Author: Scott Ogata

Become a person more actively involved in aiding their community.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 291 – Teaching the Provisional before the True

>> “The present Buddha described past Buddhas. Sentient beings learn the Dharma by listening to all Buddhas. To attain the fruit of Buddhahood, they have to reach enlightenment through focused, sincere and diligent practice.”

>> “Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”

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

>> The Buddha’s light illuminates 18,000 lands for the sake of teaching the truth through provisional means. Then the provisional is brought back to the true. Thus, Buddhas of the ten directions who come to the world all first teach the provisional, then the true. They all give teachings in the same way.

“The present Buddha described past Buddhas.
Sentient beings learn the Dharma by listening to all Buddhas.
To attain the fruit of Buddhahood,
they have to reach enlightenment through
focused, sincere and diligent practice.”

When the Buddha teaches, He frequently refers to past Buddhas and how They each had the karmic affinities to encounter Buddhas, life after life. In particular, before expounding the Lotus Sutra, He emerged from Samadhi and continuously praised practices He learned from countless past Buddhas. Thus, He cited His experiences prior to attaining Buddhahood. He had drawn near many Buddhas and, over many successive lifetimes, continuously practiced Their teachings.

So, “sentient beings learn the Dharma by listening to all Buddhas.” That is to say, many sentient beings had listened to the teachings of past Buddhas. The sentient beings we speak of are all past Buddhas; They each also lived as sentient beings, as ordinary people, and as ordinary people received the teachings of previous Buddhas. Sakyamuni Buddha was one of these; He also began at the state of an ordinary person. Then as He learned from all Buddhas, He mindfully engaged in spiritual practice.

“To attain the fruit of Buddhahood, they have to reach enlightenment through focused, sincere and diligent practice.” He was able to attain Buddhahood through that same process of starting as a sentient being. This meant He started as an ordinary person and had been focused since He formed aspirations. He diligently practiced with great reverence. As He sincerely practiced the Way, He accepted and acted according to the teachings of past Buddhas. Lifetime after lifetime, He diligently practiced at the practice centers of all Buddhas. He was not the only one. All Buddhas went through the same process, repeatedly learning from past Buddhas and, life after life, engaging in spiritual practice to attain enlightenment.

Now, we know and understand that the Buddha mindfully guided us sentient beings. We all intrinsically have Buddha-nature. Through countless kalpas, who knows how many Buddhas we have met and in how many places we have listened to Their teachings. In this lifetime, we have a special affinity with Sakyamuni Buddha, so we are born on the same planet, Earth, and in particular, at a time when. He is the founder of Buddhism in the Saha World, in the era of His teaching.

Therefore, the Buddha is very compassionate in telling us that He had not always been a Buddha. He tells us all that He used to be just like us, an ordinary person who had also experienced the teachings of infinite Buddhas. Actually, infinite Buddhas have also experienced the teachings of previous Buddhas. So, the continuous cycle of engaging in spiritual practice, attaining Buddhahood and teaching is the state of a Buddha. This is also the state of the Tathagata in each of our hearts; we intrinsically have this pure intrinsic nature.

The Buddha hopes that the state of infinite Buddhas can help perfect the spiritual state of all sentient beings. He hopes that we sentient beings can immediately awaken. So based on the teachings all Buddhas have given us, we must follow His rules and set out on this path to rediscover the Tathagata-nature that we have had since Beginningless Time. This shows the Buddha’s compassion.

So, in the previous sutra passage, Sakyamuni Buddha called out,

“Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”

The Buddha utilizes the One Buddha Vehicle to get straight to the point, to directly point to our hearts, so we can understand our minds and realize our true nature. His goals are this simple; He comes only for this purpose, to teach sentient beings the True Dharma of the One Vehicle. Due to sentient beings’ different capabilities, the Buddha had to teach the truth through provisional means. He did this to help us eliminate these ignorant thoughts from our ordinary minds, layer by layer, so we can gradually return to our pure intrinsic nature. This is the teaching of the One Reality. However, we cannot understand it immediately, so He has to teach the Small and Middle Vehicles. In truth, the Small and Middle Vehicles can help us eliminate layer after layer of ignorance. Once we have completely eliminated ignorance, the only thing left is our true essence, our great perfect mirror wisdom.

Take many of our Tzu Chi volunteers as examples. These Living Bodhisattvas frequently go to homes of the elderly that have accumulated many old and dirty things. ․Within this mess, there may be many living beings. Within this mess, there may be many living beings such as bugs, roaches, rats and even snakes. These creatures live under the same roof as these people who suffer physically and mentally. Tzu Chi volunteers form great aspirations and work together to clean these homes.

Look at all this trash. Before becoming so dirty, each item had once been new. As time passed, after being used by others, they were thrown out and retrieved by these people. Perhaps these people used the items themselves, then threw them aside after a while. So, new things become old and ragged. Thrown into piles, they become trash.

Then Tzu Chi volunteers come to carefully remove [the trash] piece by piece. They carefully sort out these things; they recycle what can be recycled and dispose of the things that cannot be recycled. As for the things that can still be used, they wash them clean. They also clean the entire house so that it looks brand new. Next, they clean up [the care recipients], giving haircuts to those who need them and shaves those with beards. After these people are bathed and dressed, after the beds are made, [volunteers] help them get situated. Even if [the care recipients] are physically ill, upon seeing the house cleaned up so well and restored so beautifully, they feel very happy as well. Then they realize that there are still many people who care about them.

