Author: Scott Ogata

Episode 281 – Karmic Conditions of the One Great Cause

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

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

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

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

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

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

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

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

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

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

As we said before,

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

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

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

So, the next section of the sutra states,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 280 – Two Vehicle Practitioners Seek Understanding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 279 – Proclaiming the Dharma According to Capabilities

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next passage of the sutra states,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 278 – Teaching with Suitable and Skillful Means

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 277 – Giving Suitable Teachings for Sentient Beings

>>”The Buddha, according to the capabilities of sentient beings, gives teachings that are not unreal or false and are perfect, immediate or gradual. Suitable teachings are given, so all can understand them.”

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

>> Teaching according to what is appropriate: The Buddha teaches what is suitable for the capabilities of sentient beings.

>> Their intent was hard to understand. It was hard to know, understand and realize. This means that the workings of a Tathagata’s mind is difficult for sentient beings to know, understand and realize.

>> Countless skillful means: It is said that Bodhisattva-practitioners guide sentient beings, so those who have not penetrated noble teachings can penetrate them according to various causes and conditions. He enabled those whose capabilities have not matured to mature and those whose capabilities have matured to enter the teachings of the Path, to uphold all rules and precepts, to guard against wrongdoings and stop evils. All kinds of skillful means enable sentient beings to attain benefits. Thus, they are skillful and suitable.

“The Buddha, according to the capabilities of sentient beings,
gives teachings that are not unreal or false
and are perfect, immediate or gradual.
Suitable teachings are given, so all can understand them.”

This is telling everyone that when the Buddha came to this world, His original intention was to directly teach us all the wondrous principles of the ultimate reality of the One Vehicle. But worrying that sentient beings had varying capabilities, they would find. His intentions very difficult to understand. So, the Buddha gave teachings suited to their capabilities. To people with limited capabilities, He gave them simple teachings they could accept. To people with deeper, sharper and greater capabilities, He gave immediate teachings or perfect teachings of the principles, which they could accept. No matter who He was speaking to, though the depth of the teachings differed, the principles were never unreal or false. So, “the teachings are not unreal or false.”

He also sometimes used perfect teachings, which are very complete. These perfect teachings were indeed complete, but for sentient beings with limited capabilities, those with lesser capacities, the profound principles taught by the Buddha were taken in and accepted as simple teachings. Those with great capabilities, even when the Buddha gave simple teachings, could still receive and accept them as very profound principles. The Buddha was perfect, so He expressed everything perfectly. Each perfect teaching was accepted differently by those with different capabilities. These were the perfect teachings He gave.

Sometimes He gave immediate teachings by pointing directly to people’s minds to help them see their true nature, but sentient beings’ capabilities were not mature yet. Some who accept the prajna teachings, the principle that all phenomena are empty, believe that nothing truly exists, so they feel there is no point to spiritual practice at all. Their attachment to emptiness leads them astray. The capabilities of these people are not yet mature.

So, the Buddha also gave gradual teachings. For example, the Agama Sutra is mostly about the karmic law of cause and effect. But some people get stuck on this principle and become attached to these gradual teachings. This is another way to go astray. So, whether the Buddha gave partial, perfect, immediate or gradual teachings, He constantly taught many principles.

Therefore, none of the Buddha’s teachings were unreal or false. However, the capabilities of sentient beings to attain understanding and realizations were not uniform. But since the Buddha knew that [their realizations were] [based on their capabilities,]. He established teachings that suited them. Clearly, this took a lot of hard work.

Before giving the Lotus teachings, the Buddha repeatedly reminded everyone, “My Dharma is extremely profound and wondrous, too difficult for sentient beings to understand.” For more than 40 years, He had constantly given teachings, but people were still attached to [their own views]. So now, the Buddha wanted them to let go and clear out whatever they had accepted in the past, so they could start afresh.

The Buddha reminded Sariputra of this again because this teaching the Buddha would expound was taught by all past Buddhas when it was time. They had also given this teaching, “but like the blossoming of udumbara flowers, those moments are very fleeting.” This means that [the Buddha] constantly gave teachings, but sentient beings, with their capabilities, may encounter the Buddha’s true teachings and realize His understanding and views sometimes only for an instant, just like the [blossoming of] udumbara flowers.

Previously we talked about how udumbara flowers only appear once in a great while. How often do they blossom? As I said, once every 3000 years. Once every 3000 years. What does this tell us? It takes such a long time; how many lifetimes will it take for us to see it? The Buddha also keeps telling us, “We all intrinsically have Buddha-nature.” With a single thought, we can return to our intrinsic nature. This is like encountering a truly rare udumbara flower.

We have already been covered by ignorance. To truly [lift those layers of] ignorance and reveal this pure intrinsic nature is really not that easy. “Those moments are very fleeting.” How long will it be before our minds can encompass the universe and last forever, through the past, present and future? Who knows how long it will take for our minds to always be pure and have clear understanding.

The Buddha’s teachings for sentient beings are fundamentally not different; they are equal. The differences are found in sentient beings’ capabilities. Because He had to teach to differing capabilities, the Buddha’s time was limited. So, He had to seize this moment to bring together [His past teachings] so everyone could understand that the Small and Middle Vehicles He taught are ultimately part of the Great Vehicle. He had to explain this very clearly so that He could help people understand how everything He had done in the past could be understood as part of this overarching teaching and be passed on to future generations. This was His purpose. This was His goal in giving the Lotus teachings.

Although 5000 people had left and the remaining people sincerely wanted to listen, the Buddha was still worried. So, He told Sariputra, “You and the others must believe.” He was not just speaking of Sariputra. Because Sariputra had requested the teachings on behalf of everyone, the Buddha told Sariputra that everyone had to believe, “You and the others must believe.” He wanted them to have faith and respect, so they will not misunderstand the teachings.

If they do not listen carefully and do not take the True Dharma to heart, naturally they will interpret it incorrectly. In this way, they will commit transgressions. So, the Buddha said again that. His teachings “are not unreal or false.” In previous passages, this was what the Buddha repeatedly reminded people of.

Now the sutra states,

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

This sutra passage reminds everyone once again that “all Buddhas teach according to what is appropriate,” which means They teach according to capabilities.

Teaching according to what is appropriate: The Buddha teaches what is suitable for the capabilities of sentient beings.

For over 40 years, the Buddha taught what was suitable for the capabilities of sentient beings, whether partial, perfect, immediate or gradual. He used various methods in the Agama sutras, the Vaipulya sutras, the Prajnaparamita sutras, etc. He taught what was suitable for the capabilities of sentient beings. Yet, people only believed in the Dharma that they could understand. He “taught according to what was appropriate,” but His “intent was hard to understand.”

Their intent was hard to understand. It was hard to know, understand and realize. This means that the workings of a Tathagata’s mind is difficult for sentient beings to know, understand and realize.

Sentient beings, regardless of how the Buddha taught, were limited by what their capabilities could understand. They still could not understand His real direction. I really empathize with the Buddha’s mindset. How can one teach in a way to help people be very clear about their direction? Not only must they clearly understand it, they must also put it into practice and keep walking in the right direction. Indeed, this is very difficult.

Buddhas adapt to sentient beings’ capabilities, but sentient beings still cannot understand Their direction, Their intended course. The real meaning behind Their words, the Buddha’s understanding and views, was something they still could not understand. Therefore, “Their intent was hard to understand. What was the reason?” What could the Buddha do about this? He said, “I gave countless skillful means according to various causes and conditions.”

Because sentient beings had dull capabilities, they could not understand His intent. So, what was to be done? He had to use skillful means, countless, varying skillful means. He used things like birds chirping, insects buzzing as analogies [for the teachings]. Yet they still could not comprehend the teachings. So, the Buddha used “countless skillful means according to various causes and conditions” to help sentient beings accept and understand the Dharma. The Buddha did everything He could think of.

