Author: Scott Ogata

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Wisdom at Dawn
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Chapter 2

Episode 261 – “The Buddha’s wisdom is like the ocean”

>>”The Buddha’s wisdom is like the ocean, deep, vast and boundless. Two Vehicle practitioners cannot fathom it; only Buddhas can clearly understand it.”

>> So then Sariputra quickly and repeatedly said, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason?” There were many who had faith and sought the Buddha’s great One Vehicle teaching. “Hundreds of thousands of millions of billions of asankya sentient beings. They have, in the past, seen all Buddhas; their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

>> Their wisdom is clear: This means that when people listen to the Buddha’s teachings, they fully understand the meaning and develop their inherent sharp capabilities and wisdom. They demonstrate faith, accept responsibilities, and their clear illumination is unhindered.

>> “Sariputra, wishing to restate this meaning, spoke the following verses”

>>”Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

>> Dharma-king, Supremely Honored One: The Buddha is the king of all Dharma because. He attained great freedom through it. Therefore, the Buddha is the Dharma-king.

>> I pray You speak without worries. Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.

>> Those who have attained the Small Vehicle fruits regret that they did not begin their practice with the Great Vehicle Dharma. So today, they turn from the Small toward the Great.

“The Buddha’s wisdom is like the ocean,
deep, vast and boundless.
Two Vehicle practitioners cannot fathom it;
only Buddhas can clearly understand it.”

Everyone, we know that the Buddha’s wisdom is like the ocean. The Dharma in the Buddha’s mind is deeper and more expansive than the ocean. Its depth and breadth are boundless. The Two Vehicle practitioners are. Hearers and Solitary Realizers. How could Small Vehicle practitioners fathom the Buddha’s wisdom? Therefore, “Two Vehicle practitioners cannot fathom it.” They cannot. “Only Buddhas can clearly understand it.” The Buddha’s wisdom can only be understood by other Buddhas. No one else can comprehend it.

More importantly, the Buddha wanted us to discover our own Tathagata-nature of wisdom. That is why He gave many teachings to suit various capabilities. This mindset had been guarded in His mind for a very long time. [He] concealed it but always hoped that. He could reveal this hidden treasure to everyone,

so they could see into His mind. He longed for all sentient beings to see it. Everyone at the Lotus Dharma-assembly had already spent a long time listening to the Buddha’s teachings, and now they had watched the Buddha manifest [auspicious] appearances before teaching. They had also heard the dialogue between Manjusri Bodhisattva and. Maitreya Bodhisattva. So, all those at the assembly began to urgently want to understand [this Dharma]. Sariputra requested it on behalf of everyone there, but the Buddha said, “Stop, stop, there is no need to speak further.”

When everyone enthusiastically desired to listen, believe and understand [the sutra], the Buddha unexpectedly said that there was no need to continue. If He continued, heavenly beings and humans would give rise to doubts.

So then Sariputra quickly and repeatedly said, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason?” There were many who had faith and sought the Buddha’s great One Vehicle teaching. “Hundreds of thousands of millions of billions of asankya sentient beings. They have, in the past, seen all Buddhas; their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

These people, in the past, had practiced with all Buddhas, lifetime after lifetime. “They were courageous and diligent, with wisdom and clear understanding.” They wanted to receive the Buddha’s teaching of the ultimate reality of the One Vehicle. With their level of wisdom, they should be able to accept it. So, “as they listen to what the Buddha says, they are able to respect and believe it.” With their capabilities, upon listening to the Buddha’s teaching, they could certainly respect and believe it; they could have great respect and great faith in it.

Those who did not believe were actually few in number. So, when the few saw that the many, those with great capabilities, could accept it, gradually they would come to accept it as well. Slowly, they would be influenced. This showed the Buddha’s intent.

“Their wisdom is clear.” Let us clarify what it means that “their wisdom is clear,”

Their wisdom is clear: This means that when people listen to the Buddha’s teachings, they fully understand the meaning and develop their inherent sharp capabilities and wisdom. They demonstrate faith, accept responsibilities, and their clear illumination is unhindered.

This means that when we hear the Buddha’s teachings, we must “fully understand the meaning and develop our inherent sharp capabilities and wisdom.”

In fact, we all intrinsically have Buddha-nature. I often talk about the mirror in our minds, our intrinsic great perfect mirror wisdom. Every one of us has this mirror in our minds, which is very perfect and clear. If we can wipe this mirror until it is very clean, your mirror and my mirror will be as clean as the Buddha’s mirror. Then it can thoroughly reflect this natural state.

Through the sutra and the Buddha’s teachings, we have been continuously seeking this. “The sutras are a path; the path is a road to walk on.” We must recognize this path, believe it and also respect it. If we listen to the Buddha’s teachings with respect and faith, naturally we can realize ten things from one teaching, achieve countless realizations from one teaching. By grasping one truth, we may understand all truths. This is how people “develop their inherent sharp capabilities and wisdom.”

We must be mindful. One principle already contains boundless wisdom. So, we must “demonstrate faith and accept responsibilities.” Now our “wisdom is clear,” which means we already have faith. Not only do we have faith in [the teachings], we can also accept them. By accepting them, we can shoulder responsibilities. We will all aspire to take on the family business of the Buddha, the responsibility of teaching sentient beings.

Thus, “their clear illumination is unhindered.” They could understand many teachings. They could be like the clear mirror that captures all phenomena within itself. So, they could all shoulder these responsibilities. This is because “their wisdom is clear.” Once they understood, they could shoulder responsibilities. This comes from “their wisdom being clear.”

At the end of the Lotus Sutra, the Buddha expressed His hopes. He hoped that His disciples could carry on the Bodhisattva-path. But at the beginning of the Lotus Sutra, it was the Buddha’s intention to eliminate the shock and doubt in people’s minds, so they could develop the power of faith from great capabilities, prepare to accept the Bodhisattva-path and take on the great responsibility of teaching sentient beings. As He began to give the [Lotus] teachings, the Buddha made these preparations. So at the end, He expressed His hope of passing on [His mission]. This is the essence of [the Lotus Sutra].

The following passage is another repetition. That moment was referenced with “at that time. Sariputra, wishing to restate this meaning, spoke the following verses.”

It was not enough to just say. “I only pray that You will speak it; I only pray that You will speak it.” That was not enough. Now he was going to repeat it in verse form. Clearly, this passage is very important. Those who compiled the sutras repeated the important teachings. After writing it in prose form, they repeated it in verse form. “[He] spoke the following verse.”

Sariputra said, “Dharma-king, Supremely Honored One.” This phrase is very elegant. Though it is short, its meaning is deep. Here, “Dharma-king, Supremely Honored One” was how Sariputra addressed the Buddha with his utmost respect. The World-Honored One,

“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

This is the explanation of the previous passage. Now let us discuss, “Dharma-king, Supremely Honored One,”

Dharma-king, Supremely Honored One: The Buddha is the king of all Dharma because. He attained great freedom through it. Therefore, the Buddha is the Dharma-king.

The Dharma-king is the Tathagata; The Buddha is the king of all Dharma, of all things in the universe and all phenomena. Only one with Tathagata-wisdom can realize the truths of the universe. So, all things in the world contain teachings. Human beings have a certain way of living. In just discussing the way humans live, the Buddha already had to give many teachings, not to mention that aside from the human realm, there are the heaven, asura, hell, hungry ghost and animal realms. Sentient beings of the Six Realms each have their own Dharma.

If we have great wisdom, even as humans, there are more than enough methods of spiritual practice for us to follow. But how can we get close to the Buddha’s state of mind? We have already spent countless lifetimes on this path. We do not know how long we have been walking. And unfortunately, this road branches off in six different directions. If we are not careful, we may enter the heaven realm. People may say, “Isn’t heaven really great?” It is very good but once, we deplete our blessings, we will still fall. Once we fall, making it back will take a long time.

So, this world where the Five Realms coexist, as I have mentioned, is a very complicated place. Even though we can create many blessings and enjoy them, once we deplete them, our mixed-up karma [will manifest]. Whatever kind of karma is stronger, we will face that retribution. So, this has been an arduous journey. Have we walked with great precision on this broad, straight Bodhi-path?

The Dharma-king, “the Tathagata, has attained great freedom through all Dharma.” He has attained great freedom through all Dharma. We ordinary people are not free. In this minute, we worry about what will happen in the next minute. Today, we worry about tomorrow. Endless and bottomless afflictions continuously arise. Our discursive thoughts are never-ending, and our old afflictions continuously accumulate. On top of that, we worry about the future at all times. This is why we cannot feel free.

But the Buddha “has attained great freedom through all Dharma. Therefore, the Buddha is called Dharma-king.” This is why He has the title of Dharma-king. He is also called the “Supremely Honored One.” The Buddha is the Dharma-king and the Supremely Honored One. Usually, we simply say “Word-Honored One,” meaning the most respected in the world, but He is respected throughout the universe, by all in the Six Unenlightened Realms and Four Noble Realms. Thus, He is called “Supremely Honored One.”

[Sariputra said,]. “I pray You speak without worries.” They hoped the Buddha could speak. They sincerely and wholeheartedly prayed that the Buddha could give these teachings without worrying so much. This was the heartfelt wish of Sariputra and of all beings in the assembly.

I pray You speak without worries. Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.

The capabilities and wisdom of sentient beings in the assembly had matured. This signified that they could accept this Dharma. Then after hearing the Dharma, they could believe and receive it, especially those who had attained Small Vehicle fruits.

Those who have attained the Small Vehicle fruits regret that they did not begin their practice with the Great Vehicle Dharma. So today, they turn from the Small toward the Great.

We have previously mentioned that attaining Small Vehicle fruits is “attaching to the Small and obstructing the Great.” The attachment to Small Vehicle teachings can obstruct the principles of the Great Vehicle. But those [in the assembly] started to “regret that they did not begin their practice with the Great Vehicle Dharma.” Now, they all knew that previously they were attached to the Small Vehicle and did not directly accept the Great Vehicle Dharma, so they felt some regret. However, many now began to

“turn from the Small toward the Great.” They began to turn themselves from the Small Vehicle to the Great Vehicle.

From this passage, we see how they hoped to learn what Sakyamuni Buddha wholeheartedly wanted to teach them. But when they really wanted to know, the Buddha said, “Stop, stop.” Then their desire for the Dharma became more sincere. So, they made the request, again and again. They asked the Buddha to give the teaching. Did the Buddha start to teach right away? I think He still paused for a bit because. He still wanted a few people to completely eliminate their doubts and worries. Once they sweep away their doubts and worries, they can then faithfully accept it. Then, they will not have the slightest doubts and will not feel disbelief or commit slander. This demonstrates His compassion. The Buddha was very thoughtful.

Fellow Bodhisattvas, we learn the Buddha’s teachings to develop the Buddha’s wisdom and compassion. So, the Buddha’s wisdom is like the sea, vast and boundless. It is not what we ordinary people can comprehend, but we must have faith in. His compassion and wisdom. He exercises compassion and wisdom in the world, so we must mindfully accept [the Dharma]. Therefore everyone, please always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 260 – Diligently Advance and Be Courageous

>> His words were slow, but they felt an urgency. He understood whether they belittled, valued or had to gradually learn the Dharma. The Buddha was kind yet commanding; He exercised compassion to inspire their wisdom.

>> If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will surely fall into the depths of hell. Not only is there no benefit, there is harm.

>>”At that time, the Buddha told Sariputra, ‘Stop, stop, there is no need to speak further If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.'”

>> So, he immediately pleaded with the Buddha, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it.”

>> For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

>> The Five Spiritual Roots: root of faith, root of diligence, root of thought, root of Samadhi and root of wisdom.

>> Diligently advance forward. Be courageous and never let go of [these aspirations]. This is what it means to be sharp.

>>”Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”

His words were slow, but they felt an urgency.
He understood whether they belittled, valued or had to gradually learn the Dharma.
The Buddha was kind yet commanding;
He exercised compassion to inspire their wisdom.

This reminds us of the earlier dialogue between the Buddha and Sariputra. Sariputra had sincerely asked the Buddha to immediately reveal the teachings of the One Vehicle Dharma to everyone. However, the Buddha kept saying, “Stop, stop, there is no need to speak further.” Those who wanted to understand the Dharma felt a great sense of urgency and desired to listen to teachings. But at this crucial moment, when they sought the Dharma with great urgency, the Buddha responded by slowing down. Why was that? Because many humans and heavenly beings, after listening to teachings, would certainly give rise to doubts again. This is why He started to slow down.

