Author: Scott Ogata

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Ch02-ep0251

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 251 – Diligently Focus on Eliminating the Web of Doubts

>>”Wisdom can wash away all afflictions and serious defilements. It is compared to clean water that can wash away the filth of objects.”

>> The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.

>> Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.

>> So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”

>> Now, “All Arhats, who are without Leaks, and also those who seek Nirvana…. All Arhats, who are without Leaks….”

>> All Arhats, who are without Leaks: They are called Arhats or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.

>> [They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions….

>> Doubts cause delusions. When these two get entangled with each other, they become like a web or a net.

>> From all Buddhas, we listen to teachings that eliminate the web of doubts.

>> Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.

“Wisdom can wash away
all afflictions and serious defilements.
It is compared to clean water
that can wash away the filth of objects.”

We all know that wisdom can eradicate many of our affliction-induced wrongdoings.

Many of our afflictions are caused by our lack of wisdom. So, if we can grow in wisdom, our afflictions can be reduced. Therefore, to eliminate afflictions, we must develop our wisdom. This is like how the rising of the sun signifies the passing of the night. Light and dark are opposites. When there is light, darkness ceases to exist. This is an established principle.

So, we hope we can radiate light and clearly see the principles of all things. We must have light in order to see our surroundings. So, wisdom is what we spiritual practitioners must seek.

“Wisdom can wash away all afflictions and serious defilements.” The layers and layers of defilement and filth were all formed from ignorance covering [our minds]. Once we use wisdom to eliminate ignorance, naturally our innate nature of True Suchness will be able to shine through. This can be compared to how clean water can wash the filth off of all objects.

The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.

The nature of our minds is also the same. It was originally pure, just as many things are clean before being used. But as they are used, inevitably they become dirtied and tainted by defilements. Similarly, when we transmigrate in the Six Realms, we are constantly influenced by our surroundings. So, the layers of filth grow ever thicker. As our habitual tendencies grow stronger, the layers of defilement also grow thicker. So, we must use the pure water of wisdom to wash them away. Thus, as Buddhist practitioners, we must realize the potential of our wisdom and look inward to cleanse our minds. So, I hope that we can accept and apply this wisdom to our minds.

Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.

Yesterday, we talked about how “wisdom is extremely profound.” This also means that, if we have wisdom, we must faithfully accept Right Dharma. We must accept and practice Right Dharma. When Right Dharma is in our minds, we must accept and utilize it. When Right Dharma enters our minds, our bodies and minds will naturally become clear and sharp. If our minds can be clear, our bodies can be pure. When we have clear and sensible minds, we can remain pure and have self-respect. This is having a “clear and keen body and mind.”

So, when we engage in spiritual cultivation, we must cultivate purifying practices. We hope that the habitual tendencies that we have accumulated over countless lifetimes will be washed away by the Buddha-Dharma in this lifetime. [The Dharma] can wash away our ignorance, and at the same time, it can also help us remain pure, have self-respect and cultivate purifying practices.

So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”

These are the teachings attained by all Buddhas.

This section [of the sutra] is still part of Sariputra’s narrative. He asked the Buddha to explain the extremely profound, subtle and wondrous Dharma, because His wisdom is so very deep. “[It] is attained by all Buddhas.” The state attained by all Buddhas is the same state as Sakyamuni Buddha’s, a state of subtle and wondrous Dharma. So, Sakyamuni Buddha continuously praised the wisdom of all past Buddhas as extremely profound, subtle and wondrous.

Sariputra understood that all Buddhas share the same path. Sakyamuni Buddha and all past Buddhas have the same wisdom and realized the same state. All Buddhas also taught sentient beings with the same methods as Sakyamuni Buddha.

This is like tailoring clothing based on a person’s height and width. Based on size, a person has to wear suitably large clothing. For children, there are children’s clothes. As these children grow, their sizes change. Based on the same principle, the Buddha taught according to people’s various habitual tendencies, which may be heavy or light, good or evil, and may lead to severe or mild negative karma. He also had to suit their capabilities. In particular, for stubborn sentient beings who have accumulated evil karma and developed deeply-rooted habitual tendencies, more than just one method was required.

All Buddhas, the Buddhas of the past and. Sakyamuni Buddha of the present, did the same things. This is how “all Buddhas share the same path.” So, the Buddha’s wisdom is subtle and wondrous. “[It] is attained by all Buddhas.” Both Buddhas of the past and the present Buddha attained extremely profound, subtle and wondrous Dharma.

Now, “All Arhats, who are without Leaks, and also those who seek Nirvana…. All Arhats, who are without Leaks….”

Those without Leaks are called Arhats or “those beyond the stage of learning. Without Leaks” means that everything has been attained and all afflictions have been eliminated. This is being without Leaks. If we are “without Leaks,” we are beyond the stage of learning; we no longer need to learn anything.