Countless skillful means: It is said that Bodhisattva-practitioners guide sentient beings, so those who have not penetrated noble teachings can penetrate them according to various causes and conditions. He enabled those whose capabilities have not matured to mature and those whose capabilities have matured to enter the teachings of the Path, to uphold all rules and precepts, to guard against wrongdoings and stop evils. All kinds of skillful means enable sentient beings to attain benefits. Thus, they are skillful and suitable.

We just mentioned that the Buddha “taught according to what was appropriate.” Appropriate teachings are suitable for the capabilities of sentient beings. He gave them teachings that they could use. This was how He taught. Sometimes He gave very simple teachings, like, “You must be among those doing good deeds; you must not be among those doing bad deeds.” Do you remember this Jing Si Aphorism?

Many years ago, outside many elementary schools were arcades. When the students were dismissed from class, they immediately rushed to nearby arcades. One such student was a fourth grader from Pingtung. His teacher taught Jing Si Aphorisms in class. One day, the teacher taught them, “You must not be among those doing bad deeds; you must be among those doing good deeds.” After her class was over, the school day ended and the child headed home. When he passed by the arcades, he was happy and was about to rush in as usual. As he set one foot in, with his other foot still outside, this phrase suddenly came to him, “You must be among those doing good deeds;” So, he quickly withdrew the foot that was already in the door. He turned and ran until he reached his home.

When he saw that his younger brother was already home, he said, “Brother, hurry and put down your book bag. Let’s do some cleaning. Our room is like a pig sty, so let’s help Mom with some chores. She already has too much to do.” So, the two brothers put down their book bags and began to clean up their room. He turned around to tell his younger brother, “You must be among those doing good deeds.” Indeed, this work would not be possible without either one of them. “We cannot wait to do good deeds or to be filial.”

Are such simple teachings useful for children? Yes. But do children really know where they are heading? They may accept this teaching and find it useful. But what is their direction? Where does the Buddha-Dharma lead? What must be the extent of their good deeds? They must cultivate the Six Perfections, giving, upholding percepts, patience, diligence, Samadhi and wisdom. Good people who engage in these practices are Bodhisattvas, so the direction they go in is the Bodhisattva-Path. Then they may decide to continue moving in that direction; this was the Buddha’s intention.

The Buddha’s mind and intent are difficult for sentient beings to truly know and understand; comprehending His intention is very hard. Because the workings of His mind were hard for sentient beings to know, understand and realize, the Buddha “taught according to what was appropriate.” He gave teachings according to capabilities that were suitable for their daily living. But, the Tathagata’s intended direction was still difficult for sentient beings to know and understand, so naturally it was difficult for them to realize. This was why the Buddha was very worried. He did not know what methods to use to help sentient beings understand and then head in the right direction, so everyone could head in the same direction. Thus, the Buddha taught the Dharma impartially, the difference was in sentient beings’ capabilities. So, we must work hard [to understand this]. Everyone, please always be mindful.

Episode 276 – The Wondrous Dharma Is Rare and Precious

>>”The Buddha, for one great cause, carefully pondered [the right conditions] to freely express His original [teachings]. He skillfully contemplated ways to teach the wondrous Dharma, so those with deep faith and sharp capabilities will benefit.”

>> So, the Buddha told Sariputra, “This wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time. Like the blossoming of udumbara flowers, those moments are very fleeting.”

>> Udumbara means “good omen” and “auspicious response.” The flower is reddish-yellow and grows in the Himalayas and Sri Lanka. It blossoms once every 3000 years. The flower blossoms for only an instant. Therefore, things that are rarely seen or easily disappear in this world are said to be as fleeting as the appearance of an udumbara flower. Because it is rare for Buddhas to expound this sutra, we use this analogy.

>> Then He said, “Sariputra, you and the others must believe. The words that Buddhas preach are not unreal or false.”

“The Buddha, for one great cause,
carefully pondered [the right conditions] to freely express His original [teachings].
He skillfully contemplated ways to teach the wondrous Dharma,
so those with deep faith and sharp capabilities will benefit.”

This is the Buddha’s state of mind. He comes to this world for one great cause. He returns on the ship of compassion solely to guide sentient beings onto the right course. In the past, He taught the Dharma according to people’s capabilities. As for the true wondrous Dharma He realized, “He remained quiet for a long time.” For a very long time, He did not reveal it all. He just kept it in His heart and continuously and meticulously pondered whether the karmic conditions of time, space and [His] relationships with people had all been fulfilled. So, this was the time to freely express and discuss it.

In the past, He was concerned that those who were not receptive to the teachings would develop a misunderstanding that would take them continuously down the wrong path. Therefore, He still considered not speaking it yet. But now, this was the time, so He very carefully and thoughtfully contemplated and considered ways to instill this Dharma in people’s minds. This required the Buddha to use. His most meticulous wisdom to give teachings. What He taught was the wondrous Dharma, and every word could penetrate the hearts of those who were listening. This was very important. If something was said but could not be accepted by the audience, then wasn’t it spoken unnecessarily? Or, if people misunderstand what they hear, will that slight error lead them far off course?

So, the Buddha was very careful and “skillfully contemplated ways to teach the wondrous Dharma.” Only now had the karmic conditions matured. The time, place and people were exactly right. At this time, the Buddha believed that. “Those with deep faith and sharp capabilities will benefit.” Those with sharper capabilities are better able to listen to and understand the Dharma.

We have mentioned that the 5000 people who could not understand the Dharma had already left. The Buddha believed that those who remained to seek and listen to the Dharma would be very attentive and would naturally benefit from it. The Buddha believed this was the right time.

So, the Buddha told Sariputra, “This wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time. Like the blossoming of udumbara flowers, those moments are very fleeting.”

Before the Buddha taught the Dharma, He again reminded and alerted Sariputra by saying, “This wondrous Dharma,” meaning the Dharma He was about to expound was very subtle and wondrous, extremely profound. Therefore, the listeners must be very attentive. Although all Buddhas continue to give teachings, for them to expound the wondrous Dharma is “like the blossoming of udumbara flowers; those moments are very fleeting.” This tells us that for Them to give the most profound teachings and for people to hear and understand it is very difficult.

They are constantly giving teachings, but are we mindfully listening? When we are listening attentively, every word of the teachings is wondrous Dharma. It is “taught by all Buddhas, the Tathagatas, when it is time.” They constantly give this teaching, but if sentient beings’ capacities are insufficient, they will find it difficult to realize and comprehend the wondrous Dharma.

So, “when it is time” has two interpretations. One is that it is being taught at all times. Another is that this wondrous Dharma is only taught at certain times. This is telling us that the mind can pervade the Three Periods, which means those of us listening to the Dharma must realize [the importance] of mindfulness. If we mindfully listen to the Dharma, every word of it is wondrous. If we are not mindful, though all Buddhas are giving wondrous teachings, they go in one ear and out the other, and we just treat them as sounds. We do not take them to heart and do not apply them in our daily living. If the Dharma does not penetrate our hearts, we have not really connected with the essence of those teachings.

When we listen mindfully, every teaching contains wondrous principles. If we can truly recognize this, in the 86,400 seconds of each day, each second contains subtle, wondrous Dharma. However, we are very careless, and lax [in our practice]. So, though this Dharma passes by our ears and is in front of our eyes in our daily living, we allow this wondrous Dharma to slip past us every minute and second.

So, now the Buddha told Sariputra, “Sariputra, this wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time.” He was saying that the Dharma is always in our daily living. But with our current capabilities, the moments when we can connect to the Dharma are “like the blossoming of udumbara flowers; those moments are very fleeting.” This is the Dharma, but though we try to remember the Dharma, so we can apply it throughout our lifetime, we may [retain it] for only an instant. We may hear very good Dharma but may not register it in time before it is gone. This is because of our [insufficient] capabilities. We constantly let the Dharma leak out. The time we have to truly absorb the Dharma and keep it in our hearts is as brief as the appearance of udumbara flowers.

