Author: Scott Ogata

Episode 301 – Give Provisional Teachings to Reveal the True

>> “The unsurpassed, extremely profound, subtle and wondrous Dharma is rarely encountered even in billions of kalpas. Now that I can see, hear and accept it, I vow to understand the Tathagata’s true meaning.”

>> The Buddha, “with various causes and conditions, with analogies and expressions, has proclaimed all Dharma to sentient beings; these teachings are all for the sake of the One Buddha Vehicle.”

>> Analogies and expressions: The Buddha taught the One Buddha Vehicle but the assembly could not understand and realize it. Therefore, He used the three carts and one cart as an analogy. The giving of the first three carts is the giving of the provisional teachings. Later, the giving of the great cart is the revealing of the true teachings.

“The unsurpassed, extremely profound, subtle and wondrous Dharma
is rarely encountered even in billions of kalpas.
Now that I can see, hear and accept it,
I vow to understand the Tathagata’s true meaning.”

Everyone, this passage is something which all Buddhist practitioners can immediately recognize. It is the “Verse for Opening a Sutra.” We have the “Verse for Opening a Sutra” because. Dharma masters in the past, before they expounded a sutra, would recite this “Verse for Opening a Sutra.” They said it at the beginning of the sutra to remind everyone to cherish these teachings and to help everyone recognize the teachings as unsurpassed, extremely profound, subtle and wondrous Dharma.

For the 12 Divisions of the Tripitaka to be explained, it would take tens of thousands of texts and treatises. Each of these is unsurpassed, extremely profound, subtle and wondrous Dharma. Whenever we listen to teachings from the sutras, we must be reverent and respectful because they are “rarely encountered in billions of kalpas.”

Since they are so rarely encountered and we now have attained this precious teaching, we have attained what is rarely attained. We have attained it, and we can see it. We can see this sutra, and we can read and recite it. And, if when we read and recite it ourselves, we do not truly understand it, now we can also listen to others explain it to us. Dharma masters can explain it to us, help us to comprehend the sutra text and verify our understanding of the text for us. For those teachings we do not comprehend, they can guide us toward understanding. So, this is a very precious opportunity.

After we understand the principles in the sutras, we have to uphold and practice them. In listening to the teachings, we must take them to heart. In accepting the Dharma, we must apply it to our actions and “vow to understand the Tathagata’s true meaning. Without experience, we cannot grow in wisdom.” If we listen to, but do not practice the Dharma, Thus, we must vow to work in the world in order to experience the Dharma. Sometimes, no matter how we hear something, we cannot understand it. Yet if we are mindful in working with others, then maybe we will see the principles in [action].

When it comes to what most people call the Ghost Festival, for us Buddhists, it is the conclusion of the summer retreat. Summer is the period of time in nature when many living beings are busy reproducing. So, there are many bugs and mosquitoes about. The weather is very hot, and it rains very often, or it may be windy. The Buddha made use of summer as a time to gather everyone to listen to the Dharma. This retreat also gave lay practitioners opportunities to create blessings. Monastics could focus on listening to teachings and lay practitioners could make offerings to them while coming into contact with the dignity of the Buddha, Dharma and Sangha. This was how the Buddha exercised compassion and wisdom.

During that era, the Buddha would hold retreats during the summer. For those three months, He saw His disciples mindfully and diligently leading disciplined lives to listen to teachings and realize the True Dharma. After three months passed, the season would end, and the Buddha would be very happy. That marked the end of the summer retreat.

At our Abode, we also do the same because we are continuously promoting and advocating ways to bring Right Dharma to the people and lead them to eliminate their superstitions. We want to open the door to Right Dharma to help them penetrate folk tales. Sometimes, folk tales can confuse people and block their way to wisdom. But we want everyone to resolve their confusion so that they can see the True Dharma.

Recently, the international community has been discussing the Greenhouse Effect, which brings imbalances in the four elements and disasters around the world. To deal with this imbalance, I hope we can bring harmony to people’s minds. To bring harmony, we must first eliminate superstitions. We need to have proper beliefs and seek knowledge and understanding from the Dharma. After we understand the Buddha-Dharma, then naturally our relationships will be harmonious, and our living will be disciplined. This all starts with our minds.

So, we are constantly promoting Right Dharma. Recently, I have been very pleased to see that people are indeed beginning to accept Right Dharma. Everyone knows they must change and turn away from folk tales and superstitions. Things are slowly changing. This makes us very happy and very grateful. In these past few years, Tzu Chi volunteers have continuously promoted and advocated this. We are very glad to see that Right Dharma has entered people’s minds. I am very grateful that so many Tzu Chi volunteers have made this happen in communities all over Taiwan. In each community, they remind people that blessings do not come from sacrificing animals, but instead from reverent prayer. This has become very widespread.

So, the Dharma “is rarely encountered even in billions of kalpas. Now that we can see, hear and accept it, we vow we vow to understand the Tathagata’s true meanings.” The Buddha comes to this world for the sake of sentient beings, to inspire them to eliminate their confusion and ignorance, the deeply-rooted ignorance they have accumulated in cycling through the Six Realms that is now piled up layer upon layer. The Buddha comes to this world, life after life and takes on different forms to give teachings. As I have constantly said, the Buddha comes to this world for the one great cause, to “open and reveal [for others to] realize and enter” the Buddha’s understanding and views. He hopes that all sentient beings may have the same understanding and views as Him. He hopes that we know everything He knows. He can understand the truths of the universe, and He hopes that we can all attain the same level of understanding.

However, this is not easy at all. We can certainly become the Buddha’s equal. So, once we realize this, we must work diligently toward that goal. Forming aspirations is easy. The most difficult part of spiritual practice is “sustaining our aspirations.” We need to persevere. We must hold on to our original vows, diligently advance every day and accept the Buddha’s teachings constantly. If we can keep doing this, someday we will be like the Buddha and take the Buddha’s understanding and views into our minds.

We have not yet completely understood the Buddha’s compassion.

The Buddha, “with various causes and conditions, with analogies and expressions, has proclaimed all Dharma to sentient beings; these teachings are all for the sake of the One Buddha Vehicle.”

We have read this sutra passage earlier as well. Indeed, when we speak of “causes and conditions, analogies and expressions,” these various causes and conditions are truly endless in number. Each of us has different causes and conditions. The same was true during the Buddha’s era, so when He gave teachings, He also used causes and conditions to explain the Dharma. There are causes and conditions between people, as well as between people and matters, and between people and their environment. There are also causes and conditions in the past, present and future. All these are “various causes and conditions.”

To help sentient beings achieve a deeper understanding, He utilized various “analogies and expressions.” If we did not understand one example, He would use another one. Would we understand that example? If we still did not understand, He would come up with other examples. Out of His compassion, He would not give up on any one of us. So, He continuously utilized analogies and various methods.

So, “the Buddha comes to teach the One Buddha Vehicle.” All Dharma He teaches is the One Buddha Vehicle to help everyone become the same as Him. Since the Buddha can understand it, He hopes we can all attain Buddhahood and achieve the same understanding as Him. All the various causes and conditions He uses are to teach the One Buddha Vehicle. Even when He gives analogies and expressions, He is still teaching the One Buddha Vehicle. So, He uses provisional teachings to teach the Dharma of the One Vehicle. For the One Buddha Vehicle, He gave the Three Vehicle teachings. When the causes and conditions are suitable, the Buddha combines the Three Vehicle Dharma back into the One Buddha Vehicle. This is the essence of the Lotus Sutra.

Analogies and expressions: The Buddha taught the One Buddha Vehicle but the assembly could not understand and realize it. Therefore, He used the three carts and one cart as an analogy. The giving of the first three carts is the giving of the provisional teachings. Later, the giving of the great cart is the revealing of the true teachings.

The Buddha now always teaches the One Buddha Vehicle. But this time, “the assembly” gathered there “could not understand and realize it.” They still could not comprehend it. So, in the Lotus Sutra, there is an analogy of three carts. This is in the later sutra passages. He talks about the three carts. The three carts are actually a sheep cart, a deer cart and a great white ox cart. They were chosen to appeal to sentient beings, so that they could easily pick one. As long as it got them away from the burning house, from that dangerous place, they were free to choose any cart. So, the three carts are used as an analogy.

Actually, in the beginning, the Buddha compared Himself to an elder, who, when his house was burning, said, “Everyone, get out quickly!” But most people were like naive children; they thought it was fun to play with fire. They did not know to be afraid of it. So, the elder felt somewhat helpless. He had to use these carts, [which the children] would want to play with, to call to the children from outside the house, “Come out! Hurry up and come out! Look, these things are even more interesting! Hurry up! Come out quickly! You can take your pick of any of these things.”

The children turned around and saw that there were better things to play with, so they quickly left that very dangerous place. The fire was still burning but when they saw more interesting things outside, they quickly ran out of the house. They did not run outside out of fear, but because there were more interesting things. Whether they liked the carts pulled by sheep, by deer, or by a great ox, the elder let them choose, as long as they were willing to come out from the burning house and temporarily escape to a safer place.

The elder told them, “I do not really want to give you a small cart; I want to give you a big cart. With this big cart, in addition to just driving yourself around, you can also drive many people around the world steadily and with ease.” This analogy is telling us that by “giving the first three carts, [He] was giving provisional teachings.” The three carts are analogies for skillful means. “Later, giving the great cart” refers to how He gave the biggest cart last. [After] Hearer and Pratyekabuddha [Vehicles] was the most important, the Bodhisattva [Vehicle]. For Hearers and Pratyekabuddhas, He attracted them with skillful means. But the most important thing. He wanted us to do was to walk the Bodhisattva-path. That is the way for us to transform ourselves, as well as transform others.

So, “with various causes and conditions,” and “with analogies and expressions,” He wanted to solely teach us to transform ourselves and others at the same time. Transforming others is also a way to help us perfect our own spiritual cultivation. This is the Buddha’s compassion.

Dear Bodhisattvas, as Buddhist practitioners, we must learn the Great Vehicle Dharma and use it to develop aspirations and vows. We live together on this land. If people’s minds are in chaos, then order will be disturbed. Even the climate’s order will be in chaos. On the one hand, we must diligently listen to the Buddha-Dharma, and on the other, we must put it into practice, eliminate superstitions, and lead people to the Right Dharma. So, all of us must now diligently put the teachings into practice. I am grateful to each of you for being mindful and loving, and for sharing the same mission to promote Right Dharma amongst people. To do this, we must always be mindful.

Episode 300 – Teaching the Bodhisattva-path

>> “The Buddha compassionately opens, reveals and teaches the Bodhisattva-path. He greatly benefits sentient beings, so they can attain peace and happiness. By hearing, practicing, realizing and entering [the teachings,] we plant all roots of virtue.”

>> “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness.”

>> “All Buddhas, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings; these teachings are all for “the sake of the One Buddha Vehicle.”

“The Buddha compassionately opens, reveals
and teaches the Bodhisattva-path.
He greatly benefits sentient beings,
so they can attain peace and happiness.
By hearing, practicing, realizing and entering
[the teachings,] we plant all roots of virtue.”

Do we understand this? The Buddha, out of His compassion, continuously “opens and reveals.” He hopes we sentient beings can realize all Buddhas’ minds, understanding and views. Yet sentient beings are attached and deluded. [Over time,] thousands and tens of thousands of analogies and expressions have been given, but how many can we actually comprehend? Perhaps various causes and conditions have already manifested before us thousands of times. Though we have learned from many sutras, we may not apply them to our daily living; we act as if the two are unrelated.

When people and matters trouble us, we do not promptly apply the teachings to the situation at hand. This is how we sentient beings act. Someone can remind us of something over and over again or express an intention again and again, but does that mean we understand it? We may still not understand.

How can we understand the Buddha’s understanding, views and intent? The only way is through the Buddha’s method of opening and revealing the Bodhisattva-teachings and teaching us to walk the Bodhisattva-path. Only by actually practicing this can we understand

what the Buddha-mind is. Typically, ordinary people assume others’ [suffering] has nothing to do with them. The Buddha began by teaching us, “You must exercise your love and see sentient beings’ suffering as your own. All sentient beings in this world share the same collective karma and coexist with each other and the world. By giving out of love, we are actually benefiting ourselves. Do you understand? Yes, we understand. Then go wherever there is hardship. Be with those who are facing difficulties and learn to help and understand them.”