At the Lotus Dharma-assembly, there were those at and beyond the stage of learning. “Those at the stage of learning” still have many teachings they have not heard, so they must continuously and diligently listen to the Buddha’s teachings. Those who were “without Leaks” had followed the Buddha for a very long time, so they have heard all of the Buddha’s teachings.

In the Buddha’s Sangha, there were Arhats, practitioners who believed they had practiced all they needed to practice and had attained the fruit [of Arhatship]. They were “beyond the stage of learning.” They were called Arhats. So, Arhats are those beyond the stage of learning. This also means that. Arhats diligently engaged in spiritual practice without becoming indolent. They were very diligent. They diligently and mindfully practiced the Buddha-Dharma. This is called being diligent and focused.

All Arhats, who are without Leaks: They are called Arhats or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.

The Buddha inspired Hearers and Arhats according to their capabilities. They were also very diligent, focused and had put a lot of effort in their spiritual practice. So, they could realize the fruit of Arhatship. “Those beyond the stage of learning” are those who are “without Leaks.” Everything to be learned has been mindfully comprehended.

[They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions….

Next, “they now have fallen into a web of doubts.” These Arhats, those without Leaks, thought that they had pretty much learned and understood everything. But, they had only completed the course of the Small Vehicle. Indeed, what the Buddha was praising now was the Dharma in His mind, which He intended to share with everyone, the wondrous True Dharma of the One Vehicle, also known as the Great Vehicle teachings.

After the Great Vehicle Dharma was mentioned by the Buddha, these Arhats who had ended Leaks, “had now fallen into a web of doubts.” They all began to doubt again. They had been filled with confidence and felt they had already attained the fruit. But after the Buddha once again praised the great One Vehicle Dharma, at this time, these Arhats, who had already attained fruits, “fell into a web of doubts.”

Doubts cause delusions. When these two get entangled with each other, they become like a web or a net.

A net can catch birds if it is in the air; it can catch fish if it is in the ocean.

When birds fly in the sky, they soar freely in that vast open space. Birds fly freely in the sky, but when a net is cast, the birds become trapped and struggle to move in that constricted space. This means that they have lost their freedom, and furthermore, they will soon lose their lives.

If this net were cast in the ocean, no matter how big the ocean is, the net would catch the fish swimming leisurely and joyfully under water. Fish are very happy when they are in the water. But when the net is pulled up from the ocean, the fish are taken from the water, and they struggle in the net. Most of them will die in the net, on top of suffering from leaving the water.

So, when we have doubts, our minds seem to be trapped in a net or web. Our minds may be covered by ignorant thoughts, such as greed, anger and delusion. So, when our minds are in this net, we face unbearable suffering. Not only do we face suffering in this lifetime; for countless lifetimes, we have been constantly struggling. So, our minds have been continuously entangled in hatred and enmity, all the way up to today. What about the future? This continues without end. This is how, in our lives and our minds, we are trapped by the net of ignorance and doubts.

From all Buddhas, we listen to teachings that eliminate the web of doubts.

Perhaps we have met Buddhas in the past, but we did not practice diligently. Perhaps in the past, we were fellow practitioners of Sakyamuni Buddha and also encountered many Buddhas. Sakyamuni Buddha was focused and diligent and made offerings to countless Buddhas in their countless spiritual practice centers. He was very diligent. We have also encountered many Buddhas, but we were lazy.

So, although we may have an affinity with Sakyamuni Buddha, and perhaps we also received His teachings for lifetime after lifetime, we did not practice diligently. Because Arhats were more diligent than us, when they lived in the Buddha’s time, they accepted His teachings. So, while they were living in the Buddha’s time, they listened to His teachings and eliminated the web of doubts. This was what Arhats did.

But they had only cut the Small Vehicle net. Now that they heard the Great Vehicle Dharma, the ultimate reality of the One Vehicle, they began doubting themselves. They wondered if their spiritual practice was a waste, was for naught. At that moment, Sariputra spoke for everyone in that state of mind. Because all Buddhas’ have “wisdom, subtle and wondrous,” the Dharma attained by all Buddhas [caused] these Arhats, those without Leaks, to fall into the web of doubts again. They could not realize the state of the Buddha.

So, “those who seek to be Realizers of Conditions.” There were also those who sought to become Realizers of Conditions. Other than Arhats, there were those who sought the great Nirvana, there were those who sought the great Nirvana and those wishing to be “Realizers of Conditions.” They were called “Solitary Realizers.”

Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.

Even “Solitary Realizers,” who could comprehend the principles of the world and could understand the impermanence of all things in the world, still could not understand [these teachings].

Those who had attained Four Fruits of Arhatship had already attained a mental state of non-arising and non-ceasing. They believed that by realizing that state, they had already attained the fruits. But they still could not understand the. Great Vehicle Dharma the Buddha was teaching, the wondrous One Vehicle Dharma. Those at the assembly could not understand it. Even Realizers of Conditions, those who had attained their own awakening and a certain state of cessation, those who had transcended the world, still could not understand.