Now, let us examine udumbara flowers. This is a very incredible flower; it rarely blossoms. Seeing it blossom is very rare. Udumbara is a Sanskrit word that means “good omen.” It is also called the “flower of good omens.” This flower responds to auspicious signs of the times. Only when something miraculous is about to happen does the flower blossom. So, [udumbara] also means “auspicious response.” Only when there is something auspicious in this world does the flower blossom. So, this flower is called “good omen” and is also called “auspicious response.” Therefore, it is very precious.

Its flowers are very beautiful and can be either red or yellow. It grows in the Himalayas, on Mt. Sumeru. Aside from there, it also grows in Sri Lanka. Although this plant exists, it rarely blossoms. How often does it blossom? According to [legends,] it blossoms only once every 3000 years. Otherwise, it only blossoms when something auspicious is happening in the world.

And when it does blossom, it happens very briefly. Perhaps when no one is looking, it will open to quickly reveal the flower and then immediately close. So, it appears very briefly. Thus, this flower is rarely seen in this world. It is rare for people to see it. So, “those moments are very fleeting.” It happens in a flash. So, in this world, what is very rarely seen and quickly disappears, anything that occurs like this is described as “fleeting as the appearance of an udumbara flower.” This is a way to describe something that rarely appears in the world and once it appears, quickly disappears. Therefore, it is very precious.

The Buddha-Dharma is the same. The Buddha-Dharma exists in the world, and worldly principles are inseparable from the Dharma. These principles of the world are what the Buddha analyzed when He came to this world. Many worldly principles can be found in our daily living. But we ordinary people, though our daily living is filled with teachings, allow these teachings to disappear from our perception and understanding. Clearly, the workings of the world are inseparable from the Dharma; the Dharma is always present in the world. But when we encounter it, we are unaware of it, just like the appearance of an udumbara flower. The Buddha is always teaching principles, but the moments that our minds can be connected to the Dharma are as “fleeting as the appearance of an udumbara flower.” Principles are heard but not retained. To attain this precious, respected Dharma is indeed very difficult.

Though He taught according to capabilities, everything He said was a true principle, but our capabilities may not be sufficient [to grasp it]. Some people can hear something very simple and attain realizations and understanding from it. This flower, the udumbara, blossoms in our hearts. The everlasting udumbara flower will always be in our hearts.

Udumbara means “good omen” and “auspicious response.” The flower is reddish-yellow and grows in the Himalayas and Sri Lanka. It blossoms once every 3000 years. The flower blossoms for only an instant. Therefore, things that are rarely seen or easily disappear in this world are said to be as fleeting as the appearance of an udumbara flower. Because it is rare for Buddhas to expound this sutra, we use this analogy.

“Because it is rare for Buddhas to expound this sutra, we use this analogy.” The Buddha was telling them that He was about to teach the wondrous One Vehicle Dharma. “Unsurpassed, profound and wondrous Dharma” refers to the wondrous One Vehicle Dharma “is rare to encounter in billions of kalpas.” We have also made offerings to infinite Buddhas. Since Beginningless Time, we have had roots of goodness. We have been engaging in spiritual practice as. Sakyamuni Buddha’s fellow practitioners. “All Buddhas, the Tathagatas, [teach this] when it is time,” yet we have not realized this Dharma so far. Is it because it “is rare to encounter in billions of kalpas?” So, we need to be mindful.

The Buddha compares the [appearance of]. True Dharma to “the blossoming of udumbara flowers; those moments are very fleeting.” This reminds us to be vigilant. The teaching may be gone in an instant. If we miss it, we cannot comprehend it. Every teaching is True Dharma. It matches our capacity in that instant. If we miss that moment, the wondrous Dharma would not enter our minds at all.

So, the Buddha warned everyone that. He was about to start teaching. He told Sariputra that all Buddhas are constantly teaching this, but “like the blossoming of udumbara flowers, those moments are very fleeting.” We must pay close attention to this phrase and mindfully comprehend it. Honestly, it is a bit profound.

So everyone, in our minds, the Dharma is disappearing just like this. This is because we have Leaks. So, next we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, at the same time, as well as listening, contemplating and practicing. Only then can we take the Dharma to heart.

Then He said, “Sariputra, you and the others must believe. The words that Buddhas preach are not unreal or false.”

Everyone, we all need to believe this. Nothing the Buddha says is unreal or false. It is all True Dharma. So, the Buddha worried that we sentient beings, while listening to the Dharma, may continue to give rise to doubts. As we listen to the Dharma, we must be filled with respect and faith. He worried that listeners at the Dharma-assembly did not have sufficient faith. So, the Buddha said, once again, “You and the others must believe. “The words that Buddhas preach are not unreal or false.”

In this sutra, the Buddha repeatedly told everyone that all Buddhas’ words are not unreal or false. He was worried that those at the Dharma-assembly would not carefully ponder the Dharma after listening to it. So, He wanted them to listen, contemplate and practice with respect and faith. After they listen to it, they must ponder it and put it into practice.

In this sutra, the Buddha continuously reminds us that we “must believe.” We need to have faith in, ponder, be mindful of teachings and put it into practice. He repeated these instructions, hoping that we will listen to the Dharma and always be mindful.

Episode 275 – Be Pure and True

>> “These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”

>>”The indolent ones left. Without respect for the Buddha or faith in the Dharma, their own minds gave rise to obstacles. The roots of their negative karma were deep and grave, and they had the karmic obstacle of overbearing arrogance.”

>>”At that time, the Buddha told Sariputra, ‘My assembly has now been cleared of branches and leaves, and only the steadfast and true remain.'”

>>”Sariputra, they are overbearingly arrogant people. Is is good that they left.”

>> The assembly has been cleared of its branches and leaves: Branches and leaves refer to those without deeply-rooted virtues. One without a strong root of faith or a sense of respect is an overbearingly arrogant person.

>>”Only the steadfast and true remain.” Those who are honest and steadfast do not flatter or fawn as they accept the Dharma. They are praised as those among the assembly who are endowed with virtue and faith.

>>”[The Buddha said,] ‘You must now listen well, and I shall expound it for you.’ Sariputra said, ‘Most certainly, World-Honored One We would be eager and delighted to hear it.'”

As we mentioned previously, when the Buddha agreed to teach the Lotus Sutra, He had been safeguarding this teaching in His mind for over 40 years. So, it was about time. But people’s minds were still not ready, so He kept waiting for devoted and diligent individuals to become ready to receive the Dharma. Those who were lazy and indolent could not patiently wait through the test of time, thus naturally they left the assembly. So, as we mentioned previously,

“These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”

A previous sutra passage discussed how Sariputra earnestly made requests, but the Buddha kept waiting for people’s capabilities to fully mature. Then when the Buddha was about to speak, 5000 people left the assembly right away. When the Buddha finally agreed to teach, these 5000 people paid their respects and left. The Buddha then said, “These people’s roots of transgressions are deep and grave and they have such overbearing arrogance that they claimed to have attained what they had not.” As [the Buddha] was about to teach, these people believed that they already understood everything, so they left the assembly. They were overbearingly arrogant people

overbearingly arrogant people were actually lazy. These lazy people refused to be diligent, so they left. So, not only were they lazy, as the Buddha was about to preach, they actually left without seeking to further understand the Dharma. These people lacked respect and faith. They had no respect for the Buddha, no respect nor faith in the Dharma. This was how they obstructed their own minds. Because of this, they gave rise to overbearing arrogance. This was their karmic obstacle. So, today we will talk about how.

“The indolent ones left. Without respect for the Buddha or faith in the Dharma, their own minds gave rise to obstacles. The roots of their negative karma were deep and grave, and they had the karmic obstacle of overbearing arrogance.”

