Author: Scott Ogata

Episode 875 – The Mysteries of the Body, Speech and Mind

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>> Clouds having shapes and colors is an analogy for the Buddha manifesting in response to the world, known as the mystery of His body. Clouds covering and providing shade is an analogy for the Buddha’s compassion, known as the mystery of His mind. The Buddha giving teachings that universally cover all sentient beings is known as the mystery of His speech. With compassion and the Dharma, His transformation-bodies appear everywhere within the Ten Dharma-realms.

>>迦葉！譬如三千大千世界，Kasyapa! This is like the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants grow. They come in many different kinds and each have their own names and forms. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> So now, Dense clouds are spread extensively, covering all in the great trichiliocosm. All at once, they rain down equally, so their moisture permeates all universally. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> The sounds of all His teachings are the mystery of His speech. His encompassing consciousness is the mystery of His mind.

>> What is the trichiliocosm? One thousand worlds form one small chiliocosm. One thousand small chiliocosms are called one medium chiliocosm. One thousand medium chiliocosms form one great chiliocosm. So, worlds numbering in three orders of a thousand are called a trichiliocosm.

>> Dense clouds are spread extensively: The clouds are an analogy for the Buddha-body, which responds without abiding anywhere. The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively. Dense is an analogy for His wondrous transformation-body, which is like the great spread of clouds.

>> Covering all in the great trichiliocosm: The Buddha’s body universally responds, the same way these clouds cover all. The manifest Buddha appears and expounds the teachings everywhere at the same time. With a single voice He perfectly proclaims, and all different kinds of beings understand equally. This is just like how dense clouds cover all in the great trichiliocosm.

>> All at once, [the clouds] rain down equally, so their moisture permeates all universally: The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for how the Buddha taught impartially to benefit all beings.

>> [The clouds’] moisture permeates all universally: Moisture is an analogy for the Dharma’s flavor, which can nourish all universally. At the right time, the rain falls and the quantity of water is sufficient such that the stems, leaves and roots will all share in the moisture.

>> The flavor of the Dharma enriches all so that we are constantly satisfied. First we consume pure and wondrous food and drink to satisfy ourselves, then we use the Dharma to attain ultimate peace and joy. The flavor of the wondrous Dharma must be chewed over thoroughly so that our minds give rise to joy.

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“Clouds having shapes and colors is an analogy for the Buddha manifesting in response to the world, known as the mystery of His body.
Clouds covering and providing shade is an analogy for the Buddha’s compassion, known as the mystery of His mind.
The Buddha giving teachings that universally cover all sentient beings is known as the mystery of His speech.
With compassion and the Dharma, His transformation-bodies appear everywhere within the Ten Dharma-realms.”

Let us try to understand all things in this world. When we raise our heads to look at the sky, the clouds’ forms and shapes constantly change. With the movement of the land, sky and sunlight, their colors likewise change. No matter what the weather is like, there are always clouds in the sky. It is just that their appearances are different. This is an analogy for how the Buddha responds to the world. Depending on the place and time, the Buddha takes on the appropriate physical form reaching the entire world. This is called “the mystery of His body.” “Mystery” refers to profound, subtle and intricate principles.

When the Buddha came to this world, He awakened; He awakened to the principles. Thus, when He responded to this world, He was replete with an understanding of many principles. As a noble being, He manifested in the world. This is an “analogy for manifesting in response to the world, known as the mystery of His body”. In response to the needs of the world, He attained Buddhahood. His process of attaining Buddhahood helps us understand that we need to undergo all kinds of worldly experiences and have the resolve to put the Dharma into practice. No matter what kind of difficulties we go through, we must still remain firm in our aspirations. Then, we can ultimately attain Buddhahood.

So, the “mystery of His body” does not refer to the birth of Prince Siddhartha over 2000 years ago. Actually, the “mystery of His body” refers to the true principles of enlightenment. The true principles of enlightenment are the same as the Buddha’s body. The Buddha’s body is the body of enlightenment, the essence of awakening. This is what responds to the needs of the world; this is called “the mystery of His body”.

“Clouds covering and providing shade is an analogy for the Buddha’s compassion; this is known as the mystery of His mind”. The Buddha’s compassion is like clouds. If, in the sky, there are [no clouds] whatsoever, the blazing sun beats down throughout the day. We cannot take it when it is like this because the heat is too strong. Sometimes the clouds open up and the sun comes out. The sun provides light and heat everywhere. However, sometimes if it is blocked a little by the clouds, the light and the heat are slightly dissipated so that all things on earth can cool down a bit. This helps all things on earth to adjust. It is a method of adjustment. This is an analogy for the Buddha’s compassion. When sentient beings are burning with afflictions, [His compassion] provides some shade.

Sentient beings are biased toward intellect, yet they lack compassion. They do not exercise compassion and wisdom in parallel. This is how the world has become imbalanced. If people are too attached to their intellect, they may lack affection for others. The analogy of clouds is used because when the sun is in the sky, they can provide some amount of covering. They appear in the sky in many forms and also can bring balance to the world and its living beings. This is why the clouds are an analogy for the Buddha’s compassion. Although He applies His wisdom, He also exercises His compassion.

Sometimes during a water shortage, we may look up toward the sky, and if we see clouds beginning to appear, we all hope it will begin to rain so that all things on earth can benefit. The clouds in the sky are needed by the world. This is like how the Buddha, in His compassion, responds to the needs of sentient beings by appearing in this world. This is an analogy for the Buddha, for the “mystery of His mind”.

Moreover, “The Buddha [gives] teachings that universally cover all sentient beings”. When the Buddha taught the Dharma, the principles He taught were inherently formless. Through the Buddha’s using His voice to describe these intangible principles, we could understand. If we still did not understand, the Buddha used all kinds of analogies and verbal expressions in order to teach us the Dharma and help us understand. This is the “mystery of His speech”, the true principles of His speech which help us to develop our wisdom-life.

So, it says, “With compassion and the Dharma, His transformation-bodies appear everywhere”. In His compassion, the Buddha used the Dharma, the true principles, to manifest in this world and reveal the Eight Aspects of Attaining Enlightenment”. This was the embodiment of the Buddha’s principles. This was His compassion. This was what was in His heart, so, “With compassion and the Dharma, His transformation-bodies [appear]”. He used the Dharma of compassion, this principle, to manifest these bodies in the world.

“Throughout the Ten Dharma-realms” refers to the Six Unenlightened Realms, the Four Noble Realms. Within the Ten Dharma-realms, the Buddha patiently guided [sentient beings] and continually taught the Dharma according to sentient beings’ capabilities. This is the Buddha’s compassion. It 密布provides dense coverage just like the clouds in the sky.

So, in the previous sutra passage, it states, “Kasyapa! This is like the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants grow. They come in many different kinds and each have their own names and forms”.

If the sky is [as we said], what about the earth? The land has the grace of giving birth to and bearing all things that live on the earth. The mountains, rivers, streams and valleys all depend on the earth for their existence. This includes us humans. It is people who give birth to people generation after generation, but we are all inseparable from the land. Thus, it is the land that “gives birth”; all things “are born” of the land .

So now, “Dense clouds are spread extensively, covering all in the great trichiliocosm. All at once, they rain down equally, so their moisture permeates all universally”.

On the land, there are mountains, rivers, streams and valleys, forests of vegetation and trees and so forth. No matter what kind of [plants] they are, and no matter what they may be called, they all need clouds and rain. So, there must be a sun in the sky, and the earth needs a layer of atmosphere. Otherwise, if the sun’s rays bore down directly, we would never be able to take it. Earth has an “atmosphere”; it is like a thin film covering the land. With the warm air from the land combining with water vapor and all kinds of gases from the land, all gathering together, “dense clouds” are formed.

All things on the land need rain. When we see clouds gathering, that means there is rain; it means that it is going to rain. So now, “Dense clouds are spread extensively”. Dense clouds are just like the principles. “Dense” here refers to three mysteries, the “mystery of the Buddha’s body”, “the mystery of the Buddha’s speech” and “the mystery of the Buddha’s mind”. These three mysteries are the principles.

三密：身密、語密、意密。The three mysteries: the mystery of His body, they mystery of His speech, and the mystery of His mind.

“Dense clouds” are everywhere. We often say that in the universe, all things contain abundant principles within them. It is just that we sentient beings are confused and ignorant about them. It is ignorance that creates the Threefold Karma of body, speech and mind, thus we commit transgressions. This is due to a lack of true principles. Not knowing the principles, people [incessantly] create negative karma with body, speech and mind.

However, the Buddha’s Threefold Karma of body, speech and mind are just like the “dense clouds that spread extensively”. They are filled with principles. So, there are the “three mysteries,” the mysteries of body, speech and mind. He put [the Dharma] into practice with His body, demonstrating the process of spiritual practice. Everyone look, this is how it is done. He deeply understood spiritual practitioners, so He served as a role model for this world. He manifested the principles through His body. This is called “the mystery of His body”.

He used His body to engage in spiritual practice and realize the true principles of all things. After He understood, He thought, How can I help sentient beings attain these same realizations? He made painstaking efforts; everything He said and did was a teaching, was a true principle, teaching us how to engage in spiritual practice. This is teaching, principle, action, realization. If we are able to practice like this, we can attain these realizations. This was “the mystery of His speech”.

Both “the mystery of His body” and “the mystery of His speech” stem entirely from His mind. We should be very clear about this.

就佛界言：遍法界體相之身，為其身密。一切聲音，為其語密。周遍之識大，為其意密。In terms of the Buddha-realm: The substance and appearance of His body appear across the Dharma-realms. This is the mystery of His body…. The sounds of all His teachings are the mystery of His speech…. His encompassing consciousness is the mystery of His mind.

The state of Buddhahood has these three mysteries. “The substance and appearance of His body appear across the Dharma-realms. This is the mystery of His body.” Across the Dharma-realms, no matter the realm, the Buddha adapts to the capabilities of sentient beings. For laypeople in society, He taught the “Five Precepts” so they would not lose their human form. They must be able to maintain their human form, to be reborn as humans in future lives. Lay practitioners can also engage in practice; with the Five Precepts and Ten Good Deeds, they can accumulate blessings in the human and heaven realms. For those with spiritual resolve, the Hearers, Solitary Realizers and Bodhisattvas, the Buddha taught the “Three Vehicles”.

So, this was how the Buddha manifested the substance and appearance of His body everywhere throughout the Ten Dharma-realms. In whatever form His body took, the Buddha still responded to capabilities, adapting to the aspirations people had formed, teaching them in this way. Thus, the Buddha came to this world in the body that met the needs of sentient beings. His whole life was purely [a manifestation] of the principles. So, this was the “mystery of His body”.

“The sounds of all His teachings are the mystery of His speech.” He had so many principles that He needed to express through speech. He spoke of His experiences in spiritual practice and of His understanding to analyze the true principles of all things in this world. These were contained in everything He said, all to help us understand the principles.

The Buddha’s consciousness could reach all of the great trichiliocosm at once. There were no principles that He did not thoroughly comprehend. So, “the mystery of His mind” extended everywhere, across the mountains, rivers and land, “covering all in the great trichiliocosm”. All this was [encompassed by] the Buddha’s mind; He understood all of it. Thus, “Dense clouds are spread extensively, covering all in the great trichiliocosm”.

密雲彌布，遍覆三千大千世界：千個世界為一小千世界，千個小千為一中千世界，千個中千為一大千世界，稱三千大千世界。Dense clouds are spread extensively, covering all in the great trichiliocosm: One thousand worlds form one small chiliocosm. One thousands small chiliocosms form one middle chiliocosm. One thousand middle chiliocosms form one great cihiliocosm. This is called a great trichiliocosm.

What is the “trichiliocosm”? One thousand worlds form one small chiliocosm. One thousand small chiliocosms are called one medium chiliocosm. One thousand medium chiliocosms form one great chiliocosm. So, worlds numbering in three orders of a thousand are “called a great trichiliocosm”.

The Buddha’s wisdom and the principles He understood are just like dense clouds, floating high in the sky above everything. He could comprehend all of the great trichiliocosm. So, “The clouds are an analogy for the Buddha-body, which responds without abiding anywhere”.

Dense clouds are spread extensively: The clouds are an analogy for the Buddha-body, which responds without abiding anywhere. The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively. Dense is an analogy for His wondrous transformation-body, which is like the great spread of clouds.

“The clouds are an analogy for the Buddha-body”, the Buddha-body “responds without abiding anywhere”. “The Dharmakaya (Dharma-body) is everywhere; like the clouds it is spread extensively”. Really, where is the Buddha-body? After more than 2000 years, where is Sakyamuni Buddha now? In fact, the Buddha-body was the same as our body; He “responds without abiding anywhere”. Is it still in the human realm? The Buddha’s compassion responds across the Ten Dharma-realms. He responds to the Six Realms and the four kinds of beings. Wherever there are sentient beings that have not been transformed, that is the world where He will manifest. So, these are the principles, which are like “clouds spread extensively.” “Dense” refers to “His wondrous transformation-body”. Whichever world He responds to, the principles go there with Him. This is the Buddha’s wisdom.

雲喻佛之應化身，化佛非一，隨類應現於九法界，故以密雲遍布喻之。The cloud is an analogy for the Buddha’s transformation-body. The Buddha has more than one manifestation. Responding to the various types [of beings], He manifests in all the nine Dharma-realms.

“The cloud” is an analogy for the Buddha’s transformation-body, His manifestation-body. “The Buddha has more than one manifestation”. He did not only appear in the Saha World. In fact, He comes and goes in many worlds. “Responding to the various types [of beings], He manifests in all the nine Dharma-realms”. We all know “the nine Dharma-realms”. The Four Noble Realms, Six Unenlightened Realms, not including the realm of Buddhas, make up the nine Dharma-realms. So, “Dense clouds spread extensively” is an analogy for the Buddha’s body.

“Covering all in the great trichiliocosm” means “The Buddha’s body universally responds, the same way these clouds cover all”. The manifest Buddha appears and expounds the teachings everywhere at the same time. With a single voice He perfectly proclaims, and all different kinds of beings understand equally. This is just like how dense clouds cover all in the great trichiliocosm. The Buddha manifested in the world to teach the Dharma. Thus, He responded to the maturing capabilities and the ripening of worldly causes and conditions by manifesting in this world. The Buddha, with His voice, could teach the Five Precepts and the Ten Good Deeds, while at the same time teaching the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Perfections in parallel. This was how the Buddha used His voice. “With a single voice He perfectly proclaimed, and all different kinds of beings understood equally”. Though their capabilities differed, the Dharma that the Buddha gave them could be comprehended and understood by all.

The analogy that illustrates this is, “This is just like how the dense clouds cover all in the great trichiliocosm.” The states of our minds are just like this; sometimes they are as high as mountains, other times they are as low as valleys. All [things] differ greatly, and our minds are the same. The Buddha’s principles respond to our minds to nourish us universally. Thus, “All at once, they rain down equally, so their moisture permeates all universally”.

一時等澍，其澤普洽：佛應一切群生滋潤生機，如雨等下。喻佛平等說法利益群生。At one time, they rain down equally, so their moisture permeates all universally: The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for how the Buddha taught impartially to benefit all beings.

“The Buddha responds to all sentient beings by nurturing their vitality”. The Buddha responds to all sentient beings by nurturing their vitality. This is like the rain that falls on all equally, an analogy for “how the Buddha taught impartially to benefit all beings”. He taught the Dharma impartially, and sentient beings, depending on capabilities, received nourishment from the Buddha-Dharma.

其澤普洽：澤喻法味，普皆潤澤；及時行雨，水量充足，莖葉根垓莫不霑濕。Their moisture permeates all universally: Moisture is an analogy for the Dharma’s flavor, which can nourish all universally. At the right time, the rain falls and the quantity of water is sufficient so that the stems, leaves and roots will all share in the moisture.

“Their moisture permeates all universally”. We have received this Dharma, which makes us feel happy, peaceful and at ease. It is as if our minds have been raging like a burning fire, and by taking the Dharma and the principles to heart, our minds will naturally be peaceful and calm, and we will no longer give rise to afflictions. When we are calm and content, then we will be spiritually wealthy.

[The Buddha] “can nourish all universally”, hoping we all would be able to accept the Buddha-Dharma. “At the right time, the rain falls and the quantity of water is sufficient so that” the roots, leaves and so on are all moistened by water.

法味增益，常得滿足。先以淨妙飲食飽足其身，後以法味畢竟安樂。妙法的滋味，即咀嚼妙法而心生快樂。The flavor of the Dharma enriches all, so that we are constantly satisfied. First we consume pure and wondrous food and drink to satisfy our physical bodies, then we use the Dharma to attain ultimate peace and joy. The flavor of the wondrous Dharma must be chewed over thoroughly so that our minds give rise to joy.

Thus, “The flavor of the Dharma enriches all so that we are constantly satisfied”. If we can all accept the Buddha-Dharma and the Dharma-flavor is constantly in our minds, we will constantly be joyful and satisfied. “First we consume pure and wondrous food and drink to satisfy ourselves”. First, we must quickly accept the Dharma for ourselves, “then we use the Dharma to attain ultimate peace and joy”. It will leave a rich flavor in our mouths, and we will be filled with Dharma-joy.

Dear Bodhisattvas, the Buddha-Dharma is for nourishing our bodies and minds. Everyone, this Dharma that exists everywhere, the true principles given to us by the Buddha, is like “dense clouds spread extensively” that can nourish our minds. This is like rain that nourishes our minds. So, we must always be mindful!

Episode 874 – Be Grateful for the Grace of the Five Elements

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>> Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything. The physical bodies of all sentient beings naturally rely on them.

>>“I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.” [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> “Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.” [Lotus Sutra, Chapter 5 – Medicinal Plants]

>>Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.

>> On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.

>> Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.

>> Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.

>> They come in many different varieties, and each has its own name and form:  Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.

>> The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms.

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“Heaven has the grace of providing for all with the Five Elements. The land has the virtue of giving birth to and bearing all things. Together as one, they nurture everything.
The physical bodies of all sentient beings naturally rely on them.”

What kind of environment do we live in every day?  When the sun rises, we look up at the sky and see an open and expansive space. This vast, borderless space includes the sun, the moon, Earth and countless other celestial bodies.

On Earth, there is water, wind and sunlight; there is also land, the land we live on. Because there is land, all kinds of living beings and things can be born. Whether mountains, rivers, streams, valleys or so on, these all exist upon the land. Human beings, animals, all the plants and trees and all kinds of crops are found on land. Not only does the land give rise to things, it also bears and supports so many living beings, plants and so on. They all live on this great land. Humans rely on the vast, borderless heavens and the harmony of the four elements of earth, water, fire and air that are found in this great “space.”  Together, these are called the Five Elements. The grace of these Five Elements allows us to survive in this vast, endless and boundless great space.

This world has shown sentient beings great grace. It silently bears [everything]. Whatever it might be, everything on this earth, the rivers, mountains, streams, valleys and so on, all are part of this land. We depend on the land to live and rely on it to help us, to ensure we have enough food to eat and enough clothing to keep our bodies warm, helping us to live peacefully and safely. Considering all that the land provides to us, its numerous and precious resources, are we actually grateful? Do we cherish and protect the land or do we give free rein to our desires and cause great destruction? We must make a mindful effort to understand, and once we understand, we will know we must cherish the land and be grateful for this great space and be grateful for its virtue of supporting us. If we can do this, we have truly understood the principles.