So, “He understood whether they belittled, valued or had to gradually learn the Dharma.” He observed whether they sought the Dharma with great urgency or whether they took it lightly. If they belittled the Dharma, their arrogance meant [they would look down on] the teachings. This is how the Buddha observed their capabilities. He met this sense of urgency with delay because “the Buddha was kind yet commanding. He exercised compassion to inspire their wisdom.”

Every time I read this passage, I am deeply shaken by the Buddha’s loving-kindness. But [Him saying]. “Stop, stop, there is no need to speak further” showed that He still had an authoritative presence. Even though He had taught for over 40 years, by the time the Lotus Dharma-assembly was held, the Buddha had praised the Dharma as extremely profound, subtle and wondrous. Yet people still doubted the [Dharma] He attained. So at this moment, though the Buddha was very kind, He was also strict with them. So, “the Buddha was kind yet commanding.” If they did not have faith, why would He give those teachings? Within His loving-kindness, there is a sense of authority.

But most important was the way the Buddha “exercised compassion to inspire their wisdom.” The Buddha did not want sentient beings to have doubts about the Dharma and thus give rise to slander.

While gathered at this assembly, everyone gradually began to set aside the “small” to seek the “great.” They set aside the Small Vehicle of practicing only for their own benefit and learned that they must also benefit others. However, this aspiration to benefit others still contained traces of doubt. And a small number of people who practiced only for their own benefit believed that they were already accomplished and that they really understood the Buddha-Dharma. So, when they were told to be more diligent and to advance to the next level, they were not very motivated. Some people were even shocked and had doubts. “Could what the Buddha taught in the past and what I have been practicing be incorrect?” This was their shocked and doubtful reaction.

If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will surely fall into the depths of hell. Not only is there no benefit, there is harm.

They felt shocked and had doubts; they worried that the Buddha’s past teachings were incorrect and wondered whether their past spiritual practices had been beneficial. But despite all this, they still respected the Buddha. In the face of shock and doubts, they still did not commit slander. So, “shock and doubt did not lead to slander.” Though they did not have faith or acceptance, they still did not commit slander.

If they did not commit slander, then their obstructions were slight, which meant they were less likely to create karma. Though they were unconvinced, they did not obstruct the paths of others and did not create serious obstructions for themselves. Although they had not committed slander, they remained unconvinced.

As long as they remained unconvinced, [they might give rise to] “verbal slander.” Slanderous words about the Dharma might spontaneously emerge from their mouths. The thoughts in their minds would be expressed through words. The Buddha worried most about these people. “Slandering the Dharma obstructs goodness.” It is wrong to slander the Dharma and to obstruct others from doing good deeds. Doing so, “they would surely fall into hell.” So, if the Buddha readily gave teachings when Sariputra requested it, not only would it not be beneficial, it would be harmful.

Of course, He did not give up on sentient beings. Even though they did not fully believe in and accept [teachings], the Buddha would still teach them. He just had to delay for a while, so they could calmly contemplate and be inspired to faithfully accept [the teachings]. So, the Buddha gave this a lot of thought.

Let us review this passage of the sutra again.

“At that time, the Buddha told Sariputra, ‘Stop, stop, there is no need to speak further If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.'”

At this point, the Buddha slowed down. But Sariputra sought teachings with great urgency.

So, he immediately pleaded with the Buddha, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it.”

Sariputra pleaded with the Buddha to speak. Sariputra spoke on everyone’s behalf, gave voice to their sincere desire for the Dharma. With no discursive thoughts, he wholeheartedly prayed. So he said, “I only pray.” His only desire was for the Buddha to teach the True Dharma.

For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

Why was this? Sariputra then said, “For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings.” There were so many people at this assembly, hundreds of thousands of millions of billions. Asankya means very many, countless. So, asankya sentient beings means infinite, countless people, who “have, in the past, seen all Buddhas. Their capabilities are sharp.”

Sariputra was expressing that asankya sentient beings, so many people, had “in the past, seen all Buddhas.” They had, in their past lifetimes, seen countless Buddhas. “Their capabilities are sharp, and their wisdom is clear.” Many of them had already engaged in spiritual practice by following all Buddhas. So, their capabilities were also very sharp, and their wisdom was very clear. They had a very clear understanding. “As they listen to what the Buddha says, they are able to respect and believe it.” So, these people could probably accept teachings.

What does “their capabilities were sharp” mean? Capabilities refer to the the Five Spiritual Roots and Five Powers mentioned in the 37 Practices to Enlightenment.

The Five Spiritual Roots: root of faith, root of diligence, root of thought, root of Samadhi and root of wisdom.

The first of the Five Roots is the root of faith. “Faith is the source of the Way, mother of merits.” If we want to enter the Buddha-door, first we must have “faith.” To truly realize the Buddha’s true teachings, we need great roots and great faith. We need a deep and far-reaching root of faith. This is “faith.”

Next, we must be eager and develop diligence, the root of diligence. When we learn the Buddha-Dharma, just believing in and talking about it is useless. “I have faith; I understand; I can talk about it.” But this does not mean we put it into practice. If we know how to cultivate fields but do not sow the seeds, how could we produce rice? How could there be any rice to harvest? That would be impossible.

So, if we only know how to plant and raise crops but do not actually sow seeds, or if we sow the seeds but do not carefully cultivate and care for them, how could we engage in spiritual cultivation? So, we must be diligent. This is the root of diligence.

Next, there is the root of thought. Our every thought must be very firm. We must not only be firm, we must also avoid going astray. We often say, “A slight deviation takes us far off-course,” that tiny bit of ignorance, that tiny deviation. From then on, we are trapped in the Six Realms. We have talked about this before. So, we must take care of our minds and our every thought. This is the root of thought.

Next comes Samadhi, the root of Samadhi. Our minds must be in Samadhi. We often say, “If we maintain our original aspiration, we will surely attain Buddhahood.” Each and every day, if our mindset is the same as when we formed our initial aspirations, if we have that same level of faith, then attaining Buddhahood will be easy.

Only with Samadhi can we unite with the path and give rise to pure wisdom. Otherwise, however much we learn or share, we still only have knowledge of the Buddha-Dharma. It has not deeply penetrated and taken root in our hearts; it is just floating on the surface, with no roots. So, we must have the root of Samadhi.

“Capabilities” in “their capabilities are sharp” refers to wisdom. We must develop strong capabilities by having deep roots. Once we have the Five Roots, we need the. Five Powers to strengthen our capabilities. Then our “capabilities are sharp.” When our capabilities and wisdom grow, we nurture and develop good practices. This is what we are truly seeking.

Diligently advance forward. Be courageous and never let go of [these aspirations]. This is what it means to be sharp.

Sariputra has said that at the assembly, there are many whose “capabilities are sharp. Their capabilities” include the aforementioned. Five Spiritual Roots and Five Powers. We are still learning; we are all still at the stage of learning, at the unenlightened state of learning. So, we should “diligently advance forward.” We must be earnest and intensify our diligence. “Be courageous”

means that as we learn from the Buddha, we must develop courage. We are not doing it for ourselves, to grow in knowledge. This is about more than just learning facts; we are learning to develop the root of faith. We must take the Five Spiritual Roots and. Five Powers into our hearts and make sure they become deeply rooted. So, we must “be courageous and never let go of [these aspirations].” With our every thought, every prior thought, every subsequent thought, we must hang on to our aspirations.

We must never let go of the vows we made at the moment we first formed our aspirations. Thus, we “never let go of [these aspirations].” This is what it means to be “sharp. We must diligently advance forward, be courageous, and never let go of [these aspirations].” Then “[our] capabilities are sharp;” they are deeply rooted and fixed in our hearts. Only then can we have “wisdom [that] is clear.”

“Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”

As you all know, the Three Studies are the Three Flawless Studies of precepts, Samadhi and wisdom. Among the Three Flawless Studies, wisdom and Samadhi are two methods that can help us train our minds and subdue our scattered thoughts. Our faith must be deeply rooted. To deepen our. Five Spiritual Roots and Five Powers, we rely on precepts, Samadhi and wisdom. This is our spiritual practice. We head in the direction of the Buddha to draw near Him. Right now we are creating these causes and we look forward to attaining the fruits. So, Samadhi and wisdom are the [foundation for] clear understanding.

So, wisdom and Samadhi help us develop clear understanding and clearly illuminate our nature of True Suchness, so our intrinsic self-nature can be revealed. The Buddha’s teachings, this great, straight Bodhi-path, must be diligently practiced. So, we must not abandon sentient beings; in benefiting ourselves, we must also benefit others. This is the most important part of being Buddhist practitioners. So, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 259 – The Right Moment to Awaken

>> “Lack of faith gives rise to doubts, obstructs the path and hinders goodness. Faithfully accept and practice the path, and the path will be great. He observes capabilities and the power of faith to [give teachings] accordingly. Those who make great aspirations attain the benefits of great teachings.”

“Lack of faith gives rise to doubts, obstructs the path and hinders goodness.
Faithfully accept and practice the path, and the path will be great.
He observes capabilities and the power of faith to [give teachings] accordingly.
Those who make great aspirations attain the benefits of great teachings.”

This is telling everyone that the most important part of engaging in spiritual practice is having faith. If we have no faith, we may easily give rise to doubts. Having doubts about the Right Dharma is very harmful. Not only do doubts stop our spiritual roots from growing, they also obstruct virtuous practices. If we receive teachings but have no faith, we will give rise to doubts which obstruct [our own practice]. If we then spread our doubts to others, we will also obstruct their roots of goodness. This is how we obstruct ourselves and others. First we obstruct ourselves, then we obstruct others.

so, we must be firm in our faith in order to accomplish our spiritual practice and also guide others. So, faith alone can determine whether we benefit or harm others. If we “faithfully accept and practice the path,” then “the path will be great.” The Buddha told His disciples that if they faithfully accept and practice the teachings, naturally their road would be broad.

The Buddha, out of His compassion, taught according to sentient beings’ capabilities and faith, giving great, average or limited teachings. This was all for the sake of helping sentient beings establish faith so they would not be harmed. Thus they would not harm themselves and would benefit others. This is the most important piece of wisdom that. Buddha used in teaching according to capabilities.

Therefore, “He observed capabilities for the right opportunity” to help everyone form aspirations based on their capacities. For those with great capabilities, the Buddha gave great teachings that they could accept so they would quickly form great aspirations. Great aspirations [are vows to] benefit oneself and others. Practicing the teachings of the great path brings great benefits. This depends on our faith. Our faith affects how we walk the Buddha-path.

To accommodate our capabilities, the Buddha paved many paths for us to choose from. But at this moment, the Buddha wanted everyone to gather on the great Bodhi-path, a straight path that will take us directly to Buddhahood. This is why the Buddha gave the Lotus teachings.

As I have said before, at that time, when Sariputra made this request, the Buddha said to him, “Stop, stop, there is no need to speak further.” For now, He was going to stop speaking. He would not speak further because if He continued, those without faith would give rise to doubts.

Heavenly beings and humans in all the worlds did not yet have the capability for thorough understanding. The great teachings, the most complete Dharma, teaches them to set aside their limited sense of self. Getting people to set aside their limited sense of self and selfish affections is really very difficult. But because He was compassionate and wise, the Buddha hoped these people could enthusiastically seek the great teachings. So at this point, He deliberately said, “Stop, stop, there is no need to speak further.”

Each time I come to this part of the text, I feel especially joyful. I delight in the Buddha’s wisdom and compassion. He inspired wisdom through compassion. He made those enthusiastically seeking Dharma wait a little longer so that. He could warn the curious people not to be shocked or have doubts. But Sariputra was very eager to receive teachings. So, as the sutra states, “Sariputra again addressed the Buddha by saying, ‘World-Honored One, I only pray that you will speak it; I only pray that you will speak it.'”

The Buddha said, twice in a row, “Stop, stop, there is no need to speak further.” So, Sariputra also said, twice in a row, “‘I only pray that you will speak it.'”

“For what reason?” Why? “In this assembly were countless, hundreds of thousands of millions of billions of asankya sentient beings.” At this time, their minds had already given rise to admiration for the Dharma, for the teaching the Buddha was about to give. There were countless hundreds of thousands of millions of billions of asankyas. This is a lot of people. By saying this, He was telling the Buddha that those He was worried about, those who might be shocked and doubtful were very few in number. The vast majority now was enthusiastic about and genuinely admired the Buddha-Dharma. So, he asked the Buddha to quickly give this teaching.

He repeatedly asked the Buddha to speak it. Since stopping was a serious matter, he made an urgent plea. Clearly, the moment for awakening was ripe. If the sunlight is not hidden because of those without sight, why should the Buddha’s teaching be silenced because of those who are ignorant?