This is an example to show all of you that, regardless of how old people are, whether they are healthy or ill, we should counsel all of them with the same kind of love to help them take the Buddha-Dharma to heart. Whether we encounter old people or people who are near the end of their lives, we should share pure teachings with all of them. Moreover, we ourselves are very blessed to now be receiving the Buddha-Dharma while we are healthy in body and mind. We must clean out the house in our hearts and not wait until we are ridden with illness or are facing our karmic retributions, already at the point where we cannot do anything and do not have much time left.

We must not wait until that moment. As we hear [these teachings] right now, we must immediately begin to clean that great perfect mirror in our minds. We must immediately clean, wash and wipe away our ignorance, layer by layer. Our basic essence is that perfect mirror, so this wisdom will be revealed. The Buddha comes to this world to guide us so we will work hard and return to our [intrinsic nature] by quickly cleaning out the house of our hearts.

The Buddha taught the One Buddha Vehicle to help us quickly eliminate our ignorance. Our most important goal is to purify our minds until they are clear and radiant. Once our Tathagata-nature manifests, we will not need the Two or Three Vehicles, only the One Buddha Vehicle. This is what I mentioned earlier.

Now let us examine this passage in the sutra. The Buddha said,

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

In truth, the Dharma of all Buddhas is the same. They “open and reveal” [teachings] to sentient beings with the One Buddha Vehicle. To help all of us attain Buddhahood, They utilize this method. So, “The Dharma of all Buddhas of the ten directions is also like this.”

Recall the beginning of the Introductory Chapter. When the Buddha sat in meditation and entered the Samadhi of Infinite Meanings, the light between His brows continuously radiated and illuminated 18,000 Buddha-lands. You probably still remember that passage. Before He gave the Lotus teachings, the Buddha manifested this ultimate reality.

In fact, our minds are equal to the Buddha-mind, so we have the same spiritual powers as Him. However, with His spiritual powers, the Buddha radiates light that is illuminating, whereas our [lesser] spiritual power [causes us to give rise to] discursive thoughts. With our spiritual power, we also travel quickly [but land on thoughts such as,]. “Oh, I remember. Yesterday someone hurt me by saying this, so I am very angry.” The power does not just lead us to yesterday, but last year, or perhaps ten years ago. [It leads us to] a certain place, a certain time, a certain space. Exercising our spiritual powers does not take very long.

The Buddha’s radiance, the light that the Buddha radiates, [illuminates] 18,000 Buddha-lands. The worlds of many Buddhas are pure and bright. These worlds are what the Buddha sees in the hearts of sentient beings, because each of us have that pure Buddha-nature. So, He gave provisional teachings for the sake of the One Vehicle, for the sake of sentient beings. In the Introductory Chapter:

The Buddha’s light illuminates 18,000 lands for the sake of teaching the truth through provisional means. Then the provisional is brought back to the true. Thus, Buddhas of the ten directions who come to the world all first teach the provisional, then the true. They all give teachings in the same way.

“Provisional” teachings are skillful means. For the sake of true teachings, He gave provisional teachings. “Then the provisional is brought back to the true.” During the time that He radiated light, He was [highlighting the provisional] to lead us to the truth. By doing this, He was telling everyone that in the past, He adapted to sentient beings’ capabilities. But now that He saw that their capabilities were almost mature, He gathered those provisional teachings and told everyone that this was not all there was. Within the provisional teachings is a true, supreme, perfect and universal wondrous Dharma. This was what the Buddha stated at the beginning of the Lotus Sutra.

“Buddhas of the ten directions who come to the world all first teach the provisional then the true.” All Buddhas do the same thing, “They all give teachings in the same way.” This was why the Buddha told Sariputra, “The Dharma of all Buddhas of the ten directions is also like this.” They all did the same things as Him because sentient beings, lifetime after lifetime, have always been the same. One aberrant thought led to millions of erroneous thoughts. An ignorant thought creates the Three Subtleties. Now let me explain that the Three [Evil] Destinies and Six Realms were all created because of that single subtle, ignorant thought. So, how do we now draw in and gather up these ignorant thoughts? We must utilize the Three Vehicle teachings. To teach the One Vehicle, the Buddha utilized the Three Vehicle teachings that suited various capabilities.

Similarly, our land needs the nourishment of rain. With just the right amount of rain, the land can produce a bountiful harvest. But if there is heavy rain, it over-saturates the land and may cause landslides and rockslides. This is because the amount is unsuitable. With His wisdom, the Buddha can perceive the suitable amount. So, in the past, I have discussed “ultimate wisdom” and “relative wisdom.” These help sentient beings gradually accept, understand and even aspire to engage in spiritual practice. These are the Buddha’s skillful means. All Buddhas of the ten directions first gave provisional, then true teachings. They all give teachings in the same way that Sakyamuni Buddha did. So, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 290 – Abide in the One Vehicle

>> The Lotus Sutra is all about “the ultimate reality of the One Vehicle. The Tathagata gives these teachings to help bring all roots of goodness to maturity. As for Bodhisattvas, this enables them to understand the intent behind the Buddha’s understanding and views. So, this is called teaching the Bodhisattva-path.”

>> Revealed for sentient beings to realize: [The Buddha] opens and reveals teachings to enable them to awaken and attain realizations. The Lotus Sutra states, “[All is to] reveal the Buddha’s understanding and views for sentient beings to realize.”

>> “Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”

>> The Buddha gives only the One Buddha Vehicle: He only wanted to use the Buddha’s understanding and views to awaken sentient beings. This is the only teaching that can enable people to attain Buddhahood.

>> Next the sutra states, “[He] gives only the One Buddha Vehicle as teachings to sentient beings.”

>> There are no other vehicles [to Buddhahood], not two or three. There is only the One Buddha Vehicle. There are no two or three [Buddha] vehicles, just the singular pure, undefiled One Vehicle.