If we cherish the land, humans will have peace. If we destroy and pollute the land, that will be a disaster for humans. So, we all need to calm and settle our minds and know that in our lives. “Together as one, everything is nurtured.”  We all rely on Earth. Regardless of whether we are good or bad people, we all live on this land and rely on the many things that are born on this land which are available for human use. Do we make good use of these things?  Or do we let them deteriorate? This all depends on our minds.

“The physical bodies of all sentient beings” “naturally rely on them.”  The physical bodies of sentient beings all exist in the natural world, so we all depend on the natural world, which is empty space. If this great space did not exist, how could there be this Earth? So, the great space of the universe encompass Earth. In the world there are fire, water, wind, sun and air. The important thing is water. Together these comprise the Five Elements. Every day, each of us rely on the grace of the Five Elements and the virtues of heaven and earth. If the Five Elements are in balance, the sky is clean, the four elements are balanced, then we can live in peace.

Together as one, heaven and earth continuously provide all beings with resources for us to maintain our lives. We should adjust our mind to mindfully use the world’s resources. So, we must be grateful for our peaceful lives. If our mind is not in balance, we will harm the earth and cause destruction. Not only will the land suffer destruction, humankind will face disasters. This is also very dangerous. Thus, in our daily living we must be mindful and understanding. We must always be grateful in all matters and for all things.

The previous sutra passage states, “I also have complete understanding of all Dharma and reveal all wisdom to sentient beings.”  Then it continues, “Kasyapa! This is like a parable of the great trichiliocosm.”

Regarding Venerable Kasyapa, the Buddha had high regard for his resolute mindset. [Kasyapa] enjoyed practicing in nature. In a natural state, he would be without greed, attachment or defilement. No matter how harsh the environment was, he would use it to temper his body and mind. [He viewed] conditioned phenomena, meaning all material things, anything tangible, as something not to rely on, however, he lived in this world. He tried to minimize his reliance on them, so he would go to a cemetery [to practice].

In India there were many social customs. When people passed away, the corpses would be placed in a pile and left to naturally decay. Eagles and scavenging birds would pick at them and nature would take its course. So when he went there to watch, [he would think], “How impure!”  This body is impure from the beginning. This is as the Buddha said, “Contemplate the body as impure.”  When alive, we are very selective about wearing dignified clothing and many precious pearls and jewelry. We can cover our body in silk and jewels, but after we take our last breath, our body may be discarded in the desolate wilderness. Exposed to the sun, wind and rain, it decays and rots [Kasyapa] went out and observed these scenes. This was his method of spiritual practice.

As for his own sustenance, if he needed to ask for alms, he avoided the wealthy households and intentionally went to the poorest households to beg for alms, approaching the poorest people to give them the chance to create blessings and to make offerings.

Venerable Kasyapa had even been admonished by the Buddha. “Do not always wear cast-off rags like these.” He would take the ragged and torn clothing that people had thrown away and sew it into something to wear. All of his clothing was ragged and torn. He looked very unkempt and sloppy, and passed his days in the cemetery beneath the trees. The Buddha was saddened by this and admonished him, telling him not to live this kind of life.

But Venerable Kasyapa was very determined. The Buddha said, “In the future the Buddha-Dharma needs a person with this kind of determination, someone with self-respect and perseverance, who strengthens his resolve. He understands how to maintain purity of body and mind and is without greed or defilement. Externally, he looks [unkempt], but his mind is pure and determined. This is the talented disciple who will transmit the Buddha’s teachings in the future.” Buddha felt Venerable Kasyapa’s outer appearance was sometimes too extreme, so He would also admonish him. But He still had high regard for his determination. Therefore, Venerable Kasyapa was truly a person who transmitted the Buddha’s teachings.

So, the Buddha called on Venerable Kasyapa again. “Kasyapa!” He was so warm. The Buddha and Kasyapa had a close teacher-disciple relationship. When He called to Kasyapa, it was a wake-up call for all those listening to His teaching. Perhaps, as the Buddha was speaking, having listened for so long, everyone felt tire.

“Kasyapa! This is like a parable of the great trichiliocosm. On the land of mountains, rivers, streams and valleys, forests of vegetation and trees and all kinds of medicinal plants are born. They come in many different varieties, and each has its own name and form.”

Everyone must listen carefully, as it speaks of mountains, rivers and land. “On the land of” “mountains, rivers, streams and valleys….”  This is all of the land. We live on the flatlands, but actually, the land also has mountains, rivers, streams and valleys. This world “is an analogy for the capacity of these states.”

Mountains, rivers, streams and valleys: The world is an analogy for the capacity of these states, while mountains, rivers, streams and valleys are analogies for individual states. They are all considered part of the land. That which rises high is a mountain. Flowing water is a river. A space between two mountains is a valley, and a place where water pours down is a stream.

The Buddha wanted to use the world [as an analogy]. What kind of things are in it?  Whatever tangible objects are carried on the land, on this planet. He used these phenomena as analogies, to make comparisons. How big are the trees? How small are the plants?  How tall are the mountains?  How deep are the valleys?  Using such comparisons. He helps us understand. Mountains, rivers, streams and valleys are analogies for different states, for the states that we abide in. These are all considered to be on the land.

That which is high is a mountain. What sticks out high [above the land] is called a mountain. “Flowing water is a rive.”  Flowing water is called a waterway. Flowing water is called a waterway or a river or a creek. These names all indicate flowing water. “The space between two mountains is a valley.” We call the space between two mountains a valley. With steep mountains come deep valleys. This is introducing these names to us. “The place where water pours down is a stream.”  The place where water flows down is a stream. Rivers collect and release running water; when there is water in large amounts it is a river. A very wide and broad flow is called a river.

On the land, forests of vegetation and trees and all kinds of medicinal plants are born. The land is that which gives birth; the plants and trees are that which are born.

The land is that which gives birth; the plants and trees are that which are born. If there is level ground, it is relatively flat. From the mountains down to the flatlands, it is all called land. What the land gives birth to are “forests of vegetation and trees and all kinds of medicinal plants”  Vegetation and trees is a general term for all kinds of plants and trees. Whether they are big plants or small plants, when you put them together they are all considered vegetation. These are the “forests of vegetation and trees.”  Whether it is a large tree, a 1000-year-old tree, a small young sapling or even smaller plants and so on, they are all on the land.

The plants and trees are that which are born [In this pairing,] the land is what can [give birth], it can give birth all things. All the plants and trees of the land are [nurtured by] the convergence of the four elements to be the things that are born. Trees come from the seeds of trees; plants come from seeds of plants. They all have different kinds of seeds which rely on the earth. The land relies on the sun, air and water to be “that which gives birth.” These things, the mountains, rivers, land and forests are all on the land, “that which gives birth,” and these things are all “that which are born.”  Because this land is there, they are able to be born and mature. This is what “can give birth” and what “is bor.”

Grasses: This is a general term for plants in the glass family, a collective name for all varieties. Trees includes both large and small trees, which become a forest when growing together.

Vegetation is “a general term for all plants.” With all the plants and trees, the large ones are called “trees” and the small ones are called “plants.”  “This is a collective name for all varieties.” This is the general name for plants and trees. “Trees include both large and small trees,” “which become a forest when growing together.”  Whether large or small trees, they grow together to form a forest. This is what is called a “forest.”

Forests of vegetation and trees: Vegetation is used as the general term for all plants. Vegetation and trees all form forests. It speaks of all kinds of medicinal plants to explain that medicinal plants are different from other plants. This is an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.

In “forests of vegetation and trees,” “vegetation” is a general term for all plants and so on. Vegetation and trees all form forests.”Whether plants or trees, they are all like this. In a place where no one lives, there will be many plants, trees and forests.

So, “It speaks of all kinds of medicinal plants.”  All kinds of medicinal plants refers to how anything can be used to make medicine. Every tree can be refined for this because there are essential oils and other compounds inside. Thus, they are “different from other plants.” These medicinal plants are different from plants that are not medicinal.

This is “an analogy for the sentient beings of the Five Vehicles, who possess worldly and world-transcending seeds of goodness.”  Trees and plants all have different compounds, to say nothing of we humans. All things have different causes, different seeds.  Do we sentient beings have great capacities and sharp capabilities?  Or limited capacities and dull capabilities? How can the Buddha give us the Dharma? In fact, we all intrinsically have Buddha-nature. We can all be useful and productive when we return to our nature of True Suchness. This is like plants and trees, which can return to their intrinsic nature and uses. We human beings are the same. We can return to our nature of True Suchness, but our capabilities are not yet mature. So, the Buddha established the Five Vehicle.

For those in the world, learning worldly Dharma, the Buddha expounded the Five Precepts and the Ten Good Deeds. When expounding the world-transcending Dharma, the Buddha taught the Four Noble Truths, the Twelve Links of Cyclic Existence and actualizing the Six Paramitas in all actions. He taught it in stages so that sentient beings could accept it. Thus, “They come in many different varieties,” “and each has its own name and for.” There are many different types.

They come in many different varieties, and each has its own name and form:  Each has the characteristic of its seed. For all the numerous varieties, each has a different name and form. This is an analogy for the differences between sentient beings’ capabilities.

“Each has the characteristic of its seed.”  Each seed has its own characteristics; its characteristics are what it contains. It says, “in many varieties,” so “its own name and form,” means they are all different.

This is a longan tree. This is a lychee tree. This is a pine tree; this is bamboo and so on. Bamboo alone comes in many different varieties. There are also many different kinds of pine trees. So, “Each has its own name and form.”  This is an analogy for the differences between sentient beings’ capabilities. Sentient beings have different capabilities and different natures.

The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants. The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “

The seeds of the Five Vehicles each differ in their substance and kind like the numerous different medicinal plants.” The appearance and functions of the Five Vehicles are all unique, just as medicinal plants have their own names and forms. “The appearance and functions of the Five Vehicles are all unique.” These are things that must be practiced. But how do we help others practice them? This is why we teach according to capabilities “just as medicinal plants have their own names and forms.” This is like the names of the medicinal plants; each disease is treated with a particular medicine. Look at medicinal plants; they all have different characteristics.

So, in conclusion, all things in the world are different, and each has its own function. Therefore, we must be mindful and know that all things in the world coexist on this earth and provide for humankind. We, as human beings, must be grateful every day to heaven for providing for us with the Five Elements and to the earth for bearing all things. We must always be mindful.

Episode 873 – The Buddha’s Virtue Is Vast and Infinite

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>> The Buddha’s virtue is vast and infinite; even using up one’s voice it would be hard to describe it completely. Even in infinite kalpas we could not speak of it all. We may want to speak of the grace He gave over many kalpas, or of the oceans of wisdom and virtue He cultivated, but though the universe can be measured and the wind can be captured, even with analogies it is hard to fully describe.

>> The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> I also have complete understanding of all Dharma and reveal all wisdom to sentient beings. Kasyapa! This is like a parable of the great trichiliocosm. [Lotus Sutra, Chapter 5 – Medicinal Plants]

>> I also have complete understanding of all Dharma: Not only does He know sentient beings’ minds, He also completely understands their Dharma-nature. This is why it says the Buddha can completely know all Dharma. Thus, He can adapt to sentient beings’ capacities by initially giving the Three Vehicles then later revealing the One Vehicle, leading all sentient beings to ultimately enter the Buddha’s wisdom.

>> So, He revealed all wisdom to sentient beings. The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom and enter the Buddha’s wisdom.

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“The Buddha’s virtue is vast and infinite; even using up one’s voice it would be hard to describe it completely.
Even in infinite kalpas we could not speak of it all.
We may want to speak of the grace He gave over many kalpas, or of the oceans of wisdom and virtue He cultivated,
but though the universe can be measured and the wind can be captured, even with analogies it is hard to fully describe.”

As we read this part of the sutra, we should be able to understand that the Buddha’s virtue is truly vast and infinite. We would have to use up all of our voice to speak of the Buddha’s virtue. Truly, even if we use every last bit of our voice to describe the Buddha’s virtue, we still would not be able to describe it fully. “Even in infinite kalpas, 亦說不能盡we could not speak of it all.” Even if we used such a long time, exhausting our voice, we could not describe it fully. Even if we devoted a very long time, we would still be unable to express it completely.

「佛曠劫施恩」”We speak of the grace the Buddha has shown over many kalpas”. He used infinite kalpas, an incalculable length of time, to continually bestow His grace and virtue on us, to teach sentient beings with the hope that sentient beings can transcend their confusion and the suffering of cyclic existence. Think about this; isn’t it this great virtue and grace? Moreover, the Buddha teaches us to transcend the Three Realms and be liberated from the Five Destinies. He wants us to eliminate our afflictions, so He taught us the Four Noble Truths to help us completely eliminate afflictions.

In life, the myriads of sentient beings have endless afflictions. So, He teaches us to understand that everything is suffering, and suffering comes from accumulating afflictions, accumulated to the point that we no longer have control. We replicate our karma so that we come and go within the Six Realms and four forms of birth. So, the Buddha taught us the “Four Noble Truths”. People who aspire to engage in spiritual practice give up the limited love of their families, and with great love enter a big family. They dedicate both body and mind to comprehend how they can, after understanding suffering and being able to experience the origin of suffering, then reach out to people to spread the Buddha’s teachings.

Everything in the world is surrounded by suffering. In the midst of suffering, deluded people seek joy while those who are awakened teach the Dharma. “Look at how much suffering is in the world!” If everyone could see the suffering of the world and comprehend it, from amidst this suffering, they could awaken. This is why the Buddha used His voice to teach the Dharma to monastic practitioners, hoping they could awaken themselves and others.

But before they reached that state, He had to teach extensively on the law of karma. So, He taught the “Twelve Links of Cyclic Existence”. If the Hearers could accept the Twelve Links of Cyclic Existence, they could then eliminate their afflictions more thoroughly. After listening, they attained realizations; thus they were called Realizers of Conditions, or Pratyekabuddhas or Solitary Realizers. During an era when there is no Buddha, since they have already experienced and understood the Dharma, they bring it with them back to this world. During an era when there is no Buddha, they can still awaken to the workings of the world. So, they are called the Solitary Realizers. They understand that life is impermanent, filled with suffering and empty in nature. Everything in this world is a convergence of causes and conditions. As they thoroughly comprehend the law of karma, they are known as Solitary Realizers or Pratyekabuddhas.

This is the Buddha’s grace and virtue. He teaches us so that, step by step, those of different capacities accept the teachings and make use of them. But, the Buddha was still not yet satisfied; with sentient beings transmigrating like this, understanding the law of karma was not enough. He also hoped for sentient beings to be able to practice the Six Perfections. So, the Buddha began to teach the Six Perfections of the Great Vehicle, hoping everyone would accept the Six Perfections, giving, upholding precepts, patience, diligence, Samadhi and wisdom. The Buddha hopes that we can all understand that after becoming Solitary Realizers, we must go among people to practice giving. As we are giving, we must uphold the purity of our actions and thoughts. In our actions, we must not violate the precepts. In our thoughts, we must have no afflictions. When we go among people, we must be able to withstand the trials of this evil world of Five Turbidities.

This was how, over many kalpas the Buddha showed grace to sentient beings. This was the spiritual practice that the Buddha engaged in over countless kalpas, always going among the people when He returned. Thus, He attained an ocean of wisdom. So, “though the universe can be measured and wind can be captured,” to speak of the Buddha’s virtue, even with analogies it is hard to fully express.

If we were to ask how big the universe is, we will all say it is impossible to know. Exactly how big is the universe? Even with advancements in modern technology, to precisely measure the size of the universe is still difficult. However, although it is difficult, one day we will be able to measure the size of the universe. As for the wind, if we want to catch the wind, to capture it, is it possible? It is not. Although we say it is not possible, one day, we will figure out a way to capture it. But, to speak of the Buddha’s virtue in entirety is truly impossible. This is a type of expression showing that truly describing the Buddha’s virtue is extremely difficult.

However, we must maintain our sense of gratitude. Only if we keep the Buddha’s virtue in our minds can we mindfully let the Buddha-Dharma permeate us. We should not think that this is a simple matter or that learning the Dharma is not difficult. We must understand that we have the Dharma today because the Buddha appeared in this world. For the Buddha to appear in this world, how long did He have to spend engaging in spiritual practice? How much time was needed to go among people and form affinities with them? We all have affinities with the Buddha and have received His teachings. This is the reason we have the conditions to listen to the Buddha-Dharma today. So, now we must put our hearts into understanding the sutra, we must truly cherish it.

The previous sutra passage states, “The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.”

The Buddha uses wisdom to observe all things. Which sentient beings have the capabilities to accept [which teachings], the Buddha was very clear about this. “[He] knows the depths of sentient beings’ minds and the paths they walk, [He] understands this all without obstruction”. How can the Dharma be taught such that all of us, whether of great, average or limited capabilities, can, with the Buddha’s universal teaching, accept the Dharma according to our capabilities to the extent that all can understand completely? [He] understands this all without obstruction. This is the Buddha’s mindfulness in giving to sentient beings.

Next, this sutra passage states, “I also have complete understanding of all Dharma and reveal all wisdom to sentient beings. Kasyapa! This is like a parable of the great trichiliocosm”.

With the next sutra passage we begin to move toward all the things of this world [to show] how the Buddha-Dharma nourishes all sentient beings in this world. So, the Buddha began by calling out “Kasyapa! 大家要認真聽了。」Everyone must listen earnestly.” Then, the Buddha used the analogy of all things in the great trichiliocosm. This is the Buddha teaching us at a deeper level to help us to understand better.

I also have complete understanding of all Dharma: Not only does He know sentient beings’ minds, He also completely understands their Dharma-nature. This is why it says the Buddha can completely know all Dharma. Thus, He can adapt to sentient beings’ capacities by initially giving the Three Vehicles then later revealing the One Vehicle, leading all sentient beings to ultimately enter the Buddha’s wisdom.

“[He] has complete understanding of all Dharma”. This again describes the Buddha’s wisdom; He has thoroughly understood all Dharma. 「故能隨順眾生根性」”Thus, He can adapt to sentient beings’ capacities”. This means that “Not only does He know sentient beings’ minds, He also completely knows their Dharma-nature”.

He did not [teach] only for sentient beings to understand with their minds. The Buddha has gauged sentient beings’ minds and is clear on the size of their capacities. He knows what [teaching] is suitable for the capabilities of these sentient beings and for their Dharma-nature, not just their minds, but even their Dharma-nature. The Buddha understands this completely. This is why the Buddha “could completely know all Dharma”. He completely knows the minds and the Dharma-nature of sentient beings. The Buddha completely understands them because He has a full understanding of all Dharma. “Thus He can adapt to sentient beings’ capacities”. Whether their capabilities are great or limited, whether they are clever or wise, the Buddha is able to understand them completely. The Buddha reveals the Five Vehicles: the Five Precepts, Ten Good Deeds, Four Noble Truths, Twelve Links of Cyclic Existence and Six Perfections make up the Five Vehicles.