“Repeatedly asked” was to repeatedly say, “I only pray that you will speak it.” Why would Sariputra so sincerely repeat his request? Because the Buddha said, “Stop, stop, there is no need to speak further.” The Buddha did not only respond once. “Stop” was said twice. “Do not speak, do not speak” meant He wanted Sariputra to stop. This was a very serious matter. So, when Sariputra heard this, he felt a great sense of urgency. He urgently felt that if the Buddha did not give complete teachings and stopped at this point, their loss would be great.

So, when Sariputra immediately made this request, he also repeated himself. He pleaded with genuine sincerity. Clearly, their capabilities had gradually matured enough for them to attain realizations.

Take the sun for example; it regularly rises every day. It will never not rise on account of people who cannot see it. That will never happen. So, the Buddha will definitely say what must truly be said. Before giving teachings, He observed people’s capabilities to see how He could accommodate the most people, inspire their faith and increase their capability to [comprehend] the great teachings. Then, He would begin to speak. So, the Buddha would not cease teaching on account of foolish and ignorant people. He would keep teaching but waited for their capabilities to be more mature.

At this assembly, there were numerous seekers of the path who, in the past, had encountered all Buddhas. Their blessings from past lifetimes were not slight and their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities], for they all had superior wisdom. When [teachings] entered their ears, they believed. Many people had this sincere faith.

At this assembly, there were numerous seekers of the path who “in the past had encountered all Buddhas.” Thus, “their blessings from past lifetimes were not slight. Their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities].” These words were used to comfort the Buddha, telling Him that the majority of people, an infinite, countless number of them, had already created these affinities with the Buddha in their past lives. They had heard a lot of Buddha-Dharma and had also engaged in spiritual practice up until that moment. Now, their capabilities were about to mature. So, if the Buddha could quickly give these great teachings, then “upon hearing the great path,” upon coming in contact with it, they would awaken a strong aspiration, great wisdom and great faith and would be brave enough to shoulder responsibilities. If they were willing to shoulder responsibilities, that meant their wisdom was already extraordinary. There were many people like this at the assembly.

For people like this, teachings from the Buddha’s mouth would directly enter their ears. When these great teachings “entered their ears, they believed.” So, the Buddha did not need to worry. He only had to quickly give the teaching because they had already developed a strong will and would courageously shoulder responsibilities. So, when they listened to the Dharma, they could respect and believe in it.

The Buddha had confidence in Sariputra. So, He deliberately said, “Stop, stop.” He had faith that Sariputra would be persistent, that he would continue to ask. Just because the Buddha said “Stop, stop,” that would not stop Sariputra from asking again. The Buddha had faith that Sariputra would continue to sincerely request teachings. So, the minds of the teacher and the student were in harmony. If the Buddha were to say. “Stop, stop, there is no need to speak further” and everyone really did stop, then the great Dharma would not have been transmitted.

Each time I read this portion of the sutra, I always feel very joyful. For these minds to be in sync is truly rare.

Please speak it for those who have faith because few will be harmed by it, and many will benefit. Even for those who do not believe in it, affinities are created for future faithful acceptance. By teaching, both benefit. By stopping, both are harmed.

So here, “speak it for those who have faith” is asking Him to speak to those who have faith. “Few will be harmed by it, and many will benefit.”

What kind of harm? We have discussed this before. If people had doubts, not only would they refuse to faithfully accept the teachings, contrarily, with aberrant thoughts and views, they would engage in negative practices. This would be harmful to themselves as well as others. This was what the Buddha was most concerned about.

But Sariputra told the Buddha that there were few people like this. Thus, “few will be harmed by it,” and “many will benefit.” Even if some who were present did not have faith, they were still creating the conditions for faithful acceptance [in the future]. Although they did not have faith or understanding, if they were allowed to listen to this teaching, that would be like sowing a seed that creates future conditions for acceptance.

So, “By teaching, both benefit. By stopping, both are harmed.” If He began to teach, both sides would benefit. Those who were enthusiastic about the Dharma, those who sought it, would benefit. If they could quickly listen to great teachings, of course they could faithfully accept and practice them. For the minority, although they still had doubts, this would plant conditions for them to accept the Dharma in the future. So this way, it would still benefit them.

In this case, “by teaching, both benefit” and “by stopping, both are harmed.” Those who really wanted to hear the teachings would not get to hear it because He said, “Stop, stop, there is no need to speak further.” So, He stopped. If they did not hear the teachings, wouldn’t they suffer harm? Fortunately, Sariputra was wise, so of course the Buddha did not really stop. This is one of the Dharma-assembly’s most exciting dialogues. It is very delightful.

“Ordinary people who do not believe the Buddha’s words,” those who did not believe him, “may slander [the Dharma], create karma and thus fall into hell. So, how could one expound Dharma that would lead people to bring suffering upon themselves?”

Indeed, the Buddha did not want people to slander the Dharma due to lack of faith. If people had no faith but did not slander the Dharma, they would only hinder themselves. Their karma would be less severe. If they obstruct other people, then they will fall into hell. Therefore, the Buddha did not easily give great teachings.

If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will certainly fall into the depths of hell. Not only is there no benefit, there is harm.

So, for people who felt shock and had doubts but did not slander, “their obstruction was slight.” They only obstructed themselves and not others. The most frightening were those with “overbearing arrogance.” Not only did they have doubts, they also transmitted their misunderstanding to other people because they had “given rise to resentment.” Naturally, “verbal slander” would follow. Their minds, mouths and thoughts would, because of their doubts, give rise to resentment. Out of resentment, they commit slander. In this way, “they will certainly fall into the depths of hell. Not only is there no benefit, there is harm.” This is what the Buddha took into consideration, so He wanted to help everyone calm their minds for a moment. “Stop, stop, there is no need to speak further.” Calming them down for a moment was the Buddha’s intention.

Fellow Bodhisattvas, as Buddhist practitioners, we must be mindful. In speaking or requesting teachings, we must clearly [understand the situation]. In seeking the Dharma, we must be sincere. So, we must always be mindful.

Ch02-ep0258

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 258 – Reestablishing Respect and Trust

>> “When the fruit of a great tree has ripened, do not forget about the small seeds. The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.”

>> Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings came. With palms pressed together and sincere hearts, they wished to hear of the complete path.

>>”At that time the Buddha told Sariputra….”

>>”Stop, stop, there is no need to speak further. If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”

>> The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding. So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.

>> Heavenly beings and humans would be frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful. Therefore, He said to stop.

“When the fruit of a great tree has ripened,
do not forget about the small seeds.
The Three Vehicles each have their causes and conditions.
Depending on the seeds planted, certain fruits are formed.”

We must realize that this is a very logical principle. When we see big trees weighed down by ripened fruits, we must not forget the small seeds. Inside each of these small seeds are microscopic genes; when sown in the earth they await the right conditions. With soil, water, air and sunlight, a fruit tree will grow and mature. It will begin to flower and bear fruit. This is the law of nature.

All things in the universe follow the law of nature. No matter what type of seed it is, when it matures, it will always produce that type of fruit. A grass seed can never grow into a great tree. That is impossible. A bean seed can never grow into rice. This is a definite principle of nature.

So, “The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.” The type of seed we have planted will naturally determine the type of fruit that is produced. This is a definite principle.

So, whether we are wise or foolish in this lifetime, we cannot blame others for it. We must look to ourselves. In the past, what were the causes, conditions and effects that led us to this lifetime of suffering?

Look at the era we live in. The four elements are imbalanced, causing frequent disasters. People’s hearts are also imbalanced, but we must still always be grateful that we are able to encounter good people and help each other succeed in spiritual practice. So, we must express our gratitude [to everyone]. Because of the causes we planted in the past and the conditions we formed, right now we are dealing with their effects. The resultant feelings we elicit in each other are called karmic retributions. Our retributions may be good causes and conditions and may allow us to help each other succeed.

Previously, we talked about how people wanted to quickly understand the Buddha’s extremely profound and wondrous true principles of the universe. The Buddha had concealed and guarded [this Dharma] in His heart for a very long time. People were willing to listen, so they prayed for the Buddha to quickly expound the Dharma. It was Sariputra who pleaded on their behalf.

How many people there aspired to walk the Bodhisattva-path? We said before, “numbering as many as the Ganges’ sands,” which is very many. But this section began by stating, “They numbered around 80,000.” So, “They numbered around 80,000 and [more came] from billions of lands.” There were more than just the many present, those countless numbers. In fact, “from billions of lands” implies that the Buddha’s enlightenment [encompassed] countless lands in the universe. Heavenly beings, humans, dragons, gods, the eight classes of Dharma-protectors and all livings beings of the Six Realms in this universe came and listened to the Dharma.

There were even wheel-turning sage kings. They led people with love and virtue, looked after the people’s daily living and taught them morals and ethics. They were considered benevolent kings and were called wheel-turning sage kings.

Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings came. With palms pressed together and sincere hearts, they wished to hear of the complete path.

We can all turn the Dharma-wheel. When our minds turn, the Dharma-wheel will turn. If we can all become Buddhas, how can we not turn the [Dharma-]wheel? So, if we think from this perspective, we will be able to be very diligent and will be able to guide others so that their minds can turn, can turn evil into goodness. This is also turning the Dharma-wheel.

During this period of time, “with palms pressed together and sincere hearts, they wished to hear of the complete path.”

The next sutra passage states,

“At that time the Buddha told Sariputra….”

After Sariputra spoke, the Buddha started to answer him. He said,

“Stop, stop, there is no need to speak further. If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”

They all desired this understanding. At that time, the Buddha unexpectedly responded by saying, “Stop, stop, there is no need to ask again or speak further.” He felt that if He started to speak, “if this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.” He was worried that if He talked about it, people would become scared and doubtful.

This demonstrated the Buddha’s skillful means and His wisdom.

The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding. So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.

The Buddha understood these practitioners. “[He] knew the Three Vehicle practitioners”; He understood them. The Three Vehicles are Hearers, Solitary Realizers and newly-inspired Bodhisattvas. Upon hearing these teachings, they might find it hard to give rise to high regard, faith and understanding. If they did not have faith, they would not have high regard for the Dharma. This was the Buddha’s thinking.

If they did not have faith, how could they accept the Dharma? So, the Buddha deliberately [stopped]. They were full of admiration and very happy because they thought the Buddha would start to teach the Dharma that He had guarded and retained without any reservations. As they were waiting for this, the Buddha took this moment to exercise compassion and wisdom. He deliberately said, “There is no need to speak further.”

He considered that [these teachings] might cause people to have doubts. Those only focused on their own awakening might become fearful and doubtful. They might think, “In my spiritual cultivation, I practice and attain [results] for myself; that works well for me. Now you want me to not worry about myself and go help others.” That was a very difficult thing for them to do.

In order to help these people, the Buddha inspired those with limited capabilities and wisdom to open up their great capabilities and wisdom and form deeply-rooted aspirations and vows. At this point, the Buddha successively said, “Stop, stop, there is no need to speak further because if I keep speaking, everyone might begin to doubt.”

Sometimes, when people come and request teachings or ask me to tell them certain things, after some thinking, I will say, “There is no need; you will not apply them.” Then they will become more earnest, “Master, please speak, don’t hold back! We will definitely overcome the obstacles and accomplish our mission.” This is just like that.

So, the Buddha-Dharma can be applied in the world to help people succeed in their practice and inspire them. This was the method the Buddha used.

Heavenly beings and humans would be frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful. Therefore, He said to stop.

So, all heavenly beings in the world, after listening to teachings, would be shocked and begin to doubt. We must know that heavenly beings would be shocked and doubtful. With doubts, they could not have faith. If they had doubts, they would definitely not believe in [the teachings]. If they still had doubts after He taught them, how could they faithfully accept and practice? Not only would they not faithfully accept and practice it, they would definitely slander it. If they slandered it, they would be committing an offense. An “offense” is a wrongdoing. Slandering the Right Dharma is a form of wrongdoing. At that time, there were still those who could not fully accept [the teachings] and doubted them instead. After feeling doubtful, they might slander [the teachings]. Not only could they not practice it themselves, they would create obstacles for others.

I recall that I have told this story before. During Sakyamuni Buddha’s spiritual practice, in one lifetime, he formed great aspirations and made great vows to walk the Bodhisattva-path. As he walked the Bodhisattva-path, he had true Dharma in His heart, so he achieved a high level of spiritual practice. He helped others without regard for himself. A heavenly being saw this and became very frightened. He thought, “I am a king of heaven. But there is such a good person in the world; if all the good deeds he does lead him to be reborn in the heaven realm, wouldn’t he seize my throne?”

So, he asked another heavenly being to help him. He told the other heavenly being, “Tell this spiritual practitioner that by practicing giving as part of his spiritual practice, he is not accumulating merits. On the contrary, he will fall into hell.”