When we truly connect with, help and understand others, we feel very good. Only when we face suffering sentient beings do we recognize the blessings in our peaceful lives. As we help others in need, we attain realizations, so we are grateful to each other. By teaching us to walk the Bodhisattva-path, the Buddha awakens our “unconditional loving-kindness and universal compassion.” This way of treating others is called empathy in modern terms; this is the ability to understand others’ pain and put ourselves in their shoes.

Besides putting ourselves in others’ shoes, we also must form great aspirations and make great vows, not just limited to [helping] people in this world. We must vow that in infinite and countless worlds we will “greatly benefit all sentient beings so they can attain peace and happiness.” When sentient beings are suffering, how do we comfort them? How do we bring them peace of mind? We must spring into action and soothe their pain.

Bodhisattvas care for sentient beings the way we care for young children. “Oh! You made another mistake.” We lead them by the hand, so we can teach them. For even younger children, we pick them up. If they cry, we coax and comfort them until they calm down, then we teach them. So, to “greatly benefit sentient beings,” we must have this mindset. When it comes to their pain, we must “relieve their suffering.” We must help them achieve a state of peace, happiness and freedom. This is how we “greatly benefit sentient beings.” When we help them understand the value of the Buddha-Dharma, they will become joyful and happily listen to it. The more they listen, the more they understand and the more they gain.

Around the world, Tzu Chi volunteers promptly show up wherever people experience disasters. In many countries with different ethnic groups and religions, the people are happy to see these Living Bodhisattvas. When our volunteers put their palms together, these people also do the same. By guiding others with love, naturally we become their role models.

Look at Myanmar; they are still helping each other in the same way. Whenever there is threat of a flood, the locals will get together to make preparations in the exact same way Tzu Chi provided relief. The way they help people in disaster areas is exactly the same way that. Tzu Chi volunteers first helped them. This is how people teach and benefit each other and bring each other peace and happiness.

To do this, we must listen. After we listen to the Dharma, through engaging and interacting with others, we refine ourselves and become role models. We must practice and develop our understanding. Then, through the process of our practice, we cultivate virtue. Our inner cultivation will manifest in our actions. As we cultivate our minds, we will become a role model for others.

Thus, we constantly say that inwardly we cultivate the Four Great Vows, and outwardly we practice the Four Infinite Minds. Naturally we will manifest through action our inner cultivation, the Four Great Vows, “I vow to transform countless sentient beings” and the other great vows that we continuously cultivate in our hearts. Then as we [interact with others], “loving-kindness, compassion, joy and equanimity” will manifest in our appearances. This model behavior is the outer manifestation of our inner cultivation. If we have this level of spiritual refinement, we express these virtues in our actions.

This is how we listen, contemplate and practice. So after we listen to teachings, we can cultivate them inwardly and express them outwardly. Then we will naturally “realize and enter”; we will be able to fully comprehend the Buddha’s compassionate intent. Then we can understand the essence of the Buddha’s teachings and take this Dharma-essence into our hearts. This is how we “realize and enter” and

“plant roots of virtue,” so the seed will be planted deep in our hearts. This is like giving our wisdom-life a bone marrow transplant, [revitalizing it with the Dharma-essence]. Only in this way can our wisdom-life grow.

Everyone, we must truly and deeply comprehend the Buddha’s compassion. He comes to this world solely to “open and reveal” the Bodhisattva-path to us. So, we must diligently accept His teachings.

As we said before,

“Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness.”

“Presently in infinite, countless Buddha-lands throughout the ten directions….” Exactly how many Buddha-lands are there? Millions and billions. So, what is the analogy we use to describe this? The universe, which is vast and boundless, and contains countless worlds. Indeed, the Buddha comes to this world and out of His compassion, tells us that our spiritual state is equal to His. Based on this explanation, [we realize that] when we look at people with a Buddha-mind, everyone is a Buddha. In each of our minds there is a world. So presently, there are billions of such worlds. And in any of these countless worlds there are countless Buddhas who teach there. So within the present countless worlds, there are countless Buddhas.

The same principles are taught everywhere. Because sentient beings’ capabilities are dull, all Buddhas and Bodhisattvas must also use various skillful means to teach them. We have seen Them “greatly benefit sentient beings and bring them peace and happiness.” Clearly, sentient beings have many different sufferings and afflictions, so all Buddhas, the World-Honored Ones, in countless billions of Buddha-lands, bring great benefits to these countless afflicted sentient beings.

If we were not so unsettled, these benefits would be unnecessary. Let us think about this sutra passage carefully. The Buddha “greatly benefited” sentient beings. If we had no afflictions, then we would not need the Buddha to find ways to greatly benefit us. The “great benefit” is geared toward those who are afflicted and flawed. Our wisdom is flawed, so afflictions flourish, and we become unsettled. Thus we need the Buddha to find ways to greatly benefit us by educating, comforting and inspiring us.

So although this section of the sutra seems plain and simple, we must mindfully comprehend how “[all Buddhas] greatly benefit sentient beings and bring them peace and happiness.” Indeed, we intrinsically have wisdom, but we have blemished it. Is that wisdom still there? Yes, only now it is covered by ignorance. This is why all Buddhas [come to help us]. So in countless, infinite Buddha-lands, all Buddhas greatly benefit sentient beings. I hope that, within the infinite Buddha-lands, we are not just receiving the Buddha’s benefits but greatly benefiting others as well as, bringing peace and happiness to them. This should be the process of our learning.

The next section states,

“All Buddhas, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings; these teachings are all for “the sake of the One Buddha Vehicle.”

Haven’t we been listening to these words every day? Yes, every single day. As they are repeatedly mentioned, have we truly comprehended them? This is what we must constantly ask ourselves. In the Buddhist sutras, especially in the Lotus Sutra, there is a large amount of text that teaches similar concepts about our minds.

Look at, “all Buddhas, with infinite, countless skillful means,” In the ten directions, Buddhas in hundreds of billions of Buddha-lands teach with infinite, countless skillful means. Clearly, “All Buddhas share the same path.” The minds of sentient beings in all worlds are similarly covered by afflictions. With our minds covered by afflictions, understanding things is very difficult.

But the Buddha continuously utilizes various causes and conditions. Actually, all things in the world are teaching us the Dharma. The Dharma is not taught only when Sakyamuni Buddha comes before us and speaks to us. How do we break free of afflictions and ignorance to see the Buddha’s understanding and views manifest? We have to make this breakthrough ourselves.

Similarly, we must open our eyes to behold the state of our surroundings. If we close our eyes, we cannot see our external conditions. But those conditions are still there. Will they always be there? With our “ultimate wisdom,” if we close our eyes, we know these external conditions are around us. However, these conditions are always changing as infinitesimal changes accumulate.

This is just like how just now, as I was walking outside, I looked up. I saw gray clouds some distance away, but behind them there were hints of pink and orange light. That shade of pink was very pale, seemingly floating out from the dark gray clouds. The clouds closer to us seemed darker. Then the sky even closer to us was a pale blue. But as I was watching the sky, my focus shifted, and I looked at the trees that surrounded me, and I listened to the sound of the birds. That was all I did. Before I came inside, I looked up at the sky again. In such a short time, the gray clouds had turned white, and the patch of blue sky was now bigger.

As I turned around, a thought came to me. How amazing! This scenery is impermanent and changes so rapidly. How did it change that quickly? This is how external conditions give teachings. In an instant, I saw the impermanent and ever-changing nature of things. Depending on the mindset we use to observe the world around us, everything can teach us the Dharma.

So, “with various causes and conditions, with analogies and expressions, [Buddhas] have proclaimed all Dharma to sentient beings.” In infinite and countless Buddha-lands throughout the ten directions, all Buddhas and Bodhisattvas use everything in Their surroundings to constantly illustrate the Dharma. “These teachings are all for the sake of the One Buddha Vehicle.”

Everyone, does this concept seem profound? Yes, it is very profound. Because it is very profound, we must always be mindful.

Episode 299 – Bring Peace and Happiness to Sentient Beings

>> Thus, “Fundamental wisdom is [His] understanding. Acquired wisdom is [His] views. Combined they illuminate enlightened and unenlightened states. These are the Buddha’s understanding and views.”

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

>> “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness.”

The sky is a universe unto itself. Its true nature remains unchanging; what moves and changes are the air currents.

So, as Buddhist practitioners, we must learn what this unmoving nature is that can respond to ever-changing phenomena. This is something we need to learn.

Thus, “Fundamental wisdom is [His] understanding. Acquired wisdom is [His] views. Combined they illuminate enlightened and unenlightened states. These are the Buddha’s understanding and views.”

Remember, a few days ago we talked about “ultimate wisdom” and “relative wisdom.” Do you remember? “Ultimate wisdom” is “fundamental wisdom.” We intrinsically have it; we are born with it. We know all of this, but since we are living in an ever-changing world, to adapt to all the changes, we need to apply “acquired wisdom,” which is also known as “relative wisdom.” We all know that things happen, but how do we adapt to them?

Take the Philippines (in 2012) as an example. The peripheral circulation of Typhoon Sura unexpectedly caused major flooding. A very wide area was affected; this was disastrous for many people. Though the people were safe, many houses were submerged by floodwater. Thus they faced unbearable suffering. That area has a relatively large poor population, so Tzu Chi’s manpower in the Philippines was insufficient. Many survivors needed help and a huge area needed to be cleaned up; even without an assessment, we could already know this.

A group of Bodhisattva-volunteers from Taiwan traveled to the Philippines to help those who were affected. They found the local residents cleaning up the affected areas barefooted. They stood in mud and filthy water, without shoes, to clear the debris. When the volunteers saw this in person, [they thought,] “This is unacceptable. If they injured their feet in this mud full of filth, their wounds might become infected.” So, they immediately recommended a distribution of rain boots for them to protect their feet. This is called “relative wisdom,” which is also known as “acquired wisdom.”

When they went into that environment, and saw what was truly needed there, they promptly took action to help them. This is their “acquired wisdom.”

The Buddha’s understanding and views allow Him to understand the unmoving intrinsic nature and the states of varying capabilities. So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom.” Combined, they are “all-encompassing wisdom.”

The wisdom we are talking about now, from the perspective of ordinary people, can be divided into “understanding” and “views. Understanding” means He understands everything. Before we arrived, we knew a disaster took place in the Philippines. However, only upon arriving at the scene did we really know their immediate needs. For example, the essential intrinsic nature is something we all intrinsically have. However, we still cannot experience it. Therefore, the Buddha tailors methods for us based on our capabilities and identities in order to teach us. This is “acquired wisdom.” He taught us according to our capabilities, to help us all understand. So, “acquired wisdom” is “worldly wisdom” and “fundamental wisdom” is “world-transcending wisdom.”

In conclusion, the most fundamental part of us is something we all intrinsically have; what is later acquired comes from mindful study and observation.

After this disaster, the government built neatly plotted rows of houses for these people. These houses looked very nice. But in person, there is not much to them. Each unit was about 160 square feet. How many people lived in each house? It was built for seven people. There was nothing inside at all. The houses were actually built with stacks of concrete blocks, covered by sheets of zinc. From afar, based on photos of the exterior, these houses looked quite nice. Many such houses were lined up in neat rows. But in reality, there were actually seven people living in each 160-square-foot home with no furniture and a mud floor. What we see from the outside may be [nice], but we must go inside to personally experience it. Therefore, “acquired wisdom” comes from experiential understanding. To figure out what is needed, we need to make our own assessments.

Here, “illuminating” means that with His wisdom, His understanding and views, He understands the unmoving essence and the ever-changing, varying and impermanent states of sentient beings that result from karma. He understands and can see them all. He knows and sees. So, His “understanding” is true understanding, and His “views” are true insights. He thoroughly and clearly understands.

“Combined they illuminate enlightened and unenlightened states. Enlightened” refers to “fundamental wisdom,” the essence of True Suchness, which never changes. Take the sky for example. Air pressures and conditions cause it to appear to change. But its essence remains the same. That essence is True Suchness. Here, “unenlightened” refers to all worldly phenomena. We come to this world by following our karmic affinities with our parents that connect us to this world. Our time in this world is brief, but over these decades, we have created so much karma. Each of us face different karmic forces and are in an unenlightened state.

The Buddha understands the Four Noble Realms, the realms of Buddhas, Bodhisattvas, Solitary Realizers and Hearers. He understands all [ten realms,] especially the Six Unenlightened Realms. He has a clear and thorough understanding of all these different states, as of the palm of His own hand. So this is “the Buddha’s understanding and views”; the Buddha’s wisdom is just like this. Thus, as Buddhist practitioners, we must be more meticulous and deliberate. Previously, I reminded all of you to meticulously and thoroughly understand the state of True Suchness as well as how people live in this ordinary world. We must thoroughly understand all of this; this is our goal in learning the Buddha’s teaching.