Because the roots of their bad karma were deep and grave, [they left] even though they had encountered such good Dharma. “It is rare to attain human form and to hear the Dharma.” Although they had attained human form and also encountered the Buddha-Dharma, when the Buddha began to expound the wondrous One Vehicle Dharma, they became indolent and gave rise to disrespect and disbelief. This was why they left the assembly. Their own minds gave rise to obstacles. This was because the roots of their transgressions were deep and grave and had not been completely uprooted. “The roots of their negative karma were deep and grave”

and they created karmic obstacles of overbearing arrogance. So, we must all be vigilant. Have we been indolent? Do we earnestly listen to the Dharma? When we listen to the Dharma, do we feel respect and have faith? If we are not earnest and diligent and lack respect and faith, our minds will give rise to our own obstructions. This kind of negative karma is deep-rooted.

I always wondered, during the Buddha’s lifetime, when the causes and conditions on Vulture Peak had finally matured, when they encountered this rare opportunity, how could 5000 people just simply pay their respects and leave? I constantly pondered this. This was such a precious opportunity; Why would they leave?

If the causes of our transgressions are very deep and our negative karmic conditions are very grave, eliminating them will not be easy. Therefore, we must constantly be self-vigilant. We created these causes ourselves. We also created these conditions ourselves. How can we uproot these old causes and conditions? We must be very diligent. Only if we are diligent can we eliminate our arrogance and indolence.

Take a look around, there is so much that we can put into practice. But often, while others are diligent, we remain lazy and indolent and simply waste our time. This behavior will also deepen our bad karma. While others are taking action and being diligent, we simply remain bystanders; does that mindset actually make us happy? Not at all. When all of us get involved and diligently work together, then we can be happy and at peace. This is how we can feel peaceful and free.

This is why we must constantly be vigilant and take good care of our minds. On the contrary, when the Buddha was still alive and was about to teach the wondrous Dharma, those who obstructed themselves with bad karma just paid their respects to the Buddha and left. Knowing that these people caused themselves to lose out on this opportunity, He was sad, but there was nothing to do. So, He “remained silent and did not stop them.” He quietly let them leave.

Can we imagine how sad the Buddha was at that moment? 5000 people! When 5000 people left the assembly, imagine what things were like then. This must have been really hard on Him, especially when. He had spent so much effort to teach according to capabilities for over 40 years. But in this place where He waited for people’s capabilities to mature, He saw so many people whose capabilities were still not mature. So, the Buddha was very saddened.

The following sutra passage contains what the Buddha said after these people left.

“At that time, the Buddha told Sariputra, ‘My assembly has now been cleared of branches and leaves, and only the steadfast and true remain.'”

“My assembly” referred to those who steadfastly sat before Him and joyfully waited for the Buddha to teach the True Dharma. Sariputra had made his request three times, and [the Buddha] stopped him three times. However, he sincerely asked for the teachings three times, so now this group of people, “My assembly” all the disciples in this assembly, “have been cleared of branches and leaves,” They are all very genuine and “only the steadfast and true remain.” So, every one of them is a seed.

Take trees for example. Sometimes we prune tree branches and plant the cuttings in the soil, but they do not have roots. Therefore, the Buddha said that the disciples who were before Him were not like such branches and leaves. They were all seeds. Seeds fall into the soil, and after being nurtured by water, nutrients, sunlight, they begin to grow, gradually becoming a big tree. The tree then begins to bear lots of fruit. So, [these disciples] are “the steadfast and true.” We will explain this further later.

At this moment, though the Buddha [was sad] that 5000 people left the assembly, when He saw the disciples who sat before Him and remained steadfast, He was delighted and praised them, “Only the steadfast and true remain” because they were about to blossom and fruit. So, the Buddha said again,

“Sariputra, they are overbearingly arrogant people. Is is good that they left.”

Those who stayed were wonderful. It is good that those who left, did. Otherwise, if they could not accept the Dharma, they would then spread the wrong teachings. “When one person speaks a lie, thousands propagate it as the truth.” These overbearingly arrogant people only had partial understandings of the Dharma. But they continued to believe that the teachings they had realized were the best. Though they listened to the Dharma here, when they left, they taught whatever they wanted. That was not the True Dharma. So, they “spoke false words.” What they taught was not true; it was “false.” But when other people heard it, they mistook it for the truth and transmitted it to others. Therefore, the Buddha did not want people who felt no respect or faith to stay. Therefore, it was good that they left.

Let us examine this. “My assembly has been cleared of its branches and leaves.” We previously talked about inserting cuttings into the soil. This essentially means they were “without deeply-rooted virtues.” They had not engaged in spiritual practice, so even though they were inserted in the soil, they had not extended their roots. So, they were “without deeply-rooted virtues” and did not naturally give rise to respect or faith. They listened, but they did not have respect or faith. Since they felt disrespect and disbelief, naturally their roots were not deep. Without strong root of faith, naturally they did not have any respect.

The assembly has been cleared of its branches and leaves: Branches and leaves refer to those without deeply-rooted virtues. One without a strong root of faith or a sense of respect is an overbearingly arrogant person.

These branches and leaves were cuttings that were inserted into the soil. Now, there were no such people left. People who lacked faith and respect had left. “Only the steadfast and true remained.” Those who were “honest and steadfast did not flatter or fawn.” These people were ready to accept the Dharma, so “only the steadfast and true remain.” From the bottom of their hearts, they respected the Buddha and believed in the Dharma.

“Only the steadfast and true remain.” Those who are honest and steadfast do not flatter or fawn as they accept the Dharma. They are praised as those among the assembly who are endowed with virtue and faith.

They mindfully listened to the Dharma, and when they transmitted and promoted it, they accurately spread the true Dharma. The Buddha hoped to pass the Dharma to those who were steadfast and true. So, He praised those who were still sitting at the Dharma-assembly, waiting for the Buddha to give teachings. The Buddha praised them happily as

being “endowed with virtue and faith.” They were replete with both virtue and faith. Virtue comes from spiritual practice. Faith comes from utmost sincerity. They were the most honest people. This means that if we want to engage in spiritual practice, we must have qualities such as sincerity, integrity, faith and honesty. Only then can we spread the Dharma-lineage. So, in this assembly, the Buddha praised these determined people, who chose to stay and listen to the Dharma. They were endowed with virtue and faith and engaged in spiritual practice to strengthen their faith.

Next, the sutra states,

“[the Buddha said,] ‘You must now listen well, and I shall expound it for you.’ Sariputra said, ‘Most certainly, World-Honored One We would be eager and delighted to hear it.'”

This was the dialogue between the Buddha and. His disciple. The Buddha was now happy that they had already given rise to respect and faith and were ready to accept this wondrous True Dharma. The Buddha was joyful, and He again reminded them, “You must now listen well.” Since they decided to stay, they must listen attentively. Didn’t we say earlier that we must “listen, contemplate and practice”? After we listen well, we must contemplate mindfully. After contemplating, we must put it into practice.

After those 5000 people left, the Buddha reiterated, “You must now listen well, and I shall expound it for you.” Those who should leave had already left, those with strong belief had stayed. Everyone must remember [the Dharma] and listen attentively. “Listen well” means to listen earnestly. Earlier He said, “Listen for truths” which means to listen carefully. Now He said, “Listen well,” which means to listen earnestly. “I shall expound it for you.” The Buddha earnestly reminded them once again listen for truths and listen well as. He began to speak.

Sariputra also joyfully responded with, “Most certainly,” meaning definitely, absolutely. He told the Buddha they would be happy to listen. Their faith was strong; as they listened to the Dharma with reverence, they would be very happy.

