodhisattvas. By observing the appearance of stillness and tranquility of all things, they do not experience arising and ceasing. They reach the stage of the Tathagata and will surpass Hearers and Solitary Realizers in wisdom.

Thus, they have supreme world-transcending wisdom.

“Supreme world-transcending wisdom” is the wisdom of Buddhas and Bodhisattvas. It comes from Buddhas and Bodhisattvas “observing the appearance of stillness and tranquility of all things.” All Buddhas and Bodhisattvas understand that beyond this world is a state of stillness and tranquility that we all intrinsically have in our hearts. It is just that we cannot yet realize this state of tranquility and stillness. However, all Buddhas and Bodhisattvas are in this state of stillness and tranquility. “They do not experience arising and ceasing and reach the stage of the Tathagata.” This is the state of all Buddhas and Bodhisattvas.

They do not let various worldly conditions change their minds, so they are resolute in entering the state of Tathagatas. This is “all-encompassing wisdom,” which surpasses the wisdom of. Hearers and Solitary Realizers. Thus, it is “supreme world-transcending wisdom, the ultimate all-encompassing wisdom.” All Buddhas and Bodhisattvas’ minds are in a state of tranquility and stillness.

When we learn the Buddha’s teachings, we must learn how our minds can reach the same state as all Buddhas and Bodhisattvas, which is the state of Tathagatas. Only with firm spiritual aspirations can we reach the state of Tathagatas. To achieve this, we must always be mindful. When we listen to the Dharma, we must give rise to joy and respect to really enter a state that is tranquil and clear, with vows as vast as the universe. Then naturally we transcend arising and ceasing and will reach the state of Tathagatas. Everyone, please always be mindful.

Episode 302 – The Two Hindrances of Sentient Beings

>> “Sentient beings are confused and closed off because of the two hindrances. In this way, we are bound and disturbed by afflictions. In order to open and reveal, the Buddha manifested True Suchness to enable the mind to return to its intrinsic purity.”

>> He Proclaimed all Dharma: All Dharma has a harmonious relationship; the teachings can go together without interfering with each other, As one Dharma can accommodate other Dharma, it thus becomes a part of them. If one Dharma encompasses other Dharma, then those others become part of it.

“Sentient beings are confused and closed off because of the two hindrances.
In this way, we are bound and disturbed by afflictions.
In order to open and reveal, the Buddha manifested True Suchness
to enable the mind to return to its intrinsic purity.”

This is telling everyone that we all still have attachments in our minds. Sentient beings cannot escape from the two following hindrances. The two hindrances are the hindrance of affliction and the hindrance of knowledge. These two hindrances cause us to be confused, deluded and closed off. Since Beginningless Time, we have been transmigrating within the Six Realms, lost and confused, and unable to help ourselves.

After we leave this lifetime, what will our next lifetime be like? Will we enjoy blessings as heavenly beings? Or will we return to the human realm? The human realm is full of turmoil. We do not know what kind of family we will be born into. We might also be born into the hell, hungry ghost or animal realms. We do not know, because we have been obstructed by the two hindrances of affliction and of knowledge. These two hindrances are obstructing us.

We come into this world and have the chance to encounter and listen to the Dharma. If we do not fully seize this opportunity and strive to be mindful, won’t we be the same as other ordinary people? We will be just as lost and confused.

This state of delusion and confusion closes the door to our minds. Only when the door to our minds is opened can we see the light of our wisdom. We are like a house. If all the windows are tightly shut and the door is closed, how then can the sunlight come in? The inside is dark, and nothing can be seen. What is inside? How is it decorated? Even though we are inside this house, we have no idea. If we need something, we do not know where to find it. This is what it is like to have a closed-off mind.

If we listen to the Dharma but do not apply it, it is like keeping the door and windows shut and keeping our minds in the dark. So, of the two hindrances, the first is the “hindrance of affliction,” which affects all ordinary people. The second is the “hindrance of knowledge” or the “hindrance of intelligence.” When it comes to knowledge and intelligence, we believe we know things. We may know and understand the Dharma but we have not yet accepted Right Dharma. Instead we end up with deviant knowledge, views, and teachings. Thus we hinder Right Dharma and pursue deviant knowledge and teachings. This is the hindrance of knowledge; it hinders the understanding of Right Dharma.

So, “In this way we are bound.” We are disturbed by afflictions. We all intrinsically have a pure Buddha-nature, but afflictions have bound us like ropes, so we are trapped and cannot free ourselves. This is being a Tathagata-in-Bonds, so it says, “In this way we are bound.” Our intrinsic nature has been bound by afflictions. We are trapped by them.

We all know about afflictions and are familiar with greed, anger, ignorance, arrogance and doubt. However, we continue to live a life of greed, anger and ignorance. We only think about the suffering of not getting what we want. We suffer from not attaining desired wealth, not having the children we want, and not achieving the recognition we desire. We keep seeking and wanting more. We do [good deeds] to create merits and see whether things will go our way, whether we can get everything we want and satisfy all of our desires by gaining wealth, children, and longevity.