>> But the Buddha purely came to teach the One Buddha Vehicle. He did not originally intend to give the Two or Three Vehicle teachings.

>> [He comes] solely to help us abide in the One Vehicle. All Buddhas, for the sake of this great cause, teach the Bodhisattva-path.

The Lotus Sutra is all about
“the ultimate reality of the One Vehicle.
The Tathagata gives these teachings
to help bring all roots of goodness to maturity.
As for Bodhisattvas,
this enables them to understand
the intent behind the Buddha’s understanding and views.
So, this is called teaching the Bodhisattva-path.”

This tells us that the Lotus Sutra, in its entirety, explains the principles behind the ultimate reality of the One Vehicle. The Tathagata uses these principles to teach and transform all sentient beings and bring their roots of goodness to maturity. Thus they can manifest the Bodhisattva-spirit. The entire Lotus Sutra, all seven volumes and 28 chapters, is meant to teach us sentient beings to return to our pure intrinsic nature. Then we can go among people, remain undefiled by their afflictions and come and go freely.

The Buddha comes to the world for one great cause. He comes to teach the Bodhisattva-path. This should be clear to us by now. He teaches and reveals the Bodhisattva-path to help everyone awaken. Without being on the Bodhisattva-path, we cannot awaken.

The Buddha’s enlightened [mind] is as broad as the universe; it is so broad and boundless. Thus, our hearts must encompass the universe, so that we may embrace everything. This is the extent of the Buddha’s views and understanding. The views and understanding of ordinary people are narrow and limited to just those we come into contact with, those we love and those we do not. As for those we love, we become attached to them. This attachment leads to suffering when we are apart in life or separated by death. As for those we do not love, those we hate, meeting with them always brings suffering. We become filled with afflictions because our minds are closed.

The Buddha’s one great cause can be summed up with four words, open, reveal, realize and enter. The first of these words is “open,” which is to open our minds, to open our views, to open our thinking, to open everything.

We have previously discussed “ultimate wisdom,” which we all intrinsically have. Because we all intrinsically have Buddha-nature, the wisdom of True Suchness is something we all have, we just do not realize it. We ordinary people are covered by our ignorance, which has closed off our minds. So, the Buddha must find ways to open our minds and clear away this layer of ignorance. So, “open” means. He wishes that our minds, views and understanding can be broad and expansive. Attaining this state of mind is attaining the state of Bodhisattvas.

Thus, the Buddha came to this world for one great cause, to open and reveal one principle after another and clearly explain them to us. So, He used “relative wisdom” to evaluate sentient beings and determine our capabilities, so He could give us suitable teachings. “In the end, there is only one path.” Returning to the Bodhisattva-path is something the Buddha taught us with “relative wisdom.” The Buddha’s understanding and views lie here. Are we capable of understanding them?

During the Buddha’s time, there was a young man named Uttara, whose family was very poor. He had neither property nor money, and his parents were very old and both were in very poor health. To take care of them, he begged for alms. Three times a day he begged for food to feed them.

He saw how the Buddha taught sentient beings and how people listened to His teachings and learned to practice giving and to engage in spiritual practice. One day he came before the Buddha, bowed respectfully and asked for His advice. He told the Buddha of his circumstances. He said, “I really only have time to take care of my parents. Their health is poor, so I must tend to their nourishment. I only have time to beg for food for my parents, to sustain their lives. Venerable Buddha, I have no time for spiritual cultivation. Venerable Buddha, moreover, I do not have anything extra to give. So, how can I create blessings?”

The Buddha then gave him a teaching. He said, “You are already creating blessings. You have been begging for food. You have devoted all your time to your parents. By serving them, respecting them and being filial, you are already engaging in spiritual practice. By not abandoning your parents, you are already accumulating virtue. Similarly, as you beg for food at each door to feed your parents, people help you fulfill your filial piety so you are also making good connections. You will receive great blessings in the next life because you are filial to your parents and, by begging door to door, you let people know of your filial piety, which inspires them to give joyfully. In this way, you are forming great affinities. So in your next life, you will be affluent. With the same dedication you show your parents, you will help many others. This is one way of walking the Bodhisattva-path. In your next life, you will still walk this broad and expansive Bodhisattva-path. With your filial piety, you are now paving your future Bodhisattva-path.”

This story came from the Buddha’s time. Consider how the Buddha’s teaching affirmed the young man’s filial piety and helped him understand. This is how He opened and revealed teachings. This is “relative wisdom.” The Buddha evaluated this person’s ability, and based on that, He found the young man’s heart very precious. So, He highlighted his strengths to bring him peace of mind, so he would continue to do the right thing. In teaching this way, He brought about an awakening. Even such minor matters can be opportunities for teaching.

Revealed for sentient beings to realize: [The Buddha] opens and reveals teachings to enable them to awaken and attain realizations. The Lotus Sutra states, “[All is to] reveal the Buddha’s understanding and views for sentient beings to realize.”

The Buddha’s only purpose is to, with His wisdom, understanding and views, awaken us sentient beings. Before officially teaching the Lotus Sutra, the Buddha told everyone He [only wanted to] open and reveal. His understanding and views so that sentient beings could realize and enter [them].

The Buddha’s understanding and views and those of sentient beings are in fact equal. But sentient beings have layers of afflictions that cover their understanding and views. The Buddha is here to open and brush away the ignorance of sentient beings, so their understanding and views can be equal to the Buddha’s.

The following section of the sutra states,

“Sariputra, the Tathagata gives only the One Buddha Vehicle as teachings to sentient beings. There are no other vehicles, not two or three.”