The Buddha had already promised Sariputra that. He would teach these extremely profound and wondrous principles. But those who listened must have firm respect and faith, respect for the Buddha and faith in the Dharma. Without respect and faith, they would hear something false and transmit something that was not true. The Buddha did not want this to happen. He hoped that everyone would accept the Dharma with sincerity, integrity, faith and steadfastness. Then, when they spread the Dharma to others, they could spread the truth. This was the Buddha’s original intention, so we sentient beings must accept and uphold it. Therefore, we must always be mindful.

Episode 274 – Do Not Obstruct Your Own Mind

>>”Sariputra led the assembly in earnestly asking the Buddha three times to freely express the original [teachings] that. He had guarded in His mind. So, He decided to open the Three [Vehicles] to reveal the One [Vehicle] and expound True Dharma.”

>>”Sariputra, you have earnestly made this request three times. How can I not expound it?” Therefore, “now you must listen for truths, ponder carefully and be mindful.”

>> To listen for truths is the wisdom of listening. To ponder carefully is the wisdom of contemplating. To be mindful is the wisdom of practicing.

>>”As He said these words, at the assembly were bhiksus, bhiksunis, upasakas and upasikas, 5000 in all, who rose from their seats, prostrated to the Buddha and left.”

>>”What was the reason? These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”

>> These people’s roots of transgressions were deep and grave. This explains why the indolent ones left. Without respect or faith, with deep and grave roots of transgressions, they obstructed their own minds and gave rise to overbearing arrogance. These were their karmic obstacles.

>> So, “At that time, the Buddha told Sariputra, ‘My assembly has now been cleared of branches and leaves, ‘and only the steadfast and true remain Sariputra, they are overbearingly arrogant people It is good that they left.'”

“Sariputra led the assembly
in earnestly asking the Buddha three times
to freely express the original [teachings] that.
He had guarded in His mind.
So, He decided to open the Three [Vehicles] to reveal the One [Vehicle]
and expound True Dharma.”

This is telling everyone that. When the Buddha began to teach wondrous Dharma. He had to direct the teachings at someone, so of course He directed them at someone wise. Therefore Sariputra, who was foremost in wisdom, earnestly asked the Buddha on everyone’s behalf. Although the Buddha said “stop” three times and would not speak any further, Sariputra’s wisdom made him suitable to [accept] the Dharma that the Buddha guarded in His mind. This was the one great cause for which the Buddha returned on the ship of compassion, to teach sentient beings to return to their intrinsic nature.

After 40-plus years, this was the most critical moment. The Buddha felt He had to expound the. Dharma that He had been guarding in His mind since attaining enlightenment. When the Buddha stopped three times, Sariputra asked Him three times. Now causes and conditions had matured, so He could “freely express the original [teaching] that He had guarded in His mind.” So, “He decided to open the Three [Vehicles] to reveal the One [Vehicle].” Now He saw that causes and conditions had matured. He connected and brought the limited teachings of the Three Vehicles together to return to the One Vehicle Dharma. Therefore, it was said that, He “opened the Three [Vehicles] to reveal the One [Vehicle] and expounded True Dharma.” Now, He was about to begin.

You may recall the previous [sutra passage] where the World-Honored One said,

“Sariputra, you have earnestly made this request three times. How can I not expound it?” Therefore, “now you must listen for truths, ponder carefully and be mindful.”

We must listen for truths, ponder carefully and be mindful. [These three are all related to wisdom].

To listen for truths is the wisdom of listening. To ponder carefully is the wisdom of contemplating. To be mindful is the wisdom of practicing.

This means we must “listen, contemplate and practice.”

All of the Buddha’s teachings are virtuous Dharma. For those with limited capabilities, He began by advising everyone to uphold the Five Precepts and practice the Ten Good Deeds. Tzu Chi promotes the Ten Precepts. The Buddha instituted the Five Precepts, but in Tzu Chi we uphold the Ten Precepts. On top of the foundational Five Precepts, we must also avoid smoking, gambling, and chewing betel nuts. We must immediately practice filial piety, do good deeds, obey traffic rules and so on. We must also guard our speech and actions. These are rules Tzu Chi volunteers must follow. So, the Five Precepts became the Ten Precepts to better suit modern times.

During the Buddha’s time, some in the Sangha misbehaved. Thus the Buddha, based on their ways of living, came up with rules for them to follow so that the Sangha would be fit to pass [the Dharma] to future generations. So, there are 250 precepts for bhiksus and over 300 precepts for bhiksunis. For some, there are even 500 precepts. Why are there so many precepts? Because our habitual tendencies cause our behavior to worsen. So, we engage in spiritual practice to change our habitual tendencies.

So, the Buddha created a new regulation for each new [wrongdoing] people would commit. As He slowly established rules, people continued to commit different [wrongs]. Thus, over a long period of time, the number of precepts continued to increase. Other than precepts created in the Buddha’s time, there were other rules that were added by the patriarchs of later periods when they felt, “We need to add this; we need to add that.” Clearly, since the Buddha’s lifetime over 2000 years ago, not only have we spiritual practitioners been unable to stay on this path and strictly abide the precepts, we keep developing additional habitual tendencies. We keep developing habitual tendencies, we keep committing transgressions, and that is why there are more and more rules.

So, the Five Precepts and the Ten Good Deeds are worldly virtuous Dharma. What about world-transcending virtuous Dharma? We also talked about. “Three Studies and Six Perfections” earlier. The Three Studies are Three Flawless Studies, which are precepts, Samadhi and wisdom. If we can uphold precepts, we can take the Dharma into our hearts. When we take the Dharma into our hearts, we will manifest it in our actions. Then even though we live in this world, naturally we will not stray from the path of being a good person and will uphold the Buddha’s rules. So, this is why we have precepts.

Engaging in spiritual practice without discipline is not considered spiritual practice. If we uphold precepts, our minds will be focused and in Samadhi. There are many pitfalls in this world, and only with Samadhi can we resist the many temptations in the world. So, our minds must be in Samadhi for us to take the Dharma to heart and retain it without letting it leak out. If the Dharma is in our minds, then the infinite Dharma-doors in the world can awaken our wisdom.

What about the Six Perfections? As we know, they are giving, upholding precepts, patience, [diligence,] Samadhi and wisdom. These are the methods we use as we go among people to help them.

If we want to transcend the world and engage in purifying spiritual practice, we must be able to interact with others without being influenced by them and remaining firm instead. We can deliver ourselves and others, as if we are crossing from the shore of ordinary people to the shore of noble beings. We do this through the Six Perfections, which are world-transcending virtuous Dharma.

World-transcending virtuous Dharma can be profound or simple. Those with great capabilities can gain profound understanding from even the simplest teachings. But those with limited capabilities, even after listening to profound teachings, will not be able to accept them. Therefore, the Dharma needs to be taught according to capabilities. Because there were those whose capabilities had not matured, the Buddha said “stop” three times. So, if the time was right, the place was right and people’s conditions were mature, of course He would teach the virtuous Dharma.

Thus, “the World-Honored One told Sariputra, ‘You have earnestly made this request three times. How can I not expound it?'” Do you remember this? The previous sutra passage also stated, “‘Now you must listen for truths, ponder carefully and be mindful I will expound it to you.'”

The next passage in the sutra states,

“As He said these words, at the assembly were bhiksus, bhiksunis, upasakas and upasikas, 5000 in all, who rose from their seats, prostrated to the Buddha and left.”

Let us look at this passage in the sutra. The Buddha finally agreed to Sariputra’s request. “You have made this request three times. How can I not teach it? I will begin to teach it”. Everyone must listen attentively. You must listen, contemplate and practice the virtuous Dharma taught in the past and the world-transcending virtuous Dharma. You must all be mindful.”

After He finished saying this, 5000 people in the assembly, among them bhiksus, bhiksunis, upasakas and upasikas. These were some of the people present. They comprised the fourfold assembly. Think of how large a contingent 5000 people is! Altogether, they prostrated to the Buddha and left. Wasn’t this hard on Him?