In summary, the Buddha’s teachings gathered all these Small Vehicle practitioners and showed them the straightest and broadest path. This was the Buddha’s final teaching. Since it was the Buddha’s final teaching, we must be even more mindful and apply the power of our focus to realize these boundless principles of all things in the universe. We must really put our hearts into accepting them and not allow this web to trap our minds so that we lose our freedom. So, we must always be mindful.

Ch02-ep0250

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 250 – Cultivating a Straightforward Mind

>>”A straightforward mind is our spiritual training ground. A tamed and straightened mind is free of doubts and worries. The Buddha’s wisdom is inconceivable; only with faith can one enter the path.”

>>”[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

>> Praising the path [He] has walked: Those who vow to repay the Fourfold Grace will readily enter the path.

>> On the Four Broad Streets, they respectfully put their palms together, circumambulate and practice the path. They take refuge and prostrate, walking the path to advance in virtue.

>>”[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana….”

>> Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.

“A straightforward mind is our spiritual training ground.
A tamed and straightened mind is free of doubts and worries.
The Buddha’s wisdom is inconceivable;
only with faith can one enter the path.”

This is telling everyone that we all have to develop a straightforward mind, which is our spiritual training ground. Haven’t I previously mentioned that “a straightforward mind is our training ground”? “A straightforward mind” refers to being in Samadhi, a meditative state of concentration. If we can keep our minds on what we are doing, then we will be able to focus on every single thing we do. When we are listening to the teachings, we need to focus on listening and then faithfully accept the Dharma. The Buddha came to the world and applied deep contemplation and wisdom to observe the capabilities of sentient beings in order to give them the teachings they need. If each one of us faithfully accepts and practices [the Buddha’s teachings,] we will develop “a tamed, straightforward mind.”

As we listen to the teachings, are we listening mindfully? After we listen, do we take the teachings into our hearts? This depends on our minds. So, spiritual practice is about taming and training our minds to become straightforward. “The great Bodhi-path is straight.” We have to adjust our minds to walk this great Bodhi-path. This takes a straightforward mind. So, “a tamed and straightened mind is free of doubts and worries.” We cannot have doubts.

A straightforward mind is where we practice. We have to adjust our minds to walk the great straight path. We cannot have doubts. “The Buddha’s wisdom is inconceivable.” We ordinary people cannot possibly conceive of and comprehend the Buddha’s wisdom. The Buddha’s mind and His wisdom are difficult to conceive of and discuss. Still, we must try our best. So, “only with faith can one enter the path.”

As mentioned earlier in the Lotus Sutra, the Buddha told everyone to “give rise to great power of faith.” When we listen to teachings, we must give rise to the power of great faith. So, everyone, spiritual practice truly requires not only a straightforward mind, a tamed mind, but also great faith. This is why we must adjust our minds each day.

So this passage of the sutra states,

“[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

This sutra passage is telling us that the Buddha’s mind is constantly in Samadhi. He has already attained liberation from all afflictions in the world. This is an inconceivable teaching. This is not something we ordinary people can realize. Since the Buddha’s wisdom is like this, “no one is able to raise questions.” No one can ask a question because no one can understand His state of mind. Thus, how could anyone raise questions?

The Buddha’s wisdom is [inconceivable]. In the past, people tried their best to learn the Buddha’s teachings. Having obtained a peaceful mind, they felt that they had attained liberation. But now the Buddha wanted them to continue to move forward toward the true path of the One Vehicle, which is subtle, wondrous and extremely profound. What exactly does this subtle, wondrous and profound true path of the One Vehicle look like? They could not ask because, with their [limited] wisdom and knowledge, they could not realize the Buddha’s intent. This was the reason “no one was able to raise questions.” None of them could ask questions.

This was why Sariputra said, “I find its meaning hard to fathom.” This passage is. Sariputra asking the Buddha for teachings. First, he praised the Buddha’s state of mind. Then, he explained that no one could conceive of the Buddha’s mind. In particular, even Sariputra, who was foremost in wisdom among the Buddha’s disciples, said, “I find its meaning hard to fathom,” Even he could not fathom the Buddha’s spiritual state, this extremely profound, wondrous Dharma. He had no way [to grasp it]. Therefore, “no one was able to ask about it. I cannot fathom it, and no one else can ask about it.” This was what Sariputra said.

But now, “without being asked, [the Buddha] explained it, praising the path [He] had walked.” No one raised a question, but the Buddha kept expressing praise and admiration. “The Dharma I have attained is so profound, subtle and wondrous.” He continued to describe. His personal spiritual state. No one was able to ask questions, so He praised the “path He had walked.”