When the practitioner heard this, he asked, “If practicing giving will cause me to fall into hell, may I ask you, what will happen to those suffering beings in hell that have received my help?”

He said, “After they receive your help, they can be born into the human realm and receive blessed retributions.”

This spiritual practitioner said, “If that is the case, I am very willing. If my giving can help free them from hell so they can be born into the human realm to receive blessed retributions, and I alone fall into hell, what is wrong with that? I am willing to do this.”

Then, the heavenly king appeared at that moment and asked, “If you are willing [to go to hell], what is the goal of your spiritual practice?” He said, “I do not have a goal. If I must state my purpose, I can only say I am following the Bodhi-path. Past Buddhas gave teachings in this world and. I accepted them, so I walk the Bodhisattva-path. This is my vow, lifetime after lifetime. I do not have any goals other than to return to my pure intrinsic nature, so I can complete the Bodhi-path.”

The heavenly king felt grateful, “So, you are not trying to seize my throne but are engaging in spiritual practice so you can return to your intrinsic nature and attain the great Bodhi-path. Since that is all you want, I vow to be your Dharma-protector.” This spiritual practitioner was [a past life of] Sakyamuni Buddha.

So, those who do not understand, such as the heavenly king who doubted his spiritual practice, will give rise to slander and hinder [people’s] path of spiritual practice. This was a story from the Jataka Sutra about the Buddha’s lifetimes.

If we ordinary people commit slander, that will be a very serious wrongdoing. I often say that those who slander the Buddha-Dharma will fall into hell, because denying the law of karma creates tremendous karma. The Buddha did not want people to lack faith and thus give rise to doubt and a slanderous mind.

So He said, “Speaking is not beneficial.” For people who had not yet developed deep faith, [more teachings] are not beneficial. Not only are they not beneficial, they are harmful. Speaking at this time would not benefit everyone and was actually harmful to some. So, “not speaking is not harmful.”

[Not speaking] was the Buddha’s way to exercise compassion and inspire wisdom. So, He stopped temporarily. At this time, He said, “Stop, stop, there is no need to speak further.” He pointed out those who still had doubts, the worlds’ heavenly beings and humans. Since they still had doubts, the Buddha said, for now, “Stop, stop, there is no need to speak further.” This showed the Buddha’s wisdom. A small group of people were still not ready to receive this great Dharma. This happened “at that time.” So, some people still could not accept [teachings].

So everyone, we must put our hearts into listening to and penetrating the Dharma. We must know that. We must learn all the laws of nature. We must clearly understand the many incredible things in the world. Look at these fruit trees. Imagine how a small seed, after decades and centuries, can still bear so many fruits. See, this is a constant and unchanging principle of all things in the universe. So, we must have faith and always be mindful.

Ch02-ep0257

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 257 – May He Teach the Suchness of Truth

>>”Persist in planting the roots of goodness and establishing the foundation of virtue. Fully realize the source of the Tathagata-mind. The absolute nature of True Suchness is as deep and expansive as the sea.”

>>”We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth. Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands, [are here] along with. Bodhisattvas seeking the Buddha’s teachings.”

>>”Suchness of truth” is about “the appearance of True Suchness. It is taught as such; it is the nature of ultimate reality.”

>> It refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”

>> Numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places.

>> So, “Bodhisattvas seeking the Buddha’s teachings” were those with great capabilities.

>>”Bodhisattvas seeking the Buddha’s teachings number around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, they wish to hear of the complete path.”

>> Wheel-turning sage kings have come: Wheel-turning sage kings always rule the world with Right Dharma, so their people do not kill, steal or commit any transgressions and evils. They widely bestow the grace of their rule, so each person has what they need. This is the reason they are admired by all their people and called a sage king.

“Persist in planting the roots of goodness and establishing the foundation of virtue.
Fully realize the source of the Tathagata-mind.
The absolute nature of True Suchness is
as deep and expansive as the sea.”

This is saying that spiritual practice is not just the work of one lifetime. We must actually spend a very long time on continuously accumulating [good karma] in order to extend our roots of goodness and foundation of virtues farther and deeper. Didn’t the Buddha do the same thing? For countless billions of kalpas, lifetime after lifetime, He continuously returned to the world on the ship of compassion. We must realize that the Buddha, for the sake of sentient beings, never stops coming back. We must learn to “fully realize the source of the Tathagata-mind.”

What is the source of the Tathagata-mind? “The absolute nature of True Suchness.” True Suchness is true principles, the most subtle, wondrous, supreme, perfect and universal enlightenment. This is the source of the Tathagata-mind,

and as I tell you every day, it is something you and I intrinsically have. All of us, including you and I, all have the same nature as the Buddha, the intrinsic nature of True Suchness. However, we do not yet fully understand this because the Buddha-nature is profound and “as deep and expansive as the sea.” Not only is it “as deep and expansive as the sea,” it is also as vast and endless as the universe. This is the boundlessness of the Buddha’s enlightened state of mind. When our nature of True Suchness is awakened, our state of mind will be that broad, that deep and expansive.

The Buddha’s “realization” completely transcended true and false. He completely penetrated everything and nothing could obstruct His understanding and views. We ordinary people are influenced by our mental states as we realize and perceive our surroundings. When it comes to people’s tones, expressions, matters, objects and so on, we follow our unenlightened feelings. But the Buddha’s “feelings” bring enlightenment, full and complete understanding. This is the Buddha’s spiritual state.

Thus, the many people at the Lotus Dharma-assembly had widely varying capabilities. Therefore, Sariputra was asking [questions] on behalf of those who could not fully comprehend the Buddha’s enlightened state. He asked the Buddha to teach the ultimate Dharma so they could attain a more thorough understanding. Thus everyone was very reverent and respectful. They put their palms together and looked up at the Buddha’s honorable countenance. There was a sense of expectation.

The next [sutra] passage states,

“We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth. Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands, [are here] along with. Bodhisattvas seeking the Buddha’s teachings.”

This verse [describes] [everyone’s hope that] the Buddha would answer. Sariputra’s request and speak with subtle and wondrous tones to teach the extremely profound, subtle and wondrous Dharma. “It is time” means that, at that moment, [they hoped] He would immediately give teachings and “talk of the suchness of truth. Venerable Buddha, please be at ease. Whatever You want to say in Your heart, no matter how profound it is, just say it all.” Right now, they were all hoping to hear the words in the Buddha’s heart that He wished to speak.

So, “Suchness of truth.”is about “the appearance of True Suchness. It is taught as such; it is the nature of ultimate reality.”

“Suchness” is the truth; it is without illusion or falsehood, explaining the true principles of reality.

How can we examine “the appearance of True Suchness,” the appearance of the Dharma? The Buddha had to use many methods to continuously explain the principles behind appearances. Take those in the academic world for example. People study biology, physiology and so on. All these scientific systems of thinking have different [approaches] and objectives that require detailed analyses and explanations. But for the Buddha, all things in the universe, all appearances and all principles are understood. This is “the appearance of True Suchness.”

“It is taught as such.” The Buddha wanted to convey it thoroughly. To teach it, He had to analyze it [for us]. There is a phrase for this, “It’s a long story.” Still, it had to be “taught as such.” It requires a lot of thought to thoroughly explain all of these true appearances so that everyone can understand clearly. Because all appearances have a nature, we talk about natures and appearances. So, the nature and appearance of ultimate reality had to be taught as such. This is something that requires a lot of thought to explain. The speaker must expend a lot of effort, and the listeners must focus their minds. The speaker and listener need to concentrate and focus in order to realize the appearance and nature of ultimate reality and [how] it is taught as such. Only then can people connect with the principles.

Next, let us discuss “suchness of truth. Suchness means universal. Truth means not illusory.”

Since we want to practice Great Vehicle teachings, we must have a universally impartial view of all sentient beings, things, people, matters, objects and principles. This is what we must realize.

So, suchness is universally impartial. We talk about discerning wisdom and impartial wisdom. With wisdom, we can see things impartially. With impartial wisdom, we will not discriminate between people based on fame, fortune and status. We all intrinsically have Buddha-nature and. Tathagata-wisdom within. So, the word “suchness” refers to the Tathagata’s intrinsic wisdom and universal Buddha-nature. Therefore, “suchness” means True Suchness, which is universal.

“Truth means not illusory.” It is not false and is absolutely true. We often talk about true emptiness, which does not mean that nothing exists at all. Not at all. This concept contains very subtle and wondrous principles. So, we call it true emptiness.

I often ask this question as an example. “Do you still remember your home?” No matter how many of you are sitting here, right now all of you are recalling your home in your minds. When this image surfaces in your minds, I cannot see it, but you are feeling it. How can this place contain all of your homes? [These images] are really empty; they are in your minds. But there is wondrous existence in true emptiness.

Our thoughts and feelings are very fleeting. [When asked,] “20 years ago, where were you?” We can all recall the answer very quickly. For me, the first thing that Tzu Chi worked on can still very quickly surface in my mind. See, this does not take long at all, just one quick thought. No matter how long ago things happened, we can recall it this quickly. So, the principles of true emptiness and wondrous existence have always existed, and the answers are always true.

So, we should not say that the things we cannot see do not exist. They absolutely exist. They are the “truth.” principles that are not illusory are truth. “Truth means not illusory”;

It refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”

So, the principles of “the True Suchness of ultimate reality” must be contemplated with our wisdom.

Earlier, I said that “suchness” is universal. “Truth” means not illusory. The principles of true emptiness and wondrous existence are “the True Suchness of ultimate reality.” How are these principles to be “taught as such”? This is what Sariputra hoped for, that the Buddha would speak the wondrous Dharma in His heart and quickly teach it as such.

Everyone was waiting respectfully. How many people were there? “Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands.”

Numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places.

“Numbering as many as the Ganges’ sands” means there were very many people. Other than the people we could see, there were also heavenly beings, dragons, ghosts, spirits and so on, so there were many others. Besides spiritual practitioners from this world, there were also those who came from afar, from other worlds. It was not only sentient beings of the Saha World. These heavenly beings, gods and dragons all gathered there.

So, “Bodhisattvas seeking the Buddha’s teachings” were those with great capabilities.

On that occasion, there were also those who had made Bodhisattva-aspirations. How many were there? [They] “numbered around 80,000.” This means that there were very many.

“Bodhisattvas seeking the Buddha’s teachings number around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, they wish to hear of the complete path.”

This section describes the majority [of people], even those who came from afar,

“And, from billions of lands,” These “billions of lands” represent [all the lands in] the universe and of the past, present and future. The large number of lands signified a very broad and expansive space.

As for “wheel-turning sage kings,” who were they? “Wheel-turning sage kings always rule the world with Right Dharma.”

Wheel-turning sage kings have come: Wheel-turning sage kings always rule the world with Right Dharma, so their people do not kill, steal or commit any transgressions and evils. They widely bestow the grace of their rule, so each person has what they need. This is the reason they are admired by all their people and called a sage king.

So, over a long period of time, they rule the world with Right Dharma. Not only do they love their people, they also promote the Right Dharma across all societies in the world. They are called “wheel-turning sage kings.” They turn the Dharma-wheel and really care for their people. When there are these kinds of kings, people do not kill nor steal. They create a truly radiant and peaceful world.

These truly benevolent and virtuous people govern their lands by using Right Dharma. This brings peace to their people. Bestowing grace and favor on people this way is like using rain to moisten the world. Each has what they need; this brings a sense of security to everyone. Therefore, a king who is revered and respected by all of his people is called a “wheel-turning sage king.”

Even people like this had “palms pressed together and sincere hearts.” They very sincerely put their palms together. They waited respectfully in this way because they “wished to hear of the complete path.”

In the past, the Buddha taught with skillful means. Now He was about to teach the most perfect truths that He had been safeguarding in His mind. So, they were wholeheartedly reverent and simply wished to listen to the Buddha expound the Dharma without reservation, to fully explain it, “teach it as such.” [They wished] for Him to completely teach the “suchness of truth.” This was what Sariputra requested on behalf of all sentient beings.

I also hope that every one of us feels a sense of urgency to understand the True Suchness of our nature and to penetrate the principles of ultimate reality. We must be even more mindful. Everyone’s spiritual practice depends on this mindset. Therefore, we must always be mindful.

Ch02-ep0256

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 256 – The Nature of True Suchness Is Like the Sea

>> “The Buddha attained self-enlightenment; His nature of True Suchness is like the sea. With compassion, He protects all in the world. His sea of wisdom is boundless, and the virtue of His wisdom nourishes all. Buddha-children seek the Dharma to earnestly attune themselves to the principles.”

>> So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya.”

>> For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

>> Putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.