I have previously mentioned that when the Buddha was finally going to expound the wondrous Dharma, some lacked patience and felt that this was too long to wait for teachings. What were these “three stops and three requests” all about? When they heard the Buddha say, “I am about to teach, please be mindful,” they took this opportunity to stand up, prostrate and leave. Although they sincerely paid their respect, they left the assembly nonetheless. Think about this; if we are about to speak and see people leaving, two or three at a time, we will already have a sense that we have failed, or that we are not being respected. But at that assembly, 5000 people left. They stood up, prostrated and left. Wouldn’t you think this was hard on the Buddha?

Most ordinary people in that situation would feel like they have lost face. “I was about to speak, but so many people walked out.” But the Buddha had been waiting for this moment. Why?

“What was the reason? These people’s roots of transgressions were deep and grave, and they had such overbearing arrogance that they claimed to have attained what they had not and to have realized what they had not. With faults such as these, they could not stay. The World-Honored One remained silent and did not stop them.”

So, this was the reason. The roots of their transgressions were deep and grave. Their minds were indolent, so they were not diligent and had no respect or faith. These people were lazy and lacked respect and faith because they had deep and grave roots of transgressions.

These people’s roots of transgressions. were deep and grave. This explains why the indolent ones left. Without respect or faith, with deep and grave roots of transgressions, they obstructed their own minds and gave rise to overbearing arrogance. These were their karmic obstacles.

These people gave rise to their own obstructions. So, when the Buddha began to teach, their minds gave rise to hindrances, so they did not want to hear it. When they became indolent, they also gave rise to disrespect. So, as the Buddha was about to teach, they became impatient and disrespectful. This is how they obstructed themselves. So, the roots of their transgressions were deep and grave,

and they also gave rise to overbearing arrogance. They “claim to have attained what they had not.” They felt, “I have heard and known many things. After the Buddha gave one teaching, I realized ten teachings. I have understood all [His teachings] from the past 40-plus years. I have heard a lot about the Four Noble Truths and the Twelve Links of Cyclic Existence.” ․”I have attained more realizations from them than anyone else. I can even expound the Dharma to other people.” People like these, “who claimed to have attained what they had not,” are the ones with overbearing arrogance.

They feel that they know a lot, so they go out and give teachings to others based on a partial understanding and their own biased views. “When one speaks a lie, thousands propagate it as the truth.” After listening to the Dharma, they only have a partial understanding. So, then they add their own biased views to it and and proceed to teach it to others. Naturally, some people would think that this teaching came from the Buddha and accept it as the truth. When one person speaks a lie, though his words are false, the listeners believe it as the truth. So when “one speaks a lie, thousands propagate it as the truth.” Other people continue to transmit it as truth.

The Buddha was worried that if these overbearingly arrogant people continued to listen, they would go out and spread false teachings. So, the Buddha was waiting for them to leave. This was a very critical moment. Why else would He have said, “Stop, stop, there is no need to speak any further,” three times? The Buddha sensed that these people’s patience had just about run out. Their indolent minds were about to manifest. So naturally they would want to leave. This was the moment the Buddha was waiting for.

So, the Buddha did not stop them. He did not tell them to not go or force them to stay to listen. In the Buddha’s wisdom, He was waiting for this moment, because this Dharma was not suited to these people’s capabilities; therefore, they had to leave.

So, “At that time, the Buddha told Sariputra, ‘My assembly has now been cleared of branches and leaves, ‘and only the steadfast and true remain Sariputra, they are overbearingly arrogant people It is good that they left.'”

This implied, “Good, all those who needed to go have left.” The ones who remained were steadfast. [The assembly was] “cleared of its branches and leaves.” The dead twigs and rotten leaves were completely gone. The people who remained were all “steadfast and true.” Each one was a good seed. He told Sariputra that “they are overbearingly arrogant people. It is good that they left.” It was best that they left.

See, when these indolent, overbearingly arrogant people who refused to hear the Dharma left, the Buddha was glad, too. Since they were indolent and could not accept the True Dharma, it was better that they not listen. This way, they would not create more karma. The Buddha also had great compassion for them. So, fellow Bodhisattvas, the True Dharma is rarely heard. From now on, we must always be mindful.

Episode 273 – Do Not Be Attached to Your Own Views

We can hear the rain outside; a typhoon is passing through today. We humans, living in nature, must always remain vigilant and reverent and pray for everyone’s safety.

The sound of the rain is so loud. Let me share with you a story about a group of people who lived in the Buddha’s time but could not comprehend His principles. Thus, some of them ended up on a deviant path. Moreover, during the Buddha’s time, many people engaged in [strange practices]. There were over 90 forms of spiritual practice. Therefore, religion was very complicated, and it was impossible for Him to guide everyone onto the correct path. The Buddha hoped to forge a proper path [for them to follow,] so He focused on His spiritual cultivation. After He attained enlightenment, He just had one thing on His mind. Because He realized that every person has the same intrinsic nature as Buddhas, He wanted to share His realizations with them all. However, people did not have the sharp capabilities to instantly accept this, so He had to give all kinds of teachings to suit their capabilities. This was the way the Buddha gave teachings when He was in the world.

During that time, bhiksus, as part of their daily living, had to go out and ask for alms. One day, the bhiksus left earlier than usual. To ask for alms, they had to wait until people finished cooking before they could go door to door. It was still early, so this group of bhiksus waited in the lecture hall of a non-Buddhist group. They stayed in that place to rest until it was time to ask for alms.

At that moment, these non-Buddhists were discussing teachings. Their discussion was very animated. [These bhiksus] heard them say, “My principles are the true ones.” Others also said, “No, my principles are the real ones.” Yet another said, “No, my understanding is the correct one.” Basically, they were fighting with words. They seemed to be attacking each other, arguing nonstop.

As these bhiksus listened to them, they felt very fortunate that they could follow the Buddha. The Buddha taught Right Dharma, and every single principle He taught applied to all things in the world as well as basic human morality. These great principles all made perfect sense. The more they listened to these non-Buddhists argue so vehemently, the more blessed they felt. With this sense of happiness, when the time came, they went to ask for alms, house by house.

Afterwards, they reconvened at the abode. They ate, washed their hands and feet, then prepared to listen to the Buddha’s teachings. The Buddha came and sat before them. After they all sat and settled down, this group of bhiksus gave Him their report. They talked about how they rested at the lecture hall of this non-Buddhist group before going out to ask for alms, that they heard these practitioners arguing [so fiercely] with each other that they all started using harsh words. They attacked each other with harsh language, basically insisting their own views were correct. The bhiksus reported this incident to the Buddha.

After the Buddha heard this, He smiled and told them, “My bhiksus, you must know that thoroughly understanding principles is not that easy.” Then the Buddha told the following story.

Many kalpas ago, which was a very long time ago, there was a king named Mirror-Face. He had great reverence for the Buddha-Dharma and studied the teachings. He had only one wish, to transmit the Buddha’s Right Dharma to everyone in the country, so they could understand, accept and then practice it. But at that time, he felt powerless to do so. Though he was the king and governed the country, he could not guide people’s beliefs and thinking in the same direction. He observed that his country’s citizens all believed in deviant and erroneous teachings. Thus, he was very worried for them. It is very hard to attain human form, and once people did, it would be a pity if they did not hear the correct teachings of the Buddha.

So, King Mirror-Face thought about what to do. He came up with an idea and issued a command to his ministers. “Travel the country, find those who were born blind and bring them here.” At the same time, he ordered for all the elephants in the palace to be gathered in the same place. Then the king said, “Please ask these blind people to stand next to the elephants and reach out to touch them.”