Within the Five Vehicles and the Three Vehicles, to those with the capabilities of ordinary people, He taught the Five Precepts and Ten Good Deeds. To those who formed aspirations and made vows to become monastics and engage in spiritual practice, He taught the Three Vehicles. These are for people in different states of mind, with different mindsets. The Buddha gives teachings to suit the different mindsets of sentient beings. So, He “[adapted] to sentient beings’ capacities by initially giving the Three Vehicles，後示一乘, then later revealing the One Vehicle”. Initially, He taught the Three Vehicles, the Small, Middle and Great Vehicles. He uses different teachings to reach all sentient being universally, to universally give teachings to all beings, and they accept them according to their capacities. Lastly, He taught the One Vehicle Dharma. In the end, the Buddha spoke directly about how the Small and Middle Vehicles taught in the past had the sole purpose of guiding all into the One Vehicle. To return to our nature of True Suchness, we must walk the Bodhisattva-path and use the Six Perfections to go among the people.

This is the Buddha’s heartfelt wish. Ultimately, the Buddha wants us to go among people; to accept the One Vehicle, there is only one path. We must go forward on this path, which is the great, direct Bodhi-path. This is the One Vehicle. When we walk forward on this great path, we can “lead all sentient beings to eventually enter the Buddha’s wisdom”. It is His hope that all sentient beings will follow the same path as the Buddha, the great Bodhi-path and, like the Buddha, walk it all the way to the end. The fruit attained will be the fruit of Buddhahood. The fruit of Buddhahood is to have returned to the intrinsic nature of True Suchness that we all have

So, He “revealed all wisdom to sentient beings: The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom and enter the Buddha’s wisdom.”

He hopes that all sentient beings can understand that this is what the Buddha’s wisdom is like. He has such great aspirations and wisdom, hoping all sentient beings can universally be like Him and return to their nature of True Suchness to become one with the universe. This is the Buddha’s aspiration. So, He must open and reveal the wisdom of all Dharma for us to realize and enter.

Isn’t the Buddha’s grace difficult to repay? The Buddha’s heartfelt aspiration is for all sentient beings to be equal to Him. So, “The Tathagata observed capacities and accordingly opened and revealed the Dharma to sentient beings so they can reach the stage of wisdom”. He does this with the hope that all can attain and realize the Buddha’s wisdom; on entering the Buddha’s wisdom all are equal. With impartial compassion all are equal.

So, the Buddha called Kasyapa’s name because the next teaching would require everyone to pay closer attention in order to move up to the next level and be able to see further. So, He hopes everyone will pay closer attention and be more mindful.

During the Buddha’s lifetime, Kasyapa was a senior disciple of the Buddha and a disciple that the Buddha regarded highly. This is because his resolve was very firm. Venerable Kasyapa engaged in “ascetic practice”. He practiced under harsh conditions, so he was said to be “foremost in ascetic practice”. He often avoided [begging from] wealthy families, instead approaching the poor and suffering.

One day, in a village in Rajagrha, he encountered a woman who was old and ill. She was very poor and did not have a home. This day, she had no strength left. She was unable to get food from begging. She was very ill, lying in the alley behind a house. People from the house were washing rice. A servant was about to dump the water that they had used to wash the rice, and seeing this old woman, he poured the water used to wash the rice into her bowl, a bowl which had already broken in half.

This old woman thought that this water could satisfy her hunger and thirst. But then, a spiritual practitioner came along. He was dressed in rags, but looked very dignified. Who was this spiritual practitioner? Venerable Kasyapa. Venerable Kasyapa approached this old woman. He knelt down and spoke to her. The old woman said, “As you can see, I am so poor that I don’t even have enough clothes to cover myself. I feel so humbled to see you! I have nothing; I am unable to make an offering.”

Venerable Kasyapa said to her, “You already have a heart of humility. That is your most dignified clothing. Your wish to give is your most precious wealth.” The old woman said, “I truly have nothing with which I can make an offering. This is not clean water, but the waste water people used to wash rice.” Venerable Kasyapa replied, “Yes, a bowl of rice water is what you have, and I can accept it as a gift.” The old woman saw that Venerable Kasyapa was not lying; he was telling the truth. She was very happy and offered the water to Venerable Kasyapa. He accepted the offering with his bowl and drank it in front of her in one gulp. When she saw that Venerable Kasyapa drank the water that she offered, she was very happy and, just like that, smiled and passed away.

After this old woman died, she was reborn in Trayastrimsa Heaven and became a beautiful heavenly maiden. This heavenly maiden was very grateful to Venerable Kasyapa. So, one time when Venerable Kasyapa was meditating in a graveyard, she scattered flowers as an offering to him. This is the story of Kasyapa helping a poor woman be reborn into the heaven realm.

As we can see, there are many stories about Venerable Kasyapa. Dear Bodhisattvas, we must be mindful of how the Buddha taught us and how He helped His disciples to transform sentient beings. Transforming poor people is even more difficult, so we must understand that in order to repay the Buddha’s grace, we must go among people, and we must always be mindful.

Episode 872 – Unobstructed Faith and Understanding

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>> In seeking the supreme path to Buddhahood, the great fruit of Bodhi, we must attentively and diligently seek the truth and resonate with its principles. We must always deeply plant roots of goodness and deepen our faith and understanding.

>> “I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of wisdom of all Dharma.”       [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>> “The Buddha’s virtue can universally benefit sentient beings of all capacities. The Dharma that He teaches resonates with sentient being’s capabilities so that sentient beings will all sooner or later understand the teachings. And with all the teachings He gives, they will reach the stage of ultimate truth.”

>> The Tathagata observes and knows the aim and direction of all teachings:  The paths sentient beings accept are different, so the Buddha, by use of skillful means, gives the teachings of the Five Vehicles to accommodate sentient beings. Sentient beings, upon hearing these teachings and principles and practicing and realizing the fruits, will each have a different aim and direction.

>> The Five Vehicles: The Human Vehicle, The Heavenly Being Vehicle,  The Hearer Vehicle, The Solitary Realizer Vehicle, and the Bodhisattva Vehicle.

>> [He] knows the depths of sentient beings’ minds and the paths they walk: . As for the minds of sentient beings, what they reveal is not difficult to know. However, for kalpas since Beginningless time, roots of goodness and evil set in motion and give rise to action in the depths of the mind. These are not easy to know through observation.

>>The depth of their minds is referring to the Right Dharma, the deep faith in the Right Dharma arising in the mind. Thus they take joy in cultivating all practices of goodness. This is the resolve to walk the great, direct Bodhi-path. This is also called the depths of their minds.

>> We must walk it without obstruction. Only the Buddha can observe and know all these things. [The Buddha] comprehends the thoughts that arise in the depths of sentient beings’ minds. He knows them completely, without obstruction.

>>This is the Buddha’s perfect wisdom. It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom. The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.

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“In seeking the supreme path to Buddhahood, the great fruit of Bodhi,”
we must attentively and diligently, seek the truth and resonate with its principles.
We must always deeply plant roots of goodness and deepen our faith and understanding.”

We must always be mindful!  Seeking the path to Buddhahood is our common direction. We all share the same resolve, to engage in spiritual practice, and as spiritual practitioners, we must seek the supreme path to Buddhahood. If we practice but do not seek the Path, what is there for us to practice? So, our goal must be the supreme path. What we are seeking is the supreme path, the ultimate, supreme fruit of great Bodhi. Great Bodhi refers to great enlightenment. Since we want to engage in spiritual practice and seek the Path, the goal we must seek is great enlightenment.

We sentient beings are lost; how long has it been, how many kalpas, that we have been this way?  We are lost in the Six Realms as one of the four kinds of beings. Without any control, we have carried our karma and remain trapped in confusion. With no way to decide [our destination], we suffer! So, because we know, we must seek; we must seek the supreme path to Buddhahood, must seek liberation. Seeking liberation does not mean practicing only for our own benefit; we must also work to benefit others.

Since we are learning the Buddha’s Way, what we cultivate as Buddhist practitioners is all for the goal of attaining Buddhahood. So, “We must attentively and diligently seek the truth.” We must be attentive and diligent. What we seek is the truth, to “resonate with the profound principles.” We must walk the path of truth and continue to advance on this path until our minds and the principles mutually resonate with each other. This is what we need to learn.

If we can resonate with the true principles, regardless of what difficulties we encounter, we will not be shaken by our afflictions. “We must always deeply plant roots of goodness.”  Regularly, over a long, long time, we must continue to plant our roots of faith ever deeper into the ground. We must not be influenced, whether by rumors or by slander, by distortions or false accusations. If we are misled by these “baseless things,” that means that our roots of faith are shallow.

This is like how we were in the past, if the Dharma was not clear to us, or if we did not have faith, or if we had faith with a distorted understanding. Now that we have begun to understand, we need to give ourselves some time, quite a bit of time, for our roots to be able to grow. Then, when a storm comes, we will not be blown over by the winds. In the same way, if we have faith, it must be deep so that we will not have only a partial understanding or simply repeat what we hear others say. If our faith is shaken, we will retreat in our will to practice. We must give our faith a very long time for the roots to grow deep and thick. Our roots must grow firmly so we can have deep faith and understanding.

In order to understand the Buddha’s wisdom and resonate with the principles of the Right Dharma, we must have deep faith and understanding. Without deepening our faith and understanding, we will have difficulty comprehending this.

In the previous sutra passage, it says,

“I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of wisdom of all Dharma.”

In His compassion, the Buddha earnestly and skillfully guided us, employing all Dharma, the wisdom of all Dharma and skillful means to teach us. He did this for sentient beings, all in the hope that sentient beings would be able to experience the stage of wisdom of all Dharma.

The next sutra passage says,

“The Tathagata observes and knows the aim and direction of all teachings and also knows the depths of sentient beings’ minds and the paths they walk. I understand this all without obstruction.”

The Buddha wholeheartedly hoped for everyone to realize His intention and the Dharma He taught. Sentient beings’ capabilities are all different, so the Buddha adapted to them in order to give teachings. This is how the “Tathagata observed and knew sentient beings and the aim and direction of all teachings.”  These teachings were given to all sentient beings, and all who heard them, all who received them, after accepting them, [would wonder,]  “Are these considered Small Vehicle,”  “Middle Vehicle or Great Vehicle practices?”  “What is the direction [of our practice]?”  After hearing the teachings, being able to thoroughly apply and realize them is the direction we are advancing in.

So, the Buddha was able to analyze which teachings were suitable for which sentient beings and what they would be able to comprehend. The Buddha “observes and knows the aim and direction of all teachings.”  If sentient beings have these capabilities, to what extent can they accept this Dharma?  How will they be able to make use of it? The Buddha could understand all of this; “[He] knows the depths of sentient beings’ minds and the paths they walk.”  He also knew the minds of sentient beings and whether their capabilities were deep or shallow. Were their practices without obstruction? That is the wisdom of the Buddha.

“The Buddha’s virtue can universally benefit sentient beings of all capacities. The Dharma that He teaches resonates with sentient being’s capabilities so that sentient beings will all sooner or later understand the teachings. And with all the teachings He gives, they will reach the stage of ultimate truth.”

“The Buddha’s virtue can universally benefit sentient beings of all capacities.”  This mean the Buddha’s virtue can accommodate any sentient being’s capabilities. “The Dharma that He teaches resonates with sentient beings’ capabilities. This is the Buddha-Wisdom. The Buddha’s wisdom allows Him to know sentient beings like His own hands so that sentient beings will “all sooner or later understand the teachings.” He understands them very well “[He does this] so that sentient beings will” “all sooner or later understand the teachings.”  If, at this time, you could not understand this teaching, He would patiently [teach it to you] again and again, hoping that your afflictions and ignorance would be eliminated layer by layer, and that, bit by bit, wisdom would gradually nourish and enter your mind . This was how the Buddha helped sentient beings to sooner or later understand the teachings. “With all the teachings He gives,” the Buddha dedicated Himself to teaching the Dharma to all sentient beings. His goal at all times was for everyone to thoroughly understand the teachings until they “reach the stage of ultimate truth.”  He hoped that we would not give up halfway, that we would all be able to reach the place of ultimate true principles, which is the supreme fruit. This was the Buddha’s most sincere wish.

The Tathagata observes and knows the aim and direction of all teachings: The paths sentient beings accept are different, so the Buddha, by use of skillful means, gives the teachings of the Five Vehicles to accommodate sentient beings. Sentient beings, upon hearing these teachings and principles and practicing and realizing the fruits, will each have a different aim and direction.

“The Tathagata observes and knows the aim and direction of all teachings.” The Buddha, the Tathagata, observed sentient beings’ capabilities and observed all teachings. With their particular capabilities, what direction could sentient beings accept?  “I have already experienced suffering, so I need to put all my efforts into experiencing how the origin of my sufferings is in the accumulation [of causation].”  This is accepting the aim and direction of the teachings. This is the first step; we accepted this as the aim and direction of the Buddha’s teachings. This is just an example.

“The aim and direction of all teachings” means that by looking at them, the Buddha already knew. “These disciples of mine understand “suffering, its causation and its cessation.”  Now they were practicing “the path to cessation.”  “The paths sentient beings accept are different.” “Different” means varied. Everyone was at different places, “so the Buddha used skillful means.”  What were the skillful means He used? They were “the teachings of Five Vehicles to accommodate sentient beings.”  Since people’s capabilities were different, the Buddha accommodated their needs by teaching the Five Vehicles.

The Five Vehicles: The Human Vehicle, The Heavenly Being Vehicle, The Hearer Vehicle, The Solitary Realizer Vehicle, and the Bodhisattva Vehicle.

What are the Five Vehicles?  The first of the five is the Human Vehicle. Only as humans can we practice the Dharma.  For lay practitioners, the Buddha first taught them. They need to uphold the Five Precepts to retain their human form and not lose it. In this life, they can hear the Dharma. If next life they can be born human, then they can continue to do good deeds, hear the Dharma and engage in spiritual practice.

The Heavenly Being Vehicle means practicing the Ten Good Deeds so that we can enjoy the pleasures of heaven in the future. However, Buddhahood cannot be attained in heaven. In heaven we enjoy ourselves to the utmost, until the Five Signs of Decay appear, signifying our heavenly blessings are depleted and that we will once again fall. This is the Heavenly Being Vehicle.

We uphold the Five Precepts [to remain human] and practice the Ten Good Deeds to be born in heaven. As for those in the Hearer Vehicle, they practice the Four Noble Truths to attain Arhatship and become liberated. 這是「聲聞乘」。This is the Small Vehicle. For Solitary Realizers, what they practice is the Twelve Links of Cyclic Existence. Practicing the Twelve Links of Cyclic Existence, they may attain the fruit of a Pratyekabuddha. If people practice the Six Perfections, then they are practicing the Bodhisattva Vehicle.

Therefore, we uphold the Five Precepts [to remain human] and practice the Ten Good Deeds to be born in heaven. The Four Noble Truths lead us to Arhatship, while the Twelve Links of Cyclic Existence lead us to the stage of Solitary Realizers, to become Pratyekabuddhas. Bodhisattvas practicing the Six Perfections will attain the fruits of Buddhahood. These are the Five Vehicles. Depending on which of these five tools we prefer, we make use of that method. The Dharma is like a tool meant to transport us. The fastest is to go by plane, or we can travel at a normal speed by car. There are fast cars and slow cars, but they are all vehicles; it just depends which we want to use. Which Dharma we accept will determine which fruit we attain. This was why the Buddha “used the Five Vehicles to accommodate sentient beings.”

In His compassion, the Buddha established various teachings for sentient beings. “Sentient beings, upon hearing these teachings and principles, [will practice them].” Upon hearing these teachings and principles, if we would like to come back as a human, we need to earnestly uphold the Five Precepts. In this way, we practice the principles and remain firm in not violating the precepts, in following these teachings and principles. This is practicing them, putting them into action. If we want to walk the Bodhisattva-path and practice the Dharma, then we must begin by putting it into practice. This is how we will attain realizations. The causes [we create by] walking this path will lead to the fruits of Buddhahood.

“By practicing and realizing the fruits,” “[we] each have a different aim and direction.”  Of those who listen to the Buddha’s teachings, some wish to cultivate the fruit of human realm, and some want to attain the fruit of heaven. This depends on the aspirations each of us make and the methods we choose to employ. “Each has a different aim and direction.”  Since everyone adopts different practices, 各人所得到的大、小乘的道理不同。the principles we attain will also vary.

[He] knows the depths of sentient beings’ minds and the paths they walk․ [He] knows the depths of sentient beings’ minds and the paths they walk: As for the minds of sentient beings, what they reveal is not difficult to know. However, for kalpas since Beginningless time, roots of goodness and evil set in motion and give rise to action in the depths of the mind. These are not easy to know through observation.

[He] knows the depths of sentient beings’ minds and the paths they walk․The Buddha knew sentient beings’ deepest thoughts. When it comes to sentient beings’ minds, “what they reveal is not difficult to know.” If we want to know what sentient beings are like, when we interact with them [we see],  “He is not careful with his words.” “This person’s mindset is such that,” “while he goes along with what we say now,” “later on he stirs up all kinds of conflicts,” “then perpetuates this antagonism” . In this way, our habitual tendencies are expressed very obviously. Understanding these kinds of habitual tendencies is not that difficult. This person is a certain way, so finding a method to teach this person is relatively simple.

“However, for kalpas since Beginningless time, roots of goodness and evil have set in motion [action].” This is talking about our minds. Since Beginningless Time, we have continuously been permeated. Over this long period of time, all kinds of good and evil, all these roots, have grown deep in our minds. They are very deep. So, they “give rise to action in the depths of the mind.” If our roots of goodness are deep, then we will resonate with the Dharma faster. Once we understand and resonate, our faith will become more firm. If we brought evil karma from the past, and this evil karma appears again, we may cut off our own roots of goodness. With these kinds of negative habitual tendencies, if our environment changes and we give rise to these kinds of thoughts, our roots of goodness will be severed. This kind of subtle and intricate mindset is not that easy to observe. But the Buddha’s wisdom allowed Him to “know through observation.”  If sentient beings had good and evil capacities and natures, the Buddha knew that completely through His observation. He was completely clear and understood.

The depth of their minds is referring to the Right Dharma, the deep faith in the Right Dharma arising in the mind. Thus they take joy in cultivating all practices of goodness. This is the resolve to walk the great, direct Bodhi-path. This is also called the depths of their minds.

What we understand and have faith in is the Right Dharma.  Our [faith in] Right Dharma arising in their minds. This is rooted very deeply. In the depths of their minds is Right Dharma.

The Buddha-Dharma must be applied in daily living. The true Buddha-Dharma is found in our lives; outside our daily living there is no Dharma. We should be able to understand this. So, what we say and do in this life, our words and actions, should be spoken and performed correctly. We must not have such complicated thoughts or use kind words to mask unwholesome intentions; that is not right. We often do not have good intentions yet are good at saying nice things. Our words and thoughts and behavior are all totally different. This is not the depths of our minds; it is shallow and crude. What we must develop is the “depths of our minds.”  We need to have deep faith and understanding and earnestly uphold [the precepts].

“[This] is deep faith in the Right Dharma that arises in the mind. Thus they take joy in cultivating all practices of goodness.” We must have deep faith in the Right Dharma. Then naturally, everything that we do will be joyful and happy. I am happy to do good deeds.  I have overcome so many difficulties just to do good deeds. “This is what makes me the happiest. They take joy in cultivating all practices of goodness. This is the resolve to walk, the great, direct Bodhi-path.” This is also called the “depths of their minds.”  Regardless of what practices we cultivate, we must use our loving hearts and directly practice the Bodhi-path.