The Buddha revealed, “In the past, I drew near countless Buddhas.” He diligently and mindfully absorbed all Their wisdom and paths into His mind. What He was praising was the collective spiritual training ground of all Buddhas and the way They walked Their path. This is what Sakyamuni Buddha said without being asked.

What is the path we need to follow? As we begin our spiritual practice, we ordinary people must aspire to draw near virtuous friends. This is how the Buddha used His own experience to inspire future sentient beings. His path included learning from all Buddhas, so right now, we must draw near virtuous friends. We are now just taking our first steps. We have the opportunity to hear the Dharma, so we must aspire to walk this path.

When we aspire to walk the path, what path do we follow? First we must be determined to repay the Fourfold Grace. In the sutra, there is a passage on repaying grace, which is about having a sense of gratitude. We must awaken the love [in our hearts], our sense of gratitude.

Praising the path [He] has walked: Those who vow to repay the Fourfold Grace will readily enter the path.

In particular, the Buddha taught us to be grateful to our parents, to the Three Treasures, to the world and to all sentient beings. So, we must aspire and vow to begin repaying the Fourfold Grace. We must put this teaching into practice.

In particular, [we must be grateful to] virtuous friends and people who suffer. Those who guide us unto the path to Buddhahood are our teachers and good friends. Beneficial teachers and friends guide us toward the right path. This is “the grace of teachers.”

What about sentient beings? Sentient beings experience much suffering. They awaken our compassion so that our hearts go out to them and thus we help them. This is “the grace of sentient beings.” In particular, we who live in this world cannot live by ourselves. A whole society must work together in order to provide us with everything we need in life. Moreover, “Bodhisattvas arise because of suffering sentient beings.” We can succeed on the Bodhisattva-path because of suffering sentient beings. Therefore we say that we must have a sense of gratitude toward everything.

“Those who vow to repay the Fourfold Grace will readily enter the path. Readily enter the path” means they can quickly understand principles. Thus it is said, “[Such people] will readily enter the path.” This happens very quickly.

On the Four Broad Streets, they respectfully put their palms together, circumambulate and practice the path. They take refuge and prostrate, walking the path to advance in virtue.

On this very broad path, we should exercise a respectful mind to engage in spiritual practice. This broad street is the Bodhisattva-path [we see] after we awaken. We must understand that our awakening is Bodhi. On the Bodhi-path, we respectfully engage in spiritual practice. We give respectfully to all sentient beings in the world. This is how we “walk the path to advance in virtue.” As we “walk the path,” naturally our virtue will grow. This is how we “advance in virtue.”

In the next passage,

“[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana….”

This passage tells us that the Buddha’s wisdom is subtle and wondrous. His subtle and wondrous wisdom is indeed something we must learn.

Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.

Those with wisdom can faithfully accept Right Dharma. “[They] have clear and keen bodies and minds, and practice purifying practices.” If we can faithfully accept Right Dharma, then even our bodies will be free of impurities. For our bodies to be free of impurities, we must preserve our morality as we engage in spiritual practice. Morality is protecting our bodies from being polluted. This is not about mud defiling our bodies. Not at all. It means that, in our lifetime, our bodies must not do anything to violate the rules of being a good person. This is how we maintain our purity.

There is a story in the sutra about this. A long time ago, roughly 90 kalpas ago, in a kingdom called Pama, there was a Brahmin practitioner who was named Learned-child. He began his spiritual practice in his youth. As he engaged in spiritual practice, he gradually grew older. Meanwhile, he maintained the purity of his body by remaining a virgin. When his teacher observed his wisdom and purity, he encouraged Learned-child to travel the wider world to see and experience new things.

Following his teacher’s advice, he went to a neighboring country. There, 500 Brahmins had set up a lecture hall. In the hall, there was a very high seat. [Someone] told him, “If someone with [great] knowledge dares to ascend to that seat and give teachings, and if the teachings are acceptable to everyone, then the 500 taels of gold on that seat and a very beautiful woman will be given to him.”

Learned-child saw such a grand lecture hall and so many Brahmins who did not dare to ascend the seat. So he said, “May I join your assembly? I am from the Kingdom of Pama, a neighboring country. Therefore, I do not know if you will allow me to join your assembly.” Everyone looked at him and said, “Okay, go on.” Then people asked him questions. Some people asked very basic questions, and he answered them with subtle and wondrous teachings. When he was asked crude questions, he answered them gracefully. As he answered people’s questions, he also educated them.

After hearing his answers, they became open and understanding, and they stopped using crude language. Then no one dared to use crude language again. They were able to understand the profound principles he spoke of with great clarity. So, they prostrated to him and treated him as a Living Buddha.