Trying to extend the length of our lives is very difficult. But over our lifetime, we seek to satisfy our desires for wealth, offspring and a long life. This short lifetime is full of afflictions that we continuously multiply. Why do we continue to entangle ourselves with external conditions so that we cannot attain liberation? We live this way in this lifetime, but what about our next life? As Buddhist practitioners, we must always heighten our awareness and not allow ourselves to become tempted by worldly desires and pleasures. Otherwise, ignorance arises and entangles us.

We all intrinsically have Buddha-nature, but the tangled rope of greed, anger, ignorance, arrogance and doubt is endless and continues to tie us down. This is how our afflictions constantly disrupt our lives. If we carefully contemplate the question, “What is the most important thing in life?”

we realize that we need to listen to the teachings. So, we listen, contemplate and practice. We must immediately put the Dharma into practice. This is our everlasting work, which allows us to reduce our layers of afflictions life after life. If we cannot eliminate them all in this lifetime, then we must continue to do so in our next life. However, our spiritual aspirations must be firm. Sakyamuni Buddha came to the world life after life, for countless lifetimes, to continuously engage in spiritual practice.

We cannot think that if we cannot penetrate the Dharma in this life, that we will just continue to be trapped in the Six Realms again in future lifetimes. If we think this way, then we must quickly [be determined that] if we cannot achieve a clear understanding in this lifetime, then we will do that in the next. If we cannot fully eliminate our afflictions in this lifetime, we will continue to eliminate them in the next. In thinking this way, we can continue [our practice] life after life.

The Buddha taught [the Dharma] to enable us sentient beings to manifest our True Suchness. He comes to the world and sees that we sentient beings have dull capabilities. For a long time, so long it is counted in kalpas, for such a long time, for countless kalpas, we continuously cycled through the human realm. The Buddha also transmigrates with us. Thus, He does not give up on sentient beings. Despite our dull capabilities, He still patiently teaches us.

The Buddha compassionately teaches for one reason, so we “manifest the True Suchness.” He hopes that sentient beings can manifest their nature of True Suchness. So, He enables our minds to return to our initial purity, to return to our intrinsic nature. So, the Buddha comes to the world life after life to establish various skillful means according to sentient beings’ capabilities. With various causes and conditions, with analogies and expressions, He illustrates all teachings for sentient beings because our capabilities are [limited].

I believe everyone knows the story of. Maudgalyayana saving his mother. Maudgalyayana was the Buddha’s disciple, and he had great spiritual power. However, his mother was very deluded. No matter how much he tried to counsel her, she clung stubbornly to her delusions. So, he insisted on leaving home to become monastic. Though her son had attained the fruit of Arhatship, she still fell into hell and faced all kinds of suffering and hardships. So, we face the consequences of our own actions and must accept them. The confusion and delusion of sentient beings is truly very frightening.

Maudgalyayana did his best to fulfill his filial duties by saving his mother. He also relied on the virtuous actions of others and on everyone’s collective efforts to create blessings for his mother.

See, being entangled is very tiring. This is what life is like. The Buddha cannot bear to let people suffer, people like Maudgalyayana’s mother and Bright-Eyed Girl’s mother. There are many people like them. In this world, there is so much greed, anger, ignorance, arrogance, jealousy and doubt, so people do not accept Right Dharma. How many people does this describe? Some people are tormented in hell. The lifespan in hell is very long. When I started teaching the Earth Treasury Sutra, I discussed how beings there lived long lives and faced much suffering. This kind of suffering is truly indescribable.

The Buddha penetrated the suffering of the Three [Evil] Destinies and saw the way people in the world continuously created karma and afflictions, and descended into hell. In this world, we sentient beings face collective karma. So, a person may experience the hell, hungry ghost and animal realms on earth; this is commonly seen in this world. The Buddha could not bear this, so He continuously utilized various causes and conditions and analogies to awaken everyone so they recognize suffering. Once we recognize suffering, we can be aware. Once we are aware, we can seize the moment and promptly engage in spiritual practice. He helps everyone to realize the law of karma, that we face the consequences of our own actions. To eliminate our own karmic retributions, if we do not repent diligently, if we do not receive blessings and guidance, it will be very difficult.

The Buddha comes to the world and with various causes and conditions, with analogies and expressions, gives teachings to sentient beings. Thus, He has given many teachings. “All Dharma” refers to many kinds of teachings. To teach according to capabilities, the Buddha has to establish as many teachings as there are sentient beings, so they can take the teachings to heart and accept them. This is how He “proclaimed all Dharma.”

Countless sentient beings require countless Dharma-doors. So, we must “vow to transform countless sentient beings.” There are so many of them. “We vow to learn infinite Dharma-doors.” Since there are so many sentient beings, they require so many Dharma-doors. So, the Buddha “proclaimed all Dharma.” As Buddhist practitioners, to deal with people’s myriad ignorant thoughts, we must learn many teachings to know which ones to use to reach certain sentient beings’ hearts. That is why we must be able to grasp one truth to understand all truths.