We must walk it without obstruction. Only the Buddha can observe and know all these things. [The Buddha] comprehends the thoughts that arise in the depths of sentient beings’ minds. He knows them completely, without obstruction.

 All thoughts that we give rise to can only be understood by the Buddha. “He knows them completely, without obstruction.” This means that when it comes to sentient beings, the Buddha has complete understanding.

This is the Buddha’s perfect wisdom. It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom. The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.

“This is the Buddha’s perfect wisdom. This is the Buddha’s wisdom. “It [comes after] fundamental wisdom [Perfect wisdom] was what He attained subsequent to His fundamental wisdom.” As for His innate enlightenment and enlightened wisdom, it took the Buddha a long period of time of practicing this path to return to the pure wisdom of fundamental True Suchness. So, it is called “subsequent wisdom,” the wisdom which is attained subsequently without obstruction. “The Buddha gives rise to great compassion and works to save all beings. His practice is without obstruction.”

We need to learn the Buddha’s patience. This is how He traveled this path to reach the end without any obstructions. This was all to transform sentient beings. So, we must be grateful for the Buddha’s grace and always be mindful.

Episode 866 – We Return to the One Vehicle with Faith

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>> The Buddha, over boundless great kalpas, has steered the ship of compassion across the sea. Forever upholding compassion, He seeks Bodhi and delivers all to the other shore. With faith and understanding that the Three Vehicles are the One True Dharma, we resonate with the Buddha’s intent. The only way to truly repay His grace is to accept the teachings and walk the Bodhisattva-path.

>> The Chapter on Faith and Understanding and the two previous chapters explain how as skillful means, the Buddha established the Three Vehicles, which eventually return to the One True Dharma. This was for the sake of those with average capabilities, who could not yet awaken through His teaching of the Dharma to understand the principles of their nature.

>> These four great disciples of the Buddha heard the wondrous Dharma He had expounded and gave rise to Right Thinking and faith in the true path of the One Vehicle, leading to wondrous understanding, deep realization and penetrating insight.

>> Sariputra, with his great capabilities, heard the Buddha speak and faithfully accepted and understood. From Sariuputra’s description, we can see the Buddha did not need to use many words to awaken him. As for Subhuti and the three others, after understanding, they told the Parable of the Poor Son, which was especially lengthy. For this reason, the Chapter on. Faith and Understanding was established.

>> The Chapter on Faith and Understanding can actually be called the Parable of the Poor Son. In particular, this parable can only be taught after faith and understanding are established. Faith and understanding are the foundation, while the parable is the end result, hence the name of the Chapter on Faith and Understanding.

>> In the past, Subhuti and others may have understood the Three, but had no faith in the One, or they may have had faith in the Three, but did not understand the One. Today, after listening to the teachings and the parable, they understood the One and also had faith in the Three.

>> Entering the Great Vehicle and realizing the path is called having faith. Aspiring to cultivate the path of the Great Vehicle is called understanding.

>> With faith, we turn from the Small to the Great. With understanding, we know we will certainly attain Buddhahood.

>> By understanding the provisional and the true, through faith we return to the One Vehicle. By listening to the perfect teachings, we enter the perfect state.

>> A state of perfect harmony is replete with the Four Siddhantas and the Four All-Embracing Virtues. Thus it is called the Chapter on Faith and Understanding.

>> The Four Siddhantas: 1. The mundane world siddhanta. 2. The individual siddhanta. 3. The curative siddhanta. 4. The supreme meaning siddhanta.

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“The Buddha, over boundless great kalpas, has steered the ship of compassion across the sea.
Forever upholding compassion, He seeks Bodhi and delivers all to the other shore.
With faith and understanding that the Three Vehicles are the One True Dharma, we resonate with the Buddha’s intent.
The only way to truly repay His grace is to accept the teachings and walk the Bodhisattva-path.”

This verse is to tell everyone that in order to truly repay the Buddha’s grace, we must understand how great the Buddha’s grace toward us is

[He crossed] the boundless sea of great kalpas. Great kalpas are a very long period of time, a period of time that is incalculable. So, it is called a sea of great kalpas. To us, a couple of decades make up a lifetime. We also [know] that from the Buddha’s lifetime to the present, it has been more than 2000 years. This is a length of time that is calculable. In fact, though the Buddha attained Buddhahood more than 2000 years ago, before attaining Buddhahood, throughout the boundless sea of great kalpas, He continually steered the ship of compassion to come to the Five Realms and four forms of birth. He seized opportunities to cultivate affinities with the beings He met and form assisting conditions. He also developed His wisdom while among sentient beings. Cultivating both blessings and wisdom all depends on our minds; this mindset is one of “forever upholding compassion [and] seeking Bodhi.”

We should all remember that the Buddha formed His initial aspiration when. He saw sentient beings suffering in hell. He personally experienced suffering and saw the suffering of sentient beings, thus He gave rise to a thought of compassion. As His compassion arose, He sought Bodhi, the path to enlightenment. He did not only want to enlighten Himself, He also wanted to deliver sentient beings to the other shore. This is the Buddha’s heartfelt wish. So, for such a long time, [the Buddha] has solely worked to deliver sentient beings, giving His time to help others out of His compassion.

How can we repay the Buddha’s grace? We must have faith and understanding that the Three Vehicles are the One True Dharma. The Buddha hoped that everyone could have faith and understanding. Now, we must realize that the Three Vehicles taught in the past were actually the Buddha’s true intent, the One True Dharma. This One True Dharma is the enlightened nature of True Suchness that everyone intrinsically possesses. The Buddha wants to tell us that if we can all “resonate with the Buddha’s intent” and draw close to His mind, we will understand that we all inherently have Buddha-nature. This means that if we want to repay His grace, as long as we have faith and understanding, we know no matter what method the Buddha uses, His sole purpose is to teach us how to become awakened.

“The only way to truly repay His grace is to accept the teachings.” The Buddha wants us to not merely accept the teachings. As we learn these teachings, we must truly put the Bodhisattva-path into action in order to comprehend sentient beings’ ways of thinking and the source of their creating suffering. Then, we will be able to transform sentient beings. We must not only awaken ourselves, we must also awaken others. Only this will truly repay the Buddha’s grace.

The Buddha hopes we will fully understand the truth of suffering, how suffering is created, how the causes of suffering are accumulated and how this becomes a boundless sea of suffering with 10,000 surging waves. Layer upon layer, these waves continually surge like this. This is something that cannot be fully explained in two or three sentences. The Buddha wants us to experience it ourselves. So, we must have faith and understanding.

The Chapter on Faith and Understanding comes after the Chapter on Parables, and before the Chapter on Parables is the Chapter on Skillful Means. The Chapter on Skillful Means talks about establishing the Three Vehicles. The Buddha taught the Dharma His whole life by using skillful means

The Chapter on Faith and Understanding and the two previous chapters explain how as skillful means, the Buddha established the Three Vehicles, which eventually return to the One True Dharma. This was for the sake of those with average capabilities, who could not yet awaken through His teaching of the Dharma to understand the principles of their nature.

Thus, in the Introductory Chapter, [the Buddha] emitted a light, which was different from past assemblies. These were things that never occurred before. Everyone was waiting for the Buddha and wondering if He was still going to teach the Dharma further. At this time, He manifested many auspicious signs. Manjusri Bodhisattva then began to speak about the Sun-Moon-Lamp Radiant Buddhas. This is mentioned in the Introductory Chapter.

After the Buddha emerged from Samadhi, He continuously praised the state of Buddhahood and the Buddha-wisdom. The Chapter of Skillful Means expounds on the Buddha’s wisdom, the wisdom of all Dharma, all-encompassing wisdom, wisdom of enlightenment and so on. The depth of these roots of wisdom are explained in the Chapter of Skillful Means.

This continued until Sariputra began to realize the Buddha was not teaching in the usual way. So, Sariputra continued to ask whether the Buddha could explain more clearly so that everyone could understand the Buddha’s “profound, profound, infinitely profound” great wisdom, the state of His mind, the state of enlightenment. The Buddha understood Sariputra’s wisdom; he had truly comprehended the Buddha’s intent. Thus, in the Chapter on Parables, He began to bestow a prediction of. Buddhahood on Sariputra.

So, the Chapter on Skillful Means already describes the wisdom of the Buddha. The wisdom of the Buddha is the Dharma; everything in the universe is encompassed by the Buddha’s ocean of enlightenment. This very profound wisdom had already been brought together; this the path of the One Vehicle. The true principles of all things in the universe can be summed up as the One Reality Vehicle, the nature of True Suchness. This is returning from the Three to the One; it is returning from the Three Vehicles to the ultimate reality of the One Vehicle. “This was for the sake of people with average capabilities, who could not yet awaken through His teaching of the Dharma.” People with average capabilities, Hearers and Solitary Realizers, those with average capabilities, were unable to comprehend the One Reality Dharma and could not “understand principles of their nature.” They just could not comprehend.

This is what the Buddha observed of His disciples with average capabilities. Although, among the disciples of the Buddha, Sariputra was the foremost in wisdom, he was still considered to have average capabilities. So, in the Chapter on Skillful Means, the Buddha continually praised [this]. It was not until the Chapter on Parables that Sariputra finally opened up his mind and understood his capabilities were not just average. Even with average capabilities, he had already unlocked his wisdom and penetrated the subtle truths; He had now reached a state of great capabilities. His great capabilities had already surfaced. So, he received a prediction of Buddhahood. “You finally understand. You can attain Buddhahood in the future.”

These four great disciples of the Buddha heard the wondrous Dharma He had expounded and gave rise to Right Thinking and faith in the true path of the One Vehicle, leading to wondrous understanding, deep realization and penetrating insight.

Next, because of this prediction of Buddhahood, these four great disciples, Subhuti, Mahakasyapa, Mahakatyayana and Maudgalyayana, saw the Buddha confirm that. Sariputra would be able to attain Buddhahood. These “four great disciples of the Buddha heard the wondrous Dharma He had expounded and gave rise to Right Thinking and faith in the true path of the One Vehicle, leading to wondrous understanding, deep realization and penetrating insight.” These four disciples had begun to understand the wondrous Dharma that the Buddha taught. The Three Vehicles in the past had now become the One Vehicle, the true path. Everyone should be able to understand. So, now they “gave rise to Right Thinking.” They had to earnestly contemplate, needed to have Right Thinking. They had to earnestly use Right Mindfulness to [comprehend] the Buddha’s original intent. They had to earnestly use subtle and intricate insight to thoroughly understand the principles and enter the broad and great direct Bodhi-path. They knew they must continue down this path.

Sariputra, with his great capabilities, heard the Buddha speak and faithfully accepted and understood. From Sariuputra’s description, we can see the Buddha did not need to use many words to awaken him. As for Subhuti and the three others, after understanding, they told the Parable of the Poor Son, which was especially lengthy. For this reason, the Chapter on. Faith and Understanding was established.

This shows that, “Sariputra, with his great capabilities,” had heard what the Buddha taught and faithfully accepted and understood it. Sariputra had faithfully accepted and understood. He was very straightforward, [saying,]. “I believe in the Buddha’s intent. With the wisdom taught by the Buddha, I can experience and awaken myself.” This is how Sariputra’s mind and the Buddha’s mind already resonated as one. So, describing it was simple; not much text was required for everyone to be able to understand this.

As for Subhuti and the three others, although they also understood the teachings, their kind of understanding was different from Sariputra’s understanding. So, these four great disciples described the Parable of the Poor Son. The passages about the poor son are so long, all describing the minds of ordinary people. They also describe those spiritual practitioners. Though they had been at the Buddha’s side, they were still unable to comprehend and awaken to the treasure of the Buddha-Dharma. They thought it was exclusive to the Buddha. They thought they only had to seek liberation from samsara. They did not know that to escape from samsara they still had to [eliminate] traces of ignorance. Our mind is similar to water in a lake. When nothing comes, it is quiet, and we will be clear on everything. But, if even a tiny pebble or a tiny leaf is thrown into the water, it will cause the water to ripple.

The Buddha hoped we would cultivate our minds and eliminate afflictions. “Good, you have eliminated afflictions. Now you should immediately go among people without being contaminated by them. When afflictions come, do you train yourself? If you do, they will seem like small matters. You can simply be calm and let them go.” This is a settled mind. When we are unattached to things of this world and can let go of interpersonal conflicts, then our minds will remain settled and at ease. This is the reason we must go among people, to be refined, as if in a furnace. With refinement and reforging, things can recover their intrinsic quality. They will become fine things again. The same principle [applies to humans]. So, we must put effort into being mindful.

As for Subhuti and the other three, they were the Buddha’s senior disciples. They all understood that everyone intrinsically has Buddha-nature, but they themselves had walked a circuitous path. Now they finally understood. So, the analogy described here, that of the poor son, is a very long passage. As we have been saying for a long time, the Chapter on Faith and Understanding can actually be called the Parable of the Poor Son

The Chapter on Faith and Understanding can actually be called the Parable of the Poor Son. In particular, this parable can only be taught after faith and understanding are established. Faith and understanding are the foundation, while the parable is the end result, hence the name of the Chapter on Faith and Understanding.

In particular, this parable can only be taught after faith and understanding are established. It is only after gaining faith and understanding that the analogy of the poor son could be told. Previously, in the Chapter on Parables, there was the Parable of the Burning House. The burning house and three carts are analogies. The elder enticed his children to come out using the three carts. Everyone aspired to take the great white ox-cart and deliver themselves and others. Everyone understood this [analogy], and Sariputra was given a prediction of Buddhahood so now they all had faith and understanding. After this, the Parable of the Poor Son was taught in the [Chapter on] Faith and Understanding.

So, “Faith and understanding are the foundation,” while the parable is the end result. Actually, the most fundamental and important are faith and understanding. After faith and understanding were established, [the disciples] expressed their state of mind. “Our past state of mind was like this. Because we now have faith and understanding, we can speak of the past and how much time we spent [seeking]. Now we can finally realize this.”

In the past, Subhuti and others may have understood the Three, but had no faith in the One, or they may have had faith in the Three, but did not understand the One. Today, after listening to the teachings and the parable, they understood the One and also had faith in the Three.

So, in the past, Subhuti and everyone [had] “understood the Three but had no faith in the One.” They understood the Three Vehicles, but did not believe in the One Vehicle Dharma. Or they may have “had faith in the Three, but did not understand the One.” They believed in the Three Vehicles, but could not understand the One Vehicle Dharma. That was all in the past. “Today, after listening to the teachings and the parable, they understood the One and also had faith in the Three.” They “understood the One.” They understood the One Vehicle Dharma and also believed in the Three Vehicles that the Buddha taught. They understood all of this now.

Entering the Great Vehicle and realizing the path is called having faith. Aspiring to cultivate the path of the Great Vehicle is called understanding.

Now they entered the broad path, the great, direct Bodhi-path, this great road “[This] is called having faith.” Now they were willing to walk this road, the great Bodhi-path, this direct path. “Aspiring to cultivate the path of the Great Vehicle” means we must have Great Vehicle aspirations and walk the great Bodhi-path. This is truly “understanding” the Dharma.

With faith, we turn from the Small to the Great. With understanding, we know we will certainly attain Buddhahood.

“With faith, we turn from the Small to the Great.” Because we have faith, “the source of the Way, mother of merits,” we now turn from the Small to the Great. The Small Vehicle Dharma of the past has been set aside. Now, we are turning to the Great Vehicle. “With understanding, we know we will certainly attain Buddhahood.” We believe, so now we eliminate the selfishness of benefiting ourselves. We have opened up our limited selves to include all things of the universe and treat all sentient beings as one. So, now we have broadened our minds. Because of this, we understand. Because we understand, one day we can also attain Buddhahood.

By understanding the provisional and the true, through faith we return to the One Vehicle. By listening to the perfect teachings, we enter the perfect state.

“By understanding the provisional and the true…”. The Buddha opened up the provisional to reveal the true. Now they fully understood it. “Through faith we return to the One Vehicle.” We have this faith now. We believe in the True Dharma of the One Vehicle;]. It is the perfect teachings; it is truly perfect. We believe that the Three Vehicles taught before also began with the One Vehicle. We now believe in the Buddha and that everyone intrinsically has Buddha-nature. In the future, we can also attain Buddhahood and return to the nature of True Suchness. This is called the “perfect teachings.” They are very complete and perfect teachings. Everyone already realizes and understands this, so this is being in “a state of perfect harmony”

A state of perfect harmony is replete with the Four Siddhantas and the Four All-Embracing Virtues. Thus it is called the Chapter on Faith and Understanding.

“A state of perfect harmony….” We talked about the Four Siddhantas before. As we mentioned earlier, the Four Siddhantas refer to universally giving in this world. We can universally give to the world. The individual siddhanta is to give to people. The curative siddhanta is the many methods to cure the afflictions of sentient beings. The Dharma we obtain is “the supreme meaning.”

The Four Siddhantas: 1. The mundane world siddhanta. 2. The individual siddhanta. 3. The curative siddhanta. 4. The supreme meaning siddhanta.
All the Dharma that we obtain can also be given universally to sentient beings. So, the Four Siddhantas are universal giving.

We also need the Four All-Embracing Virtues. We must go among people to benefit sentient beings. We give to sentient beings, use loving speech and collaborative work. In this way, we will be able to attain Buddhahood, not merely seek to benefit ourselves.

Dear Bodhisattvas, the grace that the Buddha gives to sentient beings is truly great. In the boundless sea of great kalpas, He steers the ship of compassion, upholding compassion, seeking Bodhi and delivering sentient beings to the other shore. Think about it; with such great grace, how can we ever repay Him? The only way is by what the Buddha hopes for us, which is to have faith and understanding and to truly transform sentient beings. We must faithfully accept and practice and transform sentient beings. This is the way to repay the Buddha’s grace. Therefore, we must always be mindful.

Episode 865 – We Make Vows for the Future

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>> Time, in the extremely short span of a few microseconds, slips away in the blink of an eye. Extremely long periods of time are without limits and without end. Children born of the Buddha’s speech have everlasting wisdom-life. We remember the past with gratitude and welcome the new future.

>> The Introductory Chapter: For the opening sutra, the Buddha first taught the Sutra of Infinite Meanings. He then entered Samadhi, radiated light and manifested auspicious appearances. He did not emerge from Samadhi for a long time. Maitreya raised a question, and Manjusri revealed the origin of the teaching. Emerging from Samadhi, the Buddha praised the Buddha’s virtues and penetrating wisdom.

>> The Chapter on Skillful Means: He directly taught the appearances of all Dharma for those with great capabilities. Sariputra immediately understood the Dharma that the Tathagata had just expounded. Resonating with the Buddha’s intent, he received a prediction of Buddhahood.

>> The Buddha previously explained that there is only the One Vehicle, which He skillfully expounded as the Three. We should know the Three were originally the One.

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Time, “in the extremely short span of a few microseconds, slips away in the blink of an eye.
Extremely long periods of time are without limits and without end. Children born of the Buddha’s speech have everlasting wisdom-life. We remember the past with gratitude and welcome the new future.”