The Buddha only utilizes the One Buddha Vehicle, the true principle of ultimate reality. This is also ultimate wisdom and relative wisdom, which are both part of all-encompassing wisdom. Knowledge of all paths, knowledge of all causes and all-encompassing wisdom, are all part of the Buddha’s intrinsic wisdom and can penetrate [His] understanding and views. The Buddha sees everything with this all-encompassing wisdom. Then there is also ultimate reality, the principle of the One Buddha Vehicle. This is what the Buddha “gives as teachings to sentient beings.” For this sole reason, He comes to teach sentient beings. “There are no other vehicles, not two or three.” There is only One Buddha Vehicle, not two or three.

Ordinarily, we speak of the Small Vehicle, Middle Vehicle and Great Vehicle, Hearer-, Pratyekabuddha- and Bodhisattva-vehicle. These are the Three Vehicles. But actually, the Buddha is only teaching the Bodhisattva-path, which is the One Vehicle. Bodhisattvas are already close to [the level of] the Buddha’s wisdom. So, if we are to become Buddhas, we must walk the Bodhisattva-path.

As in the story I just told, a mindset of being filial to one’s parents can eventually be applied to all sentient beings. So, [when a young man] has more time and wealth, he can exercise that same level of respect by giving charitably to all sentient beings. This is the Bodhisattva-path. In the case of Hearers and Pratyekabuddhas, they only focus on cultivating themselves. Though they have already eliminated love, craving, passion and animosity, they have limited the scope of their cultivation because they only practice for their own sake. The suffering in the Three Realms and Six Realms is unbearable; if we are not careful, we will keep falling into [them]. So, these people are scared and simply remain Hearers and Pratyekabuddhas. Thus, the Buddha told us we must take the next step and walk the Bodhisattva-path.

Buddhist teachings use the lotus as an analogy. The Lotus Sutra also uses the lotus as an analogy for the wondrous Dharma lotus flower. The significance of the lotus flower is that it arises from mud yet remains undefiled. In this evil world of the Five Turbidities, among the multitudes of sentient beings, [we must] be like the lotus flower, untainted by the mud. The Buddha’s intent is for all of us to not only eliminate our own afflictions but also to dedicate ourselves among people and teach them as well. So, He taught only the One Buddha Vehicle. Before, it spoke of teaching the Bodhisattva Way. This section talks about the One Buddha Vehicle, which is to walk the Bodhisattva-path. There are not two or three vehicles, but only the One Buddha Vehicle. So, we must walk the Bodhisattva-path.

The Buddha gives only the One Buddha Vehicle: He only wanted to use the Buddha’s understanding and views to awaken sentient beings. This is the only teaching that can enable people to attain Buddhahood.

“The Buddha gives only the One Buddha Vehicle” means. “He only wanted to use the Buddha’s understanding and views to awaken sentient beings.” This is the Buddha’s intention. We seem to hear these words every day. Indeed, every day we hear this phrase. He has opened and revealed, but have we realized and entered? Every day [the teachings] are opened and revealed, but have we realized and entered them? If we have not, then we must keep putting our hearts into contemplating these teachings. So, “He only wanted to use the Buddha’s understanding and views to awaken sentient beings.” This is the only teaching that can enable people to attain Buddhahood. It is the One Buddha Vehicle.

Next the sutra states, “[He] gives only the One Buddha Vehicle as teachings to sentient beings.”

Therefore, the Buddha, just to teach the One Buddha Vehicle, gives many discourses and teachings, all of which can be summed up as [this ultimate teaching]. The One Buddha Vehicle [means].

There are no other vehicles [to Buddhahood], not two or three. There is only the One Buddha Vehicle. There are no two or three [Buddha] vehicles, just the singular pure, undefiled One Vehicle.

This is a simple and uncomplicated matter.

So, I tell you every day that the Buddha-Dharma is actually quite simple. But, we sentient beings have many afflictions and many discursive thoughts. Sentient beings have 84,000 afflictions, so the Buddha had to create 84,000 teachings to meet this need and teach according to their capabilities. Therefore, it seems complicated.

But the Buddha purely came to teach the One Buddha Vehicle. He did not originally intend to give the Two or Three Vehicle teachings.

The Buddha does not only want us to stop at the Small or Middle Vehicle. We must not simply listen to or understand the Dharma, we must also put it into practice. What He emphasizes most is putting the Dharma into practice. After we understand it, we must actualize it. So, we cannot just listen. The Buddha does not speak only so that people can hear and understand the teachings. This is not His original intent.

[He comes] solely to help us abide in the One Vehicle. All Buddhas, for the sake of this great cause, teach the Bodhisattva-path.

Most importantly, He “solely enables people to abide in the One Vehicle.” I hope everyone’s heart abides in the One Vehicle, in the Buddha Vehicle. This means that we can return to our pure intrinsic Buddha-nature. This is the only requirement. “[He comes] solely to help us abide in the One Vehicle.” We must return to our intrinsic Tathagata-nature. This is not complicated; there is nothing else; we must simply return to and abide in the One Vehicle.

In conclusion, we must learn from the Buddha with a deep and strong faith to understand His purpose for coming to the world. He clearly tells us that we all intrinsically have Buddha-nature. We must not only seek it externally, we must actually return to our intrinsic nature and remain in the One Vehicle. Only then are we truly Buddhist practitioners. So everyone, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 289 – With the Buddha’s Understanding and Views

>> Sentient Beings Can Awaken. “We all have the same Buddha-nature and Dharmakaya. Two Vehicle practitioners do not know the ultimate. Though they know that. Buddha-wisdom is supreme, they feel that only Buddhas can have it. So, they remain limited, disinclined to [learn] great Dharma.”

>> The Buddha told Sariputra, “All Buddhas, the Tathagatas, solely want to teach the Bodhisattva Way. All Their actions are always for the one cause, to reveal all Buddhas’ understanding and views for sentient beings to realize.”