Since the Buddha comes to “open and reveal,” how can we not “realize and enter”? We must diligently work to do this. The Buddha’s understanding and views are “fundamental wisdom” and “acquired wisdom, ultimate wisdom” and “relative wisdom.” The labels may be different, but they are actually all part of the same thing. Only by understanding this are we able to distinguish the unmoving essence from ever-changing causes, conditions and retributions. Therefore, the Buddha had to utilize analogies and expressions.

We have discussed the related sutra text earlier.

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

They had the karmic affinity to “listen to the teachings from all Buddhas,” from those who already attained enlightenment. Those who have already awakened, the Buddhas, come to “open and reveal” [teachings]. We must be mindful and be sincerely willing to seek the Dharma. We cannot just listen occasionally and casually or hear it and then say, “Yes, I understand” and then leave it at that. We must be very earnest because this has a major effect on our wisdom-life.

The suffering in life, cyclic existence in the Six Realms, is beyond our control. We constantly go through this process, without control over what happens. Isn’t this very sad? Since we have the rare opportunity to hear Dharma, we must diligently engage in spiritual practice.

We have the karmic affinity to listen to the Buddha’s teachings now because we created the karmic connection to listening to the teachings in our past lives. Perhaps in the past, we lived at the same time as Sakyamuni Buddha. Even Sakyamuni Buddha followed countless Buddhas in spiritual practice. Perhaps we, along with Sakyamuni Buddha, have listened to teachings from countless Buddhas. The only difference is that Sakyamuni Buddha earnestly engaged in spiritual practice. By listening, contemplating and practicing, He put the teachings into action. Thus, life after life, He has clear understanding and comes to the world to “open and reveal” this to sentient beings.

Yet, we forever remain unenlightened beings. After listening to the Dharma from all Buddhas, we still cannot realize the ultimate. That is what happened in the past. What about now? We should be determined to realize the ultimate by listening to the Dharma. The ultimate is when we completely understand and mindfully accept the teachings. We cannot just casually listen to them and then forget about them, definitely not. After listening, we must consider them carefully. After contemplating, understanding and realizing, we must put the teachings into action. We can no longer wait; time is running out. So, we must act quickly to attain “all-encompassing wisdom.”

“All-encompassing wisdom” is the Buddha’s wisdom. “All-encompassing wisdom” is unmoving and is unaffected by the ever-changing world. No matter how many external changes there are, its essence will remain steadfast..

So the sutra continues,

“Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness.”

The Buddha said to Sariputra again, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions,” all Buddhas, World-Honored Ones, are present. As we have constantly discussed, every one of us is a Buddha. In the past, there has already been a countless number of Buddhas. This passage is a description of the vastness of time, the expansiveness of space and the myriads of sentient beings in the past. “Sentient beings, the mind and the Buddha are no different [in their nature].” The present is the culmination of a lengthy and incalculable amount of time. Time is an infinitely long river that is constantly moving. As the present is a continuation of the past, the present will also extend into the future.

I also told everyone that the “present” is this current instant, from which we talk about the past. It is also from this current instant that we continue on into the future. The past, present and future do not end at this second; “this instant” goes on endlessly. Thus there were infinite, countless Buddha-lands in the past throughout the ten directions, and also infinite, countless Buddha-lands in the present throughout the ten directions. Many Buddhas, World-Honored Ones, come to greatly benefit sentient beings and bring them peace and happiness. This is the one great cause for which all Buddhas manifest in this world, “to greatly benefit sentient beings.” They come to “greatly benefit” all sentient beings. This is not just human beings but all living beings in the world.

This is why we constantly say that we must not kill living beings. We must protect and respect all life. This is why we have been encouraging vegetarianism. Not consuming the meat of sentient beings is a great way to benefit them. We should not only cherish other humans. The Buddha taught principles to help us understand our cyclic existence in the Six Realms. All sentient beings likewise have Buddha-nature. For the sake of this world, while we are in this world, we cherish all sentient beings with a Buddha-mind. This is how we “greatly benefit sentient beings.” Since the Buddha greatly benefits sentient beings we Buddhist practitioners must also do the same, “greatly benefit sentient beings and bring them peace and happiness.”

Sentient beings are suffering. Wherever there is suffering, we must go there and find ways to help them. By assisting and comforting them, they can be at peace and happy in body and mind. This is the one great cause for which the Buddha comes to the world, to “open and reveal.” His understanding and views for sentient beings to “realize and enter.” Since the Buddha has manifested in this world, the countless numbers of past Buddhas in Their Buddha-lands and the present Sakyamuni Buddha in His Buddha-land, this Saha world, all share the same path “to greatly benefit sentient beings and bring them peace and happiness.”

Everyone, don’t we wish to learn from the Buddha? The Buddha taught us with this mindset, so we must earnestly accept His teachings. Then we must put these teachings into practice and apply them in this world, so we are able to “greatly benefit sentient beings and bring them peace and happiness.” So, as we learn the Buddha’s teachings, we must always be mindful.

Episode 298 – Life Is Short; Engage in Spiritual Practice Now

When I hear the sound of the rain outside, I think about how vital the wind is to the world, because it circulates the air. Rain is also vital because the world needs to be nourished by water. It needs wind, rain and the sun. The land supports all living things. If seeds fall to the earth and there is moisture in the soil, warmth from sunlight and a circulation of fresh air, these seeds will germinate. All things, from the seeds of small grasses to those of great trees, [grow because] of the union of the four elements. The seeds are the causes; the four elements are the conditions. When they converge, all things will grow smoothly.

Let us look at this world. The landscape is so beautiful; there is a strong sense of vitality. Thus, our world is a pure land. However, no matter which pure land we are in, as long as we are in this world, we inevitably go through birth, aging, illness and death. This is a law of nature. No matter where we live, we age as each year passes. This happens in all the different worlds. Where are those other worlds? There are worlds in the heaven realm. In these worlds, the sense of time is different, and the lifespan varies. Time flows differently in each world.

The world we are most familiar with is the Four Heavens of the Four Heavenly Kings. Its annual cycle is very different from that of the human realm. One day in the Four Heavens of the Four Heavenly Kings is 50 years in our world. In the Buddhist sutras, the Buddha often talks about heavenly beings [like those in] Trayastrimsa Heaven. One day there is 100 years here. Their lifespan [averages] 1000 years. In the Four Heavens of the Four Heavenly Kings, one day there is 50 years here. These are all natural processes. Natural processes, on Earth or on other worlds, always abide by certain laws.

Heavenly beings, even if they live to 1000, will still one day reach the end of their lives. So when heavenly beings die, they will still fall back into the human realm. Will they definitely fall to the human realm? Or will it be one of the other five realms? Once they deplete their blessings, they must fall.

Isn’t there a story about this in the sutras? There was a heavenly being who suddenly manifested the Five Forms of Decay. Heavenly beings look very magnificent and radiant. Their clothing is very stunning and their faces seem to glow. Even their crowns, the accessories on their heads, their clothing, limbs, facial expression, physical appearance and so on are very beautiful. But then the Five Forms of Decay manifest. Suddenly, the flowers in their hair wilt. The crown they wear loses its luster. Their clothes also became unkempt. Their physical appearances and well-being completely change. They begin to decay, similar to the way humans do.

In this world, we can see photos from when we were 20 and from when we were 30 years old. When we look at photos from our 20s, we look young and beautiful or very handsome. When we look at photos from our 30s, we look the same, just more mature and confident. When we look at photos from our 50s, we look different. Somehow we gained weight, are a little fatter. Our bodies changed, so we do not look as slim in our clothes. When we look at photos from our 70s, compared to now that we are in our 80s, we are the same person, but over this whole process our physical appearance has changed. At the end of our lives, the Five Forms of Decay manifest.

When you are older, you will understand. Your sight becomes blurrier; your hearing becomes worse; your steps are less smooth and so on. This is how we manifest the Five Forms of Decay. The same happens to heavenly beings. Suddenly their physical appearance is sloppy. When they look at their bodies, they also feel dissatisfied. Heavenly beings manifest the Five Forms of Decay, even if they live to be 1000. Even though their lifespan is so long, they are still subject [to the law of nature], and their lives will end one day.

So, when a certain heavenly being manifested the Five Forms of Decay, he knew his time of enjoying heavenly blessings was about to end. He became very frightened; what could he do? A thought struck him and he came to see the Buddha. He begged the Buddha to save him; couldn’t the Buddha add to his blessings so he could remain in heaven? The Buddha smiled and told him, “You are a heavenly being now because you created a lot of blessed karma in your past life. Because you accumulated those blessings, you have enjoyed a long life and good fortune. So, you rose above the human realm to be born in heaven.” The heavenly being then asked Him,

“Venerable Buddha! Once my life in heaven ends, where will I go? Will I come to the human realm?” The Buddha said, “Not necessarily. That depends on the causes and conditions you created. Is your karma to be born human stronger? Or is your karma to be born in the animal, hungry ghost or hell realm stronger? That depends on the severity of your karma when you are reborn. You will led by whichever karma is stronger. You may not necessarily be born human.”

When he heard this, he was very frightened. “If I am born human again, I can create more blessings. But if I fall into the Three Evil Realms, how will I have the chance to create blessings?” So the Buddha said, “Right now, you must form aspirations and vows.” Right then, the heavenly being made a vow. In front of the Buddha, he said, “Since my life in heaven will end, if I can come back to the human realm, I will cultivate a path that transcends birth and death and eliminates samsara. I take refuge with the Buddha and the Three Treasures. If I am born in the human realm, I will become a monastic, engage in spiritual practice and help all sentient beings. I don’t want to be born in heaven again. Once I deplete my heavenly blessings, I do not know where I will go.”

So, the Buddha began to wish him well and accepted him [as a disciple]. At this moment, the heavenly being quickly prostrated. He gave obeisance and paid his respects. Suddenly, he felt his soul leave his body. He seemed to then be in a horse stable. A mare was giving birth to a foal. The foal was stuck in her womb and could not get out. The mare was in great pain and began to wildly run about. The owner of the horse was firing pottery. As he was about to put pots into the kiln, suddenly, this mare that could not give birth and was in great pain wildly ran about and knocked over the trays of pottery. The pots that were about to go into the kiln were now completely shattered.

Her owner, the pottery master, had spent so much effort sculpting these things. Suddenly, they were knocked over by the mare and completely shattered. He was so angry that he picked up a thick and heavy stick and beat the mare from her head to her stomach. The mare struggled in great pain and finally gave birth to the foal, but both the mare and the foal died.

This period of struggle happened suddenly as the heavenly being stood in front of the Buddha. When he prostrated, His consciousness went through this process of being born. He was in the stable. He saw the mare struggling and being beaten with a big stick by her owner. The mare died, and the foal died at the moment of his birth. Then, this being became conscious again; he looked up and saw the Buddha. The Buddha kindly looked at him and asked, “How are you doing?” He told the Buddha that, for an instant, he seemed to have gone to this other world.

The Buddha said, “Congratulations. Once you depleted your heavenly blessings, you were supposed to go to the animal realm, to the womb of this mare. You were going to become a horse and live a life of torment. But because you had the will to form great aspirations and vows to transcend the Three Realms by becoming a monastic, engaging in spiritual practice and delivering and helping all sentient beings, you were freed from spending a lifetime as a horse. In this lifetime, you must take good care of your spiritual aspiration. Remember, when you come to this world again, you must engage in spiritual cultivation for the sake of all sentient beings.” The heavenly being was grateful. As a disciple of the Three Treasures, he faithfully accepted and practiced the teachings.

This is a story about how in the heavens, even though the course of a heavenly year and the length of a heavenly lifespan is very long, it will still end when his heavenly blessings are depleted. He was going to fall into the mare’s womb [and become a horse].

This also shows us how short our lives are. One day in Trayastrimsa Heaven is 100 years in our world. Based on our current lifespan, most of us will die before one day in heaven is over. In this world, some of us are in our 20s, 30s, 40s, 50, 60, 70s and even 80s and 90s. That is not even one day in Trayastrimsa Heaven. Yet we have already lived for so many years. Thus a human lifespan, compared to a heavenly lifespan, is incredibly short.

On top of that, our lives are impermanent. This kind of impermanence really troubles us. In this universe, especially on this land, in this Saha World, on Earth, we see the imbalance of the four elements. This worries us greatly. And now we hear the sound of rainfall. So, we must always be mindful and vigilant.