Time is continuously passing by like this; it goes by so [quickly]. This is not just talking about seconds but also microseconds, which are even shorter. There are even femtoseconds, extremely short periods of time that fly by as they continuously go past, always going by in the blink of an eye. In this way, time keeps slipping away. So, we often discuss the aggregates. The aggregate of action is these infinitesimal, continuous and constant changes. We do not even realize this is happening. Everything follows the laws of nature and fades away without a sound, changes without leaving a trace.

In our body, the new constantly replaces the old. In every second, the body is metabolizing and aging. This happens without us even realizing it. In this world, at no time does anything ever stop changing. This is because time never stops; it continuously slips away. So, all things in the world, this natural universe, are like this, continually changing without ceasing. This is how life slips away.

So, extremely short spans of time constantly slip away. Actually, extremely short spans of time, when accumulated, become long periods, extremely long periods of time. How many billions of years have passed? That number is incalculable. A period of time without beginning or end is an extremely long period of time. So, the Buddha-Dharma measures time in “kalpas.” A long period of time is called a “kalpa.”

Time can be so short it slips away in an instant or so long it is without limits and without end. This is all time. Time can bring all things to fruition.

Living in this world, our lifespan is just so short. People say living to be 100 is good. But how many people can actually live to the age of 100? Very few. However, when the Buddha came to this world to manifest the attainment of Buddhahood, He had a lifespan of 80 years 80 years was the length of time. He manifested in the human realm in that life. Think about it; after that lifetime, did the Buddha take a rest? No. He carries on life after life, continuously, without letting any moment slip away. He had not yet transformed all sentient beings. After forming this aspiration in the past, He has continually gone among people to create good affinities with sentient beings and cultivate wisdom among people. When His causes and conditions matured, in an era and world without Buddhas, He manifested the attainment of Buddhahood. Since then, more than 2000 years have passed.

This is still calculable, but what about the period of time before He attained Buddhahood? Before then, He had to continually accumulate [affinities] by going among the people life after life. He did not only go among humans; we often speak of the Five Realms and four forms of birth. The Buddha’s footprints are found in every place, as He went among the suffering to care for them, to guide them. This was how He created affinities with them. This continued until causes and conditions matured and He manifested the attainment of Buddhahood during that 80-year lifespan.

So, does the Buddha exist somewhere today? Though the Buddha has entered Parinirvana, His Dharma-body, which is the Dharma, all of the teachings that He gave, has remained in the human realm. Since the Buddha-Dharma has remained here, has the Buddha then taken a rest? No. He still comes back to the human realm, to the Five Realms and four forms of birth. He still continues to save all sentient beings. His affinities with them enable their karmic conditions to continue to mature. Therefore, the grace of all the Buddha has given for the sake of sentient beings is indeed tremendous.

This physical body that our parents give us is our causes and conditions for this one lifetime. With the causes we created in past lives and the karmic connections we formed with our parents, we brought our karma and followed our karmic conditions to be born in this world to this pair of parents. These parents gave birth to us and raised us. The grace they showed us this life is tremendous, to say nothing of the Buddha’s grace! He returned life after life to bring our wisdom-life into fruition. So, we are “children born of the Buddha’s speech.” The sutras mention. “Children born of the Buddha’s speech.” Everyone’s wisdom-life comes from the Buddha’s teachings, from experiencing and understanding them. By eliminating our ignorance, we begin to develop our wisdom-life.

With wisdom-life we return to our intrinsic nature. Our nature of True Suchness is forever. Our wisdom-life is everlasting because our nature of True Suchness has no beginning or end; it is always there [We are] “children born of the Buddha’s speech.” The Buddha’s teachings nurture our wisdom-life. This is why we are called Dharma-children.

Dharma-children form great aspirations, make great vows and walk the Bodhisattva-path; this is what makes them Dharma-children. If we have not formed great aspirations and vows, we are like the poor son. The poor son was continually and mindfully enticed in by the elder. He went into the poor son’s environment in order to be with him, to gradually entice him and establish a relationship with him. This kind of enlightened love is the love of Bodhisattvas; they gradually, continually guide sentient beings until they realize that all of the elder’s wealth is the poor son’s, that all of the Buddha’s wisdom is inherently within all sentient beings. This is what the Buddha wants us to understand.

So, our wisdom-life is everlasting. Because the Buddha showed us such grace, we must remember the past with gratitude. The Buddha’s grace is indeed tremendous; He followed sentient beings in the Five Realms and four forms of birth, For such a long period of time, the Buddha continually worked for sentient beings. Think about it; shouldn’t we remember His grace with gratitude? Every day we must be grateful, grateful that we can obtain the Buddha-Dharma. At any time, in any situation, it allows us to create good affinities and exhaust bad karma.

When we encounter unwholesome sentient beings, when things do not go as we wish, we must remain calm as we deal with things. Then as time slips by, our [negative] karma will disappear along with it. As long as our minds can remain settled, as long as we do not take things too seriously and remain calm, we know no matter how terrible the conditions are they will slip away with the passage of time and become a thing of the past. Our karma and the obstacles and afflictions we face due to people, matters and things will also become a thing of the past. For this reason, we must always be grateful for having the Buddha-Dharma in our minds. So, we must patiently endure; by patiently enduring, we exhaust our karma and turn negative affinities into good affinities.

We must know that the Buddha, across a boundless ocean of great kalpas, sought the Bodhi-path for the sake of all beings. This took a very long time. Thus, the Buddha’s great grace is hard to repay. This is because He spent countless kalpas continually working hard on behalf of all beings, creating the causes and conditions for everyone to accept the Buddha-Dharma and thus develop wisdom-life and eliminate our afflictions.

No one can eliminate our afflictions for us; we must eliminate them ourselves. Only by understanding the Dharma are we able to eliminate afflictions. So, the Buddha used all kinds of methods to guide us to resonate with the Buddha’s mind. To resonate with is to be in accord with. Our mind and the Buddha’s mind must be in accord with each other. Only in this way can we repay the Buddha’s grace. If we are in accord with the Buddha’s mind, the Buddha wants us to walk the Bodhi-path and widely transform sentient beings. This is the only way to truly repay His grace.

The Introductory Chapter: For the opening sutra, the Buddha first taught the Sutra of Infinite Meanings. He then entered Samadhi, radiated light and manifested auspicious appearances. He did not emerge from Samadhi for a long time. Maitreya raised a question, and Manjusri revealed the origin of the teaching. Emerging from Samadhi, the Buddha praised the Buddha’s virtues and penetrating wisdom.

Dear Bodhisattvas, everyone must form Bodhisattva-aspirations. The Buddha used much effort to expound the Dharma, even just in giving the Lotus teachings alone. The Chapter on Faith and Understanding has now come to an end. Before the Chapter on Faith and Understanding, there was the Introductory Chapter. Before that was the opening sutra. The opening sutra was the Sutra of Infinite Meanings. After teaching that, the Buddha entered Samadhi. After He finished the Sutra of Infinite Meanings, the Dharma-assembly did not disperse, and the Buddha remained there and entered Samadhi. When in Samadhi, His appearance was dignified, and He radiated light. At that moment, everyone was puzzled. This had never happened before. After finishing expounding teachings, [usually] the Buddha would give a conclusion, then all would rejoice, faithfully accept and practice [the Dharma], then prostrate and leave. Every sutra [ended] like this.

However, after the Sutra of Infinite Meanings, He did not [give this conclusion]. Thus, nobody left that place. The Buddha entered Samadhi and did not emerge for a long time. So, Maitreya Bodhisattva began to ask questions on everyone’s behalf. He asked Manjusri Bodhisattva, because Manjusri had attained Buddhahood before and was a teacher of seven Buddhas in the past; those he taught had already attained Buddhahood. Only Manjusri Bodhisattva had seen and heard so much; his experience was very deep. So, Maitreya Bodhisattva asked Manjusri.

Manjusri Bodhisattva then revealed the origin of the teaching. He answered that all Buddhas share the same path so this all meant that the Buddha was about to teach the Great [Vehicle] Dharma. This was the meaning behind the Buddha entering Samadhi. So after emerging from Samadhi, the Buddha praised the virtues [of all Buddhas]. He began to explain how past Buddhas and the present one, all Buddhas, share the same path. Every single Buddha is replete with all kinds of virtues, as well as infinite wisdom. He began to explain this. He praised “the Buddha’s…penetrating wisdom.” After He emerged from Samadhi, He manifested so many of the spiritual states realized after His enlightenment, the wisdom awakened to all things in the universe, that tranquil and clear wisdom that encompasses the world, the ocean of enlightened wisdom within all of us. During this time, He continued to praise the Buddha-virtues

The Chapter on Skillful Means: He directly taught the appearances of all Dharma for those with great capabilities. Sariputra immediately understood the Dharma that the Tathagata had just expounded. Resonating with the Buddha’s intent, he received a prediction of Buddhahood.

The Chapter on Skillful Means was expounded for those with great capabilities. Regarding the Chapter on Skillful Means, we must not think that it is giving limited teachings; it is not. It helps everyone understand that the Dharma given by the Buddha in the past was taught according to sentient beings’ capabilities. Accommodating sentient beings’ capabilities is actually great wisdom. That wisdom includes the wisdom of enlightenment and many others within all-encompassing wisdom. These many kinds of wisdom are explained in the Chapter on Skillful Means.

All this time Sariputra had been hearing about the Buddha’s virtues, past spiritual practices and the wisdom He had accumulated in His ocean of enlightened wisdom. Finally, Sariputra attained a realization. So, Sariputra hoped that everyone would understand the Buddha’s wisdom and resonate with the Buddha’s intent. Thus, Sariputra became the [designated] recipient and asked the Buddha for guidance. The Buddha was asked by Sariputra three times, and He refused him three times. Only after that did He begin to teach the infinite and supreme. One Vehicle Dharma. So, the Chapter on Skillful Means is expounded for those with great capabilities. Sariputra realized the Tathagata’s teachings; thus “Resonating with the Buddha’s intent, he received a prediction of Buddhahood.” So, in the Chapter on Parables, Sariputra received a prediction of Buddhahood from the Buddha.

The Buddha used all kinds of analogies. One was the Parable of the Burning House. Sentient beings are so arrogant and proud that when He expounded the Great Dharma, 5000 people withdrew from the assembly. All over this world, many people are covered in ignorance like this. Due to a thought of greed, they played with fire. The fire continued drawing closer, but they were unaware and stayed in the burning house. So, the Buddha had to establish skillful means; with a sheep-cart, deer-cart and a great white ox-cart, He enticed them to quickly leave the burning house. This is in the Chapter on Parables.

Everyone understood, so they began to have faith and understanding; this is the Chapter on Faith and Understanding. The Chapter on Faith and Understanding comes after the Chapter on Parables, in which Sariputra understood the Buddha and resonated with the Buddha’s intent and thus comprehended the Buddha-Dharma. After the Buddha bestowed a prediction of. Buddhahood on Sariputra, in the Chapter on Faith and Understanding, four of His disciples arose and asked the Buddha to continue. They drew an analogy based on how, in the past, although they had been at His side they remained attached to the Small Vehicle Dharma. They were like a poor son [who had gone astray]. Then they continuously spoke of His great grace. The Buddha’s grace is difficult to repay. Even if we physically work hard to contribute, will this repay the Buddha’s grace? Is making offerings of material things enough to repay the Buddha’s grace? None of these are enough [To repay] the Buddha’s grace we need to realize the Buddha-mind and awaken to His intent.

The Buddha hopes that everyone will walk the Bodhisattva-path and go among the people to experience it, to comprehend life’s suffering, then amidst suffering, comprehend how we can awaken their wisdom and transform sentient beings without being contaminated by them. This kind of training is like being in a furnace. Scrap iron is thrown into a furnace to be heated by the blazing fire. After we take it out, we must hammer it. We have to do this over and over again to turn scrap iron into a refined tool.

By the same principle, we ordinary people have already spent many lifetimes replicating our afflictions and ignorance and acting out of greed, anger and ignorance. We developed doubts and entered into conflict with each other. With our actions, we began a cycle of enmity. We also fostered an arrogant and proud mentality. All of these things are like a pile of garbage. This ignorance has covered us completely, Our nature of True Suchness and our minds are covered with afflictions, so we must enter the furnace again to be tempered, trained. As we now wish to attain Buddhahood, we must aspire to walk the Bodhisattva-path.

The Chapter on Faith and Understanding helps us strengthen our faith and [deepen] our realization of the Buddha’s intent. Next is the Chapter on Medicinal Plants. It helps us further understand that those with great capacities must be taught with the Great Dharma. The ways of applying the Dharma will be discussed in the future. So, [teachings] are all found in parables. “Parables are used to show the Dharma’s meaning.”

The Buddha previously explained that there is only the One Vehicle, which He skillfully expounded as the Three. We should know the Three were originally the One.

Thus, previous passages explained how the Buddha merged the Three Vehicles into the One. “There is only One Vehicle, which He skillfully expounded as the Three.” Originally it was the One Vehicle. The Buddha, to teach according to capabilities, turned it into the Three Vehicles. He gave teaching suitable for their capabilities. We now know that the Three Vehicles were originally the One Vehicle. This was all done to help us attain Buddhahood [Ultimately] there is only the One Vehicle.

So, we are children born of the Buddha’s speech; He nurtures our wisdom-life. The Buddha spent a very long period of time helping us to develop our wisdom-life. This wisdom-life we all have is everlasting. So, we must remember the Buddha’s grace. He hoped we could walk the Bodhisattva-path and make the Four Great Vows “to deliver countless sentient beings.” We must also practice the Four Infinite Minds. With the Four Infinite Minds, we will give of ourselves with loving-kindness, compassion, joy and equanimity. This is being in accord with the Buddha’s mind and walking the Bodhisattva-path. This is the only way to truly repay His grace. Therefore, we must always be mindful.

Episode 864 – Transforming with the Four Siddhantas

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>> The Buddha knew that the roots of goodness in sentient beings had matured. He taught and transformed them at all times in response to mature conditions for liberation. Thus for those whose capabilities and conditions had matured, He lost no time in teaching them.

>> “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations, teaches according to what they accept.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

 >> “He also understood those who had matured and those who had not yet matured, thus He devised various strategies so they could each attain realizations. From the One Vehicle Path, He followed what was suitable, thus expounding the Three.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> He also understood those who had matured and those who had not yet matured: The Buddha was able to know whether a person’s capabilities had matured or not. Thus He could teach all kinds of Dharma-doors which would lead sentient beings to each attain the Dharma-benefit of the Four Siddhantas.

>> The Four Siddhantas: “Si” means “universal”. “Dhanta” is related to the Sanskrit word “dana,” which is translated as “giving”. This is the meaning of siddhanta. With the Four Siddhantas, the Buddha taught and universally gave the Dharma to all sentient beings.

>> Siddhantas: The worldly life siddhanta. The individual siddhanta. The curative siddhanta. The supreme meaning siddhanta

>> 1. The worldly life siddhanta. Life refers to time and its passing. Worldly has a meaning of being bounded. As sentient beings’ capabilities were shallow and weak, the Buddha went along with what they desired to hear to individually give the sequence of teachings and bring forth joy in them. This is the worldly life siddhanta.

>> 2. The individual siddhanta. When the Buddha wanted to expound the Dharma, He had to first observe whether sentient beings possessed great or limited capabilities, whether seeds from past lives were deeply planted. Then, according to what was suitable, He could expound the Dharma for them so they would give rise to Right Faith and develop their roots of goodness. This is the individual siddhanta.

>> 3. The curative siddhanta. For instance, for sentient beings with much greed and desire, He teaches the contemplation of impurity. For those with much anger, He teaches the cultivation of compassion. For those with much ignorance, He teaches the contemplation of karmic law. To treat these and other illnesses, the Buddha universally gives this Dharma-medicine to all sentient beings. This is the curative siddhanta.

>> 4. The supreme meaning siddhanta. This refers to meanings and principles. The Buddha knew the roots of goodness of sentient beings were mature, so He expounded the Dharma to enable them to awaken to the noble path. This is the supreme meaning siddhanta.

>> Thus He devised various strategies so they could each attain realizations: He observed the maturity of their capabilities and devised strategies for each according to their capabilities. Those with great capabilities receive the Great. Those with limited capabilities receive the Small. If they were mature, He helped them succeed; if they were not yet mature, He waited.

>> From the One Vehicle Path, He followed what was suitable, thus expounding the Three: From the supreme path of the One Buddha Vehicle, He used suitable skillful means to expound the Three Vehicles. For this reason, in the prior 40 years, from the One Vehicle Dharma, He skillfully expounded the Three Vehicles.

>> To anyone who had heard Him teach the Dharma, even just one sentence or verse, He gave each a prediction of attaining Buddhahood and led them all to enter into Nirvana by means of the Tathagata’s Nirvana. This is the all-embracing virtue.

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“The Buddha knew that the roots of goodness in sentient beings had matured.
He taught and transformed them at all times in response to mature conditions for liberation.
Thus for those whose capabilities and conditions had matured, He lost no time in teaching them.”

For the sake of sentient beings’ varying capabilities, the Buddha always taught the Dharma according to their capabilities. Those with dull capabilities were unable to quickly accept the meaning in His heart that He wanted to convey, so He had to patiently guide them. He had to be patient for a long time, continuously giving of Himself until their roots of goodness matured.

So, “He taught and transformed them at all times in response to mature conditions for liberation.” When their causes and conditions were mature, the Buddha would immediately take the opportunity to transform them. He hoped that everyone could be moved and transformed by the Dharma. He hoped that very soon their causes and conditions would mature. So, to teach and transform, He had to give according to their capabilities, enticing everyone to gradually mature from limited capabilities to great capabilities, hoping that from seeking to benefit themselves they would develop the resolve to benefit others. In this way, He lost no time in teaching them. He taught and transformed sentient beings by seizing every opportunity, seizing every moment; He could not bear to lose even a second. He hoped that once everyone awakened themselves, they would seek to awaken others.

So, once we have attained this Dharma and awakened to the Buddha-nature of True Suchness, when our minds are one with the universe and we understand the truths of all things, we must then proclaim this to all sentient beings. At the same time we must patiently teach and also go among sentient beings to deliver them from suffering. We must “lose no time in teaching them.” We cannot wait any longer; we must earnestly seize the time we have. For the sake of transforming sentient beings, we must engage in spiritual practice, eliminate afflictions and seek awakening. This is what the Buddha truly hoped for and how sentient beings can repay the Buddha’s grace. This is what we must mindfully comprehend.

The previous sutra passage states, “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations, teaches according to what they accept.”

The Buddha observed that sentient beings have various desires and pleasures. The desires of sentient beings and what they take pleasure in are different for each person. So, He had to exercise patience and wisdom and have compassion for them in their foolishness, ignorance and confusion. He must also, based on their capabilities, adapt to the power of sentient beings’ aspirations. Are they able to shoulder this responsibility? Can they handle being entrusted by the Buddha to deliver sentient beings and so on?

“Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.”   