>> “Come only [to teach] the unsurpassed meaning. With all-encompassing wisdom, they always know all paths and know all causes. This is called all-encompassing wisdom.”

>> They come for nothing else: Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate, which is only possible through the One Vehicle. They do not realize the path of the One Reality, the Buddha’s understanding and views.

Sentient Beings Can Awaken.
“We all have the same Buddha-nature and Dharmakaya.
Two Vehicle practitioners do not know the ultimate.
Though they know that. Buddha-wisdom is supreme,
they feel that only Buddhas can have it.
So, they remain limited, disinclined to [learn] great Dharma.”

This is telling everyone that we all know Buddha-nature is equal [in everyone]. After such a long period of time, we should believe this. Our destination in learning the Buddha’s teachings is the attainment of Buddhahood. ․Otherwise, why do we engage in spiritual practice? We should believe in what the Buddha tells us, that. “We all have the same. Buddha-nature and Dharmakaya.”

However, Two Vehicle practitioners who lived in the Buddha’s time, who followed Him into monastic life and stayed by His side to learn from Him, could not realize the ultimate Dharma. The Buddha constantly expounded the Dharma according to capabilities, so they thought that was the extent of the Dharma. Though they all knew that the wisdom of the Buddha is unsurpassed, Two Vehicle practitioners did not know about the ultimate Dharma within themselves. Therefore, they all had the same kind of thinking, that since the Buddha is supreme, unsurpassed, His intrinsic Buddha-nature is something exclusively Buddhas have. [Buddha-nature] seems very distant to us.

When we consider ourselves, it seems like only a Buddha could attain enlightenment and only one such as Sakyamuni Buddha could have intrinsic Buddha-nature; it seems completely unrelated to us. Thus, these practitioners stayed with the Small Vehicle and were not inclined toward Great Vehicle teachings. By deciding to stay in that state, they hindered themselves. They did not understand that the Buddha was teaching that everybody can become a Buddha. They believed there is ever only one Buddha, and no one else can [aspire to that]. So in the beginning, Two Vehicle practitioners did not dare believe they could attain Buddhahood.

Sometimes I wonder, since they had been at Buddha’s side, constantly listening to Him teach for a long time, how could they not have faith? They still hesitated at the threshold. Clearly, the Buddha had opened a door for them, all they had to do was walk in and look. These people had been taught by the Buddha, so they knew that the Six Destinies and. Three Realms are unbearable suffering. They also knew that the Six Destinies are filled with endless torment and the Three Realms are not long-lasting. Knowing these facts, they aspired to follow the Buddha and become monastics in hopes of ending their cyclic existence. They stopped at that stage, as Two Vehicle practitioners.

Do you remember what the two are? Hearers entered [the Dharma] through the teachings of the Four Noble Truths, learning the truth of suffering, causation, cessation and the Path. Pratyekabuddhas were a stage above them. Through the 12 Links of Cyclic Existence, they understood causes, conditions, effects and retributions. Therefore, Pratyekabuddhas and Arhats were afraid of seeking karmic affinities because they were afraid of creating bad causes or forming negative karmic connections. Thus, they remained Two Vehicle practitioners, afraid of moving forward [in their practice]. This was because they did not know the ultimate; they did not know that, at this point, they needed to take another step forward. They could not just stay within themselves, they had to open the door to their hearts and walk outside.

If we always guard ourselves and only look after ourselves, the evil world of the Five Turbidities around us, the burning house of the Three Realms, will still be very unstable. So, we must quickly open our hearts and interact with others to purify their minds too. In this way, we can put out the fire in the burning house of the Three Realms. This is something we should all do. This was the Buddha’s hope, that we could all walk the Bodhisattva-path.

By entering [teachings], we can walk the Bodhisattva-path of working with others while guarding our minds. By understanding the Four Noble Truths, the 12 Links of Cyclic Existence and the ultimate Buddha-nature of True Suchness, by reaching this level, we can freely go among people without being defiled by the world’s turbidity and still be able to leave safely. At the same time, we cannot bear to let sentient beings suffer, so we will aspire to go into the world again. When we can freely go in and out of this world, we have truly attained the Buddha’s Dharmakaya and the nature of True Suchness. What the Buddha wanted to do was to teach us, so we can reach this level.

Therefore, the following passage states that.

The Buddha told Sariputra, “All Buddhas, the Tathagatas, solely want to teach the Bodhisattva Way. All Their actions are always for the one cause, to reveal all Buddhas’ understanding and views for sentient beings to realize.”

From this passage, we can understand that the Buddha wants sentient beings to realize that Buddha-nature is the same in us all. The Buddha comes to the world for one great cause, to teach the Bodhisattva-path. So, it says, “All Buddhas, Tathagatas, solely want to teach the Bodhisattva Way.” All Buddhas refers not just to Sakyamuni Buddha, but all Buddhas of the ten directions. Past and present Buddhas are the same; They all teach sentient beings to walk the Bodhisattva-path.

Therefore, “all Their actions are always for the one cause.” Everything all Buddhas do is for Their one great cause in this world, which is “to reveal all Buddhas’ understanding and views for sentient beings to realize.” They taught the Buddha’s understanding and views to help sentient beings to awaken.

So, “All Buddhas, the Tathagatas,”

“Come only [to teach] the unsurpassed meaning. With all-encompassing wisdom, they always know all paths and know all causes. This is called all-encompassing wisdom.”

Something unsurpassed is supreme. The goal of the Buddha in coming to this world is to guide sentient beings by teaching “the unsurpassed meaning.” This “unsurpassed meaning” is supreme Dharma; there is no teaching beyond this one. From here on, in the sutra we often see the term. “Annutara-samyak-sambodhi.”