Our lives, our lifespan, is so short. The atmosphere of the world and the karma of sentient beings are interrelated. Therefore, this world is a good place for spiritual practice. Only the pressure from tremendous suffering and [disasters] can make us vigilant. So, when we see suffering, we must recognize our blessings. We must take advantage of our time as humans to quickly form aspirations and vows.

When the heavenly beings’ life was about to end, he took refuge in the Three Treasures and vowed to, lifetime after lifetime, engage in spiritual practice and willingly help all sentient beings. As for us, right now there is so much suffering in this world and many examples of impermanence. How can we not seize the day? Even a heavenly being with a long lifespan is seizing the opportunity to practice, so shouldn’t we short-lived humans do the same? A blessed being is doing this, so shouldn’t we humans? The Buddha came to this world to tell us about the truth of suffering and of how it comes from accumulated karma. So, we must know that for the source of suffering to cease, we must practice the path to cessation. Therefore, we must always be mindful.

Episode 297 – Sentient Beings Will Ultimately Attain Wisdom

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

>> These myriad living beings: All living beings are sentient. So, all animals have sentience and consciousness and arise out of a myriad of conditions. Thus we use myriad to describe living beings. Also, as they undergo myriad cycles of samsara, we use myriad to describe living beings. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are sentient beings.

>> They also listen to “teachings from all Buddhas.” It is said, “The complete and immediate One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter.” People without sharp capabilities or superior wisdom listen to teachings and cannot comprehend them, listen to teachings and do not give rise to faith. They listen to teachings but do not believe them. Instead, they give rise to doubt and slander.

>> For example, at the Lotus Dharma-assembly, though the ears of 5000 people rang with the Brahma-voice, they still withdrew and left.

>> “Even in infinite, limitless kalpas, hearing this Dharma is still difficult.”

>> [They] will ultimately attain: With perfect teachings and the ultimate fruit, in the stage of wondrous enlightenment, the delusions of ignorance will be eliminated and the embodiment of fundamental enlightenment will completely manifest. At that time, the mind sees its own nature and will always abide in it. This is the state of ultimate enlightenment.

All Buddhas and Bodhisattvas have unsurpassed wisdom. All phenomena are in a tranquil and clear state. This tranquil and clear state is the Bodhisattva Way taught by the Buddha. The wisdom of all Bodhisattvas is close to the Buddha’s wisdom. Thus, the wisdom and mindset of all Buddhas and Bodhisattvas are in a very tranquil and clear state. So, every Bodhisattva has already entered the Tathagata’s pure and wondrous land, surpassing the wisdom of. Hearers and Pratyekabuddhas.

So, the Lotus Sutra repeatedly states that the Buddha’s understanding and views cannot be realized by ordinary people. Even Hearers and Pratyekabuddhas cannot realize the Buddha’s understanding and views because He has all-encompassing wisdom. This all-encompassing wisdom, is the pure wisdom of the Tathagata. “It is called world-transcending supreme wisdom.” Supreme wisdom is all-encompassing wisdom, the wisdom of one who has attained supreme, perfect, universal enlightenment. It is the wisdom of all Buddhas and Bodhisattvas.

This is how the Buddha helps all sentient beings realize the truths of the Buddhas. He did this not only for humans, but for all sentient beings. In the Agama teachings, there are so many stories. They take place not only in the human realm but also in the animal realm. The Buddha had also lived in the animal realm, not due to karmic retributions but due to His pure and unsurpassed wisdom. He lived as different animals to transform similar beings or to transform human beings. Even as an animal, He could transform humans. Even as the smallest creature, He could transform others.

The Buddha told a story from infinite kalpas ago. There was a Buddha named All-Transforming King. Among His disciples, there were two who stood out. One was Diligent-Rhetoric. One was Joyous-Virtue. Of these two disciples, one was very diligent and the other was very lazy. They were good spiritual friends. Diligent-Rhetoric knew that Joyous-Virtue sincerely wanted to hear the Buddha’s teachings. But when it came time to listen, once he sat down, he nodded off quickly. [Diligent-Rhetoric] could not bear to see this.

One day, he walked by Joyous-Virtue and saw him sleeping again. Diligent-Rhetoric called to him, “Joyous-Virtue, we must be energized and focused. We can no longer be lethargic. We must not allow momentary drowsiness or physical pleasures to make us forget such precious, wondrous Dharma. If we do not [learn it] in this lifetime, when will we encounter it again? If we lose our human form and grow distant from the Buddha-Dharma, where will we end up? We have no way of knowing.” With great sincerity, he gave this advice and encouragement.

Joyous-Virtue felt deeply remorseful and became more vigilant of himself. He began to practice earnestly. But after a few days, his mind slowly became drowsy and foggy again. Yet he constantly heard a voice in his head, “Be diligent, be diligent. Once our human form is lost, it may take countless kalpas to regain.” So, he found a spot by the water with a rock and sat on top of it [to meditate]. He reminded himself, “If I fall asleep, the slightest movement from nodding off, will cause me to fall into the water.” Thus, he reminded himself to be vigilant. But after sitting there for a while, he dozed off again.

Diligent-Rhetoric saw this from afar. So, [Diligent-Rhetoric] transformed into a bee and intentionally buzzed in front of. Joyous-Virtue’s face. Every time Joyous-Virtue closed his eyes, the bee would fly and buzz in front of his eyes. Then he would quickly open his eyes. When he opened his eyes, he would see this bee flying back and forth. Then he noticed it would fly to a lotus flower on the pond. [When it flew] above the lotus flower, it opened and the bee landed on the lotus blossom.

Suddenly, a gust of wind shook the flower and caused it to bend over so the bee fell into the pond. The pond was muddy and the bee struggled mightily to get out. It kept struggling vigorously until it finally freed itself from the mud. Then it flew over the surface of the clear water, seemingly to wash off the mud from its wings by beating them against the water. This completely washed off the mud. Then it returned to the lotus pod and, at ease once again, looked up into the sky.

The bhiksu observed this entire process and attained a great realization. Wasn’t this kind of scene a reminder for himself to be vigilant? “If we are enamored with the taste of nectar, we will easily become too comfortable and will easily fall into the mud. As we engage in spiritual practice, we need to be vigilant under all conditions and make use of this lifetime to transform ourselves.”

It is very easy to become inspired, but if we do not sustain our [aspirations], we may not be [born human] again for eons. He felt as if the bee was speaking to him, so he reminded himself to be vigilant. He felt very motivated to work hard.

After finishing this story, Sakyamuni Buddha then said, “Do you know that. Diligent-Rhetoric was me, Sakyamuni Buddha, in a past life? Joyous-Virtue is now Maitreya Bodhisattva, who will be the next Buddha. In our past lives, we were companions in seeking the Dharma. I have constantly reminded Maitreya through various means.”

As it turns out, all Buddhas and Bodhisattvas have been each other’s companions, life after life. They taught and supported each other on the path. This helps us realize how wondrous the Dharma is. “All Buddhas and Bodhisattvas have supreme wisdom.” Who is transforming whom? In the future, when Maitreya manifests as a Buddha, I believe that Sakyamuni will become a Bodhisattva and assist at [Maitreya’s] Dharma-assembly.

Based on this understanding, we can realize that we all come to the world due to karmic conditions. So, some people manifest as. Hearers and Solitary Realizers. Without Hearers and Solitary Realizers, how would the Buddha continue to teach the Dharma He safeguarded in His heart? So, this passage in the sutra keeps describing “various causes and conditions.” These “various causes and conditions” encompass many karmic conditions, which are all teachings.

Now we know,

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

By utilizing various causes and conditions, the Buddha hopes all sentient beings can listen to the Dharma and ultimately attain all-encompassing wisdom. He hopes that everyone will not only realize the teachings for Hearers and Pratyekabuddhas, not just the Four Noble Truths and. Twelve Links of Cyclic Existence, but also actualize the Six Perfections in all actions. This shows the Buddha’s care and effort.

Here, “these myriad living beings” is explained as meaning sentient beings.

These myriad living beings: All living beings are sentient. So, all animals have sentience and consciousness and arise out of a myriad of conditions. Thus we use myriad to describe living beings. Also, as they undergo myriad cycles of samsara, we use myriad to describe living beings. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are sentient beings.

So, all animals have sentience and consciousness. We all have the Eight Consciousnesses. Not only do humans have them, all animals also have “consciousnesses,” so all are considered “sentient.” All animals can be considered “sentient.”

“They arise out of a myriad of conditions. Thus we use myriad to describe living beings.” Those with sentience and consciousness are considered “sentient.” Because we have accumulated a myriad of causes and conditions, we are part of the myriads of sentient beings. Animals had karmic conditions to become animals. Those with the blessed conditions to be born in heaven are heavenly beings. Those who accumulate evil causes and conditions will become sentient beings who suffer in hell. In conclusion, sentient beings are conscious beings who amass various conditions. Those with sentience and consciousness in the Six Realms are all sentient beings.

Also, “as they undergo myriad cycles of samsara, we use myriad to describe living beings.” We do not know how long we have been transmigrating within the Six Realms. We have experienced birth and death many times, for many lifetimes and in many realms. This happens myriads of times to all sentient beings.

“[They exist] in the Ten Dharma-realms.” The Ten Dharma-realms are the Four Noble and Six Unenlightened Realms. I have explained this before. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are all sentient beings. Bodhisattvas are “awakened sentient beings,” some are even “great awakened sentient beings.” An awakened person can be called “an awakened sentient being.”

They also listen to “teachings from all Buddhas.” It is said, “The complete and immediate One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter.” People without sharp capabilities or superior wisdom listen to teachings and cannot comprehend them, listen to teachings and do not give rise to faith. They listen to teachings but do not believe them. Instead, they give rise to doubt and slander.

There are many such people right now, people without sharp capabilities.

For example, at the Lotus Dharma-assembly, though the ears of 5000 people rang with the Brahma-voice, they still withdrew and left.

For example, at the Lotus Dharma-assembly 5000 people withdrew and walked out. Remember this? When the Buddha was in the world, He put in great effort to guide people to cherish the Dharma, to seize the moment and to mindfully accept [teachings]. Still, as He began to speak, many people at the assembly paid their respects and then left. This happened even during His time in this world. For those without sharp capabilities, accepting the ultimate reality of the One Vehicle is truly not easy.

So, the sutra states,

“Even in infinite, limitless kalpas, hearing this Dharma is still difficult.”

For a long time, we have been listening to teachings. But to truly hear the essence of the Dharma is very difficult. Moreover, there are many who do not yet have the karmic conditions to accept teachings. There are also those who accepted the Dharma but do not have sufficient capabilities. To hear the true principles of the One Vehicle is not easy. This shows how hard it is to listen to teachings.

[They] will ultimately attain: With perfect teachings and the ultimate fruit, in the stage of wondrous enlightenment, the delusions of ignorance will be eliminated and the embodiment of fundamental enlightenment will completely manifest. At that time, the mind sees its own nature and will always abide in it. This is the state of ultimate enlightenment.

“[They] ultimately attain all-encompassing wisdom” which is perfect teachings and the ultimate fruit, the stage of wondrous enlightenment. The Buddha hopes that we can all attain perfect and wondrous enlightenment and return to our intrinsic nature. He hopes that once we fully eliminate the delusions of ignorance, the embodiment of fundamental enlightenment will manifest.

In listening to the teachings, we must be mindful. After listening, we must contemplate and practice to really penetrate their principles. When the embodiment of enlightenment has completely manifested, “the mind sees its own nature.” When the mind can see its intrinsic nature, “it will always abide in it. This is the state of ultimate enlightenment.” If our minds can always abide in our pure intrinsic nature, we have attained ultimate enlightenment, which is perfect, wondrous enlightenment and the pure intrinsic nature of True Suchness.

So, learning the Buddha’s teachings really requires constant self-vigilance. When practicing the Bodhisattva-path, even the slightest bit of carelessness can lead us to be confused, drowsy and indolent again. So, we must constantly raise our awareness and always be mindful.

Episode 296 – The Extensive Proclamation of All Dharma

>> “The path of spiritual practice has a starting point. The goal must be correct, and the course must not deviate. The Buddha compassionately opens and reveals. His understanding and views. The Buddha-mind is inside us, so we must look within.”

>> “With various causes and conditions, analogies and expressions, [He] proclaimed all Dharma to sentient beings. These teachings were all for the sake of the One Buddha Vehicle.”