>> Look up expectantly: With sincerity, they looked up.

“The Buddha attained self-enlightenment; His nature of True Suchness is like the sea.
With compassion, He protects all in the world.
His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.
Buddha-children seek the Dharma to earnestly attune themselves to the principles.”

This verse is telling everyone that, after the Buddha attained self-enlightenment, the state of His mind was in the sea of the nature of True Suchness. This is the Buddha’s enlightened nature. In fact, we all intrinsically have this enlightened nature, not to mention a nature of True Suchness, which is extremely profound, subtle and wondrous. This enlightened thought, profound and subtle, is the source of our nature of True Suchness.

When you hear me refer to True Suchness, I am talking about how we must purify our bodies and minds so our radiant wisdom can be revealed and our great perfect mirror can be clean, so it can clearly reflect worldly and world-transcending truths. We hear about this quite often. We know about it, but how can we ordinary people realize it? Is it hopeless for us? No, there is still hope for us. Our hope is that we can also do what the Buddha did.

Sometimes, we see other ordinary people realizing [such a state]. Take our Silent Mentors, for example. After they die, they donate their bodies to. Tzu Chi University [for medical training]. To do so, they must really be able to let go and understand the value of life.

One of the [Silent Mentors] was 70-year-old Jiang Guosheng. Over a decade ago, after his wife joined Tzu Chi, she devoted a lot of her time to. Tzu Chi’s events and activities. Soon, Mr. Jiang felt that his wife ignored her family and spent too much time away. So, he called the Abode to complain. Therefore, we counseled her, “Please spend more time at home. We appreciate your devotion, but you need to maintain harmony at home.”

The wife knew that she was very devoted to doing Tzu Chi work. She felt that this work filled her with joy and such life-saving work must not be delayed. So, her husband’s opposition made her very sad. Consequently, she cried all day and all night. When her husband asked why her eyes were red and swollen, she told him, “I really love Tzu Chi. Devoting my time to helping others makes me very happy, much happier than receiving any gift from you. If you allow me to do Tzu Chi work, I will be very content. That’s all I want.” The husband was very moved by what she said, so he started volunteering with his wife. From then on, he became very supportive.

Later, the husband and wife both registered to donate their bodies. For over 10 years, they worked side by side. He was a good husband to his wife, a good father to his children and a great supporter of Tzu Chi. Then last year (2011), he developed leukemia and became so gaunt that he was just skin and bones. But he knew that to donate his body, he must maintain a certain weight. To fulfill his wish, when he was in the hospital, he had only one request, to get a feeding tube. “Give me enough nutrients, so I can meet the weight requirement.” In the end, he was able to fulfill his wish, and his body was brought to the university.

He was an ordinary person in this world, who lived just like us. Before he understood the principles, naturally he took issue over things when it came to his family and so on. He may have complained that his wife spent too much time away from home. That was what Mr. Jiang was like. He was so agitated that he called the Abode. Then, he was so moved by his wife’s sincerity that he and his wife spent over a decade volunteering with Tzu Chi.

He was very cheerful and said to his wife, “Tell everyone to help me keep my weight up. I must donate this body to the university, so my final wish can truly be fulfilled.” See, this is the way to live a liberated life. This is how we enter the sea of True Suchness. When we speak of our nature of True Suchness,

we mean bringing the principles back to our hearts and then expressing them in our actions, so we can enter and leave this world freely. This is the value of life that we ordinary people can realize. Besides applying this practically in our own lives we can also help society and the world. Isn’t this how we awaken ourselves and others? Doesn’t this come from the realization of the nature of True Suchness in our lives?

Therefore, we must diligently learn to develop a state where our “minds are free of hindrances.” We learn that to freely come and go in this world, we must make good use of our lives. So, we do things not just for ourselves, but also for the sake of others in society. At the end, we can give our bodies to those in the medical field for education and research. They can learn surgical techniques, which will help many others suffering from illness. This is the Dharma.

Every one of us can realize that the Buddha came to this world out of compassion. After He attained enlightenment, with great universal compassion, He cared for sentient beings and could not bear to leave them adrift in a sea of confusion to repeatedly create karma and ignorance. This was how. He was compassionate toward sentient beings. The Buddha was compassionate, so after He attained enlightenment, He guarded and retained the true Dharma of True Suchness. This was what He wanted to share, teach and spread across the world.

He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe. When we see this, we will also be very happy. This happened because 2000 years ago, Prince Siddhartha aspired to engage in spiritual practice. The true principles He realized have been passed on to today, so now we have the opportunity to learn His teachings and help others do the same. We do not limit [the benefits] to ourselves; we pass this on so it spreads throughout the world.

So, “His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.” This is the Buddha’s wisdom. We use His wisdom to truly nourish sentient beings. The Dharma is like water. The earth needs water to nourish it, so the seeds on the land can sprout and grow. [Dharma-water] nourishes our wisdom-life, so, the virtue of wisdom nourishes the earth and nourishes sentient beings.

“Buddha-children seek the Dharma to earnestly attune themselves to the principles.” As Buddha-children, we must be earnest. Being earnest means being diligent. So, we diligently seek the Buddha’s teachings. After we mindfully listen to the teachings, we must take the Dharma into our hearts. Once the Dharma enters our hearts, we must put it into practice in the world and share it with others, so they can also benefit from it and share it with even more people. This is being attuned to the principles. So, as we deal with people and matters, we must take advantage of modern technology and adapt to the modern way of life and modern-day relationships.

So, what is True Suchness? To understand True Suchness, [we must know] that the nature of True Suchness is as deep and vast as the sea. In fact, True Suchness is very deep and vast. It is as vast as the universe and deep as the sea. Thus, “the nature of True Suchness is like the sea.” This is an analogy for the vastness and depth of. True Suchness because its principles are very expansive and profound. It is everlasting and unchanging.

But our lives are driven by our own karma, similar to the way the earth rotates on its own. Because of our karma, we are continuously influenced by time and relationships. Once we give rise to ignorance, with the passage of time, our ignorance multiplies, growing ever greater. Throughout our cyclic existence in the Six Realms, we are also affected by more and more habitual tendencies. This is why we cannot realize the nature of True Suchness. But then we see people like the Silent Mentors I just mentioned. Because they understood the true principles of life, they came and went peacefully. Only by attaining realizations could they be at peace; without realizations, they could not have done so. Of course, their families also needed to be understanding for them to fulfill their vows.

So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya.”

The state of the Tathagata’s Dharmakaya is actually something that we all have. It is called True Suchness. But though we all have this Dharma-nature, we have not yet reached that state of mind. We must now work hard to reach this state. So, we must work even harder and be even more mindful.

Next, we discuss how, “with palms together, [they] look up expectantly.”

For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

The previous verse was about them requesting the Buddha to speak with. His subtle and wondrous voice because they hoped He would help them have a better understanding of True Dharma. This was the hope of Sariputra and everyone [at the assembly]. They prayed that Sakyamuni Buddha would promptly express the ultimate reality of the One Vehicle Dharma. This ultimate reality is True Suchness. [They hoped to gain] a deeper understanding of this extremely profound principle. Everyone respectfully put their palms together and looked up at Sakyamuni Buddha.

Putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.

When we see people putting their palms together, they are showing their respect. They are not just making a gesture; this comes from a focused mind that will not become scattered. Putting their palms together before the Buddha was the way they showed their respect. In fact, when we interact with others, we must also always show this kind of respect.

They “looked up” because the Buddha sat in a higher seat, and they sat lower down. So, to see the Buddha, they had to look up with respect. Looking up expectantly meant they respectfully focused on Him as they made this request. “Please promptly help us understand the practice we previously engaged in and the teachings we must now learn.” They hoped that the Buddha could immediately speak the wondrous Dharma of the ultimate reality of the One Vehicle. This was how they showed their respect.

Look up expectantly: With sincerity, they looked up.

The gazes of all the people there were focused and fixated on the Buddha. As Sariputra spoke on everyone’s behalf, everyone’s countenance and gaze was focused on the Buddha. This demonstrated that, “Indeed, Sariputra’s respectful request for teachings reflects our collective intent.” Fellow Bodhisattvas, to learn from the Buddha, we must try to comprehend the Buddha’s teachings. Indeed, Dharma-nature is like the sea. The nature of True Suchness is like the sea and is an integral part of our minds; it is very a subtle and wondrously profound mind that we all intrinsically have. We can put our talents to good use and extensively apply them in the world and universe. One good teaching can be spread to the world; if it is a negative thought or phrase, it can disturb the minds of many people and create upheaval everywhere. The principle is the same. This was the Buddha’s meaning when He told us that we intrinsically have an enlightened nature. So, we must mindfully comprehend it.

The ultimate true Dharma is very thorough. We must “[work] for the sake of this path” and put these teachings into practice. We must follow the Buddha’s teachings and continue on this path. We are “the Dharma-children of the Buddha,” so we must “put palms together and look up expectantly.” I hope we respectfully accept the Buddha-Dharma and engrave it in our hearts. Therefore everyone, please always be mindful.

Ch02-ep0255

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 255 -Walk the Path to Virtue

>>”As Small Vehicle practitioners listen to. Great Vehicle teachings, they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds. They regret not entering through the Great Vehicle teachings and hope to immediately learn the One Vehicle path.”

>> For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

>> For the sake of this path, they vow to follow its teachings. People like this readily enter the path and grow in virtue as they walk it. They practice what they teach. From this, it can be seen that they have been practicing for a long time.

>> The Dharma-children of the Buddha: The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the path will give rise to and develop wisdom-life.

“As Small Vehicle practitioners listen to. Great Vehicle teachings,
they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds.
They regret not entering through the Great Vehicle teachings
and hope to immediately learn the One Vehicle path.”

This is telling everyone that before the Buddha began giving the Lotus teachings, He manifested auspicious appearances, radiated light and entered the Samadhi of Infinite Meanings. That state is truly exceptional. In everyone’s heart, there was yearning, but also doubts. This was because, in the past, the Buddha never manifested these appearances. This scene truly shocked everyone. In particular when He emerged from Samadhi, He kept praising the one reality of the Great Vehicle Teachings.

But these Small Vehicle practitioners were used to how, in the past, the Buddha taught according to their capabilities. And after listening to His teachings, they had made some achievements. They knew how to engage in practice to transcend the suffering caused by impermanence in this world and the Six Realms. They were attached to this [practice], “attached to the Small [Vehicle] and biased toward emptiness.” So, when they heard the Great Vehicle teachings, they were shocked, had doubts and could not understand them. Shocked, because they wondered if their past spiritual practices were incorrect. Doubtful, because they questioned whether they could accept the Buddha’s teachings. So, “conflicts arose in their minds.”

When we engage in spiritual practice, the first requirement is to eliminate our doubts. We cannot have doubts. When we are on the broad path laid out by the Buddha’s great teachings, we must have faith. With faith, we have no doubts. So, in the process of learning the Right Dharma, we should exercise right thinking, right mindfulness and right conduct to honestly engage in spiritual practice. When our minds come in contact with the Right Dharma and great teachings, even if we used to only focus on our own awakening, the Buddha now wants us to also benefit others. This is walking the Bodhisattva-path. So, we do not need to be afraid.

For instance, a bhiksu once asked the Buddha, “I have engaged in spiritual practice, so my mind is bright and illuminating. I attained this state because of my practice. If I go and teach others, would my merits, my behavior and the radiance of my pure mind be parceled out to other people?”

So, the Buddha used a candle as an analogy. “Once the candle in your heart is lit, if someone lights their candle with yours, would that diminish your candlelight? No, venerable Buddha, the flame of this candle would remain the same. Even if others use it to light their own, my candle will shine just as brightly as before. Yes, even if thousands of candles are lit from yours, the flame of your candle will remain the same while the brightness of the space grows from the radiance of all those candles. So, then wouldn’t the world be even brighter?” Yes, this was one of many analogies that the Buddha used.

Although He now wanted people to set aside the Small Vehicle and practice the Great Vehicle, He knew people might be afraid because they could not understand it. Thus, “conflicts arise in their minds.” Some people may “regret not entering through the Great Vehicle teachings.” They may feel that what they practiced in the past was a waste of time and wonder why they could not directly accept the Great Vehicle teachings in the beginning.

Take a starving person for example. They eat a bowl of rice, but after that, they still feel hungry. So, they eat another bowl, and now they feel full. They may wonder, “If the bowl I just ate made me full, was the first bowl I ate unnecessary?” So, they feel great regret. “Had I known this, I would have only eaten this latter bowl.” Do things really work this way? If you did not eat the first bowl, how could the second bowl make you full? They are like people who “regret not entering through the Great Vehicle teachings.”