Annutara-samyak-sambodhi means supreme, perfect, universal enlightenment. The Buddha comes to the world to teach sentient beings to reach the state of supreme, perfect, universal enlightenment. This is the great teaching He gave in this world.

With “all-encompassing wisdom,” He knows all paths. The Buddha has the wisdom to know how we should walk this road. He knows the fundamental principles behind why we transmigrate in the Six Realms and cannot escape. This passage is saying that the actions of sentient beings lead them down certain paths to end up in certain realms. So, “[He] knows all paths.” He knows the causes and conditions that each of us have created. As humans, we all have problems with our families. We have problems getting along with other people and problems with society. We each face different problems, and the Buddha always knows what causes we planted and what affinities we formed that led to such retributions in this life. This knowledge comes from His pure and clear.

Tathagata-nature, which is also all-encompassing wisdom also known as great perfect mirror wisdom. He also “knows all causes,” all the causes and karma we created. “All causes” can fall into many categories. Humans are a category. Animals fall into many categories, [as do] beings in hell, and so on. As for the difficulties and suffering we all face, we only understand our own. We cannot understand others’ suffering. Because of the Buddha’s compassion, He can truly feel the suffering of sentient beings as if it is His own. “When others hurt, we hurt; when they suffer, we suffer.” This is the heart of a Buddha.

All-encompassing wisdom is the combination of knowing all paths and all causes. Together these are all-encompassing wisdom. This is Buddha-wisdom.

In the end, the Buddha comes to this world solely to teach the Bodhisattva-path, so Bodhisattvas must first learn these [methods]. He comes to teach the Bodhisattva Way. All Buddhas come to this world to do one thing. All they do is “always for the one cause.” They are always, constantly working for one thing, “to reveal all Buddhas’ understanding and views for sentient beings to realize.”

They come for nothing else: Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate, which is only possible through the One Vehicle. They do not realize the path of the One Reality, the Buddha’s understanding and views.

“They come for nothing else.” Buddhas come to do only one thing, no other. So, They are “not here for any other matter. Hearers and Pratyekabuddhas, Two Vehicle practitioners do not know the ultimate, which is only possible through the One Vehicle.” The Two Vehicles are Hearers, Pratyekabuddhas.

Hearers start with the Four Noble Truths. Pratyekabuddhas start with the 12 Links of Cyclic Existence. [However], they stopped after learning the Four Noble Truths or the 12 Links of Cyclic Existence. [They only know] these principles. So Two Vehicle practitioners do not know the ultimate, “which is only possible through the One Vehicle.” They do not know that the ultimate Dharma is to return to the One Buddha Vehicle.

Understanding the Four Noble Truths is only part of the process. This helps us realize that we cannot stop there and linger in this world. Everything in this world is suffering. No matter how much we love someone, our inevitable parting will cause us suffering. We cannot be obsessed with worldly pleasures. To obtain these worldly pleasures we create karma, but in the end nothing remains. [So, the Buddha] guides us through this door to help us clearly understand. After we are clear, we need to return to ultimate principles. We can transcend this suffering forever. We will not be confused again by sensual pleasures of wealth, lust and intoxicants, so we can transcend our desires. The Buddha wants to help us come and go with ease, never hindered by karmic retributions. This is the ultimate Dharma. But Two Vehicle practitioners do not know this, so they cannot realize the path of the One Reality, the Buddha’s understanding and views.

The Buddha wants to reveal this to help us understand that. His understanding and views are like this. He is doing everything He can to help us realize what He knows and understands. He holds back nothing. However, we still cannot completely understand. We need to realize that the Buddha [is here to] teach the Bodhisattva Way. His understanding and views [are revealed] only to teach the Bodhisattva Way and to teach that Bodhisattvas’ and Buddhas’ understanding and views are at the same [level]. “[He] solely want to teach the Bodhisattva Way” to explain that this is the Buddha’s intention; Bodhisattvas must live among people and teach and guide sentient beings.

Because of sentient beings’ capabilities, the Buddha has to exercise “relative wisdom” to come up with teachings they can accept. He may teach the path to human and heavenly birth, so people first create good causes and affinities to avoid the suffering of creating karma. Perhaps everyone has thought more deeply and realized that though we enjoy a longer life and many pleasures in heaven, once we deplete our blessings, we will still fall. This is not the ultimate. We need to understand that everything is suffering and the causation of suffering. He may teach the path for Hearers. Some people have higher capabilities and know that to follow the Four Noble Truths, to [eliminate] suffering and walk this Path, we must also understand the 12 Links of Cyclic Existence. These are teachings for Pratyekabuddhas.

“All for the sake of teaching and enabling sentient beings to complete the Bodhisattva-path.” From teachings for the human and heaven realm to teachings for Hearers to teachings for Pratyekabuddhas, all are given according to their capabilities. They are taught to plant roots of goodness. During this period, the Buddha told them they had not attained the ultimate and needed to go up another level and let go of [teachings] they were attached to. They had to start over and pave the Bodhisattva-path with roots of goodness. So, ultimately these are all part of the same Bodhisattva-path. This is the Buddha’s compassionate teaching. Everything He does is “always for the one cause.” Always, this work is the cause and condition for Him to manifest in the world to teach sentient beings.

Dear Bodhisattvas, Buddhas have the ability to become enlightened, and so do we. We simply must take the next step; we must not stop here. So everyone, please always be mindful.

Ch02-ep0288

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 288 – Putting Aspirations into Practice

>> “All Buddhas come to the world to manifest and teach the same path. For the one great cause, for true principles, they gave provisional teachings. Using relative wisdom, they teach according to capabilities. Using ultimate wisdom, they awaken others to supremely wondrous truths.”