Afterwards, they wanted to give him the beautiful girl and the 500 taels of gold. But he turned them down to maintain the purity of his mind. The girl was very beautiful and it was a great amount of gold. Still, he was not swayed. He diligently moved forward and traveled to other places for his studies. He always walked his path with. ․a pure and straightforward mind. He experienced many novelties and increased his knowledge.

This all happened a long time ago. The Buddha said that though Learned-child traveled through many countries and faced many temptations, he still continued to share his views and understanding of the Dharma with everyone. When he returned to his home country, he still retained a pure and undefiled mind. To have an untainted body and mind, he had to cultivate purifying practices, also called Brahma-conduct. This is “a clear and keen body and mind.” When both the body and mind are clear, we will benefit others.

Those who constantly receive Right Dharma are wise people. So, the Buddha said that in the past, He cultivated a straightforward mind, which became His spiritual training ground. He trained His mind, so He would definitely not be tempted by His immediate surroundings. Thus He continuously accumulated wisdom. This was His “wisdom, subtle and wondrous.”

Everyone, we must be mindful as we learn and listen to teachings. We cannot simply follow the sutra text. Each passage, each sentence, is very profound. It is difficult to conceive and comprehend. It is also difficult to explain. But, we must mindfully contemplate simple teachings to protect the purity of our body and mind. Then, we will have the wisdom to penetrate the subtle and wondrous teachings of the path. Therefore, we must always be mindful.

Ch02-ep0249

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 249 – The Dharma Attained at the Training Ground

>>”We cannot leave virtuous friends, even for a second. We must never draw near evil friends, even for a second. The mind and consciousness of unenlightened beings are like a plain thread that is changed by conditions and tainted by external phenomena.”

>>”Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”

>> Is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood.

>> A straightforward mind is a spiritual training ground. The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.

“We cannot leave virtuous friends, even for a second.
We must never draw near evil friends, even for a second.
The mind and consciousness of unenlightened beings
are like a plain thread
that is changed by conditions
and tainted by external phenomena.”

We say beneficial friends are very important; [To know] how much we really understand, we must have beneficial friends, so we can listen to teachings together, contemplate them together and then discuss them with one another. This way, their realizations, your realizations, my realizations are all shared with one another. This mutually strengthens our knowledge and our [understanding] of the Buddha’s wisdom. Whatever the level of our understanding and views, however much of the Dharma we can understand, we can mutually benefit one another. Then we are virtuous friends.

“We cannot leave virtuous friends, even for a second.” We must not distance ourselves from virtuous friends. When it comes to evil friends, we must never draw near them. If we are in the company of evil friends, we will be easily tainted by them. So, we must be very careful to only make beneficial friends. Evil friends are not only unbeneficial, they will also [negatively] influence us.

As ordinary people, our mind-consciousness is like plain silk thread. When woven into cloth, the fabric will pretty much look white. If any color comes in contact with it, it will change into that color. So, plain thread [makes] white cloth. Strand by strand, these threads are woven into white cloth. This is then “changed by conditions” and “tainted by external phenomena.”

When we see any kind of phenomena, our unenlightened minds are easily influenced by those external conditions. If we follow and stay with virtuous friends, our thoughts and knowledge will also become good and benevolent; we will do good deeds. All we want to do is join them in doing good deeds together. If we encounter evil friends and negative conditions, we will follow these evil friends. Then objects of desire within these conditions will tempt our minds to stray from the path, causing all our subsequent steps to be in error. This happens because evil affinities, evil friends easily change our minds.

When external phenomena taint the mind, regardless of the type of phenomena they are, our minds will easily be influenced by them.

When the Buddha was living in the world, one day, He and Ananda were walking in the market. They saw people in an incense shop making incense. To make incense, wood powders must be mixed and stirred. Once they are mixed, incense production begins. The paper they were using to wrap the powder was tossed aside after they finished pouring, and was blown by the wind to the ground outside the shop’s door.

The Buddha happened to walk in that direction and saw the paper fly out of the incense shop. The Buddha told Ananda, “Ananda, pick up that piece of paper.” So, Ananda walked over to pick it up. The Buddha then said, “Place the paper on your hands, and hold it with your palms together.” After a short period of time, the Buddha told him, “Ananda, put the paper down.” So, Ananda put the paper down. The Buddha then said, “Bring your hands close to your nose.” Ananda brought his hands close to his nose and then sniffed.

The Buddha said, “How are your hands?” Ananda said, “My hands are very fragrant. Ananda, do you know why your hands are fragrant?” Ananda said, “The fragrance came from the paper.” The Buddha then said, “Do you know why the paper was fragrant?” Ananda said, “Because it flew out of the incense shop. Why did the paper fly out from the incense shop?” Ananda considered this, “It was probably packaging incense material. Then a gust of wind blew it out the door, and I picked it up and held it for some time. That is why my hands are now fragrant.”