The Buddha intended to teach only one truth, that we all intrinsically have Buddha-nature. So, “that is the One Buddha Vehicle teaching.” Indeed, the Buddha only wanted to teach one truth, that we can all attain Buddhahood because we all intrinsically have Buddha-nature. As I just mentioned, we are like a house with windows and doors. There are many treasures and splendid decorations inside. Everything is decorated well, but we have shut the doors and the windows so the light cannot shine through. Even though there are fine treasures inside, if we cannot find them, then we cannot easily access the things we need. This is what our minds are like. Our mind is like a house. We have tightly shut the entrances,

so the Buddha uses various methods to get us to open our doors. If we open this door, our wisdom-door will open and the light of wisdom will actually shine upon us from within. We can be illuminated by our own light of wisdom; we do not need to use other people’s light. We ourselves can radiate this light, which is wisdom.

Our wisdom, our Buddha-nature, is equal to the Buddha’s. So, out of His compassion, the Buddha comes to teach all of us the One Buddha Vehicle. But sentient beings could not realize it, so He established the Three Vehicles. He established all Dharma in the hope that all teachings could have a harmonious relationship.

He Proclaimed all Dharma: All Dharma has a harmonious relationship; the teachings can go together without interfering with each other, As one Dharma can accommodate other Dharma, it thus becomes a part of them. If one Dharma encompasses other Dharma, then those others become part of it.

We need to apply the Buddha’s teachings because the purpose of listening to the Dharma is to put the principles into practice. We must allow the Buddha-Dharma to become one with our minds. If we just listen and do not take in anything, then our door is still shut and the Buddha-Dharma is still outside. If we do not open the door to our hearts, the Dharma is kept on the other side. If we can open the door and let the light in, everything will be illuminated. So, “all Dharma has a harmonious relationship; the teachings go together without interfering with each other.” This is similar to adding water to freshly squeezed milk; the two will blend together. Once mixed, we cannot distinguish the water from the milk, as they all blend into one.

The principle is the same. So, if we take the Dharma to heart, it becomes a part of our essence. But we humans have attachments and hindrances of afflictions because we keep the door shut. Even though we know the Dharma exists, we cannot let go of our attachments. “As one Dharma can accommodate other Dharma, it thus becomes a part of them.” When we accept the Dharma, [we understand] true emptiness and wondrous existence.

We realize that we must let go of our attachments. Is there any need for so many attachments? We must truly take in the Buddha-Dharma. The Buddha carefully gives explanations according to sentient beings’ capabilities. Therefore, He established many teachings that suit our capabilities. If we accept the Dharma, then we realize the Buddha-Dharma is used to transform sentient beings. If we thoroughly penetrate the teachings, then we will not be attached to thinking that our teachings are correct, that others are wrong. We must not do that. So, “one Dharma can accommodate other Dharma.” Accommodating others is letting go of attachments. Thus, we must adapt to other sentient beings.

During evening recitation, [don’t we chant] “accommodating sentient beings’ capabilities”? The Buddha teaches the Bodhisattva-path to adapt to sentient beings’ capabilities. If we adapt to sentient beings’ capabilities, we “accommodate others.” This is accommodating sentient beings. In this way, it “thus becomes a part of them.” All Dharma can be applied by sentient beings, and all sentient beings can accept the Dharma

and let go of attachments. If we truly accept the Dharma, we must use it to accommodate sentient beings of all capabilities. Then everyone can accept the teachings. “If one Dharma encompasses other Dharma, then all others become part of it.” If we spread the teachings to everyone and everyone can accept our teachings, then we will all be unified as one. We practice the same Dharma and

have a pure intrinsic Tathagata-nature that is equal to all Buddhas, and we are all future Buddhas. As long as we accept the Buddha’s teaching, we are all equal to the Buddha. If we accept the Buddha’s teachings and share it with everyone else, then we can also feel that other people are just like us, with the same Buddha-nature and wisdom. So, “as one Dharma accommodates other Dharma,” we can let go of attachments. To truly learn the Dharma, we must reach all.

When we speak of “delivering all sentient beings,” we are not referring to the ritual performed in the seventh lunar month, but rather to the Dharma that we have received, that we now understand and can share with other sentient beings. If sentient beings accept the Dharma, then we have delivered them. We are one, as our Buddha-nature is one. Thus, one Dharma encompasses other Dharma. The one Dharma is the One Buddha Vehicle. We use the One Vehicle to encompass everyone, to transform and deliver them so that their minds become one with the Buddha-mind. Thus, “all others become part of it, as one entity.” We are all one, which is the True Suchness of our nature.

Dear Bodhisattvas, in learning the Buddha’s teachings, we must learn to be one with the Buddha and to live together with sentient beings. If we can do so, the world will become the Bodhisattvas’ pure land. So, we must always be mindful.