Indeed, I have previously said that provisional teachings are also wondrous. What the Buddha taught in the past were subtle and wondrous skillful means. This was how He gave [suitable teachings]. What we need to accept now is subtle, wondrous, extremely profound, unsurpassed Right Dharma. This is the wondrous Dharma, also called wondrous True Dharma. So, we do not need to be shocked or have doubts, nor do we need to feel regret.

Let us be mindful. The people at the Lotus Dharma-assembly finally reached this point of understanding. So, they wholeheartedly and reverently prayed that the Buddha would quickly teach the True Dharma of the One Vehicle, so they could understand it. So, they “hoped to immediately listen to the One Vehicle path.” This was their mentality at the time.

For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.

Earlier we talked about, “For the sake of the ultimate Dharma and for the sake of this path.” They all hoped that the Buddha would promptly teach the subtle, wondrous Great Vehicle teaching that He had guarded in His mind for over 40 years.

Sariputra requested the Dharma on their behalf in the hopes the Buddha would quickly teach the ultimate Dharma. The ultimate Dharma, as we discussed yesterday, is the ultimate awakening we perfect by engaging in great practices. This kind of awakening is the realization of the principles of all things in the universe. Absolute Truth comes from supreme, perfect and universal enlightenment. Awakening ourselves and others is the ultimate Dharma. So, we must learn the ultimate Dharma. For the sake of this path, they vow to follow its teachings. People like this readily enter the path and grow in virtue as they walk it. They practice what they teach. From this, it can be seen that they have been practicing for a long time.

Next, we discuss “for the sake of this path.” What does it mean to follow the path? We vow to follow the teachings of the path. We make vows from the bottom of our hearts. Expressing these wishes is called making vows. “Vows as vast as the universe.” Do you still remember the spiritual state of the Bodhisattvas mentioned in the Sutra of Infinite Meanings? They made “vows as vast as the universe.” So, a mind that “vows to follow the teachings of the path” and one that makes “vows as vast as the universe” are the same. When we vow from the bottom of our hearts, these vows are very great vows. This is [a great] mindset.

So, we are now all willing to “follow the teachings of the path.” If people can follow the teachings of the path, “people like this readily enter the path.” If we are willing to practice the Buddha’s teachings, we can accept them with great ease. Then we can quickly, readily enter the path.

We must always stay on this road as we move forward. We must not worry about going too slowly; we must walk steadily. Our every step must be firm; we cannot rush forward because a slight misstep may take us far off course. So, we should not just seek to attain things quickly. The most important thing is to follow the teachings of the path. Then our steps will naturally be steady as we grow in virtue and head toward our goal. In this way, we can tread safely and will not easily deviate onto an evil path.

So, we “grow in virtue as we walk the path.” If we steadfastly engage in spiritual practice, we will walk a firm and stable path, the great and straight Bodhi-path. If we can walk the path with this mindset, one step forward at a time, we will then grow in virtue as we progress in our practice. So, we “grow in virtue as we walk the path.” If we can walk according to His teachings, naturally we will advance and gradually grow in virtue.

We “practice what we preach.” We cannot deviate from it. As it was clearly stated, if we have overbearing arrogance, we will easily give rise to doubts and go astray. So, we must “practice what we preach.” From this, we can recognize that “they have been practicing for a long time.” This is something we should know. When we “practice what we preach,” we must treat it as a long journey and walk that road steadily.

Similarly, in life, we are born as infants and then [grow] with the passage of time. As the days and years pass, we gradually grow older. This is all part of the natural cycle. In life, no matter how we practice, we still cannot escape the natural course of life. So, we must practice according to the teachings. Although it will take a long time, we must have patience.

So, [we are] “the Dharma-children of the Buddha.” We must be mindful because earlier we discussed what, “for the sake of this path, the Dharma-children of the Buddha [did].” This is Sariputra praising the Buddha and asking Him to reveal the ultimate Dharma, so we can follow this road to move forward and engage in spiritual practice because we are. “Dharma-children of the Buddha.” We are all the Buddha’s Dharma-children. Our bodies were given to us by our parents, so we can use them, and fortunately encounter the Buddha. The Buddha verbally passed on the wisdom of the teachings in His heart to help our wisdom develop. So, the Buddha’s teachings can nourish our wisdom-life. Thus, we are “the Dharma-children of the Buddha.”

The Dharma-children of the Buddha: The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the path will give rise to and develop wisdom-life.

This [commentary] passage speaks of “the Buddha’s original [teachings], which He had long guarded.” Since the moment of His enlightenment, His mind had been connected with the universe. At that time, His spiritual state became vast and boundless. He made vows as vast as the universe. At that time, He felt that He needed to quickly share this mindset with everyone. However, sentient beings have, for a long time, since Beginningless Time, cycled through the Six Realms and [accumulated] ignorance and habitual tendencies. So, they could not easily accept [this teaching].

Even Prince Siddhartha had to spend five years traveling and six in ascetic practice so that in that instant, His mind could converge with the stars to awaken. This moment of awakening was not independent of those many years of ascetic practice and travels. He did not instantly attain that enlightenment. That was not the case. So, aside from His aspirations and practice in that lifetime, indeed in His past lives, as the Buddha said many times, He had drawn near trillions of Buddhas. This took a very long period of time. Now he had appeared in the world and reached enlightenment. His mindset at that instant of enlightenment [was what He originally wanted to teach].

He originally intended to give these teachings but felt that sentient beings could not accept them. So, He used many ways to transform people, yet [His original teachings] were the thoughts “He had long guarded.” How long? Lifetime after lifetime, they had continually accumulated until now, 42 years after [He attained enlightenment], when He was finally ready to fully share them with everyone. So, it was said, “the Buddha’s original [teachings], which He had long guarded, [were] the true teachings of the One Vehicle.” The Buddha’s original [teachings] were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma.

So, “the Buddha’s mind held wondrous Dharma. The Dharma came out of His mouth, and the sound entered their ears.” When the Buddha spoke, people’s ears received the sound. So, “from the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts.” When the Buddha spoke, people listened. From His mouth, from His words, they took the sound of the Dharma into their minds. So, “those who seek the Dharma and the path will give rise to and develop wisdom-life.” I often say when seeds are healthy and germinate, the sprout will gradually grow. This is how our wisdom-life works.

A physical life lasts only a few decades, but wisdom-life spans many lifetimes. If we know the law of karma, then in our daily living, everything we say will be in line with the teachings of the path. When we do this, we are nurturing our wisdom-life. So, we must always be mindful.

Ch02-ep0254

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 254 – Perfecting Ultimate Enlightenment

>>”With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the path, the Dharma entered their actions. They helped others attain the path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”

>>”For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

>> For the sake of the ultimate Dharma: Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.

>> When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything, and the awakened mind first arises. The nature of the mind can be seen. This is ultimate awakening.”

“With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the path, the Dharma entered their actions. They helped others attain the path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”

What we must understand is that when they very respectfully put their palms together, they had only one hope, for the Buddha to begin opening up the True Dharma that He had been guarding in. His mind. This was what they hoped for and what Sariputra had requested. So at the assembly, people could be seen earnestly seeking the Dharma. Thus, “with palms together, they sincerely” waited respectfully [for teachings]. Putting their palms together showed their respect and sincerity. They sincerely pleaded with the Buddha to speak the ultimate reality of the One Vehicle Dharma. This was the mindset they used to seek the path. They hoped to take the Dharma to heart and to physically walk the path. This is what it means when “the Dharma enters their actions.”

In the process of doing good deeds, we will give rise to joy. We will continuously push ourselves to do good deeds because when we do so, we will feel at peace. When we feel very peaceful, naturally principles can enter our minds.

Indeed, in terms of being at peace, we all constantly discuss whether or not we have achieved a state of complete peace. And when our minds are at peace, do we internalize principles? If we want to be at peace, we must carefully listen to the teachings and take the Dharma into our minds. Then our words and actions will be in line with the Dharma. When we act in line with the Dharma, we will do good deeds and eliminate evils. If we live in line with the Buddha’s teachings, we live “in line with the Dharma.”

If our minds can take in the Dharma, naturally what we do will be “in line with the path of the Dharma.” Over 2000 years ago, the Buddha gave teachings. Now, over 2000 years later, we must take in the Dharma and walk the path. “They helped others attain the path by practicing what they preached.” We must really walk properly on our own path. We constantly say we must recruit Living Bodhisattvas. If we do not first become Bodhisattvas, how can we recruit others?

Take a school for example. If a school wants to recruit students, there must be teachers to provide the education. One way teachers teach is by being role models for students. What the teachers teach is what the students learn. Is the teachers’ behavior in harmony with what they are teaching? If what teachers say and do are in harmony, what the students practice and learn is consistent. When we teach, the words we say and the actions of our bodies must be in harmony. Then those who want to learn can put their hearts into learning. So, teaching and learning must be in harmony. “They helped others attain the path.” This road was used to teach and guide us. If we walk this path together, I will get there and so will you.

This is a road. “The path is meant to be walked.” The sutras are a path; this path is a road [to walk on]. Those of us who expound sutras are guiding others on the road. When others arrive at their goal, so have we. So, the sutras are a path and the path is a road. This path can help everyone complete their spiritual cultivation. Similarly, if we want to lead people to enter this path, then we must walk this road as well. This is how we “recruit Living Bodhisattvas.” If we want to invite others to walk with us, we must “practice what we preach.” What we say and do must be the same.

[I often discuss] how to engage in spiritual practice. Each person around you has his own way of engaging in spiritual practice. By seeing the way they practice, we can understand their method of spiritual cultivation. As I have said before, Sakyamuni Buddha, in the past, drew near countless Buddhas. Actually, when we go among people, they become part of our spiritual practice. Thus, we have also drawn near many spiritual practitioners.

We come in contact with them and listen to their experiences and aspirations, how they used to live misguided lives and how they have now repented and put the teachings into practice. Others started out with kind hearts; from the beginning, they formed great aspirations and vows. This is what we all need to learn.

How did the Buddha begin talking about the One Vehicle Dharma? Sariputra said,

“For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

“Now we all have doubts in our minds because we thought that what You taught us before was already enough. We did not realize that You had wanted us to rise to the next level and enter the True Path of the One Vehicle.”

“Now we are inspired [to look at] the past as well as the future. In the past, did we engage in the correct practices? In the future, can we walk this road?” This was everyone’s state of mind. “Venerable Buddha, please quickly share the teachings You have praised and been guarding in Your mind. Please teach them now openly and in great detail.” This is what Sariputra requested. So he said, “For the sake of the ultimate Dharma,” as he wanted to understand the ultimate Dharma. “For the sake of this path,” This was the path he wanted to walk in the future.

“The Dharma-children of the Buddha, with palms together, look up expectantly.” They waited for the Buddha to teach the Dharma. They were all very respectful in accepting the Buddha’s teachings, so they could develop their wisdom-life. That is the meaning of this passage.

Now let us talk about what “for the sake of the ultimate Dharma” means. What is this “ultimate” Dharma? It is “a Bodhisattva’s great practice to perfect the ultimate enlightenment.” Bodhisattvas have great practices. The One Vehicle that the Buddha wanted to teach is the Bodhisattva-path that we want to walk. The Bodhisattva-path consists of great practices, so “the great Bodhi-path is straight.” We must always remember this saying. The great Bodhi-path comes after we awaken and is a really smooth and broad road. On this road, we must put the teachings into practice. So, we must engage in great practices. Bodhisattvas are awakened sentient beings who walk the great Bodhi-path. They must perfect the ultimate and attain awakening.

We sentient beings can call each other Bodhisattvas. Those we currently call Bodhisattvas are newly-inspired Bodhisattvas, as we have now aspired to walk this road. We are just starting and have not yet perfected the ultimate.

To perfect the ultimate, we must attain Buddhahood. The Buddha enlightened Himself and others, and He fully understands the principles of all things in the universe, missing nothing. He is complete and perfect. This is a state of perfect enlightenment. This is the ultimate Dharma.

For the sake of the ultimate Dharma: Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.

To do this, we must walk the Bodhisattva-path. Not only that, we must also perfect the ultimate. If we can attain this awakening, it is supreme, perfect, universal enlightenment, the highest state of enlightenment in the universe. This state is unsurpassed, so it is the supreme, perfect and universal enlightenment. This enlightenment is the boundless ultimate fruit. It is the ultimate Dharma.

Let us talk about Bodhisattvas again. If we reach the state of Bodhisattvas, we go through the Bodhisattva-grounds. In the past I have mentioned the Ten Grounds, which end with the ground of Dharma-cloud. Is that the [final state]? Not yet. Yet, to go through the Ten Grounds, we must be replete with skillful means. When we practice the Bodhisattva-path, we start with the ground of joy, then go all the way to the tenth ground. This is all accomplished through skillful means. This is a form of perfection. When we are replete with skillful means, we have understood them all.