Then the Buddha said, “Your analysis is correct. The paper did once contain incense material, and it was blown out here by the wind. Since the paper is fragrant, when your hands touched the paper, your hands became fragrant. The paper contained incense material, so it became fragrant. This is like having beneficial friends. When you are constantly with good people, you will always do good deeds to benefit others.” Once Ananda understood [this principle], he faithfully accepted and practiced it. From this analogy that the Buddha used to teach him, he knew he had to draw near to virtuous friends.

They continued on in the market. At a place not far from the incense shop, there were vendors for fish, meat and vegetables, as markets often had. The Buddha saw a fish vendor. To transport fish to the marketplace, woven straw mats were used to bundle up the fish. At the market, the straw mats were unraveled and thrown aside next to the door. The Buddha then told Ananda, “Ananda, retrieve some straw from the pile of straw [by the fish vendor].” So, Ananda went and picked up a straw.

The Buddha said, “Now, place it between your palms again.” Just as he did before, Ananda held the straw in his hands. The Buddha then said, “Hold it for a while.” After some time, the Buddha said, “Put [the straw] back. Now, smell your hands.” Ananda [complied] again, but even before putting [his hands] near his nose, he said, “Venerable Buddha, my hands stink! They are unfit to smell.” The Buddha said, “Indeed! Why do your hands stink? Because I was holding that straw.” The Buddha said, “Why does the straw smell bad?” Ananda said, “This straw was used by the vendor to bundle fish. That is why it has a fishy stench.”

The Buddha said, “Indeed, the stench [is very strong]. After you held the straw, even before you drew your hands to your nose, you complained they were not fit to be smelled. Ananda, when we make friends, drawing near evil friends is like touching foul smelling things. If you know this person is bad, by drawing near him, when other people see you, they will see you as they see the bad person. So, we must not draw near to evil friends.”

Ananda understood then that, in making friends, choosing good friends will be beneficial to us. Making bad and evil friends will be damaging to our character. Not only will we damage ourselves, we will also cultivate bad habits and cause harm to others. Ananda accepted these teachings and understood that the Buddha

taught according to capabilities and opportunities. Ananda was always at the Buddha’s side and was always taught according to present conditions. Whichever condition they encountered, the Buddha used corresponding means to quickly teach Ananda. So, because he stayed by the Buddha’s side, the education he received about people, matters and principles was very complete.

“We cannot leave virtuous friends, even for a second;” we must keep close to them. “We must never draw near evil friends.” We must not be around evil friends, even for a short period of time. If we cannot educate or influence them, then we must remove ourselves a bit. We have to admit we are ordinary people, with minds like plain, white cloth that can be easily dyed with color. We are like paper. When wrapped around incense, it smells fragrant. When wrapped around fish, it smells foul. As ordinary people, our minds are the same way; we can easily become tainted.

Previously, we have been discussing.

“Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”

The state of mind attained by the Buddha is forever peaceful. Regardless of the situation, the Buddha’s understanding and views [can draw] deep and wondrously profound principles from it. So, we must really comprehend that the Buddha’s understanding and views are completely different from ours.

The Buddha always understands many things from His state of Samadhi and liberation. So, He is not entangled by these things. [His liberation] comes from His wisdom; this liberation is truly incredible.

“The Dharma attained at the training ground” is incredible wisdom, understanding and views. What is this thing called the training ground? The place where the Buddha was enlightened.

Is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood.

That was considered a spiritual training ground.

Everyone knows that after the Buddha gave up on ascetic practice, He bathed in the Niranjan River and then fainted. A shepherdess offered milk to Him. From then on, He recovered the strength of His body and mind. He chose to sit under the Bodhi tree and began to engage in calm contemplation. Between heaven and earth, in a state of tranquility, He earnestly contemplated. When He saw the morning star in the night sky, He awakened His wisdom. He completely and thoroughly understood the true principles of all things in the universe. This was the spiritual training ground where the Buddha attained enlightenment.

So, the Buddha sat under the Bodhi tree, on the Vajra throne. In that moment, He saw the morning star in the night sky. At that place, He obtained the Dharma, so it was “the Dharma attained at the training ground.”

Actually, we sentient beings all have a spiritual training ground. What is our spiritual training ground? We cannot just go to Central India. Even if we went to the place where the Buddha attained enlightenment and even if we sat in that same spot, we still would not attain awakening. Yet, the Buddha has told us, “We all have a nature of True Suchness.” This nature of True Suchness is “straightforward.” The great Bodhi-path is straightforward. If we sentient beings can give rise to the great power of faith with reverence, we can accept the Buddha’s teachings with a straightforward mind. So we say, “A straightforward mind is a spiritual training ground.” For us ordinary people, a straightforward mind is our training ground. This means, whatever the Buddha says, however we receive His teachings, we must be focused on them. A straightforward mind is focused and does not deviate; it is straight.