>> [He] proclaimed all Dharma: [He] extensively proclaimed all Dharma and its profound meanings to reveal the One Buddha Vehicle. With such true teachings, according to their capabilities, He skillfully and patiently uses virtuous Dharma to gradually guide them on the path to Buddhahood.

>> These teachings are all for the sake of the One Buddha Vehicle: The Buddha manifests in the world for the sake of the one great cause, to teach sentient beings to return to their intrinsic Buddha-nature. This is the way to Buddhahood. The One Vehicle Dharma is the teaching that enables all of us to attain Buddhahood. So the One Buddha Vehicle was taught as three.

“The path of spiritual practice has a starting point.
The goal must be correct, and the course must not deviate.
The Buddha compassionately opens and reveals. His understanding and views.
The Buddha-mind is inside us, so we must look within.”

How exactly do we walk the path of spiritual practice? I often say, “If we maintain our initial aspiration, we will surely attain Buddhahood.” That inspiration to engage in spiritual practice is our starting point. Are we heading towards the correct goal? I often say, “A slight deviation causes a great divergence.” If we deviate from the course in the slightest, we will end up thousands of miles away from [our goal]. Thus, we must carefully sustain our spiritual aspirations.

The Buddha is compassionate and will not abandon sentient beings. He returns to the world over and over for one great cause, to open and reveal His understanding and views, so sentient beings can realize and enter them. The Buddha opens and reveals with compassion. After listening to His teachings, we must contemplate them carefully to realize that within the Dharma, there are true, subtle and wondrous principles. Actually, “the Buddha-mind is inside us, so we must look within.” To realize the Buddha’s understanding and views, we must draw near the Buddha-mind. But understanding His understanding and views is really about understanding ourselves. If we cannot understand ourselves, how can we understand the Buddha’s understanding and views? Realizing and entering them depends on us because we intrinsically have Buddha-nature.

So, we must “look within.” The Dharma can only guide us so far; we must walk the path ourselves and take steps with our own two feet. I often speak of “the two feet of blessings and wisdom.” With these two feet, after we take the first step of creating blessings for people, we must take the next step, which is developing wisdom. By doing good deeds, we create blessings; with wisdom, we contemplate worldly matters. This is how we exercise both compassion and wisdom. The Buddha exercises His compassion and wisdom to come to this world. Out of compassion, He will not abandon us; with His wisdom, He gives suitable teachings. We must emulate the Buddha’s mindset and cultivate both blessings and wisdom. We cannot bear to let sentient beings suffer, so we create blessings for humanity. We will not abandon any of them and must patiently guide them. The methods we use to direct them are very important.

So, these few days, the passage we have discussed says that the Buddha uses various skillful means.

“With various causes and conditions, analogies and expressions, [He] proclaimed all Dharma to sentient beings. These teachings were all for the sake of the One Buddha Vehicle.”

These repeated verses help us understand how the Buddha targeted different sentient beings’ capabilities. Every day we talk about various causes and conditions, analogies and expressions. Are there really that many causes and conditions? Can the Buddha find so many worldly matters to draw analogies from? There are indeed very many. From worldly matters alone, there are many things that can become analogies. The stories of people’s lives can be teachings.

For example, last year (2012), a senior executive came to join Tzu Chi and get involved in our missions. He was brimming with ideals and goals. After he joined us, he put his heart into understanding how to get involved and how to lead. After a period of time, he came to the Abode and said to me, “I have been here for some time and. I have been very mindful and worked very hard, but I still find it very different from the typical workplace. I feel like I don’t know how to lead people, how to work together with them as one.” He was feeling a bit helpless.

I said, “No matter what, as long as you are truly inspired and your starting point, direction and goals are all correct, nothing will be difficult for you. Avoid overcomplicating things by thinking too much.”

Then I told him a story about a monastery that existed over 1000 years ago. This monastery was in the mountains and housed a group of novices led by an elderly monk. Based on their capabilities, he assigned them certain tasks.

Among them, there was a 12-year-old novice, to whom the elderly monk said, “Every day, you must leave the monastery to travel from here to the market by hiking over those two mountains. You must walk that road to buy rice and oil. You must buy these two things every day.” The young novice followed these directions. Early every morning, he happily left the mountains. By noon, he would already have returned with his purchases, with this heavy load.

Day after day, month after month, year after year, he continued until almost ten years had gone by. One day, when he came back at noon as usual, the elderly monk saw him at the entrance. The elderly monk smiled and said gently, “Follow me, let’s walk around outside the monastery.” So, the novice followed him. Once they were outside, [the elderly monk] said, “Let’s sit here.” The two of them sat down, one behind the other. They watched the sun slowly set and heard sounds of laughter from below the mountain, coming closer and closer. A group of flighty young bhiksus, talking and laughing, were walking in their direction.

As they came closer, they saw the [elderly] monk sitting there and quickly settled down. The [elderly] monk asked them, “To make your purchases, you took a very easy path to a nearby market. So why, for the past ten years, have you always left early in the morning but not returned until dusk?” They answered, “Every day, we enjoy the scenery as we go down the mountain. As we [climb] back up, we take frequent breaks to admire our surroundings and the scenery.”

The [elderly] monk turned the [young] monk and asked, “What about you? For almost ten years, you have carried very heavy objects, oil and rice, up the mountain. How are you able to return to the monastery before noon? The young novice said, “Every day I feel. I need to uphold this heavy responsibility. So, I am very focused. My only goal is to go down the mountain to purchase the things I need to buy.”

The elderly monk asked, “How do you feel as you travel down and then back up the mountain?” He happily answered, “Every morning, I feel relaxed as I go down because I carry nothing with me. So, with a relaxed and grateful heart, I walk this road to the market. And coming up the mountain? Coming up the mountain, though I am carrying very heavy things, I feel happy because. I am accomplishing my task. Although my burden is heavy, I really feel at ease. My only wish is to quickly bring this heavy load to its destination. So every day, I feel grateful when I leave and at ease when I return.” The elderly monk said, “Do you think about anything else? No, just my responsibility.”

He was the same age as the others, but was single-mindedly focused on his mission. With gratitude and great ease, he traversed the mountains over 3000 times so the people at the monastery never had to worry about having food and warm clothing and could focus on their spiritual practice.

I told this story to the senior executive who had recently joined us. After hearing the story, the senior executive said, “That’s right, we must be grateful for our responsibilities. As we fulfill our mission, naturally we will feel at ease.” I said, “To reach your ideal goal, you still must make adjustments to your course. Remember to emulate the Buddha’s mind, to take the Buddha’s mind as your own. All Buddhas care for sentient beings, so the Buddha comes to this world to teach sentient beings. This is the Buddha’s mindset.” Then, he told me, “I understand now.”

“The idea behind the Buddha’s teaching is the same.” Based on various capabilities and various causes and conditions, He utilizes certain methods and analogies to enhance people’s understanding. Thus, it is inevitable that we see similar texts again and again in the sutra. He wants people to truly understand His meaning. This is the purpose of the prose, as well as the verses. As we listen to teachings, we must patiently and carefully consider the meaning of the Dharma. The Buddha proclaims all Dharma for sentient beings’ sake, so. He utilizes various causes and conditions, analogies and expressions to give teachings. “These teachings are all for the sake of the One Buddha Vehicle.” Though He proclaimed many different teachings, they are all to teach the One Buddha Vehicle.

[He] proclaimed all Dharma: [He] extensively proclaimed all Dharma and its profound meanings to reveal the One Buddha Vehicle. With such true teachings, according to their capabilities, He skillfully and patiently uses virtuous Dharma to gradually guide them on the path to Buddhahood.

We know that to “proclaim all Dharma” means to “extensively proclaim all Dharma” by using expansive and numerous principles. For different people and environments, He utilized different methods. So, [the Dharma] is very expansive. The Buddha used very wide and open methods to expound the One Dharma through analogies and expressions. To “proclaim” may signify a large [audience], teachings given at large assemblies, or it may be teachings to individuals who are suffering, troubled or lacking understanding. These are all proclamations of the Dharma.

The Dharma that is taught to one person is still very profound Dharma. For a large crowd, He also analyzes very profound principles, all of which comes from the One Buddha Vehicle. The principles of the One Buddha Vehicle are all teachings of the true nature of things. He hopes all sentient beings can hear this and return to their intrinsic nature. This is the One Buddha Vehicle, the True Dharma.

“According to their capabilities, He skillfully and patiently uses virtuous Dharma to gradually guide them on the path to Buddhahood.” According to sentient beings’ capabilities, He gave One Vehicle teachings; He gave them according to sentient beings’ capabilities. So, we can see how. “For the true, He gave provisional teachings and opened the provisional to reveal the true.”

These teachings are all for the sake of the One Buddha Vehicle: The Buddha manifests in the world for the sake of the one great cause, to teach sentient beings to return to their intrinsic Buddha-nature. This is the way to Buddhahood. The One Vehicle Dharma is the teaching that enables all of us to attain Buddhahood. So the One Buddha Vehicle was taught as three.

“These teachings are all for the sake of the One Buddha Vehicle.” The Buddha manifests in the world solely for the sake of this one great cause, teaching sentient beings to return to their nature of True Suchness, which is the way to Buddhahood. Every day we hear these same teachings, the One Vehicle Dharma that enables all of us to attain Buddhahood. This is the Buddha’s goal, so He still teaches the One Vehicle as three.

Everyone, to learn the Buddha’s teachings, we must listen to the same principles every day though we deal with different people and matters. The Buddha spoke of previous Buddhas and how people from Their eras requested teachings and gave Them opportunities to give specific teachings and personal guidance. He taught people methods to develop a perspective on their suffering and to resolve their problems. The Buddha utilizes universal teachings, which everyone, whether with limited or great capabilities, can accept and happily put into practice. This is the mark of True Dharma. So everyone, we must always be mindful.

Episode 295 – Delusion Hides Suchness Like Ore Conceals Gold

>> “Sentient beings, since Beginningless Time, have had two kinds of obstructions, afflictions and ignorance. Delusion covers all-encompassing wisdom the way ore conceals gold.”

>> “Sariputra when all Buddhas of the future come into the world, they shall also [teach] with infinite, countless skillful means.”

>> The future is one of the Three Periods. The present, this instant, is the center. After this instant, we enter the next, which is the future. At any given time, there are the Three Periods. After this lifetime, we enter the next, which is the future.

When we hear birds singing outside, we know that today’s weather must be very tranquil and clear, different from yesterday and the day before. Though the weather may change, as long as the world remains at peace and the four elements are in harmony, then every day, at this same time, our minds will be at peace. If the four elements are not in harmony when the seasons change, we will feel oppressed by the environment around us. So in this world, this is one source of suffering.

The Buddha tells us that life is impermanent and ever-changing. This is one appearance of suffering in the world, that afflictions arise as conditions change.

“Sentient beings, since Beginningless Time, have had two kinds of obstructions, afflictions and ignorance. Delusion covers all-encompassing wisdom the way ore conceals gold.”

This is saying that sentient beings, since Beginningless Time, have been in the state of samsara. We have been immersed in affliction and ignorance, which build upon one another. Afflictions are what arises in our minds when we give in to temptations in our external conditions. “An ignorant thought creates the Three Subtleties.” This is how the source becomes polluted and afflictions such as greed, anger and delusion begin to multiply and proliferate until our desires are countless and boundless. This is what happens in our minds. Once our minds have been tempted and [defiled by] external conditions, we remain continuously ignorant.

Being ignorant, when we encounter some external condition, we will connect with it and take it into our minds to create even more ignorance. Then we outwardly manifest that ignorance and go on to create a lot of karma, a lot of defiled karma. So, afflictions and ignorance are the two types of obstacles we create. With ignorance and afflictions, we obstruct our own minds and allow external conditions to entice us. These two things are both considered obstructions, keeping us from reaching our spiritual goals and from accepting the Buddha-Dharma.

Fundamentally, [everything] is very clear; the Buddha-Dharma is all around us and in our minds. When the Dharma is in our minds, as we look at our surroundings, everything is real and exquisite Dharma, everything is a subtle and wondrous teaching. All things in the world, all objects, are extremely subtle and detailed teachings. As I often say, when the Buddha is in our minds, everyone we see is a Buddha. But when our minds have been defiled and obstructed, when we look at the things around us, everything will trouble us, everything will afflict us and cause us to give rise to ignorance.

So, afflictions and ignorance are always obstructing our wisdom. Our minds and our wisdom are constantly being obstructed. [They have] obstructed our Buddha-mind and our pure wisdom. So, “delusion covers all-encompassing wisdom. Delusion” is ignorance; ignorance is delusion. External conditions delude our minds and awaken our ignorance; we call this delusion.