For example, we know that all is empty by nature. Since everything is truly empty, how can we be attached to anything in this world? Clearly, there are still many things in this world that we worry about and want to accomplish. Day in, day out, there is morning and night. We still have to face them; this is the reality of things. So, how can we just say there is “true emptiness”?

Therefore, the Buddha told us that we must know there is “wondrous existence.” As we live in this world and do worldly things, how do we be a good person in the world and do things in a very complete manner? How do we fully accomplish things in this world? When we fully accomplish things, we perfect them.

In this world, we must fully develop our character so that we are not flawed. This teaches us that we must practice.

We can eliminate our flaws by not taking issues with others, and when it comes to worldly matters, by doing our best to help others. We do not need to own many things. We do not need to have a certain amount of property to our names or many fine things in an opulent home. Those are all extraneous. We only need enough to get by. As for clothes? Simple, patched and mended clothing is fine. As long as the external layer is not patched up, that is good enough. Then we can give everything as much as we can. This state is known as “true emptiness,”

a lack of attachment to how much we own. Without the mindset of seeking “gains,” we would not feel the regret of “loss.” So, not being attached to gains and losses is a state of “true emptiness.” What about “wondrous existence”? That is the state of helping fulfill the lives of people who are lacking, who experience much suffering. Giving as much as we can is a form of worldly skillful means, but it is also the path of spiritual cultivation.

Regardless, though the Buddha-Dharma teaches “true emptiness,” words are still needed to express [the teachings]. To be able to speak [about this], He needed worldly phenomena [as examples]. Without worldly phenomena, He could not teach world-transcending principles. So, worldly phenomena are skillful means. To transcend this world, we must train our minds to be at peace and free of a sense of gains and losses. A mind free of gains and losses is in a state of non-arising and non-ceasing. After talking for so long, I am now finally telling you that a mind free of gains and losses is in a state of non-arising and non-ceasing.

When our practice takes us to the state of “universal enlightenment,” the highest state, we will have eliminated transformational samsara, the arising and ceasing [of thoughts]. In this world, our minds continuously go through transformational samsara. If we can eliminate these constant changes, then our hearts will be at peace. We ordinary people experience changes because our minds are restless and uneasy, because we feel gains and losses and have many afflictions.

This is the way things are in the world. There are just so many things that lead us to give rise to afflictions. We cannot avoid worrying. However, we can be free of afflictions.

Worries and afflictions are not the same. Afflictions come from our minds, from thoughts that continuously arise and cease, rise and fall. When gains and losses fill the mind along with greed, anger and ignorance, we have afflictions. What about worries? Even without afflictions, without greed, anger and ignorance, who in this world is at peace? There are always big and small things that cause us worry.

This is to say, with skillful means, we go through the Bodhisattva-grounds. We must go through all the Bodhisattva-grounds in order to go to the next level, the state of Buddhahood. So, we must go through all the grounds.

When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything, and the awakened mind first arises. The nature of the mind can be seen. This is ultimate awakening.”

If we reach the final Bodhisattva-ground, we have perfected skillful means. “The mind resonates with everything” when we can deal with people and matters perfectly. This resonance means that our principles are perfected. With perfect principles, “the mind resonates with everything and the awakened mind first arises.” This way, that awakened thought comes together; enlightenment begins to come together.

The Buddha engaged in spiritual practice in five years of travels and six of ascetic practices. He could not have skipped those five years, in which He saw all kinds of worldly matters and 96 other means of spiritual cultivation. Finally, He engaged in still contemplation and meditated until that last second, when His mind connected with the star outside. “The mind resonates with everything and the awakened mind first arises.” When He suddenly became enlightened, “the nature of the mind could be seen.” At that moment, He was able to illuminate Himself and could see the One Vehicle’s ultimate reality; our Tathagata-nature appeared. This was “ultimate awakening.” In that moment, He finally reached that state. Before we can reach “ultimate awakening,” we must walk the Bodhisattva-path.

Fellow Bodhisattvas, as Buddhist practitioners, our every step must be firm as we steadily move forward. We cannot neglect the actual people, matters and objects of the present to seek the Buddha’s words of over 2000 years ago. We must recognize that the sutras do not change through the ages, and so, in this era, we must look to contemporary Bodhisattvas who are engaging in spiritual practice. So, we must always be mindful.

Ch02-ep0253

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 253 – Behold the Dharma with Admiration

>>”The assembly’s doubts revealed everyone’s admiration for the profound teachings. The perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt. By listening to the essence of the Buddha-Dharma, we develop our wisdom-life. The Buddha’s mind safeguards His Dharma-children.”

>>”Bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, spirits gandharvas and so on, look at one another hesitantly, and then gaze up at the Two-Footed Honored One. What is the meaning of all this? I hope the Buddha will explain it.”

>> He continued, “Among Hearers, the Buddha declared me foremost. And yet now even with my level of wisdom, I cannot resolve my own doubts. For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

>> I cannot resolve my doubts: With doubt of principles and confusion over things we cannot discern right from wrong. When we are not clear on matters, we do not understand the principles.

“The assembly’s doubts revealed everyone’s admiration for the profound teachings.
The perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt.
By listening to the essence of the Buddha-Dharma, we develop our wisdom-life.
The Buddha’s mind safeguards His Dharma-children.”

This passage is sharing with everyone about what we have discussed before. Everyone was hesitant, all the spirits, bhiksus, bhiksunis, even Solitary Realizers, and those who made Bodhisattva-aspirations, the eight classes of Dharma-protectors and so on. At the Lotus Dharma-assembly, because the Buddha revealed the Great Vehicle Dharma, they all had doubts in their minds.

These doubts did not come from lack of faith in the Buddha, but out of admiration that. He still had deeper teachings. So, they doubted whether they could engage in this kind of spiritual practice to truly realize the Buddha’s understanding and views. They doubted they could realize the extremely profound, subtle and wondrous Dharma. Of course, they all admired the Buddha-Dharma. So, the Buddha quickly revealed the Dharma that. He had been protecting in His mind, piece by piece, for everyone to understand. In teaching everyone,

the Buddha demonstrated that “the perfect radiance of the three kinds of wisdom can eliminate the darkness of doubt.” The Buddha used the radiance of the three kinds of wisdom to eliminate the ignorance, darkness and doubts in the minds of sentient beings. As long as people “listen to the essence of the Buddha-Dharma,” they will “develop their wisdom-life.”

The Buddha-Dharma is like [bone] marrow, which produces blood cells. Modern medical science is very advanced. Should our body’s ability to produce blood fail, if we are fortunate, medical advancements can help us find people with compatible stem cells. Then the compatible marrow stem cells can be extracted from the other person’s body. This is the “marrow” we speak of. Actually, nowadays marrow does not have be extracted from the bone; it is already circulating in our blood stream. In our blood, there are blood stem cells that can be used to save people. Once these peripheral blood stem cells are transplanted into the bone marrow of the person who needs it, naturally, their blood-producing function will be restored.

We ordinary people are like bodies with dysfunctional blood production. We obtain Dharma-marrow from the Buddha to supplement and recover our wisdom-life’s function of growth. So, the Buddha-Dharma is Dharma-marrow, the essence of our wisdom-life. For a long time, our bodies have been imbalanced, and we have lost this function. Now, by taking the Buddha’s wisdom and. His teachings into our minds, the Dharma-marrow of our wisdom-life will function again. This enables our wisdom-life to function and fulfill its potential. This also enables us to help others.

We see many [instances of patients] receiving someone’s bone marrow and becoming healthy again. When we can accept teachings and then help others, we are developing our wisdom-life.

“The Buddha’s mind safeguards [them].” After the Buddha attained enlightenment, in that instant, He wanted to immediately share that state of mind with everyone. But considering that sentient beings could not yet realize His understanding and views, He had to carefully guide them and exercise both compassion and wisdom. With compassion, He had empathy for their limited capabilities and wisdom and for the long time they had spent in the Six Realms, which caused them to endlessly create afflictions, preventing them from instantly realizing His understanding and views.

The Buddha first wanted to help us all to “refrain from all evils, do all good deeds.” By not committing evil, we will stop producing more karma, and gradually, our ignorance will disappear. When we do something good, we will be filled with Dharma-joy. This sense of Dharma-joy dilutes the suffering of afflictions and ignorance.

This is how the Buddha uses many methods to teach people to “refrain from all evils” and teach them about the law of karma. “Doing all good deeds” is how we sow blessings in the world. As we create blessings, we grow in wisdom, with which we realize the principles. This is a cycle of goodness. It is like the circulation of blood in our bodies. When the blood circulates properly, our bodies are healthier. Our wisdom-life works in the same way.

So, the previous passages stated,

“Bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, spirits gandharvas and so on, look at one another hesitantly, and then gaze up at the Two-Footed Honored One. What is the meaning of all this? I hope the Buddha will explain it.”

Sariputra, on behalf of the assembly, requested that the Buddha quickly speak because everyone still had doubts. They were hesitant about the One Vehicle Dharma and whether they would be able to realize the Buddha’s understanding and views of the One Vehicle Dharma. This is what the previous passage was about.

He continued, “Among Hearers, the Buddha declared me foremost. And yet now even with my level of wisdom, I cannot resolve my own doubts. For the sake of the ultimate Dharma and for the sake of this path, the Dharma-children of the Buddha, with palms together, look up expectantly.”

In this assembly of Hearers, the Buddha constantly praised him, Sariputra, as foremost in wisdom in the assembly. The Buddha said he was foremost in wisdom. Now he, Sariputra, foremost in wisdom, wanted to more deeply understand the Buddha-Dharma and His understanding and views, His profound, subtle and wondrous Dharma. Sariputra himself still “could not resolve his doubts.” He was the same as them. He said that everyone had doubts, and that actually included himself. He had the same doubts they did and could not fully penetrate the Buddha’s teachings.

[He asked] “for the sake of the ultimate Dharma for the sake of this path,” The teaching the Buddha wanted to give was the ultimate Dharma. This was the path the Buddha had walked on. People say that to know how to walk this road, we must ask those who have walked it before so that we can know if it is easy or hard, if it is straight or winding. To know, we must ask someone who has walked it.

At its ultimate, this is the One Vehicle Dharma, an extremely profound, subtle and wondrous teaching. This is the road the Buddha had traveled. The Buddha said that. He had made offerings to countless Buddhas in the past. He [practiced] in Their presence and drew near all Their teachings. So, on the road the Buddha traveled, He went to many spiritual practice centers, and had already experienced much. This is why the Buddha understood everything and why we still do not understand.

“The Dharma-children of the Buddha, with palms together, looked up expectantly.” They all greatly anticipated [hearing] this ultimate Dharma and the Buddha’s experiences from these various spiritual practice centers. They eagerly waited for the Buddha to open His mouth and give these teachings.

So, from the Buddha’s verbal teachings arose “the Dharma-children of the Buddha.” This is because the Dharma has entered through our ears. The Dharma is spoken by the Buddha’s mouth and is heard and absorbed by our ears.

The Buddha’s teachings were safeguarded in His mind for over 40 years. What the Buddha had initially wanted to say had been guarded until now. They hoped the Buddha would finally teach the ultimate Dharma that. He had guarded for over 40 years. The Dharma exits the Buddha’s mouth and enters their ears. So, they were “the Dharma-children of the Buddha.” Their hands were clasped reverently as they waited. This happened as Sariputra asked the Buddha to teach the true path of the One Vehicle.

Let us first understand. “I cannot resolve my own doubts.” Sariputra was the one praised by the Buddha. Among His retinue of 1250, all his disciples, the one foremost in wisdom was Sariputra. Sariputra had followed the Buddha for nearly 40 years, because the second year after the Buddha attained enlightenment, He transformed Sariputra and Maudgalyayana. So, Sariputra said, “I have followed the Buddha for a very long time. He says I am foremost in wisdom. Now, although I am foremost in wisdom, I still cannot understand. I still have doubts and delusions.”

The two words, “doubts” and “delusions” convey “doubt of principles and confusion over things.” If we doubt the principles, if we cannot penetrate them, we cannot thoroughly understand matters.

I cannot resolve my doubts: With doubt of principles and confusion over things we cannot discern right from wrong. When we are not clear on matters, we do not understand the principles.