So, He “used countless analogies” to inspire these people to form greater aspirations, to stabilize their strength and fortify the power of the vows they have taken on. So, the Buddha had to use countless analogies. For the intangible principles, tangible matters and objects could be used to give explanations and make analogies so that sentient beings could understand ․Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives. So, “Using countless analogies, He expounds the Dharma for them.” He used all kinds of methods. Based on the kinds of difficulties they encounter, He would give different teachings in response to provide inspiration and help them understand. This was how the Buddha taught the Dharma, transforming them according to their capabilities. They also needed “roots of goodness from past lives. Past lives” means this goes beyond this life. In this life, the Buddha still had to observe the depth of the affinities they had accumulated in past lifetimes and the capacities and capabilities they had fostered. The extent of their capabilities determined the kind of Dharma they could accept.

With the following sutra passage, we have come to the end of the Chapter on Faith and Understanding

“He also understood those who had matured and those who had not yet matured, thus He devised various strategies so they could each attain realizations. From the One Vehicle Path, He followed what was suitable, thus expounding the Three.”

The Buddha wanted to deliver sentient beings, but it was truly very difficult. How could He give teachings suitable for their capabilities? Fortunately, the Buddha had infinite and boundless “merits and virtues and wisdom.” Thus, “He also knew who had matured and who had not yet matured.”

He also understood those who had matured and those who had not yet matured: The Buddha was able to know whether a person’s capabilities had matured or not. Thus He could teach all kinds of Dharma-doors which would lead sentient beings to each attain the Dharma-benefit of the Four Siddhantas.

The Buddha, in His wisdom, observed the capabilities of sentient beings; had they matured or had they not yet matured? When the Buddha transformed sentient beings, this was a very taxing part. This was not easy at all. Though sentient beings had accepted the Dharma, had their capabilities and causes and conditions matured? Could they accept the Great Dharma? “Thus He [taught] all kinds of Dharma-doors which would lead sentient beings” to each attain the benefit of the Four Siddhantas. The Buddha had to, if their capabilities were not mature, use the Four Siddhantas. He used these methods to nurture their roots of goodness and help them gradually mature.

What are the Four Siddhantas?

The Four Siddhantas: “Si” means “universal”. “Dhanta” is related to the Sanskrit word “dana,” which is translated as “giving”. This is the meaning of siddhanta. With the Four Siddhantas, the Buddha taught and universally gave the Dharma to all sentient beings.

“Siddh” is [interpreted as] universal. “Dhanta” is related to the Sanskrit word “dana,” which translates into giving. Put together, this means “to give universally.” The Buddha used the Four Siddhantas to teach the Dharma, to universally give to all sentient beings.

After the Buddha attained the Dharma and became enlightened, His aspiration was not to keep for Himself any of the Dharma He attained, but to fully share it with sentient beings. Thus, He applied all kinds of methods to universally give all Dharma to sentient beings. This is what “siddhanta” means. These four methods help sentient beings’ capabilities and causes and conditions to be able to mature.

What are the Four Siddhantas?

Siddhantas: The worldly life siddhanta. The individual siddhanta. The curative siddhanta. The supreme meaning siddhanta

1. The worldly life siddhanta. “Life” refers to time and its passing. “Worldly” has a meaning of being bounded. As sentient beings’ capabilities were shallow and weak, the Buddha went along with what they desired to hear to individually give the sequence of teachings and bring forth joy in them. This is the worldly life siddhanta.

First is the “worldly life siddhanta. Life” refers to time and its passing. Time is without form, and it leaves no trace; it passes incessantly by the minute and second. When it comes to the Buddha, how long did He engage in spiritual practice? For countless kalpas. Yet, although countless lifetimes is a very long time, each one passes [individually]. The previous, current and future lifetimes are each distinct lifetimes, and this cycle continues endlessly.

In this world where time passes, “sentient beings’ capabilities are shallow and weak.” This is because over time, as we keep coming and going life after life, we remain immersed in ignorance and afflictions, in a constant cycle. So, we replicate our ignorance and afflictions, causing the turbidities in the world to worsen and accumulating so much collective karma that disasters frequently occur. This happens because sentient beings’ capabilities are weak and shallow; they are unable to understand, and remain in confusion and ignorance. The Buddha could not bear to let this happen. So, no matter how tiring it was, He kept doing this lifetime after lifetime, for a very long time. “The Buddha went along with what they desired to hear.” He said what sentient beings delighted in hearing. The Buddha utilized this method to teach according to sentient beings’ capabilities, giving a sequence of individual teachings to expound Dharma suitable for their capacities, enabling them to realize and understand. Thus, when sentient beings listened to the Dharma, they took it to heart and were happy. “It brought forth joy in them.” This was the Buddha’s purpose in continually returning to the human realm. So, this is the worldly life siddhanta.

Second is the “individual siddhanta”

2. The individual siddhanta. When the Buddha wanted to expound the Dharma, He had to first observe whether sentient beings possessed great or limited capabilities, whether seeds from past lives were deeply planted. Then, according to what was suitable, He could expound the Dharma for them so they would give rise to Right Faith and develop their roots of goodness. This is the individual siddhanta.

“When the Buddha wanted to expound the Dharma, He had to first observe whether sentient beings possessed great or limited capabilities.” He needed to observe their capabilities, the extent of their capacities. This means that if they had great capabilities, they would also have great capacity to shoulder responsibilities. This is why the Buddha had to devise strategies. These strategies we just mentioned are about assessing whether people have great or limited capabilities. These were planted in the past. What kinds of seeds did they plant in past lives? What kinds of capabilities were planted? Everything depends on their seeds. Great trees come from the seeds of great trees. Small trees come from the seeds of small trees. Were their capabilities deep or shallow? “Then, according to what was suitable,” the Buddha taught the Dharma [The teaching] had to be just right. The Dharma had to be given according to capacities. He gave as much as they were able to hold. Thus, “They would give rise to Right Faith.” The Buddha taught the Dharma solely to enable sentient beings to give rise to Right Faith and to gradually nurture their roots of goodness.

3. The curative siddhanta. For instance, for sentient beings with much greed and desire, He teaches the contemplation of impurity. For those with much anger, He teaches the cultivation of compassion. For those with much ignorance, He teaches the contemplation of karmic law. To treat these and other illnesses, the Buddha universally gives this Dharma-medicine to all sentient beings. This is the curative siddhanta.

Next, the third is the “curative siddhanta.” The curative siddhanta means for sentient beings with much greed and desire, the Buddha would teach them certain methods. What did He want to teach them? To contemplate impurity. There are many impurities in the world. We must contemplate the body as impure. There is no need to look beyond ourselves; let us contemplate our own body. Does it contain impurities? In order to satisfy a momentary craving, we eat all kinds of things. After we eat, don’t we expel waste every day? If there is an imbalance of the four elements in our body, our body will [fall ill and] be very unclean.

Look outside; right now on Earth there is so much filth; some cities are even surrounded by garbage. There are so many dirty things and so much garbage. Where did all of these dirty things come from? They were created by people. In conclusion, we must contemplate impurity.

What about people with much anger? He taught them the “cultivation of compassion” For those with much anger, He teaches the cultivation of compassion. For those with much ignorance, He teaches the contemplation of karmic law. To treat these and other illnesses, the Buddha universally gives this Dharma-medicine to all sentient beings. This is the curative siddhanta. For those with much ignorance, we must patiently guide them and teach them to contemplate causes and conditions.

“Why did I have so many possessions in the past? Why did I lose them all in an instant? Why do I love this person so much? Why did impermanence suddenly strike? Why?” We must tell them about causes and conditions. When causes and conditions converge, we gain. When causes and conditions end, we lose. This is the law of nature, which has to be analyzed through all kinds of causes and conditions.

“To treat these and other illnesses….” These are all illnesses. Greed, anger and ignorance are all illnesses. For sentient beings with greed and desire, we teach the contemplation of impurity. For those with anger, we teach the contemplation of compassion. For those who are ignorant, we teach the contemplation of karmic law. In this way, we can use all kinds of methods, which are like medicines; prescribing medicine according to an illness. This is teaching according to capabilities. These are the Four Siddhantas. They are used with the Four All-Embracing Virtues. This is Dharma; it is Dharma-medicine. Thus, it is called the curative siddhanta.

4. The supreme meaning siddhanta. This refers to meanings and principles. The Buddha knew the roots of goodness of sentient beings were mature, so He expounded the Dharma to enable them to awaken to the noble path. This is the supreme meaning siddhanta.

Fourth is the “supreme meaning siddhanta.” The supreme meaning is principles, all principles. When the Buddha understood that sentient beings’ roots of goodness had matured, He expounded the Dharma for them. For those whose roots had matured and who were able to accept the Dharma, He taught the Dharma to “enable them to awaken to the noble path.” This is the supreme meaning siddhanta.

If they do not have the right capabilities, and we continue to teach, saying, “Come, let me expound the Dharma for you,” even if we teach them, they will not hear. Instead they will feel a sense of aversion. We must have mutual accommodation and respect; then gradually, they will stop rejecting and will be able to accept the noble path. This is the supreme meaning siddhanta.

Thus He devised various strategies so they could each attain realizations: He observed the maturity of their capabilities and devised strategies for each according to their capabilities. Those with great capabilities receive the Great. Those with limited capabilities receive the Small. If they were mature, He helped them succeed; if they were not yet mature, He waited.

When He gave the Dharma to sentient beings the Buddha had to use many methods to do this. “Thus He devised various strategies so they could each attain realizations.” He devised all kinds of strategies so everyone could attain realizations. Thus, “He observed the maturity of their capabilities and devised strategies for each.” He had to earnestly devise strategies to assess their capacities, how much their capabilities could accept. He taught “according to their capabilities.” To those with great capacities, He gave much Dharma. To those with limited capacities, He gave less Dharma. For those who were mature, He gradually instilled the Dharma in them and nourished them with Dharma-water until they matured. Then, naturally, the seed would become a tree, and a small tree could become a large tree. This requires patient guidance. If people’s capabilities are not mature, we must continue to wait until their causes and condition become mature. This is the method the Buddha used to teach us. “From the One Vehicle Path, He followed what was suitable, thus expounding the Three”

From the One Vehicle Path, He followed what was suitable, thus expounding the Three: From the supreme path of the One Buddha Vehicle, He used suitable skillful means to expound the Three Vehicles. For this reason, in the prior 40 years, from the One Vehicle Dharma, He skillfully expounded the Three Vehicles

so people with great or average capabilities could come to understand. “From the supreme path of the One Buddha Vehicle, He used suitable skillful means” to expound the Three Vehicles. The Buddha had already attained Buddhahood. Everyone can attain Buddhahood, but we are unable to because of our capabilities. So, He had to use skillful means. “In the prior 40 years, from the One Vehicle Dharma, He skillfully expounded the Three Vehicles.” The Buddha spent more than 40 years doing this. Originally there was the One Vehicle Dharma, but He turned it into the Three Vehicles. Limited capabilities received the Small Vehicle. Average capabilities received the Middle Vehicle. Great capabilities received the Great Vehicle. Whether great, average or limited in capability, each individual was helped to understand based on their capabilities.

In the past He used skillful means; now He revealed the True Dharma, which is the Lotus Sutra.

To anyone who had heard Him teach the Dharma, even just one sentence or verse, He gave each a prediction of attaining Buddhahood and led them all to enter into Nirvana by means of the Tathagata’s Nirvana. This is the all-embracing virture.

“To any who had heard Him teach the Dharma, even just one sentence or verse, He gave all a prediction of attaining Buddhahood.” If people’s capabilities were mature, they could hear just a sentence or verse and understand. So, the Buddha expounded the Dharma to them. This way, He began to “lead them all to enter into Nirvana by means of the Tathagata’s Nirvana.” This is the “all-embracing virtue of beneficial conduct.”

In order to benefit sentient beings, the Buddha led by example to teach them. He used the Four Siddhantas and. Four All-Embracing Virtues to transform them. The Buddha’s grace is so profound and vast. How can we ever repay it? Steadfastly engaging in spiritual practice and putting the Dharma into practice is how we can truly repay the Buddha’s grace. Therefore, I ask everyone to always be mindful.

Episode 863 – Uphold the Dharma to Transform Sentient Beings

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>> All Buddhas eliminate all desires and pleasures. Those with Bodhisattva-aspirations can skillfully retain and uphold. With all the Dharma taught by all Buddhas, they teach and transform sentient beings. This is the power of their aspirations.

>> “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, they could endure such matters. They use the appearance of unenlightened beings to give them suitable teachings. With the Dharma, all Buddhas are the most free and at ease.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations teaches according to what they accept. Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This is praising the virtue of the Buddha in using the Four All-Embracing Virtues to transform living beings. All-embracing means to accept and embrace. It means that if Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices so that they can have faith and understanding for them to rely on. Then Bodhisattvas can finally lead sentient beings toward the Right Path of the Great Vehicle.

>> Thus, the sutra says: They first draw them in with their desires, then lead them to enter the Buddha-wisdom.

>> The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations, To give us superior powers of understanding, He expounded the sutras.

>> Sutras: It means prose that resonates. Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word sutra means thread; these weave together the meanings of the Dharma so they do not become lost.

>> [He] teaches according to what they could accept: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives

>> Using countless analogies, He expounds the Dharma for them: He did not teach according to His own intent and what He had realized. He observed what was fitting for their capacities, and according to what they could suitably accept, He expounded the Three Vehicles. Thus it says: Using countless analogies, He expounds the Dharma for them. This is the all-embracing virtue of charitable giving.

>> He does so according to sentient beings’ roots of goodness from past lives: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives.

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“All Buddhas eliminate all desires and pleasures.
Those with Bodhisattva-aspirations can skillfully retain and uphold. With all the Dharma taught by all Buddhas,
they teach and transform sentient beings. This is the power of their aspirations.”

The Buddha eliminated all desires and pleasures. We all know that the Buddha’s pure state of mind is as clean as a mirror and as tranquil and clear as the universe. It has remained this pure all along. The reason His mind can stay pure is that He has eliminated all desires and pleasures. No desire or pleasure in this world can contaminate the Buddha’s mind. Of course, we all understand this. As the Buddha teaches sentient beings, this is His goal [for them] as well. If He did not eliminate all pleasures and desires, how could He ask others to do so? Thus, the Buddha had to eliminate His own desires in order to teach others by example.

He not only told Small Vehicle practitioners, “You should all know the Four Noble Truths,” the Buddha also analyzed for them the interdependent causes and effects of their many lifetimes. Their causes and effects are complexly intertwined. This is the karmic law of cause and effect. If those with limited capabilities can understand, then it will be even clearer for. Bodhisattvas with great capabilities. Because of their Bodhisattva-aspirations, for a very long time already they have been constantly taking in the teachings. Likewise, the Dharma has been passed down in its entirety. Due to the aspirations they formed, they never retreated from their spiritual aspirations. The Bodhisattva-path is very long, and they have walked it all along. Now that Sakyamuni has attained Buddhahood, in the presence of the Buddha’s teachings, they can understand very quickly.

Their minds and resolves were already clear, and many of these Bodhisattvas returned on the vehicle of their vows to assist with the Dharma-assembly. If Sakyamuni had to transform all beings, His power alone would not be enough, so Manjusri, Guanyin, Samantabhadra, Maitreya and other Bodhisattvas all came to help the Buddha in transforming sentient beings. They also appeared to be like us and were under the guidance of Sakyamuni Buddha’s teachings.

These Bodhisattvas had already attained the Dharmakaya; they may have already attained Buddhahood and taught others to attain Buddhahood. So, all Buddhas share the same path, and all Bodhisattvas come to the world to help the Buddha, to help Him in His mission to teach and transform. “Those with Bodhisattva-aspirations can skillfully retain and uphold.”

Retaining all teachings of good and evil means we recognize unwholesome phenomena and are very clear we must stop them, so that they do not persist. Upholding all goodness means that we ought to encourage all good deeds and continually promote them. This is what “retain and uphold” means. We retain and uphold all goodness so it will grow and retain and uphold teachings of [good and] evil so that evil does not grow. When we clearly discern good and evil, this is what we call retaining and upholding. This is Bodhisattva-aspirations. With this kind of great vow, such firm willingness and resolve, when Bodhisattvas listen to the Dharma they will go among people to benefit them. When they go into the world, they can clearly tell right from wrong. Thus, they “can retain and uphold.”

“With all the Dharma taught by all Buddhas” means all teachings given by the Buddha are already very clear in their minds. So, the mission of Bodhisattvas is to “teach and transform sentient beings. This is the power of their aspirations.” These are the aspirations of Bodhisattvas. They can skillfully retain and uphold the Dharma taught by all Buddhas and are able to transform and guide sentient beings. This is the power of their aspirations.

If we want to become Bodhisattvas, once we form aspirations, we need this power. We need the Five Spiritual Roots and Five Powers. With the root of faith, we need the power of faith. With the root of diligence, we need the power, too. In summary, if we have the aspirations but not the power, we will be easily tempted by our environment and our indolence will quickly manifest. We will turn back from our diligence and lose our aspirations. So, the Five Spiritual Roots and Five Powers are what we must make an effort to uphold. We must also engage in continuous practice.

We still must earnestly and steadfastly form great aspirations and make great vows to follow the Bodhisattva-path, awaiting the time when we can receive the Buddha’s predictions. When the Buddha bestowed predictions, He would say it will be 20 kalpas or countless kalpas before one can attain Buddhahood. This means our path of studying the Dharma is long. We must practice until we have eliminated our afflictions and reached a flawless state.

In the previous passage, we discussed how, “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, they could endure such matters. They use the appearance of unenlightened beings to give them suitable teachings. With the Dharma, all Buddhas are the most free and at ease.”

We discussed this before. The Buddha had practiced and studied the Dharma until He reached a flawless and uncontriving state. Not even the most subtle, dust-like afflictions remained in Him [Connected with] the universe, His mind is tranquil and pure; everything in the endless void is interconnected. This was the open and spacious state of His mind, yet it still contained all things in the universe. Thus, He is called the “king of all Dharma.” However, He could not bear for sentient beings to suffer so He had to reenter the Saha World. Sentient beings are difficult to train, but the Buddha “could endure such matters.” This demonstrates the Buddha’s open, spacious, and accommodating mind.

So, in order to come to the human realm, He used “the appearance of an unenlightened human being.” He appeared just like the rest of us. He gave teachings according to our capabilities and seized opportunities to bring all to fruition. “With the Dharma, all Buddhas” have these methods to transform sentient beings. However, this Dharma remains inside the minds of all Buddhas, which are flawless and uncontriving. Thus, the state of Buddhahood is “most free and at ease.”

The next sutra passage states, “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations teaches according to what they accept. Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.”

The Buddha already abided freely in the Dharma of all Buddhas; as the Dharma-king, He did not need to return. However, out of His compassion for sentient beings. He returned to the world once again “[The Buddha knew] sentient beings’ various desires and pleasures.” The Buddha understood that sentient beings all have desires, and once the gate of desires opens, we will lose our pure wisdom, and our aspirations will be weakened. Once desires arise, ignorance will form, as will greedy thoughts. After greed, anger and ignorance have arisen, our aspirations will be weak. Some have already formed aspirations, but when desirous thoughts arise, they will pursue whatever benefits them most.