Delusion is the subtlest form of ignorance; it is extremely fine and subtle, so we cannot recognize it nor understand it. Such [is the nature of] delusions, which cover all-encompassing wisdom. All of us originally have the same wisdom as the Buddha, but [our minds] have been obscured just as ore conceals gold.

In the past, people panned for gold in Jiufen; in the rocks and sand from an old ore vein there was still some gold. Someone had opened a gold mine and dug into the mountains and rocks. Then, from piles of sand, they slowly sifted out the gold. Thus, something of great value was hidden in such rugged mountains and in piles of rock and sand. Such a valuable material [was extracted] from within these very [ordinary] things.

But we unenlightened beings are like the piles of sand, like the ore. We know ore contains gold, but we do not realize that we ourselves have a subtle and wondrous, pure and undefiled intrinsic nature that has also been enclosed by such coarse things. This is what the Buddha wants us to understand.

So in the sutra, the Buddha says,

“Sariputra when all Buddhas of the future come into the world, they shall also [teach] with infinite, countless skillful means.”

Once again, the Buddha, Sakyamuni Buddha, called out to Sariputra, “Sariputra, not only did past Buddhas [do this]. The present Buddha and the many Buddhas of the future will continue to pass on [the Dharma] and teach sentient beings.” The meaning behind His words tells us that sentient beings are indeed very stubborn.

Only after 40 years did the Buddha begin to point directly into their hearts to show them their nature. He hoped that everyone who saw Him and listened to the Dharma could understand the teachings. But was this enough to awaken the disciples at His side? The Buddha was very [realistic]. He said that between previous Buddhas and now Himself, Sakyamuni Buddha, the teaching was still not enough. So, this will need to continue. In the future, Buddhas will continue to manifest.

In this era, in His lifetime, He wanted to take the most essential Dharma which points directly to people’s minds and open and reveal [it] to sentient beings, hoping sentient beings could realize and enter it. However, things are not so easy. Yet by giving these teachings then, He was preparing people to be mindful and to transmit this Dharma-lineage, so people in the future can [attain enlightenment]. Future Buddhas can, through these teachings, continue to utilize these skillful means to teach future sentient beings.

Present sentient beings and disciples have the responsibility of sustaining this Dharma on into the future. So, “when all Buddhas of the future come into the world” means this Dharma must continue to be passed on and taught so that it can allow all future Buddhas to appear in the world and attain Buddhahood. This is our Dharma-lineage. If we do not pass on the Buddha-Dharma, people will not know that every single one of us has the potential to attain Buddhahood and that we all intrinsically have Buddha-nature. The Dharma must be continuously transmitted and passed down. So at this time, we must be exceptionally mindful.

The Buddha-nature is intrinsic to all of us. But the two obstructions, ignorance and afflictions, have covered our minds. Thus many things around us will elicit our afflictions and ignorance, leading us to create karma. It was this way in the past, it is this way now and it will be the same in the future. So, past, present and future Buddhas must continuously transmit these teachings to treat the minds of sentient beings. Otherwise, the ignorance in our minds will draw in external conditions, and our minds will in turn be tempted by them; this creates mutual entanglements.

So, we must be mindful of our current external conditions and the tiniest, subtlest thoughts in our minds. The thoughts in our minds are very tiny and subtle and they arise at all times.

The future is one of the Three Periods. The Three Periods are the past, present and future. When we hear about “the Three Periods,” they seem to refer to long periods of time, as if only future lifetimes are considered the future.

The future is one of the Three Periods. The present, this instant, is the center. After this instant, we enter the next, which is the future. At any given time, there are the Three Periods. After this lifetime, we enter the next, which is the future.

Actually, often when I talk about the past, present and future, I am talking about how they endlessly happen, one instant after another. This instant is the present. The next is the future. So, this present instant is the center. Is this instant something we can hold on to? The “present.” How many times have I said “present”? How many “present” moments have already passed? The “present” is continuously passing. The previous instant is the past. The current instant is the present. The next instant is the future.

Indeed, these “periods” pass by very quickly. So, our minds must be focused on each instant. We must pay attention to our minds. So, “the present, this instant, is the center. The next instant is the future.” What comes after the past is called the future. Just while I am sitting here, who knows how many past, present and future moments [have gone by]. Every moment of every day we are going through the past, present and future.

Futures are often determined in one instant. As I always say, “Seize the present, sustain the moment forever.” In an instant, our minds can make a vow. Then we [need to] sustain it. Second by second, in every instant, we must sustain that mindset. If we take good care of our minds, [this inspiration] will be part of our ever-lasting, unceasing intrinsic nature, the ever-lasting, unceasing Buddha-Dharma, which remains in the world. This depends on all of our minds.

So, we need to clearly understand that. “At any given time there are the Three Periods.” Indeed, they all exist in each present moment. So, “after this lifetime we enter the next, which is the future.” After this lifetime we enter the next. In terms of longer periods of time, the lifetime after this current one is a future lifetime. Regarding our minds, we must immerse ourselves in the Dharma and make sure to seize every instant. In terms of longer periods of time, we must seize this lifetime [to practice]. It is rare to be human and to hear the Dharma. In this lifetime, we have been born human and have been able to listen to the Dharma, so we must take advantage of this lifetime.

“If we do not transform ourselves in this life, when will we do so?” If we do not make good use of this life, when will we ever start? If we are not mindful of our every thought now, when will we be? When this moment passes, it is gone. It will never come back. If we lose our focus in this moment, if we do not take the Dharma to heart in this moment, the opportunity will be gone forever. So, we must always be mindful of each moment.

Everyone, the Buddha came to this world and used many methods solely to open and reveal [for us to] realize and enter. All He hoped for was that our minds can penetrate [the Dharma]. When we are immersed in the Dharma, all the things we see are replete with subtle and wondrous teachings. Everything from the sky, to the land, to everything on the land and below the sky, is all replete with the Dharma. Everything from dawn to dusk to the cycle of seasons to wind and rain and so on is replete with the teachings of the law of karma. The Dharma is very subtly and wondrously embedded within them.

But, [recognizing] that all things in the world contain such wondrously profound, subtle Dharma depends on our minds. Take gold and ore for example; gold is embedded within the ore. We all intrinsically have it but need to figure out how to exercise this pure and undefiled intrinsic nature. Then when we look at the things in the world, everything is wondrous Dharma. Therefore, we need to always be mindful.

Episode 294 – Hearing the Dharma from All Buddhas

>> “Based on the principles of One Reality, He proclaims the True Dharma.”

>> So, “All things arise from the convergence of causes and conditions.”

>> “Sariputra, all Buddhas of the past, with infinite, countless skillful means,”

>> “With various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

>> “These teachings were all for the sake of the One Buddha Vehicle.”

>> “All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”

>> So, the One Buddha Vehicle is the only teaching for attaining Buddhahood.

>> “In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma.”

>> Hearing the teachings from all Buddhas: This refers to how sentient beings, having heard the teachings from all Buddhas, can give rise to right faith. They contemplate the meanings and practice according to these teachings. These people are rare, like precious treasures in this world.

>> The ultimate: This refers to how the Buddha’s realization is the utmost pure and wondrous enlightenment, which is unsurpassed. Therefore, it is the ultimate stage.

>> All-encompassing wisdom: the Buddha fully understands all things, their universal and specific characteristics. The wisdom of knowing the path to transformation and eliminating delusions is the combination of wisdom of Hearers and wisdom of Bodhisattvas. So, this is all-encompassing wisdom.

“Based on the principles of One Reality,
He proclaims the True Dharma.”

The Buddha came to this world and awakened to the truths of the universe. So, when He speaks of principles of the world, they are all based on the principles of One Reality. He comes to the world and gives teachings in the hope that everyone can understand and accept them, then put them into practice.

So, “All things arise from the convergence of causes and conditions.”

In our daily living, we must live with this kind of awareness. We must realize that all things arise through the convergence of causes and conditions. Causes and conditions likewise all originate in our minds. We must always have the Dharma in our hearts and manifest it in our actions. When we are in line with the Dharma and principles, we are one with the Buddha. If we can do this, everything will be in harmony. The minds of the Buddha and sentient beings are no different. This is our “convergent understanding.” If our minds can converge with the Buddha’s understanding and views, we will be able to understand the world’s true principles of the One Reality. This is the Buddha’s goal in teaching the Dharma.

Previously, the Buddha said to Sariputra,

“Sariputra, all Buddhas of the past, with infinite, countless skillful means,”

that is, with many different methods,

“With various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

I have already repeated this several times for all of you. Buddhist sutras do the same thing; they are always repeating concepts, so we can better understand them.

The next passage of the text continues to explain that.

“These teachings were all for the sake of the One Buddha Vehicle.”

These methods all teach the One Buddha Vehicle.

“All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”

We must listen well to the teachings of all Buddhas, “hear the teachings from all Buddhas.” We sentient beings hear the Dharma from all Buddhas. Where did these Buddhas come from? They were also once sentient beings who diligently studied and practiced to attain Buddhahood, then in turn came back to teach sentient beings. This is so They could help everyone “ultimately attain all-encompassing wisdom.”

At one time, Ananda was thinking about something the Buddha had always said, that for countless billions of kalpas, He had listened to the teachings from countless Buddhas at Their practice centers and then diligently practiced them. This was what the Buddha said about Himself. Countless billions of kalpas translates into countless billions of lifetimes. Life after life, He diligently practiced at the practice centers of all Buddhas.

So one day, Ananda asked the Buddha, “Venerable Buddha, when exactly did you form your initial aspiration?” This was a good question. Though the Buddha said that. He diligently practiced at the countless practice centers of all Buddhas, His aspiration must have arisen at some point in time.

So, the Buddha began to talk about the past. He could not say exactly how long ago, but in one of His lifetimes He was born in hell. Even the Buddha has experienced hell. As He was suffering in hell, He saw yaksas punishing wrongdoers. Since they had committed wrongdoings, they were subject to extreme torment in hell. The cruelest [punishment] He saw was a fiery, hot iron cart used to punish two wrongdoers. The jailor, a yaksa, flayed their skin and stretched it out while a part of it was still attached to their bodies. One end remained stuck to their bodies and the other end was tied to the flaming iron cart. Then these two people had to drag the cart.

Their bodies were bloodied and in pain. The agony of having the skin still on their bodies used to pull the flaming iron cart was extremely painful. That excruciating pain was unbearable, hurting down to the bones; they wailed in pain. They did not have the strength to pull the cart, so the yaksa kept whipping them. One of them could not bear it anymore and fainted. For the other to pull the cart all by himself was impossible because the pain was unbearable.

Then one person, who was facing his own punishment, saw this situation and went up to the jailor and asked, “Can you let this person, who is being punished, rest a while? I am willing to take his place and pull this flaming iron cart.” The jailor was extremely enraged and said, “You yourself are being punished. You can’t even take care of yourself; how can you take care of anyone else?” So, he lifted his whip and struck him until he died and vanished from hell. In an instant, he was born in heaven.

In heaven, he enjoyed heavenly pleasures, but his heart was sad, and he felt sorry for the sentient beings in hell. He calmly thought, “Is hell the only place with suffering? There is also suffering in the hungry ghost and animal realms, as well as the human realm.” The source of all suffering is the various karma they created due to the workings of their minds. Thus, they must experience various suffering. At that moment, he developed an aspiration. He wanted to begin by teaching sentient beings and help them realize this principle in their hearts. Only by avoiding suffering can people attain peace and stability.

The Buddha stopped at this point and said, “Ananda, you wanted to know the moment I first developed my aspiration? I was that person in hell who could not bear to let sentient beings suffer. After my compassion was awakened, from then on, I aspired and vowed to work for all sentient beings, to take on their suffering until all sentient beings can accept [the Dharma] and return to their intrinsic, pure Buddha-nature.”

So, He practiced for the sake of sentient beings. We must be grateful to Ananda for asking the Buddha about His initial aspiration and where that state of mind came from. It came from a place of the worst suffering. If He had not seen those sentient beings endure extreme suffering in hell, how would his compassion have been awakened? So, with His great compassion came inexhaustible strength of will. So, everything requires the convergence of causes and conditions, including the Buddha-Dharma.

We have been listening to teachings for so long, but the basics are found here. The Buddha uses various causes and conditions, analogies and [expressions] to continuously teach the One Reality, the Buddha Vehicle. He uses many methods to give this teaching. Just how much can we understand? The Buddha hopes we can realize and “ultimately attain all-encompassing wisdom.” If we attain ultimate, full understanding, we will no longer have habitual tendencies.