>> For the causes and conditions of. His one great work: The Buddha manifests in this world to expound the Dharma. This is due to the causes and conditions of the one great cause. Why is it called the one great cause? Basically, it turns people from delusions to realizations.

>> The Buddha manifests in this world, not due to karmic retributions from past lives, but because His compassion and vows lead Him to reveal the meaning of. His understanding and views. This is how the Buddha’s understanding and views can lead to aspirations and practice and the personal realization of ultimate reality.

>> “Wanting to enable sentient beings to realize the Buddha’s understanding and views” is to enable everyone to awaken.

“All Buddhas come to the world to manifest and teach the same path.
For the one great cause, for true principles, they gave provisional teachings.
Using relative wisdom, they teach according to capabilities.
Using ultimate wisdom, they awaken others to supremely wondrous truths.”

This is telling everyone that all Buddhas, from the present Sakyamuni Buddha to past Buddhas of infinite worlds, come to “manifest and teach.” So, when They manifest in this world, Their experiences and teachings are very similar.

For example, Sakyamuni Buddha was born and grew to adulthood in the palace. The way He developed His views on this world and. His determination to become a monastic, the process of His spiritual practice, His attainment of Buddhahood and transformation of sentient beings, etc. were like all Buddhas who come to this world. So, it is said, “All Buddhas share the same path.”

Every Buddha has the same hope for sentient beings. They came to teach and help them understand that they themselves have a wisdom equal to all Buddhas. Tathagata-nature. This was each Buddha’s hope for sentient beings. However, sentient beings are ignorant and [slow]. So, each Buddha gave sentient beings provisional teachings to teach true principles. This was because each Buddha came to the world for the one great cause,

but if They [directly] taught true principles, many people could not accept them, could not understand or realize them. Thus, in order to give everyone time to adjust, the Buddha slowly guided them toward realizations. So, the Buddha had to apply “relative wisdom. Relative wisdom” adapts to sentient beings’ capabilities. Based on their capabilities, the Buddha gave them methods that suited them. He did this for everyone. For example, when kindergarten teachers talk to the kids, they use language suitable for young children. In elementary school, middle school, high school, college and graduate school, the language each teacher uses is different. This is known as “relative wisdom.”

Then what is “ultimate wisdom”? “Ultimate wisdom” helps us understand our minds and see our true nature. It is something we intrinsically have. It is the Buddha’s understanding and views, the Buddha’s pure and undefiled wondrous wisdom of True Suchness, which “awakens others to supremely wondrous truths.” [The Buddha] came to help us awaken to the fact that we intrinsically have the same [nature as the Buddha]. This is the one great cause for which the Buddha comes to this world. He wants to tell everyone that. “The Buddha, the mind and sentient beings are no different [in their nature].” We all have the same nature of True Suchness as the Buddha. The one great cause for which the Buddha comes to this world is this simple.

For the causes and conditions of. His one great work: The Buddha manifests in this world to expound the Dharma. This is due to the causes and conditions of the one great cause. Why is it called the one great cause? Basically, it turns people from delusions to realizations.

These are “the causes and conditions of. His one great work.” So, “the Buddha manifests in this world to expound the Dharma.” Because of this one great cause, the Buddha manifested in this world. He gave teachings for sentient beings because of “the causes and conditions of the one great cause.”

What are these causes and conditions? Why is it called the one great cause? Basically, it turns people from delusions to realizations.

Because we live in a world lacking in clarity, [He gave] various teachings for our daily living. But we left the path laid out by the Dharma, so we are lost. We are like mountain climbers who go to the mountain and decide to stray far off the clearly marked paths. This is how we get lost and cannot find the path again.

I have told you about the time. I hiked Tulan Mountain and passed by a big banyan tree. In this indigenous forest, which is thousands of years old, we can no longer find the original banyan tree because the forest has become densely packed with its thick roots. So at that time, after I went into that forest, I became lost in the mountains. Where was the road? I was still on the same mountain, and I saw one tree trunk after another, but I could not find my way out of them. I also could not tell where the original tree was. Have you seen this kind of tree before?

Sometimes I think, “Isn’t this what sentient beings do?” When I talk about turning from delusions to realizations, I always think about being on Tulan Mountain. Being lost was very terrifying, I really did not know where the path was.

How can we be safe? By returning to our intrinsic nature. Then we will be very safe and can be like the Buddha, who thoroughly understands the true principles of all things in the universe. Once we do this, will we get lost again? So, this was the Buddha’s one great cause. He hoped we could return to our Tathagata-nature and never get lost again. The karmic conditions of His one great cause were to guide sentient beings to turn from delusions to realizations. This shows the Buddha’s compassion.

The Buddha manifests in this world, not due to karmic retributions from past lives, but because His compassion and vows lead Him to reveal the meaning of. His understanding and views. This is how the Buddha’s understanding and views can lead to aspirations and practice and the personal realization of ultimate reality.

“The Buddha manifests in this world, not because of karmic retributions from His past lives.” That is definitely not the case. We ordinary people, because of the law of karma, are guided by our causes and conditions to experience cyclic existence in the Six Realms. If we created good karma in a past life, naturally, we will be born to [kind] parents and grow up in a wholesome environment where we live a good life and enjoy all the blessings and wisdom of the world. But some people’s lives are not like this. They suffer from the moment they are born. They are born to poor families, live in poverty and try hard to escape it.