So, for the Buddha to transform sentient beings, He had to endlessly teach according to their needs “[He] teaches according to what they accept.” This depended on the strength of their vows and how much determination they had. If the potential for gain can easily tempt us away, that means we are people with limited aspirations. The Buddha wanted to transform people like this, so, “[He] taught according to what they accept. Using countless analogies” means the Buddha used all kinds of analogies “to expound the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.” To transform someone, He had to look at their past causes and conditions. To transform them in the present, He had to understand the person’s past. This is praising the virtue of the Buddha in using all kinds of methods to transform people.

This is praising the virtue of the Buddha in using the Four All-Embracing Virtues to transform living beings. All-embracing means to accept and embrace. It means that if Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices so that they can have faith and understanding for them to rely on. Then Bodhisattvas can finally lead sentient beings toward the Right Path of the Great Vehicle.

He used the Four All-Embracing Virtues. The Four All-Embracing Virtues, these virtues for transforming sentient beings, were used to accept and embrace them. To practice the Four All Embracing Virtues, we must cultivate virtue. The Buddha brought His virtues to the world to nurture all sentient beings and to teach and transform Bodhisattvas. If Bodhisattvas want to transform sentient beings, they must also take up the Four All-Embracing Virtues. “If Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices.” Taking the Buddha’s teachings and being able to apply them to sentient beings is called transmitting the Dharma-lineage “[Sentient beings] have faith and understanding for them to rely on. Then Bodhisattvas finally lead sentient beings toward the Right Path of the Great Vehicle.” If we want to benefit them, we need to achieve a level of mastery. We need to adapt to their capabilities and say things that make them happy, that they can accept, in order to draw them in. Thus we gradually lead them onto the Right Path.

Thus, the sutra says: They first draw them in with their desires, then lead them to enter the Buddha-wisdom.

“They first draw them in with their desires, then lead them to enter the Buddha-wisdom.” First, we must make use of all kinds of desires [We say,] “If you work earnestly, then you will attain benefits. If you give to others, this creates blessings. With blessings, you will earn a lot of money!” In fact, creating blessings is not about money; we are forming good affinities so we can pave a path to attaining Buddhahood in the future. Creating blessings requires forming good connections with sentient beings. Then when they see us, they will feel happy. We do not need to say much, yet when they see what we are doing, they are willing to follow us. This is the power of love and also virtue; with diligent practice, internally we strive to [cultivate our minds], and externally we manifest the appearance of virtue. Naturally, if we want to benefit sentient beings, we must gradually draw them in.

The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations, To give us superior powers of understanding, He expounded the sutras.

“The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations”. The Buddha fully understood the desires of sentient beings, what they were pursuing. How could the Buddha help everyone understand and make their aspirations firm? In order to strengthen our aspirations, He hoped to help us gain superior powers of understanding. Being both strong and powerful is called “superior.” If our aspirations are not powerful enough, we will easily give rise to discursive thoughts. Then when minor challenges appear, ignorance and afflictions will arise, and we retreat. So, for the sake of helping us strengthen the power of our aspirations, the Buddha taught many sutras

Sutras: It means prose that resonates. Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word sutra means thread; these weave together the meanings of the Dharma so they do not become lost.

Sutras: It means “prose that resonates.” Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word “sutra” means thread; these weave together the meanings of the Dharma so they do not become lost. We are talking about “sutras,” not “asuras”; they sound similar, but we must clearly distinguish them. “Sutra” is translated as “prose that resonates.” This means all of the [Buddhist] texts are “prose that resonates. Prose that resonates” is called “sutra. Resonates” means it resonates with “the wondrous principles of all Buddhas.” We often speak of taking the Buddha’s mind as our own mind. We must resonate with the Buddha’s principles for the Buddha’s principles to remain in the world. So, we need to be mindful to pass on His principles in the present day. Thus, they “resonate with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities.” The capabilities of sentient beings come in all kinds and are very complex. How could He guide them to eliminate ignorance and dedicate themselves to the Buddha-Dharma? The Buddha put so much thought into this, hoping we could resonate with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities.

For example, among our Tzu Chi volunteers, there are some who are wealthy, yet they are willing to walk into the most impoverished and challenging environments to clean [the homes of our care recipients]. Unafraid of the filth on them, our volunteers embrace them. When they see their faces brimming with tears, volunteers are quick to wipe away the tears. These are examples of Living Bodhisattvas. So, being a Bodhisattva is not so difficult, as long as we can eliminate our afflictions and resonate with the Buddha’s wondrous principles as well as with sentient beings’ capabilities. The people who suffer and need our help not only need material aid, but also love that can deeply touch their hearts. This is the most sincere great love.

So, sutras are like a long thread that ties together all the best principles. If we do not want the Dharma to leak away, we need “prose that resonates.” This is just like stringing beads; they are strung together like precious beads. When we string these teachings together, this long string of precious beads will not scatter

[He] teaches according to what they could accept: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives

“[He] teaches according to what they accept. Sentient beings have different interests.” Sentient beings’ interests are all different “and hence [they have] different aspirations.” Everyone has different interests and pursuits. Because sentient beings are so complex, the Buddha had to adapt to them. He gave them teachings which suited their needs, thus He used various analogies. He used stories, or made analogies out of events, such as mistakes others made in the past, and how they corrected themselves. These were the methods that He would put it into practice. “This was all taught according to the scope of the roots they brought from past lives.” He always taught according to capabilities, giving the correct medicine for the disease. When the Buddha came to this world, that was His goal in teaching sentient beings.

Using countless analogies, He expounds the Dharma for them: He did not teach according to His own intent and what He had realized. He observed what was fitting for their capacities, and according to what they could suitably accept, He expounded the Three Vehicles. Thus it says: Using countless analogies, He expounds the Dharma for them. This is the all-embracing virtue of charitable giving.

“Using countless analogies, He expounds the Dharma for them”. The Buddha would not directly communicate. His realization to sentient beings, or say, “I am like this; why can’t you be like me?” The Buddha knew, “If I tried to tell you about my state [of awakening], you would not understand. I must accord with the states of your minds so that I can help you understand.” But their capacities differed, so He gave them the Three Vehicles. Thus, “Using countless analogies, He expounds the Dharma for them.” He used all kinds of methods and gave them analogies to teach the Dharma. This is the “all-embracing virtue of charitable giving,” one of the “Four All-Embracing Virtues,” which we call “charitable giving.”

He does so according to sentient beings’ roots of goodness from past lives: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives.

“He [did] so according to sentient beings’ roots of goodness from past lives.” From past lives, sentient beings have their own roots of goodness and their own inclinations. They possess a mix of good and evil. Although they had created karma, they also created some good causes and conditions. So, “Sentient beings have different interests and hence different aspirations.” The Buddha adapted to what they could accept and taught according to their capabilities.

As Buddhist practitioners, we need to be mindful. Sentient beings’ capacities are so complicated. Since we have formed the aspiration to enter the Buddha’s door and want to accept the teachings of the Buddha-Dharma, we must aspire to resonate with the wondrous principles of the Buddha-Dharma as well as with sentient being’s abilities.

We have already received the teachings, so we must aspire to practice the Bodhisattva-path. We need to strengthen our Bodhisattva-aspirations. Only if we can discern good from evil can we become Bodhisattvas. Sentient beings are so complicated, so we must exercise the power of our aspirations. We must persevere with the strength of our mission and spirit in order to be able to spread the Buddha-Dharma and repay the Buddha’s grace. By transforming sentient beings we repay His grace. So, we must always be mindful.

Episode 862 – Letting Go of Self to Unite with Others

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>> All Dharma are without any true appearance. Like the endless void, all things are interconnected and mutually in harmony without hindering each other. Similarly, with the One Dharma, we can let go of ourselves to unite with others. Then we are completely one with others. We embrace others to unite with us.

>> “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.”        [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “They appear as unenlightened beings to give them suitable teachings. All Buddhas are the most free and at ease abiding in the Dharma”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Flawless and uncontriving: This refers to the fruit of great Nirvana which all Buddhas have realized. This is flawless, without Leaks. Afflictions can cause people to fall into the Three Evil Destinies. As long as afflictions are present, people have so-called flawed practices. The Dharma, which is free from afflictions, is called flawless.

>> They are the kings of all Dharma: The original nature of the Buddha-mind reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality, that is of non-appearance and of all appearances.

>> These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance.

>> It is the mind that makes one an ordinary being. It is the mind that makes one a Bodhisattva or Buddha. We should observe the nature of the Dharma-realm; everything is created by the mind. Thus, They are the kings of all Dharma, and with great compassion, They turn delusion into awakening.

>> For the sake of those with limited capabilities, they could endure such matters: As described in the long-form prose, he immediately removed his necklaces, his fine and soft outer garments and his magnificent adornments and, changing into coarse and dirty clothing, he smeared himself with dust and dirt. With his right hand grabbing tools for clearing excrement, he assumed a frightened look.

>> The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World. He appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment. To deliver and liberate sentient beings, He uses the all-embracing virtue of collaborative work.

>> They appear as unenlightened beings to give them suitable teachings: The Buddha follows whatever is suitable for sentient beings. He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms. Thus, sentient beings in the Five Turbidities will not fall into the Three Evil Destinies. He then uses the One Vehicle to reveal the Three, so they will not remain in the Three Realms, but gradually enter the place of noble beings. This was all to integrate all Dharma harmoniously so matters and principles would be unhindered. Among the Four All-Embracing Virtues, this is the virtue of loving speech.

>> With the Dharma, all Buddhas are the most free and at ease: With all Dharma-doors, the Buddha is the most free and at ease. He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease. Using all Dharma, He allows them to attain the greatest ease. Thus, it is clear and not erroneous.

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“All Dharma are without any true appearance. Like the endless void, all things are interconnected and mutually in harmony without hindering each other.
Similarly, with the One Dharma, we can let go of ourselves to unite with others. Then we are completely one with others. We embrace others to unite with us.”

The mind of the Buddha thoroughly understands all Dharma. This Dharma is without true appearance, like the endless void where all things are interconnected and in harmony without hindering each other. This is the Buddha’s mind; it has awakened to all Dharma, which is without true appearance.

We often say that the true principles are without form or substance. They have no actual appearance for us to see. In fact, everything is like the endless void. Being like the void means being interconnected and in harmony. In the void of the universe, if we look up, we see the sun, moon and stars. The sun is its own world, the moon is its own world and the stars are their own worlds. The sun, moon and planets all belong to the same universe. All are interconnected and in harmony and do not hinder each other. Each star and planet has its own path and orbit.

The Buddha completely understands these principles. With just a few words, He is able to reveal all, that all Dharma has no true appearance. The true principles are like the unique orbits of each planet. Each orbit has its own principle, its own path and its own principle. In this universe, each [celestial object] has its own orbit, yet they all coexist in the same universe. The void allows them to be in harmony without hindering each other.

But these principles are without appearance. Still, when these principles come together, they create things that are tangible. For human beings, our body also has its own principles of life. From the first day of our conception, following the aggregate of action, we slowly change and begin to take shape. These are the principles of life.

They can be spoken of, but not seen. These principles of life cannot be seen, but we can see our body. This temporary union of the four elements, a completion of principles of life, is what we call a body. This body, when we are born, is that of a tiny child. Then when did it change? From that tiny baby, when was it that we gradually grew up? These are the aggregate of action’s infinitesimal changes that occur without our awareness. Our body is continually changing all the way until our old age, until the very end. This whole process only takes a few decades.

Life has always been impermanent; impermanence is a true principle. We cannot see impermanence; it is in our lives, but we do not realize it. Whether inside or outside of our bodies, these principles are in all things, including the orbit of the Earth. As the Earth follows its orbit, it revolves and rotates; these are the principles. Yet we are not aware of this happening.

The Buddha taught us these principles to help us to thoroughly understand that there are these unseen principles that are intimately connected to all of us. We must understand this; we must awaken to it. We must experience this right away, to comprehend how all phenomena are without appearance, like the void, interconnected, in harmony, without hindrance. If we can thoroughly understand these principles, we will then be able to open the door of our mind.

“Similarly, with the One Dharma we can let go of ourselves to unite with others.” If we ourselves have attachments, our nature of True Suchness cannot be revealed. This is due to being covered by ignorance. This ignorance arises because we are unwilling to let go of our “self.” Our “view of self” is too great. Everyone has their own view of self. So [we say], “I want this; this is mine.” If we do not have it, we desire it. If we cannot get it, we fight for it, [feeling], “I must obtain it” and so on. Once we have obtained it, is it enough? It is never enough. Thus we continue to replicate this ignorance, because we [are attached to] the “self” and to everything we want to possess. This is because we cannot let go of ourselves.

If we thoroughly understand that. “All Dharma are without any true appearance, like the void, interconnected and in mutual harmony,” if we are able to understand this principle and understand this Dharma, we will be able to “let go of ourselves to unite with others.” We will put aside our view of self. To accomplish things, we must be able to accommodate everyone’s opinions. We can learn from each other’s strengths and combine our strengths and methods. We interact with “sincere friendship.” Thus we are interconnected and in harmony. We “let go of ourselves to unite with others. Then we are completely one with others.” With this perspective, as the truth is fundamentally without form and substance, if everyone can connect to and understand it, we can unite as one and act as a unified whole. Thus, “We embrace others to unite with us.” The principle is the same; we are using these phenomena as analogies to express this principle.

The Buddha’s grace toward sentient beings is truly great, deep, vast and incomparable. How can we repay the Buddha’s grace? He hopes for the minds of sentient beings to return to oneness, to return to the absolute truth and the principles of True Suchness. This is what the Buddha wants. If everyone is able to transform themselves and also transform others, that is truly repaying the Buddha’s grace.

The previous sutra passage says, “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.”

The Buddha’s wisdom is truly rare and extraordinary in this world. Is there anything that He does not know or any Dharma He does not understand? But sentient beings’ capacities fall far short of this. For sentient beings’ sake, the Buddha uses all kinds of provisional means and spends a long time teaching and transforming them.

The next sutra passage says, “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.”

What is the state of the Buddha’s true wisdom? “Flawless and uncontriving, They are the kings of all Dharma.” They have already reached a [flawless] state where no Dharma leaks away. In terms of the time this has taken, it has already been countless kalpas, lifetime after lifetime of constant compassion, wanting to save and transform sentient beings. In terms of space, They have covered a boundless area; no matter what state They are in, in the Five Realms or four forms of birth, They do not allow the Dharma to leak away. Following the capacities of sentient beings, They manifest with the same conditions as them, while the principles of all things in this world never leak out of Their minds. “They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.” Only Buddhas are able to endure like this. Over such a long time, across boundless space, They endure for the sake of sentient beings.

“They appear as unenlightened beings to give them suitable teachings.” They appear as ordinary beings and expound Dharma according to all beings’ capacities. Thus, “With the Dharma, all Buddhas are the most free and at ease.”

In fact, all Buddhas, not only Sakyamuni Buddha, after attaining enlightenment, have the Dharma and are free and at ease. Yet, They choose to return to the human realm. No matter how long it takes, if sentient beings are not yet purified, these Buddhas will continue to return to the human realm. This requires transcending wisdom and boundless compassion. Only then can one reach a flawless and uncontriving state.

Flawless and uncontriving: This refers to the fruit of great Nirvana which all Buddhas have realized. This is flawless, without Leaks. Afflictions can cause people to fall into the Three Evil Destinies. As long as afflictions are present, people have so-called flawed practices. The Dharma, which is free from afflictions, is called flawless.

Flawless means They have no more afflictions. “Uncontriving” means natural; it is the state of nature. It is not something that has been created; it has always been like this. Thus, “flawless and uncontriving” refers to the origin of all Dharma and principles

 “The fruit of great Nirvana which all Buddhas have realized” is called flawless. The great Nirvana is tranquil and still; it is “tranquil and clear,” with no afflictions. All afflictions have been eliminated. This is a very pure [state].

“Afflictions can cause people to fall into the Three Evil Destinies.” With afflictions, we fall. Where do we fall? Into the Three Evil Destinies. When we engage in spiritual practice, we hope we can reach a flawless state. But, our minds are still full of ignorance. Thus, because of afflictions, we have flawed practices. “The Dharma, which is free from afflictions, is called flawless.” So, we must listen to the Dharma and truly take the Dharma to heart to be able to leave our afflictions behind. This is a flawless state.

They are the kings of all Dharma: The original nature of the Buddha-mind reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality, that is of non-appearance and of all appearances.

So, “They are the kings of all Dharma” because “the original nature of the Buddha-mind” is tranquil and clear, the natural intrinsic enlightenment of True Suchness. So, “It reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality that is of non-appearance and of all appearances.”

The Buddha, upon attaining enlightenment, said, “How amazing! How amazing! All sentient beings have Buddha-nature.” This was the Buddha’s greatest discovery. He understood, “[He] awakened to all phenomena being of the One Mind, of the ultimate reality that is of non-appearance and of all appearances.” He had already awakened to the fact that true principles are flawless and of non-appearance. This means being of the One Mind, our nature of True Suchness. In the Sutra of Infinite Meanings, it also says, ․”These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance.”

It is the mind that makes one an ordinary being. It is the mind that makes one a Bodhisattva or Buddha. We should observe the nature of the Dharma-realm; everything is created by the mind. Thus, They are the kings of all Dharma, and with great compassion, They turn delusion into awakening.

So, if we can understand that all things “arise from one Dharma,” we will naturally understand the principles of all things in this world. “It is the mind that makes one an ordinary being,” and it is the mind that makes one a Bodhisattva or a Buddha. It all depends on the mind

“The mind, the Buddha and sentient beings are no different”. Our minds are the same as that of the Buddha, so all things in this world, all phenomena, are also the same. “We should observe the nature of the Dharma-realm.” We must earnestly contemplate the Dharma, the nature of the principles. “Everything is created by the mind.” When our minds are evil, we create much karma and fall into the lower realms. When our minds are clear, we can become Buddhas and Bodhisattvas. So, this all begins in our mind. The Buddha understands this the best. The Buddha is the “king of all Dharma. The king of all Dharma” refers to the intrinsic nature of enlightenment.

“With great compassion, They turn delusion into awakening.” If we are able to awaken and give rise to this great compassion, apart from transforming our minds from being deluded to being awakened, we can use this same Dharma to enlighten other sentient beings. After awakening ourselves, we transform others. This is truly repaying the Buddha’s grace.

For the sake of those with limited capabilities, they could endure such matters: As described in the long-form prose, he immediately removed his necklaces, his fine and soft outer garments and his magnificent adornments and, changing into coarse and dirty clothing, he smeared himself with dust and dirt. With his right hand grabbing tools for clearing excrement, he assumed a frightened look.

The Buddha, in lifetime after lifetime, could “for the sake of those with limited capabilities, endure such matters.” This is His grace and virtue  The long-form prose in the Chapter on Faith and Understanding [says] that the elder personally took off “his necklaces, his fine and soft outer garments and his magnificent adornments.” He removed his magnificent jewelry and clothes and changed into cast-off rags. He changed into clothes that were dirty and coarse to draw near to the poor son. Working together with the poor son, he cleaned and swept with him. This is the Buddha’s heart. He manifests in the Saha World.

The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World. He appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment. To deliver and liberate sentient beings, He uses the all-embracing virtue of collaborative work.