Don’t I often say that if we deal with matters harmoniously, we will be in harmony with the principles. How can we harmoniously deal with matters? We must harmoniously interact with people. For our character to be harmonious, we must engage in spiritual practice. Greed, anger, ignorance, arrogance and doubt are emotions we must gradually weaken. Only then will we become harmonious. When we can harmoniously interact with people, we will do all things harmoniously. When our afflictions slowly fade away, our understanding of people, matters and things will be much clearer. Right is right; wrong is wrong. We must discern them clearly.

“When we are not clear on matters, we do not understand the principles.” If we are not clear on matters, how can we thoroughly understand the principles? So, the Sutra of Infinite Meanings tells us that if we [make] “vows as vast as the endless void,” naturally, “infinite Dharma-doors will readily appear before us,” and we “attain great wisdom and understand all Dharma.”

We must go among people. There is a spiritual training ground in each person. Each of them can assist in our spiritual practice. This is because we each have different habitual tendencies and perspectives. Whether they are correct or incorrect, they give us things to consider. If people have positive traits, if they are right, [we learn] principles from them. If a person is ignorant, we should be vigilant of that in ourselves. “Treat conflicts as lessons; do not turn disputes into conflicts.”

Indeed, this is how I live every day. I treat conflicts as lessons. If I do something right, I will be earnest and seize the moment to persevere in sustaining those actions. If I do something that is not right, I will see it as a warning as to not make the same mistakes again. So, when we are not clear on matters, we cannot understand principles.

“When we have doubts and delusions, we often feel regret and blame ourselves excessively.” This is a saying that appears later in the sutra. Because we have doubts and delusions, we feel great regret. When we make a mistake, there is a saying, “The greatest punishment is regret.” We have this regret because we made a mistake.

Sometimes, after we make a mistake, we engage in self-reflection. When we recognize we were wrong, we feel that our character is deficient. This comes from regret, from great remorse. Thus, “we blame ourselves excessively.” We ordinary people act in this way. We do not think things through clearly, so when a thought goes astray, we do as we please. Only after we make mistakes do we feel guilt and do we constantly try to examine ourselves and others. These things cause very severe afflictions, so we must understand them more deeply.

Fellow Bodhisattvas, as Buddhist practitioners, we must always be mindful. Actually, doubts are good things. If we have doubts, we will quickly seek [answers]. This shows our admiration for the Dharma and demonstrates our diligence. To develop our wisdom-life, we must take the truly essential and pure Dharma into our minds and apply it, not only focus on the words. If we always only focus on the words, then we cannot transcend. So, I hope you will all develop your wisdom-life and apply the Dharma accordingly. Therefore, we must always be mindful.

Ch02-ep0252

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 252 – Seek the State of Buddhahood

>> “The four seasons follow each other, and all things go through cycles. Short-sighted sentient beings often have the perspective of permanence. To destroy sentient beings’ attachment to self and their bias toward emptiness, the Tathagata’s True Dharma of the One Vehicle is revealed.”

>> [You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragons, ghosts, spirits, gandharvas and so on look at one another hesitantly and then gaze up at the Two-Footed Honored One.

>> Gandharva: Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra’s spirits of music.

>> Eight classes of Dharma-protectors: Heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas.

>> [They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.

>> Precepts and Samadhi are two feet. Provisional and true are two feet. Blessings and wisdom are two feet. Understanding and practice are two feet.

“The four seasons follow each other, and all things go through cycles.
Short-sighted sentient beings often have the perspective of permanence.
To destroy sentient beings’ attachment to self and their bias toward emptiness,
the Tathagata’s True Dharma of the One Vehicle is revealed.”

We need to understand that in our daily living, spring, summer, fall and winter, the four seasons, are continuously changing. All things go through cycles. Take crops, for example. There is a certain time for planting seedlings and for harvesting them. Since Beginningless Time, human beings’ daily living has been in this world.

The four seasons have a cycle, as does the cultivation of all things. See, these are the cycles found in nature. Our human lives are subject to them. People with wisdom can, from the cycle of the four seasons, understand that we do not live forever, that our lives are impermanent.

But ordinary people just simply let the days pass. This is very short-sighted. They [focus] only on this life, on how to own and possess everything, on doing everything they can to be happy. This is what short-sighted sentient beings do.

Even more short-sighted are those who feel, “If I have alcohol today, I will get drunk today.” As long as they can be happy today, they will not worry about tomorrow. They think tomorrow will be similar to today, that things permanently stay the same.

This is how ordinary people are short-sighted. Thus, in the world, when people interact, they are lost and confused. They are engrossed in the moment in which they fulfill their desires, in which they do whatever pleases them, not caring about morality or consequences. This is why ordinary people create a lot of karma.

“To destroy sentient beings’ attachment to self and their bias toward emptiness.” Sentient beings are always attached to their egos or biased towards themselves. They think no matter what they do, there will not be any karmic retribution. This is called “denying the law of karma”; they do not believe in karmic cause and effect. This is also a bias toward emptiness. People who have not realized the law of karma are unenlightened beings who are attached to the small, limited self.

As for Small Vehicle practitioners, they believed that they had already taken in sufficient teachings from the Buddha. Since they thought their minds were in a state of non-arising and non-ceasing, they believed they were already liberated, that they had no more room for improvement. They [understood] emptiness, so they were no longer attached to anything; what else is there? This is how Small Vehicle practitioners were attached to the small and biased toward emptiness.

The Dharma is used to treat such people. So, the Buddha gave teachings in the world according to people’s capabilities. “The Tathagata’s True Dharma of the One Vehicle is revealed.” Now [the Buddha] would reveal the ultimate truth of the Tathagata’s One Vehicle. Past teachings were in accordance with people’s capabilities. Now, the Buddha would begin to share what was in His mind with everyone. He hoped everyone could be like Him. With expanded wisdom, they could have a deeper understanding of these subtle and wondrous true principles. Therefore, we must pursue the Buddha’s wisdom to reach the state of Buddhahood.

[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragons, ghosts, spirits, gandharvas and so on look at one another hesitantly and then gaze up at the Two-Footed Honored One.

So, we have previously mentioned, “[You praise] the wisdom, subtle and wondrous that is attained by all Buddhas.” A Buddha’s wisdom is very subtle and wondrous. It has been attained by all Buddhas, including. Sakyamuni Buddha. This [wisdom] could only be attained by Buddhas. This is what Sariputra and others believed. Therefore, “All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.” None of them were able to realize that they [could have] the same state as the Buddha. They did not have this confidence. Where there is no faith, there will be doubts. So, they “had now fallen into a web of doubts. They wonder why the Buddha taught this. Those who seek to be Realizers of Conditions, bhiksus, bhiksunis….” Moreover, at that assembly, there were “all heavenly beings, dragon, ghosts, spirits, gandharvas and so on. [They all] looked at one another hesitantly.” Not only were Realizers of Conditions hesitant, bhiksus and bhiksunis were as well. Humans in this world were not the only ones with doubts, thinking they could not pass beyond this stage. Could they really advance to the state of Buddhahood? They were not very confident, so they were hesitant. “All heavenly beings, dragons, ghosts, spirits, gandharvas and so on” also felt the same. They all looked at each other, sharing the same doubts. Humans could not resolve these doubts, nor could the eight classes of Dharma-protectors. This means their beliefs were not firm.

“All heavenly beings, dragon, ghosts, spirits” are part of the eight classes of Dharma-protectors. The eight classes of Dharma-protectors mentioned here include “heavenly beings, dragon, ghosts.” Heavenly beings and dragons are two classes among the eight classes of Dharma-protectors. They were mentioned as representatives. Indeed, all eight classes of Dharma-protectors were present at that Dharma-assembly, but these two were singled out as representatives. The sutra text only mentioned the representatives.

In the “eight classes of Dharma-protectors, heavenly beings” include King Brahma and. Sovereign Sakra. Devas and spirits are all heavenly beings. “Dragons” refer to Nanda, Upananda and so on. There are eight classes in total. Ghosts are a kind of sentient being in the Six Realms, while spirits is the general term for the eight classes of Dharma-protectors.

How about “gandharvas and so on”? Gandharva is a Sanskrit word meaning “fragrant-body.” They do not consume alcohol or meat. Instead, they use fragrance to nourish their bodies. They are spirits of music for Sovereign Sakra. As long as there is fragrance, they are satisfied. If there is any event in Heaven, spirits of music will play beautiful heavenly music. The bodies of these spirits of music are very pure. Thus they are called “fragrant-body”; their smell is very pleasant because they nourish their bodies with fragrance. Thus they can play wondrous heavenly music.

Gandharva: Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra’s spirits of music.

We have just mentioned “the eight classes of Dharma-protectors.” Here, I will explain these “eight classes” for you all to understand.

Eight classes of Dharma-protectors: Heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas.

“Heavenly beings” are King Brahma, Sovereign Sakra etc. Next are dragons, yaksas, gandharvas, asuras. Some people may wonder why asuras are also in the heaven realm. Indeed, asuras cultivated heavenly blessings but lack heavenly virtues. In the past, they were always willing to give but their tempers were bad. They have heavenly blessings because they created good causes. Based on those good causes, they are able to enjoy heavenly blessings. However, they do not have heavenly virtues. Without heavenly virtues, they constantly lose their tempers, constantly create disputes and constantly work against Sovereign Sakra. They are in opposition, so they cause arguments and wars. This is what asuras are like. They live in heaven with blessings but without the virtues.

There are also garudas, kinnaras and mahoragas. These are all among the eight classes.

The eight classes of Dharma-protectors can understand and protect the Dharma. Whenever the Buddha gave teachings, they would be present at the Dharma-assembly. They protected and listened to the Dharma. Therefore, during the Lotus Dharma-assembly, there were, of course, heavenly beings as well as the rest of the eight classes of Dharma-protectors.

Although they came to protect and listen to the Dharma, [they] also heard that Sakyamuni Buddha would now set aside His old methods of teaching according to people’s capabilities. Now, regardless of the capabilities of those at this Dharma-assembly, He would only teach the great Dharma of the subtle and wondrous One Vehicle. So, even the eight classes of Dharma-protectors looked at each other hesitantly. They still could not understand why the Buddha set aside His past methods of teaching according to sentient beings’ capabilities to open the great Dharma of the One Vehicle. That is why everyone had doubts.

Although [the Buddha] taught subtle and wondrous true principles for them to clearly see, they seemed to be looking at an object in the haze. They could not see clearly, so they had doubts and hesitations. They could not determine what this object was. We have the same [attitude] toward the Dharma and principles. “Are these principles the true principles? Can I apply these principles to myself? Are they widely applicable in the world?” These principles are very abstract. After all, we still have not fully comprehended these principles. Therefore, we are “hesitant.”

[They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.

Seemingly real and yet unreal. It seemed real, but they were not very sure. They could not tell whether it was real or not; that was why they had doubts and hesitations.

Therefore, although they had doubts, they still “gazed up at the Two-Footed Honored One.” Even though those at the assembly could not fully understand, they remained as respectful as before and “gazed up at the Two-Footed Honored One.”

To “gaze” means to look up. The Buddha sat higher up. Everybody else sat on the ground, so they had to look up to see the Buddha. Thus, they expressed great respect to

“the Two-Footed Honored One.” We always say the Buddha possesses “both blessings and wisdom.” These are the Buddha’s two feet. “Two-footed” means we can proceed without obstruction.

Precepts and Samadhi are two feet. Provisional and true are two feet. Blessings and wisdom are two feet. Understanding and practice are two feet.

The Buddha was already replete with precepts, Samadhi and wisdom. Having cultivated these qualities, His mind remains pure and stays in Samadhi forever. This is the virtue of the Buddha.

He gave provisional teachings, which are skillful means, suitable for people’s capabilities. He also revealed the ultimate truth to people. These are also the two feet of Buddha’s virtues.

The Buddha, living among us, had the two feet of blessings and wisdom. In particular, His understanding of the world was very comprehensive. This was part of His virtue. He accomplished many virtuous practices, so the Buddha was replete with virtue.

If we want to learn from the Buddha, we must truly possess precepts, Samadhi and wisdom. We must learn to take opportunities to go among people like the Buddha. However, we must hold fast to the absolute truth. This is also something we must learn. Blessings arise when we give with love. Wisdom comes from having no attachments and not partaking in disputes etc. Practicing understanding is part of having wisdom. We must do both in parallel. This is also something we must learn. Virtues require internal cultivation. Only when we are replete with wisdom can we get close to the Buddha’s understanding and views.

Therefore, everyone, to draw near the Buddha’s understanding and views and the virtues He is replete with, we must study. We must learn the Buddha-Dharma. We cannot just listen to His teachings without understanding His wisdom. If we do not draw near to His wisdom, of course we will not understand and will therefore be short-sighted. Short-sighted people can only see today. They only care about living each day. We must not be like this; we must take the Buddha’s virtues as our model. We must always be mindful.