Some reached out and touched an elephant’s trunk. Some touched an elephant’s leg. Others touched an elephant’s stomach. Yet others touched an elephant’s ears. After everyone reached out and touched something, the king gathered them and asked, “Now do you know what an elephant looks like?” The blind people said, “Yes, we do. So, what does an elephant look like? What is it shaped like?”

The people who touched the ear said, “An elephant is like a giant fan.” The people who touched the stomach said, “No, an elephant is like a drum. No, the elephant is like a drum.” Those who touched the trunk or leg said, “That is not right. Based on what I felt, I think an elephant looks like a giant column.” Based on what they felt, that sensation determined the image they had of an elephant. So, they said an elephant was like such-and-such a thing. Because of this, they began arguing. None of them wanted to concede. They each felt something different, so they all argued for what they thought was true.

Then King Mirror-Face told his ministers, “Explain [the truth] to this group of people.” So, the ministers began to describe the appearance of an elephant to these blind people. “What you have touched is only part of an elephant. All of you are right. But all of you are wrong to cling to your views. Indeed, the ear is like a fan. It is only one of an elephant’s body parts. Some of you touched a leg. An elephant has four legs and a trunk. As you have said, they feel like columns. Indeed, an elephant is very large, so parts of it do seem like columns. That is also correct. As for those of you who felt that an elephant is like a drum. Indeed, an elephant is very big, and the round part you felt is very much like a drum. But, that is only part of its body, only one of its many aspects.”

However, the blind people were still doubtful. “I did not feel the things you mentioned. What I felt was such-and-such.” Those who felt the ears stubbornly still said it was like a fan. Those who felt the legs and trunk still stubbornly said it was like a column. Those who felt the stomach still stubbornly said it was like a drum. This led King Mirror-Face to sigh. He said, “There seems to be as many kinds of elephants as there are blind people here. But all elephants are basically the same. It is just that each person is attached to a different [aspect of the elephant]. Even after someone explained it to them, they still cannot comprehend the true appearance of an elephant. We are all like them; we each cling to our own views. We each cling to our own perceptions. Because of our attachments, each of us think we have attained the true principles. People of this world are like this. Because of our attachments, we can never draw near the Buddha’s Right Dharma.”

This was how King Mirror-Face exercised his wisdom to guide the people in his kingdom, to help all of them thoroughly comprehend the Buddha’s teachings, the One Vehicle Dharma. He used an analogy to explain how, when we listen to teachings, we become attached to one of them. And worse than those who become attached to the Buddha’s teachings are those who do not even hear His Dharma. They do not even hear the Small Vehicle teachings, and instead, they follow deviant paths. They practice according to deviant paths and teachings.

This was how, during His lifetime, the Buddha exercised wisdom, He frequently used analogies that referred to things that happened long ago. When it comes to teachings, there is Right Dharma as well as deviant principles. Sentient beings, for the most part, cling to deviant teachings. So, they have deviant understanding and views. Thus, sentient beings suffer. Their suffering comes from their minds. With minds filled by deviant understanding and views, they do not have the chance to connect with right understanding, right views or Right Dharma. Therefore, they continuously grow in ignorance and suffer the consequence of not being able to liberate their minds. They reproduce their afflictions and often create bad karma, because they cannot understand the true principles of the law of karma.

This is why the Buddha gave teachings according to capabilities. When this group of bhiksus heard the arguments between those non-Buddhists, they found them very amusing. They wondered why they were unwilling to believe in the right principles and were continuously arguing over these incorrect and deviant ideas. Hearing the ridiculousness of these other principles, they thought about how lucky they were to be by the Buddha’s side and listen to Him give teachings. So when they returned to their abode, they shared their experience with the Buddha and asked for His guidance. Then, the Buddha used the teaching about the blind men touching elephants to explain people’s attachments to their own views.

In discussing the Lotus Sutra, we hear that, for a very long time, the Buddha wanted to give true teachings, the subtle wondrous principles of ultimate reality. But He could not teach these because people were like the blind men touching the elephant. They still had attachments, and in addition, gave rise to overbearing arrogance. Therefore, the Buddha was still waiting. He had to wait for quite a long time. May we all, with utmost reverence and diligence, respect heaven and earth and, with gratitude, pray for the safety of the world and the safety of all people. As time continuously passes, we must always be mindful.

Episode 272 – Virtuous Dharma Is the Seed of Nirvana

>>”The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma, and when they heard it, would give rise to overbearing arrogance, refuse to draw near virtuous friends, not respectfully listen to Right Dharma and reject the meaning and intent behind it.”

>> The countless beings assembled here can respect and believe this Dharma. For You have, life after life, taught and transformed ones such as these. With one mind, with palms together, we all want to receive Your words. There are 1200 of us, and more, seeking the Buddha’s teachings. For those assembled here, I pray You will bestow teachings in detail. Having heard this Dharma, we will give rise to great joy.

>>”At that time, the World-Honored One told Sariputra, ‘You have earnestly made this request three times How can I not expound it? Now you must listen for truths, ponder carefully and be mindful For your sake, I will now analyze and explain it in detail.'”

>> To listen for truths is to have wisdom of listening. To ponder carefully is to have wisdom of contemplating. To be mindful is to have wisdom of practicing.

>> Virtuous Dharma is the cause of Nirvana: 1. Draw near virtuous friends 2. Listen to and learn Right Dharma 3. Contemplate its meaning.

>> The Five Precepts and Ten Good Deeds are virtuous Dharma for living in this world. The Three [Flawless] Studies and Six Paramitas are virtuous Dharma for transcending the world. Though they range from superficial to profound, they are all proper principles that benefit us. Therefore, they are virtuous Dharma.

“The Buddha was concerned that sentient beings
would not understand the One Vehicle Dharma,
and when they heard it, would give rise to overbearing arrogance,
refuse to draw near virtuous friends, not respectfully listen to Right Dharma
and reject the meaning and intent behind it.”

This is telling everyone that the Buddha was still concerned for sentient beings. His mind is always connected to the minds of sentient beings. He worried that they would not understand the One Vehicle Dharma. Their capabilities only allowed them to accept the “gradual Small Vehicle Dharma,” But time waits for no one. Since the Buddha came to the world, over 70 years had passed, so this One Vehicle Dharma had to be taught as soon as possible. But He saw that sentient beings still could not understand it, so He was worried.

They had listened to the Dharma for over 40 years, and a small number of people started to give rise to overbearing arrogance. They thought they knew everything, “I have been listening for so long, so I understand everything.” They felt a sense of overbearing arrogance. Take Devadatta for example. He followed the Buddha and listened to teachings and thought he understood everything. So, he gave rise to overbearing arrogance, slandered the Buddha and Dharma to other people and also established his own school of practice. This was not right.

So, “when they heard it, [they] would give rise to overbearing arrogance and refuse to draw near virtuous friends.” Those with right understanding, right views and Right Dharma are virtuous friends. But there are those who choose to avoid virtuous friends like these because they have lost respect for Right Dharma and “will not respectfully listen to Right Dharma.” They refuse to draw near virtuous friends and respect the Right Dharma, so they “reject the meaning and intent behind it.” To reject means they let go of their intent to learn Right Dharma.

Take Devadatta, whom we just mentioned. In addition to his own overbearing arrogance, he stirred up trouble in the Sangha and caused some people to distance themselves from the Buddha. They left the Sangha to follow Devadatta. This is what the Buddha worried about.

“The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma.” This is something we have discussed for a long time; it is all about the Buddha’s mindset [at the time]. The Dharma He had guarded in His mind had to be taught at this time; but among the assembly, there was still a minority who “did not understand Right Dharma.” Concerned that they would commit slander, the Buddha still withheld the Dharma. But Sariputra repeatedly and earnestly asked the Buddha to teach the Dharma. This was already the third time he asked. The Buddha said, “Stop, stop, there is no need to speak further,” but Sariputra did not give up and persisted in requesting teachings.