When we first begin our spiritual practice, the 37 Practices are very important. The 37 Practices to Enlightenment are also our spiritual training ground. The place where we learn and practice the Buddha-Dharma is also our spiritual training ground. The place where we are sitting now is also our spiritual training ground. We are listening to teachings and engaging in spiritual practice here. After we have gained understanding here, the Dharma will enter our minds and be in our actions. This is what makes a spiritual training ground.

A straightforward mind is a spiritual training ground. The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.

Fellow Bodhisattvas, the spiritual training ground resides in our minds. So, we must be mindful and not allow our minds to bend or turn. Most importantly, we must be around virtuous friends and not draw near evil friends. This is because our minds are undefiled, and can easily become tainted by other colors. Remember how Ananda picked up the paper and the smelly [straw]? These two things can be differentiated. The fragrant paper will make our hands fragrant. The smelly [straw] will make our hands stink. This same principle can be applied to making friends. So, our minds must draw near the Dharma, and we must draw near virtuous friends. We should really cherish the way our virtuous friends benefit us. So, we must always be mindful.

Ch02-ep0248

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 248 – Inconceivable Teachings

>>”Draw near virtuous friends to grow in luminous wisdom. Draw near the Buddha’s knowledge and wisdom to illuminate the mind and see intrinsic nature.”

>> [The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.

>> Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.

>> Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.

>> This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.

“Draw near virtuous friends
to grow in luminous wisdom.
Draw near the Buddha’s knowledge and wisdom
to illuminate the mind and see intrinsic nature.”

If we can always draw near to virtuous friends, naturally our minds will be more open and will grow in wisdom. So, as we engage in spiritual practice, we must choose [the right] environment and people. If the people we associate with are all virtuous friends, they will be very helpful to our spiritual practice. This is why we call them “beneficial friends.”

Long ago, Confucius said, “If a man does not choose to live in a virtuous place, how can he attain wisdom?” When we choose a place to live, we must choose a place with many kind people, a place with clear moral principles. If we live in that kind of place, we will feel very at ease, and we will become like the people there; thus, good thoughts and good people gather together. This is why choosing [the right] environment and [the right group of] people and friends is very important.

We have spoken of dhyana and liberation. Dhyana allows us to better understand how the mind can be very tranquil, very tranquil and clear. In our daily living, when we do everything as a form of meditation, our beliefs and views will be truly correct. This is all part of “dhyana,” which has the same meaning as Samadhi. Samadhi is “taming, straightening and settling.” When we discipline our minds, we can walk onto the great, direct Bodhi-path. On this great, direct path, when our minds are perfect, so is our Bodhi. Right Thinking, Right Concentration and perfect enlightenment, etc., are all part of the truly direct Path.

Dhyana enables us to not deviate from this Path. Then in our beliefs, actions, words, teachings, thoughts, etc., our thinking, knowledge and views will be correct. This is what it means to be in Samadhi.

[The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment,” no one was able to raise questions.

When we study the Buddha’s Way, we also must learn to discipline our minds and live by engaging in. Right Thinking and Right Concentration. Then the afflictions that arise from our surroundings will not entangle or bind us, and we can exercise our pure and undefiled nature. This bright mirror can freely illuminate the things and principles around us. Then they will be very clear. This is what it means to be in dhyana.

Liberation is very important. Liberation means to be at ease and not be influenced by delusions of views and thinking. These are things we have mentioned previously.

Liberation means to be at ease, to distance oneself from ignorance and attain freedom. It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms. Those who have transcended all afflictions are those who have attained liberation.

Then there are “inconceivable” teachings [as in] “Dhyana, Samadhi, liberation and other inconceivable teachings.” Sariputra said that Sakyamuni Buddha constantly talked about how. He had attained so many inconceivable teachings like dhyana, Samadhi, liberation and others.

Hasn’t the Buddha also taught us the same things? But the Buddha’s extremely profound wisdom is difficult to understand. Of “dhyana, Samadhi, liberation and other inconceivable teachings,” what else is there we still do not understand? So, here it talks about “other inconceivable teachings.”

“Inconceivable [teachings]” are profound and wondrous truths. “Truths” are true principles, which are genuine, not deviant, transcendent and pure. They are not just principles of morality; they are pure principles that transcend the world. The purity of these principles is wondrously profound and subtle. That is the profundity of true principles.

“True” refers to world-transcending, pure and undefiled principles. The word “principles” by itself refers to morals that teach us how to live in this world.

Inconceivable teachings: Profound and wondrous true principles, or rare and incredible phenomena. With a limited Root of Faith, we cannot contemplate or discuss them.

True principles may be world-transcending, pure and undefiled Absolute Truths, or teachings on how to live in this world and become self-reliant. As a role model in this world, we can also influence others to follow our examples and diligently move forward. This is what we do with worldly principles. Both world-transcending and worldly principles are very profound and wondrous.