Do you remember this story? One day, in Dalin [Tzu Chi Hospital], a volunteer told a story about an old woman who was born in a very poor place. She lived in a village deep in the mountains and had a hard life, never having much to eat. When she was in her teens, she had just one wish, to quickly escape this poverty and relieve the suffering her family faced. So, when someone came to arrange a marriage when she was 17 or 18 years old, she did not care who she was marrying, she just wanted to escape the poverty. This was how she got married.

After she married, even though she no longer lived in the mountains and was close to the city, she was still poor. On top of that, she came to an unfamiliar family, and she did not have a good relationship with her mother-in-law. She had to take care of the family, deal with their economic difficulties and put up with their [bad attitudes] every day. All she heard were unpleasant comments. Her relationship with her mother-in-law was very bad. Her husband was a laborer, and he drank and gambled. This suffering was worse than what she

experienced before she got married. Therefore, when she reached middle age, she could not take this suffering anymore and asked for a divorce. After her divorce, she left with her daughter and had to find a way to make a living. She had to work very hard to support them both. [Once she met someone else], she got married again. The widower she married had a son. So, in this case, she had to learn to accommodate this child. Life in this family was not smooth, either. Shortly after that, her husband passed away, so then she struggled to support her own child along with someone else’s child.

When she was in her 80s, she got sick. She was hospitalized in our Dalin Hospital. Every day she lamented her suffering and how no one could fully understand it. There was no one to take care of her. Her stepson did not have a good relationship with her. Though her daughter was filial, she lived far away. So, the old woman suffered [alone]. One day, her daughter came to see her and told [volunteers] about all the suffering in her mother’s life.

Her daughter then contacted her stepbrother. When her stepbrother came, Tzu Chi volunteers spoke to him and his wife. They told the couple about the law of karma, so her daughter-in-law became terrified and immediately decided to visit her more regularly. So, finally, the old woman had someone to take care of her. Later, people asked her, “Grandma, do you want to tell us what to do about your funeral arrangements?” The old woman said, “I really want to go to my child’s home.” She said, “Wherever I came from, please let me go back there.” So, where did she really want to go? Her stepson did not want to acknowledge her. Her own child, from her first husband, had already left. So, in the end, where did she go? No one wanted her. So in the end, the hospital made arrangements to send her ashes to a columbarium.

Consider this elderly person, this old woman. She lived for over 80 years. Since she was born, she struggled to escape suffering. See, established karma cannot be changed. This kind of karmic retribution, for us ordinary people, is something we bring with us from past lives.

Hadn’t the Buddha already transcended the Six Realms? [The reason He returns] is because. He cannot bear to let sentient beings suffer. This suffering began with a single deluded thought. Once immersed in delusion, we cannot awaken, and thus we continuously multiply our afflictions, ignorance and karmic retributions. This is why we keep being tormented by suffering. The Buddha could not bear this, so He manifested in this world. He did not come here because of karmic retributions from past lives, but because of His great compassion and vows.

To transform and save sentient beings, He manifested in this world. These are His understanding and views. He knew about the karmic retributions they faced because of His understanding and views. He saw through this world and understood the Six Realms because of His understanding and views. Thus, the Buddha wanted everyone to awaken. Awakening is Bodhi. So, He wanted to guide us to walk on the Bodhi-path.

So, we must form aspirations. We all have to awaken, so we can have the same mind as the Buddha and be unable to bear letting sentient beings suffer. Thus, we form aspirations. After the Buddha has inspired us, we must take action. We have to put [the Dharma] into practice.

So, we constantly discuss the Three Flawless Studies, precepts, Samadhi and wisdom. Also, we must listen, contemplate and practice. We must sincerely listen, contemplate and practice. In our daily living, we must uphold precepts and remain in Samadhi to awaken our wisdom. This is part of the spiritual practice of forming aspirations and taking action. If we form aspirations and practice, we can have. ․a “personal realization of ultimate reality.” If we can do this, then we can realize the nature of True Suchness. As long as we can start walking, we can be like Buddhas, who cannot bear to let sentient beings suffer.

We are already deluded, which brings great suffering. But we can practice the Buddha’s teachings to understand the path. At the same time, we must also lead other people to walk this same path.

“Wanting to enable sentient beings to realize the Buddha’s understanding and views” is to enable everyone to awaken.

To awaken, we must realize that we all intrinsically have intrinsic Buddha-nature. This was the Buddha’s intention, hoping all of us would understand that our Buddha-nature is always there, so we can always be equal to the Buddha. Unfortunately, we are in the state of ordinary people right now. We are still lost. Someone is guiding us by saying, “Come, come, this is the right path to take,” yet some people are still indecisive. They cannot move forward wholeheartedly. This is because we sentient beings have accumulated much karma, which holds us back.

So, we have to dedicate ourselves wholeheartedly and begin to take action. When the Buddha teaches, we must sincerely accept His teachings. If we can do this, we can move up, step by step, and transcend that state. Only then can we see this more broad and expansive state. So, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 287 – Ultimate Wisdom and Relative Wisdom

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

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

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

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

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

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

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

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

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

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

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

What is a path?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The other kind of wisdom is “relative wisdom.”

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

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

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

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

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

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

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

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

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

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

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

Ch02-ep0286

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Wisdom at Dawn
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Chapter 2

Episode 286 – The Tathagata-garbha in Us All

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The previous verse we discussed states,

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

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

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

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

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

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

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

The following verse then states,

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

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

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

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

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

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

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

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

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

Ch02-ep0285

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 285 – Respectfully Listen to and Accept Instruction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch02-ep0284

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

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

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

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

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

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

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

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

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

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

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

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

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

This next passage speaks of all Buddhas and how.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch02-ep0283

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 283 – The Ultimate Reality

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch02-ep0282

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 282 – The Buddha’s Original Intent

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We have previously discussed this sutra text,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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