We are always transmigrating in the Six Realms. The habitual tendency of heavenly beings is to enjoy pleasures. The habitual tendency of asuras is to be quick tempered and arrogant. For humans, it is having many desires. The habitual tendency of animals is losing morality. The habitual tendency of hungry ghosts is to be hungry and in pain. The tendency of those in hell is to face unbearable suffering. Under such constant torment, they are very frightened. They do not dare to have faith in anything for fear that it will lead to suffering and so on. These are the reasons we sentient beings cannot attain ultimate all-encompassing wisdom.

The Buddha’s hope is that after we listen to the Dharma, we can understand it. Then after we understand it, He hopes we will have faith in it and put it into practice.

So, the One Buddha Vehicle is the only teaching for attaining Buddhahood.

Because the Buddha wants everyone to attain Buddhahood, He always teaches the One Buddha Vehicle. We hope everyone can accept the One Buddha Vehicle. In the Lotus Sutra, [later] in the Chapter on Skillful Means, it also states,

“In the Buddha-lands of the ten directions, there is only the One Vehicle Dharma.”

This comes from the Buddha’s vow, His hope that sentient beings can be His equal and awaken to the truths of the universe, “ultimately attaining all-encompassing wisdom.”

Hearing the teachings from all Buddhas: This refers to how sentient beings, having heard the teachings from all Buddhas, can give rise to right faith. They contemplate the meanings and practice according to these teachings. These people are rare, like precious treasures in this world.

“Hearing the teachings from all Buddhas.” This portion of the sutra states, “These sentient beings [have] heard the teachings from all Buddhas.” So, we have already listened to teachings from all Buddhas, not just Sakyamuni Buddha. It is likely that we have drawn near to Buddhas who were around long before Sakyamuni Buddha. In our previous lifetimes, we also listened to all Buddhas teach the Dharma.

So, here it states, “Sentient beings [have] heard the teachings from all Buddhas.” There were many sentient beings who listened to all Buddhas expound the Dharma. Those who have better capabilities “can give rise to right faith” after listening to teachings. Then “they contemplate the meanings.” We often say to “listen, contemplate and practice.” After listening to teachings, we must contemplate, then “practice according to these teachings. These people are rare.” There are so many sentient beings on Earth; exactly how many, after listening to the Buddha’s teachings, can give rise to right faith? How many? Furthermore, after listening to it, how many can contemplate it and then put it into practice? Very few, indeed. Indeed, this is very rare; they are “like precious [treasures] in this world.” So, spiritual practitioners are valuable. Their value comes from [their desire to] hear the Dharma, to diligently engage in listening, contemplating and practicing. This is what truly earns the respect of others.

The ultimate: This refers to how the Buddha’s realization is the utmost pure and wondrous enlightenment, which is unsurpassed. Therefore, it is the ultimate stage.

In “ultimately attain all-encompassing wisdom, ultimately” describes how “the Buddha’s realization is the utmost pure and wondrous enlightenment.” This is “the ultimate.” We engage in practice to reach the ultimate state. This “ultimate state” [is reached] after hearing the Dharma and diligently listening and actualizing it to experience it and thus attain realizations. This awakening comes when we put the Dharma into practice and attain realizations. This “utmost pure and wondrous enlightenment” is the nature of True Suchness, “which is unsurpassed.” There is no higher Dharma; this is the One Buddha Vehicle. Our goal is to [reach this state], “which is unsurpassed. Therefore, it is the ultimate stage.”

All-encompassing wisdom: the Buddha fully understands all things, their universal and specific characteristics. The wisdom of knowing the path to transformation and eliminating delusions is the combination of wisdom of Hearers and wisdom of Bodhisattvas. So, this is all-encompassing wisdom.

With all-encompassing wisdom, the Buddha fully understands all things, their universal and specific characteristics and the path to transformation, which can eliminate delusions. We already understand that this “path” is about awakening ourselves and others. We must have the wisdom to eliminate our various delusions and ignorance and enable others to do the same. The kind of wisdom that can awaken the self and others is “all-encompassing wisdom. It is the combination of [wisdom of Hearers] and [wisdom of Bodhisattvas].” The two combined are “all-encompassing wisdom.”

Everyone, as Buddhist practitioners we really must be mindful. Aspirations come from extreme suffering. When we understand suffering, a path appears. This path of true principles leads us to dissolve suffering and turn it into supreme bliss; we can go from extreme suffering to supreme bliss. With supreme bliss, we abide steadily in the state I mentioned earlier, one of “ultimate, pure and wondrous enlightenment.” Every one of us can return to our intrinsic nature of True Suchness. That wisdom of wondrous enlightenment is the “ultimate all-encompassing wisdom.”

Everyone, as Buddhist practitioners, we must be mindful. Upon hearing the Dharma, we must listen, contemplate and practice it; we must put it into action. We must, with utmost reverence, always take the Dharma to heart and manifest it in our actions. This must be the goal we advance toward each day. Everyone, please always be mindful.

Episode 293 – All Things Arise from Causes and Conditions

>> “Analogies and expressions use one thing to refer to another, use the simple to help people see the profound, use the moving tree to help people see the wind, use the shape of a fan to depict the moon. These are expressions and analogies.”

>> “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

>> Suitable means are skillful means. He applied various methods and used ultimate wisdom of suitable principles to skillfully draw analogies to the truth. These means are like water and “take the shape of their container to conveniently benefit and guide people.” This describes skillful means. To proclaim all teachings is to explain the appearance of all things according to the principles of the One Reality. All things arise through the convergence of causes and conditions. To proclaim all teachings is to “explain the appearance of all things according to the principles of the One Reality.”

>> “These teachings are all for the sake of the Buddha’s One Vehicle. All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”

“Analogies and expressions
use one thing to refer to another,
use the simple to help people see the profound,
use the moving tree to help people see the wind,
use the shape of a fan to depict the moon.
These are expressions and analogies.”

I may use various methods to explain a particular matter or teaching, but do you understand what I am saying? No? Then let me make a comparison for you. I will explain a teaching and some matter, then use this matter as an analogy for the Dharma. So, we “use one thing,” make use of something, to help others understand the underlying principle

of some other matter. Based on this example, we can actually understand all kinds of different matters because their underlying principles are the same. Sometimes, the principle is so profound that the more analogies we hear, the more confusing it becomes. What should we do with such profound principles? “Use the simple to help people see the profound.” Simple things can be used to explain profound principles. Out of His compassion, the Buddha uses analogies to explain principles and gives us simple examples to teach us the very profound, ultimate truths of the One Vehicle. So, He gives profound or simple [teachings] depending on our capabilities.

If we can see the trees swaying, we can infer that the wind is blowing. If the wind is blowing lightly, the trees will sway gently. If the wind is blowing strongly, the trees will bend; an even stronger wind will uproot the tree. So, we “use the moving tree to help people see the wind.” [Moving trees] enable us to determine the power of the wind. [Wind] is something we cannot see. Exactly how powerful is this force? We do not know. We always need to use another object to measure its strength.

How does this apply to the moon? What does the moon look like? “Use the shape of a fan to depict the moon.” The moon is round like two fully opened hand fans joined together. This describes roundness. After the 15th day of the lunar month, the moon gradually wanes and may take the shape of just one fan. So, we “use the shape of a fan to depict the moon” to help people know whether the moon is full, half, crescent-shaped or so on.

Again, making analogies is one of the various methods used by the Buddha to explain principles with matters or objects. Therefore, we must be very grateful and respect Him deeply. We have the potential to understand the Buddha’s teachings, so we must be mindful.

In the previous passage of the sutra text, the Buddha called to Sariputra and said,

“Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

The Buddha uses various methods to draw analogies with various causes and conditions. Sometimes we talk about causes and conditions; in our daily living, our every action [creates] causes and conditions.

During the time of the Buddha, there was a group of merchants in the Kingdom of Sravasti who stockpiled food to trade. As they took a break on their journey, a hungry dog saw these merchants resting. They were all tired and soundly fell asleep. When he saw the baskets of food on the ground, he bit down on something and pulled it out. It turned out to be a piece of meat. As he took the meat and began to eat it, suddenly one of the merchants woke up and saw something they worked so hard to acquire, this meat they were going to sell, being chewed up and eaten by this dog. He got really angry, picked up a bamboo pole and beat this dog until his legs were broken, and he lay on the ground, whining.

That day, Sariputra just happened to pass by with his alms bowel in hand. At that moment, he felt very sad, so he gave the dog the rice from his alms bowl. The dog ate the food, and afterwards, he looked at Sariputra with gratitude. He seemed to be very grateful, then he passed away.

Then over a year passed, nearly two, and Sariputra went to a certain village for alms. An elder opened the door in one of the houses, and when he saw Sariputra, he respectfully prostrated and greeted him. The elder asked Sariputra, “Honorable Sariputra, on your journeys, is there no young novice to accompany you?” Sariputra said, “No, but I hope there is a young novice that has such karmic affinity with me.” The elder said, “I have only one child, who is not even a year old.” Sariputra said, “If this is the case, when this young child is older, can you grant him to me?” The elder said, “When my child is older, I am willing to give him to you to follow you and become your novice.”

After another seven years passed, Sariputra passed through this place again. The elder opened the door, and when he saw Sariputra again, he very happily told him, “Venerable one, I still remember what I said seven years ago. Since I made that promise to you, I am willing to grant you my child. He is now over seven years old. If you are willing, I will give this child to you.” Sariputra happily accepted.

This child was very adorable, smart and with sharp capabilities. He followed Sariputra to [enter] the Sangha and engage in spiritual practice with everyone else. He attained realizations easily. One day, he suddenly wondered, “How did I come to be this blessed? How was I able to come with Sariputra to this Sangha to follow the Buddha and engage in spiritual practice?” He sat down to contemplate this carefully. He saw, in his past life, a dog who was about to pass away and the rice Sariputra offered him from his alms bowl. Based on this memory, he realized, “I was that dog. It turns out that Venerable Sariputra, at the moment of my greatest pain, comforted me and showed me kindness. I should aspire and vow to follow him for the rest of my life.”

Therefore, when he grew up, he told everyone, “I do not want to be ordained. I want to forever remain a novice and stay by Sariputra’s side.” When Ananda heard this, he found this strange. So, he asked the Buddha, “What exactly is the karmic affinity between this novice, Kunti, and Sariputra?” The Buddha then explained the karmic affinity between Kunti and Sariputra.

He said that during Kasyapa Buddha’s time, among a group of spiritual practitioners, there was an elderly bhiksu who was virtuous and esteemed and advanced in his spiritual practice. But because he was old, his voice was hoarse. A young bhiksu was very mischievous and loved to play pranks, so he often spoke carelessly. Every time he heard this elderly bhiksu chanting, he would laugh and say, “That sounds like a dog barking.” The elderly bhiksu was very compassionate, so he said to this young bhiksu, “Young bhiksu, your mocking does not anger me; on the contrary, I will always protect you.”

The Buddha explained at this point that the elderly bhiksu was now Sariputra and the young bhiksu back then was later the dog and was Kunti today. This was the karmic connection between them.

Though becoming a monastic at an early age, [that bhiksu] refused to refrain from committing karma of speech, mind and body. Thus, he was later born as a dog. Sariputra compassionately relieved his suffering, so it makes sense that he vowed to remain his novice forever and did not want to be ordained. This way, he could stay by Sariputra’s side.

This is an example of various causes, conditions. There are many kinds of causes and conditions. In our daily living, we are constantly either speaking or being silent, moving or being still. All interpersonal conflicts are created by the words we say, so we must constantly take good care of our minds.

Yet, we sentient beings are foolish and dull, so we cannot realize this. Even if we practiced in the past, we may not realize what happened back then, let alone understand the things happening now. So, the Buddha utilizes various causes and conditions, analogies and expressions. In all Dharma, in His many varied teachings, [the Buddha] employs analogies to help us understand.

Thus, “skillful” is another way of saying suitable.

Suitable means are skillful means. He applied various methods and used ultimate wisdom of suitable principles to skillfully draw analogies to the truth. These means are like water and “take the shape of their container to conveniently benefit and guide people.” This describes skillful means. To proclaim all teachings is to explain the appearance of all things according to the principles of the One Reality. All things arise through the convergence of causes and conditions. To proclaim all teachings is to “explain the appearance of all things according to the principles of the One Reality.”