“The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World”  Since the Buddha has awakened, the state of His mind can always reside in the tranquil and clear, undefiled and pure land. But He does not remain there. He comes and goes in the harsh Saha World. He “appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment.” He left Tusita Heaven and was born into the palace. He came to the human realm. Because the Buddha wants to transform sentient beings, He “transforms them by working alongside them.” He puts the Dharma into practice to guide and teach us.

They appear as unenlightened beings to give them suitable teachings: The Buddha follows whatever is suitable for sentient beings. He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms. Thus, sentient beings in the Five Turbidities will not fall into the Three Evil Destinies. He then uses the One Vehicle to reveal the Three, so they will not remain in the Three Realms, but gradually enter the place of noble beings. This was all to integrate all Dharma harmoniously so matters and principles would be unhindered. Among the Four All-Embracing Virtues, this is the virtue of loving speech.

“They use the appearance of unenlightened beings to give them suitable teachings.” All Buddhas appear as sentient beings. They seize the opportunity to give teachings. Thus, “The Buddha follows whatever is suitable for sentient beings.” According to the capacities and needs of sentient beings, “He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms.” Based on the capacities of sentient beings, He expounds the Dharma for the human realm, that everyone must abide by the Five Precepts. To be born in the heaven realm, everyone must practice the Ten Good Deeds. This way, sentient beings in the Five Turbidities will not fall into the Three Evil Realms

The teaching of the Buddha “uses the One Vehicle to reveal the Three.” When the Buddha became enlightened, He wished to directly tell us that the mind, the Buddha and sentient beings are no different. Everyone can attain Buddhahood, but sentient beings are unable to directly hear and understand. Thus, the Buddha must use the One Vehicle to establish provisional means and reveal the Three, “so they will not remain in the Three Realms.” The Three Realms are the desire realm, form realm and formless realm. He hopes that we can gradually enter the state of noble beings and approach the state of Buddhas and Bodhisattvas.

“This was to integrate all Dharma harmoniously.” He hopes that with this Dharma, having opened the Three Vehicles from the One, He can slowly guide sentient beings toward reintegrating with the One Vehicle Path. So, “Matters and principles would be unobstructed.” In the Four All-Embracing Virtues, this is using “loving speech.” Thus we patiently guide sentient beings as the One Vehicle becomes Three so that sentient beings can hear and receive the teaching. This is “loving speech.” He started with “collaborative work,” then followed it with “loving speech.”

With the Dharma, all Buddhas are the most free and at ease: With all Dharma-doors, the Buddha is the most free and at ease. He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease. Using all Dharma, He allows them to attain the greatest ease. Thus, it is clear and not erroneous.

“With the Dharma, all Buddhas are the most free and at ease. With all Dharma-doors,” the Buddha is “the most free and at ease”
“He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease.” Depending on the capacities of sentient beings, He uses different teachings so sentient beings can be at ease and take the Dharma expounded by the Buddha to heart. If we take it to heart and it does not slip away, the Dharma can remain in our hearts. If we take it to heart and put it into practice, then we can attain great ease.

The Buddha came to the human realm to help us understand that we must harmonize the minds of all people to be one with the Buddha’s mind. This is the One Dharma, letting go of ourselves to unite with others. If we do not let go of our own attachments and biases, we cannot transform sentient beings. The Dharma of sentient beings is the Bodhisattva-path we must practice. Thus, in learning the Buddha’s Way, we must always be mindful.

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Episode 861 – Upholding the Teachings and Respecting the Dharma

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>> Externally we make offerings with material wealth and medicine. Physically we make offerings of reverence and service. Internally we make offerings of upholding teachings and respecting the Dharma. In this way we seek the Right Dharma and transform sentient beings.

>> “[If we were to] offer wonderful meals, countless articles of precious clothing and all sorts of bedding, various kinds of medicine, or use ox-head sandalwood and all kinds of precious treasures to build stupas and temples, or cover the ground with precious cloth….”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “[If we were to] make offerings with all of these things and more over kalpas numerous as the Ganges’ sands, we still could not repay this grace.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> [If we were to] make offerings with all of these things and more: The highest quality things were used to make offerings.

>> Over kalpas numerous as the Ganges’ sands, we still could not repay this grace: Though many kalpas will have passed, it will not be enough to fully repay this grace.

>> The Buddha’s ten kinds of grace toward all beings:
1. His initial resolve to universally save all
2. His engaging in difficult and ascetic practices
3. His consistent dedication to working for others
4. His descending into all Six Realms
5. His following sentient beings wherever they go
6. His profound and powerful great compassion
7. His hiding a superior state to manifest a humble one
8. His hiding the true to teach the provisional
9. His manifesting Parinirvana to inspire respect
10. His boundless compassion.

>> “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> What all Buddhas have realized is the extraordinary Dharma. Making tangible offerings to them is always an ordinary matter.

>> The Dharma of all Buddhas is infinite and boundless. All tangible offerings are finite and bounded. Making tangible offerings to repay this grace shows limited knowledge and understanding and a contrived and limited intent.

>> All Buddhas are extraordinary: Buddhas appear in the world as rarely as the udumbara flower, whose appearance is very fleeting. Thus it is called extraordinary.

>> [They are] infinite, boundless and inconceivable: This is praising the virtues Buddhas possess as extraordinary, infinite and inconceivable.

>> Great spiritual powers: This refers to the Buddha hiding the true virtue of His reward-body to manifest the provisional appearance of His transformation-body. He did not reside in pure lands but lived in these defiled places, following ordinary beings to give true teachings according to their capabilities. He hid the true to give the provisional and from the One revealed the Three.

>> The Buddha’s spiritual power knows no limits nor has any bounds. Our minds cannot conceive it nor can it be reached with verbal explanations. Thus it is called “great”.

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“Externally we make offerings with material wealth and medicine. Physically we make offerings of reverence and service.
Internally we make offerings of upholding teachings and respecting the Dharma.
 In this way we seek the Right Dharma and transform sentient beings.”

We constantly say that the Buddha’s grace is immense and profound; how can we repay it? Do we use physical labor to repay His grace? Or do we use material wealth, the most precious objects, to make offerings? Can we repay the Buddha’s grace in this way? “[Offerings of] material wealth” consist of the Four Offerings. The Four Offerings are the clothing, food, shelter and medicine that maintain the body’s health. We use these to make offerings. These are the Four Offerings. We can also make physical offerings of reverence. Physical offerings of reverence include prostrating with utmost respect. We must not only offer our reverence, but also “make offerings…of service.” In addition to offering material things, we must express great reverence and offer up our physical labor as well. This is how we respectfully make offerings. This is how we make offerings,

but how do we actually repay the Buddha’s grace? Are these enough to repay His grace? Probably not. So what can we do? Of course, spiritual practice is an important part. “Internally we make offerings of upholding teachings and respecting the Dharma.” These are the greatest offerings. These are offerings of conduct.

The Buddha needs us sentient beings to “internally uphold the teachings.” We must listen to the Dharma with genuine sincerity and respect. Only when we mindfully listen to the Dharma and accept what it teaches can we take these teachings and actualize them in our lives. Then we have truly accepted the Dharma from the Buddha and made it a large part of our lives. We call this developing our wisdom-life. This is what the Buddha hopes for most.

Moreover, we “make offerings [by] respecting the Dharma.” Having accepted the Buddha’s teachings, we should express them outwardly. We take the Dharma to heart and then manifest it in our actions. In doing so, we are truly making offerings.

We must “seek the Right Dharma and transform sentient beings.” Seeing this is what makes the Buddha most happy. “Seeking” is earnestly and diligently advancing. Time passes so quickly. How long does a single lifetime last? Today we have this body, and today we are listening to the Dharma. If we do not immediately accept it and take it to heart today, we will continue to remain deluded in this unenlightened state, muddled, indolent and very lax. Living this kind of life, passing our days like this, is living an empty life. This would be such a shame.

So, the Buddha loved and cared for sentient beings in hopes they would love themselves and respect their own intrinsic Buddha-nature. When He sees that everyone cherishes themselves and understands that they must use this body to transform themselves in this lifetime, when He sees this diligence, that will put His mind at ease.

The Buddha is the kind father of sentient beings. Why is the Buddha’s grace to sentient beings so tremendous? The relationship between parents and children lasts only for a single lifetime, but the one between the Buddha and sentient beings has lasted countless kalpas. For a long time, He has returned repeatedly solely to help sentient beings awaken and be able to make use of their lives to quickly seek the Buddha-Dharma. Only when they have taken the Dharma to heart can they understand the principles. So, everyone must seek the Right Dharma. We must respect the teacher and the Path and continually seek the Dharma. To seize the moment to “transform sentient beings” we go among people to create good affinities. This [act of] “seeking the Right Dharma and transforming sentient beings” is the greatest offering we can make. So, this is what we must mindfully do.

The previous sutra passage says, “[If we were to] offer wonderful meals, countless articles of precious clothing and all sorts of bedding, various kinds of medicine, or use ox-head sandalwood and all kinds of precious treasures to build stupas and temples, or cover the ground with precious cloth….”

These offerings are made with precious things. Among these, “ox-head” does not refer to real ox heads. It refers to incense, Chinese Agarwood and sandalwood and other high-quality woods. These are very fragrant and very precious. They originate from a certain mountain. Looking at that mountain from a distance, it looks just like an ox’s head.

So, the wood from that mountain is very precious. Sandalwood, Chinese Agarwood and such all came from that place. The stupas for the Buddha’s sariras were built and decorated using these kinds of precious wood. People even “covered the ground with precious cloth.” They likely used very expensive cloth to cover the ground; they showed their respect by using the most precious materials.

The next sutra passage says, “[If we were to] make offerings with all of these things and more over kalpas numerous as the Ganges’ sands, we still could not repay this grace.”

They used things of such high quality to make their offerings. During the Buddha’s lifetime they made offerings. After His Parinirvana, they still made offerings. With all of these things and more, with such great amounts, making offerings of such precious things and doing so for a very long time, they were still unable to repay Him. This is because the Buddha has truly spent a very long time for sentient beings’ sake. Despite sentient beings’ stubbornness, with the Buddha’s compassion. He taught them in this way. His grace toward them was tremendous indeed

[If we were to] make offerings with all of these things and more: The highest quality things were used to make offerings.

So, even if we made offerings with the highest quality things, over a long period of time. His grace would still be impossible to repay

Over kalpas numerous as the Ganges’ sands, we still could not repay this grace: Though many kalpas will have passed, it will not be enough to fully repay this grace.

Though many kalpas may pass, it will still be impossible to completely repay the Buddha’s grace. It is still not enough to repay His immense grace

The Buddha’s ten kinds of grace toward all beings: 1. His initial resolve to universally save all 2. His engaging in difficult and ascetic practices 3. His consistent dedication to working for others 4. His descending into all Six Realms 5. His following sentient beings wherever they go 6. His profound and powerful great compassion 7. His hiding a superior state to manifest a humble one 8. His hiding the true to teach the provisional 9. His manifesting Parinirvana to inspire respect 10. His boundless compassion.

These ten kinds of grace toward sentient beings are just a few simple examples. How could there only be ten kinds! What are these ten kinds?

The first is. “His initial resolve to universally save all.” The Buddha’s grace toward sentient beings extends throughout the Five Realms and the four forms of birth. He treats all sentient beings as His only child. So, He is the guiding teacher of the Three Realms and the kind father of the four kinds of beings. He even treats the four kinds of beings as. His only child, completely embracing all sentient beings in His heart of loving-kindness. From the moment He formed His initial aspiration, He has continually practiced the flawless Dharma without ceasing. He continually did this for the sake of all sentient beings universally; He returned to save and transform them. This grace is. “His initial resolve to universally save all.”

The second grace is. “His engaging in difficult and ascetic practices.” This really was very difficult. In order to draw near sentient beings and create affinities with them, the Buddha manifested in the Five Realms and four forms of birth. He suffered all kinds of torment, which strengthened His will to practice. This is how He teaches sentient beings. So this is “engaging in difficult and ascetic practices.” Transforming sentient beings is painstaking work, and spiritual practice is even more of a trial.

The third grace is. “His consistent dedication to working for others.” The Buddha only thinks of others, never of Himself. From the very beginning, from engaging in spiritual practice to attaining Buddhahood, His sole purpose was to help sentient beings to transcend their suffering, not to attain peace and joy for Himself. This is. “His consistent dedication to working for others.” He works only for others, not Himself.

The fourth is “His descent into all Six Realms.” The Buddha, through His spiritual practice, could have already put an end to cyclic existence and not returned to the Six Realms. Yet, because of the suffering faced by sentient beings in the Six Realms along with their ignorance, the Buddha entered the Six Realms and experienced the same kind of life as them to teach them.

The fifth grace is. “His following sentient beings wherever they go.” He follows them wherever the affinities are. This is like when a young child is confused and has truly lost his way, so he does not know his way home; [his father] chases after him, seeking him out, to try to bring him home. This is like the Buddha “following sentient beings wherever they go.”

The sixth grace is. “His profound and powerful great compassion.” In the Buddha’s great compassion, He feels no resentment, no discontentment and no regret toward sentient beings. This is absolutely how He gives; for their sake He gives everything He has. Sentient beings are still suffering, so His compassion for them is never exhausted. This is the grace of the Buddha.

The seventh grace is “His hiding a superior state to manifest a humble one.” The Buddha has already attained the perfect fruit, universal and perfect enlightenment. However, in order to transfom sentient beings. He has to hide it. Instead He manifested [an ordinary] form. After over a decade of spiritual practice, five years of seeking answers and six years of ascetic practice, He finally attained Buddhahood. This was “His hiding a superior state to manifest a humble one.” This is also how the Buddha manifested.

The eighth grace is. “His hiding the true to teach the provisional.” After His awakening, only after the Agama, the Vaipulya and the. Prajna teachings did He give the Lotus teachings. He patiently guided everyone in this way, “hiding the true to teach the provisional.” In the end, He wanted to tell people that everyone intrinsically has Buddha-nature and is equal to the Buddha. But in the past we could not understand this, so He had to “hide the true to teach the provisional.”

The ninth grace is. “His manifesting Parinirvana to inspire respect.” The Buddha could have lived a very long time. But since He was born human, though He was a Buddha, was enlightened, He still had to manifest aging, illness and death so that [after His Parinirvana] people would express their respect for Him, so that everyone would know the way He had, more than 2000 years ago, engaged in spiritual practice and transformed sentient beings in this world.

The tenth grace is “His boundless compassion.” Though the Buddha entered Parinirvana, He still hoped that sentient beings would be able to uphold the teachings and practice accordingly; this is the Buddha’s love being spread throughout the world.

So, to put it simply, the Buddha has shown infinite grace toward us, so we should repay the Buddha with a heart of gratitude.

Next, it says, “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.”

All Buddhas, not just Sakyamuni Buddha, but also the many Buddhas in the distant past, have infinite, boundless and inconceivable great spiritual powers.

What all Buddhas have realized is the extraordinary Dharma. Making tangible offerings to them is always an ordinary matter.

All Buddhas have realized extraordinary Dharma. The Great Enlightened One of great awakening and great realizations bestowed these kinds of grace on us, but if we only repay Him with tangible offerings, which are quite ordinary, how could this possibly repay the Buddha’s grace?

The Dharma of all Buddhas is infinite and boundless. All tangible offerings are finite and bounded. Making tangible offerings to repay this grace shows limited knowledge and understanding and a contrived and limited intent.

“The Dharma of all Buddhas” is “infinite and boundless”; so much was given to sentient beings according to their capabilities. Tangible offerings are all “finite and bounded”; they are not infinite and boundless. The Buddha-Dharma is infinite and boundless. We can only repay a finite and bounded amount of the Buddha’s grace; this is using very ordinary, surface-level appearances of “repaying this grace.” This “shows limited knowledge and understanding” and a mind with “contrived and limited intent.”

The Dharma the Buddha attained and gives to sentient beings is infinite, boundless, but sentient beings can only repay Him with limited intent. So, this helps us understand that the true wisdom the Buddha realized is profound, vast and inconceivable, so plentiful. This is the wisdom realized by the Buddha; what He universally gave to sentient beings was truly plentiful.

All Buddhas are extraordinary: Buddhas appear in the world as rarely as the udumbara flower, whose appearance is very fleeting. Thus it is called extraordinary.

“All Buddhas are extraordinary.” It is rare for a Buddha to appear in this world  So, “Buddhas appear in the world” as rarely as the udumbara flower. The udumbara flower only appears once every several thousand years. So, each Buddha that appears in this world and attains Buddhahood is truly precious and extraordinary. “Its appearance is very fleeting.” This is the analogy of the udumbara flower. It does not bloom for long; it quickly disappears. The Buddha manifested in the human world, and as the human lifespan is short, He was only here for 80 years.

So, we must cherish the fact that the Buddha-Dharma can remain [in this world] for millions of years. We hope His Dharmakaya (Dharma-body) will remain here forever; this depends on all of us passing it down. If we do, the spirit of the Buddha-Dharma will always live on in this world; This is the way for it to be long-lasting; a body made of flesh could not be long-lasting.

[They are] infinite, boundless and inconceivable: This is praising the virtues Buddhas possess as extraordinary, infinite and inconceivable.

So, [Their powers] are “infinite, boundless and inconceivable”. We should give great praise to the Buddha. His enlightened wisdom is infinite, boundless and inconceivable. A Buddha is precious and extraordinary and appears so rarely. After His awakening, the Dharma He understands is infinite, boundless. Thus, the love He has for sentient beings is also inexhaustible.

Great spiritual powers: This refers to the Buddha hiding the true virtue of His reward-body to manifest the provisional appearance of His transformation-body. He did not reside in pure lands but lived in these defiled places, following ordinary beings to give true teachings according to their capabilities. He hid the true to give the provisional and from the One revealed the Three.

So, “Great spiritual powers” refers to the Buddha “hiding the true virtue of His reward-body”  Though He came to the human realm, He hid His virtue, His Buddha-virtue. He lived among the people, in the Sangha. Like everyone else, every day He went out to beg for alms. He “manifested the provisional appearance of His transformation-body.” This was the “provisional”; with these skillful means. His manifested a form like everyone else’s.

“He did not reside in the pure lands” but in the defiled places of the Saha World. For the sake of transforming sentient beings, “He lived in these defiled places.” So, He “followed ordinary beings.” He followed sentient beings in this way, looking for chances to teach and transform them. This is “giving true teachings according to their capabilities.” Because of our capabilities [are limited], He taught with great sincerity, concealing the true and giving the provisional. Thus after He had already attained Buddhahood, He nonetheless worked painstakingly among people.

The Buddha’s spiritual power knows no limits nor has any bounds. Our minds cannot conceive it nor can it be reached with verbal explanations. Thus it is called “great”.

So, “The Buddha’s spiritual power knows no limits nor has any bounds. Our minds cannot conceive of it.” It is not something that we regular people have the ability to conceive of. The Buddha’s grace toward us truly cannot be fully explained in words. The only way to describe it

is to say it is truly vast and without end. If we wish to repay the Buddha’s grace, we must go beyond using physical labor or our best possessions to make offerings to Him. What is most important, what is necessary, is to have reverence within and internally uphold the teachings. We must uphold the Buddha’s teachings within and make offerings by respecting the Dharma. Only by seeking the Dharma and transforming others are we truly repaying the Buddha’s grace.