Sariputra also said, “Venerable Buddha, please do not worry. The people here are like me, Sariputra, who has followed You for a long time. Here, over 1200 of us have been part of Your retinue. All of us can faithfully accept and practice Your teachings. In addition to people like us, there are countless others who have also been taught by You in the past. There are many of us, so Venerable Buddha, please do not worry. Please, out of Your compassion, explain the wondrous One Vehicle Dharma.” This was how Sariputra, on everyone’s behalf, requested teachings from the Buddha. He even vouched for them, saying, “When we hear this Dharma, we will feel joy and faithfully accept and practice it.” This showed Sariputra’s earnestness.

The countless beings assembled here can respect and believe this Dharma. For You have, life after life, taught and transformed ones such as these. With one mind, with palms together, we all want to receive Your words. There are 1200 of us, and more, seeking the Buddha’s teachings. For those assembled here, I pray You will bestow teachings in detail. Having heard this Dharma, we will give rise to great joy.

So, the Buddha had already heard Sariputra make this request again and again in this way.

“At that time, the World-Honored One told Sariputra, ‘You have earnestly made this request three times How can I not expound it? Now you must listen for truths, ponder carefully and be mindful For your sake, I will now analyze and explain it in detail.'”

Finally, the Buddha agreed to give the true and wondrous One Vehicle Dharma that He had guarded in His heart.

Before He gave this teaching, the Buddha reminded everyone to “ponder carefully and be mindful,” and to listen for truths.

To listen for truths is to use our “wisdom of listening.” Listening does not mean afterwards we just say, “I know, I know. Do you know? Yes, yes. Do you understand? I do, I do.” This is not the way to listen. We must not listen to the teachings with a discriminating mind. We must listen to the Dharma with wisdom, not [analyze it] with ordinary intelligence. So, the Buddha asked everyone to listen for “truths,” to listen for true principles. This way of listening is very attentive. We call this “listening for truths.” When we to focus on listening and on taking the Dharma to heart, we use the “wisdom of listening.”

“To ponder carefully” is to have “wisdom of contemplating.” We must do more than just listen to the Dharma. We must also reflect on it. We often say, “Listen, contemplate and practice.” After listening to the Dharma, we must carefully contemplate the principles it contains. All Dharma originates from one mind, one thought. The One Dharma we are listening to right now is the one thought that gives rise to all Dharma. We must mindfully listen to the wisdom that came from the Buddha’s one thought and take it into our minds.

When we listen to teachings wholeheartedly, our minds can encompass all Dharma. So, we must contemplate [the Dharma]. After listening to a seemingly simple teaching from the Buddha, if we carefully contemplate it, we realize it already encompasses the truths of all things in the universe.

If we carefully contemplate it, we will see that each teaching encompasses extremely profound principles. As for this teachings, we must “ponder carefully and be mindful.” To be mindful is to have “wisdom of practicing.” We listen, contemplate and then practice. After we listen to and really contemplate it, we must put the teachings into practice.

To listen for truths is to have wisdom of listening. To ponder carefully is to have wisdom of contemplating. To be mindful is to have wisdom of practicing.

All Dharma expounded by the Buddha is virtuous. Virtuous Dharma is a cause for Nirvana. I often tell everyone that Nirvana is not death; Nirvana is a state of tranquility and stillness. Our minds are full of afflictions, so they are [never quiet]. Therefore, we engage in spiritual practice to eliminate these defilements and afflictions. One by one, we must remove our greed, anger, ignorance, arrogance and doubt, etc. Even after eliminating greed, anger and ignorance, there is still arrogance, like the overbearing arrogance we discussed before. Or, if we are unable to understand the Dharma, there may still be doubts in our minds. If we still have arrogance and doubt, we cannot take the Dharma into our minds, as these block the Buddha-Dharma from entering our minds. Thus we will never be able to enter the state of Nirvana.

Therefore, virtuous Dharma helps us enter the state of Nirvana, the state of tranquility and calm illumination. Then our minds will always be radiant, pure and undefiled. This is the state of Nirvana. “Tranquil and clear” also describe the state of Nirvana. For our minds to reach this state, we must already have realized the True Suchness of our intrinsic nature and returned to that state of mind. This is the state of Nirvana. Returning to True Suchness requires virtuous Dharma. The Dharma is like water that cleanses our minds. Obstacles such as afflictions, ignorance, arrogance, doubt and so on, cannot be eliminated without virtuous Dharma.

Virtuous Dharma is the cause of Nirvana: 1. Draw near virtuous friends 2. Listen to and learn Right Dharma 3. Contemplate its meaning.

How does one approach virtuous Dharma? All of the Buddha’s teachings are virtuous Dharma, but because of the many obstacles in our minds, we are still quite far away from those teachings. How can we [approach it]? First, by drawing near virtuous friends. We mentioned earlier that if we distance ourselves from virtuous friends, we obstruct ourselves. So, we must draw near virtuous friends. In addition to listening to the Buddha-Dharma, [we must draw near those with] right understanding and right view in the Sangha. Aren’t Sariputra, Maudgalyayana and Kasyapa virtuous friends? Now, over 2000 years later, the Sangha still exists, and we must draw near them with right understanding and right views. They can all be considered virtuous friends. To truly approach virtuous Dharma, we must draw near virtuous friends.

Second is learning the Right Dharma. We must constantly draw near virtuous friends and listen to the Right Dharma that they teach. Sometimes we hear fellow spiritual practitioners who, after listening to the Dharma, constantly remind everyone else to understand old teachings with new insight. The Dharma we have heard must be constantly shared with others. After listening to it, we must carefully contemplate it. Then we must share our thoughts with others. We must constantly pass on what we know now and keep people from straying from the path. This is Right Dharma.

The Dharma is meant to be applied. Each sutra is a path, a road for us to walk on. So, we must “draw near virtuous friends,” we must “listen to and learn Right Dharma,” and we must “contemplate its meaning.” After hearing something, we must carefully contemplate if this Dharma is suitable for the current era. Can we put it in practice? If we can, have we? We Buddhist practitioners must listen, contemplate and practice the virtuous Dharma.

Indeed, virtuous Dharma includes the Five Precepts and the Ten Good Deeds. These are methods provided by the Buddha to help sentient beings eliminate habitual tendencies. When people uphold the Five Precepts and Ten Good Deeds, they are practicing worldly virtuous Dharma. World-transcending virtuous Dharma is the Three [Flawless] Studies and Six Perfections. The Three [Flawless] Studies benefit us. They can protect our bodies and minds. What about the Six Perfections? They are used to benefit others. The Six Perfections are the Six Paramitas of giving, upholding precepts, patience, diligence and so on; they are all virtuous Dharma.

The Five Precepts and Ten Good Deeds are virtuous Dharma for living in this world. The Three [Flawless] Studies and Six Paramitas are virtuous Dharma for transcending the world. Though they range from superficial to profound, they are all proper principles that benefit us. Therefore, they are virtuous Dharma.

Fellow Bodhisattvas, we must really be mindful. The Buddha gave teachings over 2000 years ago. He applied His wisdom and compassion in. His interactions with all sentient beings. “The Buddha was concerned for sentient beings.” He is compassionate, so He is always worried that living beings will not be able to understand the wondrous One Vehicle Dharma. So, He tirelessly established the Three Vehicle Dharma, hoping that sentient beings will accept it. Though sentient beings had been listening to the Dharma for a long time, their lack of understanding might give rise to overbearing arrogance. Such is the case with Devadatta. This was the Buddha’s concerned. Not only with Devadatta, as we often say, “One gives rise to infinity,” the same applies to evil teachings. So, I hope everyone will have right faith and [follow] Right Dharma. Therefore, we must draw near virtuous friends so that we can listen to Right Dharma. Therefore, we must always be mindful.