The Buddha utilizes various causes and conditions as analogies and utilizes various expressions to teach the Dharma. All these [examples] must be based on something, on a core principle, the true principle of the One Vehicle. At the center of all things is the principle of the One Reality.

To “proclaim all teachings,” [the Buddha] utilizes very solid principles that will never change. But sentient beings have various capabilities, so He utilizes various methods to draw analogies, Originally, it is about the “one. All” means there are many. The Buddha utilizes many causes and conditions and various analogies to teach the One Reality.

So, “all things arise through the convergence of causes and conditions.” All things and objects etc. arise through the convergence of causes and conditions. In our daily living, no matter what environment we are in, everything arises from the convergence of causes and conditions. So, we must always cherish causes and conditions. I always say that we have to treat those around us with gratitude, respect and love because it is all of our causes and conditions converging that allow things to arise.

So, the following section of the text reiterates,

“These teachings are all for the sake of the Buddha’s One Vehicle. All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”

All things arise from the convergence of causes and conditions. The convergence of many factors gives rise to many matters, objects and principles. All these principles are combined into the true principle of the One Vehicle to help us all understand how we can return to the One Buddha Vehicle. This also depends on whether we are mindful. In our daily living, do we pay attention to the convergence of causes and conditions? Do we cherish the inconceivable convergence of these causes and conditions? Do we feel gratitude, respect and love?

Everyone, we must be mindful. It does not matter if the causes and conditions are positive or negative. When people around us create negative causes or create negative conditions, we must also be grateful to them and even respect them and respect the convergence of causes and conditions.

Thus, we must develop even greater respect. Regardless of how much certain people distress us, we must still respect them for honing our spiritual aspirations and [pushing us to be] broad-minded. If we can broaden our minds, we can still face those who pressure us with respect. The goal of having respect is to love. No matter what, we must love others.

We just heard about the karmic connection between Sariputra and Kunti during the time of Kasyapa Buddha. The elderly bhiksu was experienced in his practice. The young man did not show him respect. With comment after comment, he constantly mocked him. But the elderly bhiksu continued to have gratitude, respect and love for him. “Young man, though you behave this way, I still forgive you. You have created karma of speech, but I will always care for you.” Doesn’t this show gratitude, respect and love? Because of the law of karma, all of us really must be mindful and respect the various causes and conditions that guide us to the Buddha-Dharma of the One Vehicle. Everyone, please always be mindful.

Episode 292 – Skillful Means Given According to Capabilities

>> The Dharma-nature of all Buddhas is intrinsically perfect and harmonious. In the instant our minds open, we awaken. By entering the Buddha’s understanding and views, we can use all Dharma in wondrous ways.

>> “Sariputra, the Dharma of all Buddhas of the ten directions is also like this.”

>> “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

>> Infinite, countless skillful means: The Great, Middle and Small Vehicles, all forms of the Buddha-Dharma, are countless in number. They are all considered skillful means.

>> “Means” are appropriate methods, and their “usage resonates with the capabilities of all sentient beings.”

>> “Skillful” can also mean convenient. [Buddhas] “use skillful expressions and analogies to suit all kinds of capabilities.” They utilize many proper principles,

>> “Skillful is another way of saying suitable. Suitable principles are applied with ultimate wisdom; they take the shape of their container to conveniently benefit and guide people.”

Indeed, we all intrinsically have a Buddha-nature that is equivalent to that of all Buddhas. “The Dharma-nature of all Buddhas is intrinsically perfect and harmonious.” The Buddha comes to the world to point out that we have the same intrinsic nature as the Buddha, the pure Tathagata-nature. The mind, the Buddha and sentient beings are no different [in their nature] so our Dharma-nature is intrinsically perfect and harmonious.

The Dharma-nature of all Buddhas is intrinsically perfect and harmonious. In the instant our minds open, we awaken. By entering the Buddha’s understanding and views, we can use all Dharma in wondrous ways.

All of us are the same, equal to the Buddha, but many discursive thoughts cover our minds. We must eliminate these discursive thoughts, one at a time. What exactly is the use of having these thoughts? If these afflictions remain in our minds, will they benefit us in any way? They are of absolutely no benefit. They are of absolutely no use. So, why do we need to retain these discursive thoughts in our minds? We can let go of them. If we can, in our daily living, find ways to eliminate these discursive thoughts as they arise, with the afflictions we eliminate, bit by bit, our Dharma-nature will grow, bit by bit.

Our Dharma-nature is intrinsically perfect and harmonious. “In the instant our minds open, we awaken.” Once we brush aside our afflictions, we can attain an awakening. “By entering the Buddha’s understanding and views we can use all Dharma in wondrous ways.” If we can take the Buddha’s teachings to heart, if our understanding and views match the Buddha’s, will there be any difficulty in this world that can hinder us? There will be none.

In the previous passage, the Buddha states,

“Sariputra, the Dharma of all Buddhas of the ten directions is also like this.”

Sakyamuni Buddha is not the only one who comes to the world to “open and reveal” His understanding and views so sentient beings can “realize and enter” them. He comes to the world for this one great cause. He is not the only one; all past Buddhas of the ten directions likewise came to the world for this one great cause. This one great cause, as I keep saying every day, is His hope that we will return to our pure, intrinsic Tathagata-nature. This is the expectation He has for us. Because of His compassion, He hopes that we can reach [such a state]. Therefore, He worked very hard, as all Buddhas did.

The next passage states,

“Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.”

This passage also [mentions that] all Buddhas of the past taught by utilizing infinite, countless skillful means. “Skillful means” are provisional teachings. Provisional skillful means were given through various analogies and expressions as teachings for sentient beings. For young children, we use more basic words. For teens, we use words that appeal to them. For more mature young adults, we need to teach them in a more mature manner. For elders, we bring up stories of the past so that they can draw on their memories of those events. So, [as we talk with people,] we must teach them with skillful, virtuous Dharma.

Remember the kindergarten teacher in Malaysia who taught her students about conserving water? She taught them how important water is for life and how they should cherish water because without it, we will all suffer greatly. How did such young children understand the concept of conservation? The teacher exercised her wisdom. “Ok children, there is no water today.” She turned off the water that day. When the children used the restroom and tried to wash their hands, there was no water. “Now what? If you don’t wash your hands, you can’t eat. But I want to eat; I’m hungry. Then you have to fetch some water yourself.”

Where do they go to fetch water? To a faraway place. How will they bring it back? In buckets. One of the children, who was very small, carried two buckets of water using a shoulder pole. His shoulders hurt, and he could not walk straight. The teacher attentively watched the child to make sure he did not fall or bruise his shoulder. Once he carried the water back, he carefully poured it out. [She said,] “This water is not for you alone. You need to care for those younger than you; share it with everyone.” So, then this child understood how hard water is to come by and learned to happily share it with others.

After everyone washed hands, the teacher said, “The grass and the flowers are also thirsty. Without water, they can’t grow; so what will you do? Give them the water you used to wash.” The same water was used to meet multiple needs. In this way, she taught them to cherish water and other resources as well. The teacher took great care to help them learn to [cherish all resources]. As for living things, she meticulously taught them, “Living beings bleed. If you harm them, pierce their skin, they will bleed. Do you think that hurts? Yes, it does. Do you want to hurt them? No.” This is how she taught them to adopt a vegetarian diet, to not eat the flesh of living beings.

Once these young children learned this, they would go home and teach their parents. “We must conserve water. Without water, we will be in trouble.” The children taught their parents in the same meticulous way. They also taught them to cherish everything and how to adopt a vegetarian diet. This is an example of how a teacher used many suitable analogies and words to teach children the virtuous Dharma in a way they can understand. This principle is the same. The Buddha, all Buddhas, taught in the same way. All past Buddhas also taught with countless skillful means. These skillful means can be applied in our daily living; we must choose to apply the suitable ones.

This is like how we are holding short-term spiritual retreats. For seven or eight days, [people] come to the Abode to live the same way as the monastics here. They wake up and start their day at the same time and then do their assigned chores together. As they do these chores, they learn that monastic practice is not easy. Every day begins before four in the morning. From then on, their day is packed; not a second is wasted. As they pull weeds outdoors, the teachings they each learn fill their hearts.

A Faith Corps member said that he saw a tall plastic pipe. This tall pipe was stuck in the ground like this. Amazingly, a weed happened to find its way into this pipe and grew so tall that it was taller than the pipe and came out the top. He said, “Because this weed found its way into the pipe, it has not been removed.” Even weeds are subject to causes and conditions. This one developed incredible resilience by finding its way into the pipe. He then said that this reminded him of my teaching about the piece of wood with a hole in it floating on the sea and the odds of a turtle swimming in the sea suddenly lifting its head and coincidentally sticking his head into that hole. He said, “When I saw this pipe with the weed growing out of it, I thought of what you said about how rare it is to encounter [the Dharma] in billions of kalpas. That I am able to join Tzu Chi and return to the Abode for this retreat is a [precious] affinity.”

Everyone, these incredible causes and conditions are also “skillful means” and can also be wisdom. As long as we are mindful, everything from sand to dirt to flowers to grass is speaking the Dharma to us. So, if we are always mindful in our daily living, is there any moment that we are not living according to the Dharma? Thus, it is said that in. ․the instant our minds open, we awaken. We can converse with the earth. As we weed, our heart is conversing with the grass and trees.

If we enter the Buddha’s understanding and views, we can use all Dharma in wondrous ways. There are many teachings we can realize in our daily living that can help us comprehend the Buddha-Dharma. This is why we must be mindful. Sometimes the Buddha has to teach the Dharma with various causes and conditions and analogies before we can understand how to use these methods to interact with nature.

So all Buddhas, “with analogies and expressions, have proclaimed all Dharma to sentient beings.” All Buddhas in the past and. Sakyamuni Buddha in the present all teach in this way. Even future Buddhas are also the same, present at all times and in all places. So, the Buddha-Dharma pervades the universe and [all] Dharma-realms because of past, present and future Buddhas. Future Buddhas are creating good affinities now. The teachings we faithfully accept and practice come from past Buddhas. We must cherish all teachings, respect the world and collectively amass good karma. If so, the Dharma is everywhere.

Next, we will talk about “infinite, countless skillful means.”

Infinite, countless skillful means: The Great, Middle and Small Vehicles, all forms of the Buddha-Dharma, are countless in number. They are all considered skillful means.

What are “infinite, countless skillful means”? When we review the Buddha’s teachings, the Great, Middle and Small Vehicles, “all forms of the Buddha-Dharma, are countless in number.” There are so many of them. All things in the world are teaching us the Dharma. [What we receive] depends on whether we have great, average or small capabilities. Those with great capabilities of the One Vehicle can immediately see the perfect and harmonious. Dharma-nature of all things in the world. A small seed will grow into a great tree. When Great Vehicle practitioners see a seed, they recognize that it will grow into a great tree in the future.

A mung bean soaked in water will germinate the next day. Those who have limited capabilities only have a limited view of the teachings. The greater their capabilities, the farther they can extrapolate the teachings. They can even think back to how this seed originated from the fruits of another great tree. This is the wisdom of Great Vehicle practitioners. Small and Middle Vehicle practitioners must use limited teachings to help them quickly learn.

The Buddha’s teachings are countless. There are many teachings encompassed in the One Vehicle Dharma, and those are all called “skillful means.” For the sake of the One Vehicle Dharma, the Buddha established skillful means. For the sake of the One Vehicle, He revealed the Three Vehicles.

“Means” are appropriate methods, and their “usage resonates with the capabilities of all sentient beings.”

[The Buddha] observes the [capabilities] of sentient beings and then gives them great or limited teachings.

“Means” are appropriate methods. Whichever skillful means [Buddhas] use must be suitable. For example, we must not trick kindergarteners; we must teach them in a way that helps them clearly understand consequences. Therefore, skillful means are still proper principles.

“Skillful” can also mean convenient. [Buddhas] “use skillful expressions and analogies to suit all kinds of capabilities.” They utilize many proper principles,

many correct principles. Even if the students are very young, we must still teach them with proper principles. Teaching with suitable expressions and analogies is using skillful means.

“Skillful is another way of saying suitable. Suitable principles are applied with ultimate wisdom; they take the shape of their container to conveniently benefit and guide people.”

Skillful means are convenient and proper principles for benefiting and guiding others. This is why we must be very grateful that the Buddha came to the world and utilized many expressions and analogies to guide us sentient beings. This helps all of us understand the principles and mindfully apply them in our daily living. Thus we can return to our intrinsic, pure Buddha-nature. So, we must always be mindful.