Then, there are “rare and incredible phenomena.” Phenomena are very rare and incredible; principles are very subtle and wondrous. Thorough principles are truly “wondrous.” These phenomena and matters, how could such things occur?

Whether in Taiwan or abroad, wherever people are suffering, Tzu Chi volunteers overcome many obstacles to go to them and extend their hands to guide them or to comfort them. Yet many do not dare take their hands and are suspicious of those who wanted to comfort them. “Who are you? Why did you come to help me? What kind of organization is this?” Indeed, they wonder, “How can there be people like this in the world? How could there be such people who do these things?” They find this rare and incredible.

When it comes to giving away things, “What we do not wish for ourselves, we will not give to others.” When we give people things, we should give them things we like. When we give people things to eat, we give them the best rice, the kind we eat. We always deliver the best things. So, some people may wonder, “What is their motive? What kind of organization is this? This is so rare! This is inconceivable. Are there still people like this in the world?” Many people have these suspicions because they find this incredible.

These people do such great things in this world, [actions which seem to be based on] a very profound principle. How can they [go further and] give what they themselves need to others who need it more? These people are already very good, how could there be an even greater principle behind them? They could not understand how these people, besides fulfilling worldly principles, could have the even higher ideal of pursuing world-transcending principles. So, for ordinary people, this is really inconceivable.

Extremely profound principles are “wondrous.” Rare phenomena are really “inconceivable.” So, we cannot contemplate this with a limited Root of Faith. This is also called “inconceivable.”

Those who are more narrow-minded may say, “How could that person’s mind be so open and continue to give in this way?” They will feel it is inconceivable. “They have money; why don’t they spend it on themselves? They have earned money; why don’t they save it? Why do they keep helping others like that?” So, those with limited capabilities and faith all feel that this is inconceivable. “Why do they give unconditionally, continuously and willingly?” They cannot comprehend the principle behind this.

When people enjoy what they do, they are “filled with Dharma-joy.” For those with limited Root of Faith, they cannot comprehend why giving so much makes people so happy. [The same applies when] they see people who are very broad-minded, who are not bothered when wronged by others. Beyond that, there are people who, to benefit others, willingly endure and overcome obstacles, so they can help others. To those with limited capabilities, they also find this inconceivable.

“Inconceivable” means their minds cannot realize these limitless and wondrously profound principles. So, they were considered “inconceivable.”

See, Sakyamuni Buddha taught for over 40 years according to people’s capabilities. But the most important teachings He gave came after those more than 40 years. The disciples who followed Him for over 40 years were represented by a retinue of 1200. Think about it, this means that after listening to the Dharma for over 40 years, these people were still like Sariputra. They still could not comprehend the Buddha’s knowledge and views. We can see how inconceivable these things are.

His knowledge and wisdom really are inconceivable.

This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore.” Pouring all this water into one pore, is this believeable? It is inconceivable.

This is just an example.

Mustard [seeds] are from the mustard plant. Mustard seeds are very small. If I tell you that you must squeeze. Mr. Sumeru into a mustard seed, you will definitely say, “Inconceivable! How can that be possible?” This is just an example.

Ordinary people are like mustard seeds. Their minds are only the size of a pore, so to contain the waters of the four oceans would, of course, be impossible. How is it possible for a mustard seed to accommodate Mt. Sumeru? That is impossible.

However, we always say that, the Buddha realized the true principles of the universe. Exactly how big are Mt. Sumeru and the universe? With His awakened wisdom, the Buddha was the Great Enlightened One of the Universe. Isn’t this like using a mustard seed to contain Mt. Sumeru? The Buddha’s wisdom and mind can contain all things in the universe, how could He not understand all things in the world?

But we ordinary people have minds as small as mustard seeds. The difference between ours and the Buddha’s, which contains the universe, is very great. So, with this state of mind, knowledge or wisdom, we are still far from realizing the Buddha’s knowledge and views. So, we say it is “inconceivable.”

Thus, the Buddha hoped we could expand this mustard seed to contain Mt. Sumeru. And not just contain Mt. Sumeru, but the universe as well.

Haven’t we often heard Tzu Chi volunteers, even children, making vows and saying, “I am willing to be a little ant to follow Master to move Mt. Sumeru.” Yes! If ants work together, they can also move Mt. Sumeru. This is like what I was saying earlier about drawing near to virtuous friends. If we can bring virtuous friends together, we can combine everything we have learned, understood and realized. Then our knowledge and wisdom will gradually open up and expand, and our understanding will be more mature.

So, this is how “a single mustard seed can contain Mt. Sumeru, a single pore can contain the four oceans.” So, we must always be mindful of the teachings. We must draw near virtuous friends. We must expand and grow our minds, so their brightness can continuously develop. Then, our wisdom will be like a mirror that can illuminate all things in the world. Mountains, rivers and great plains can all be contained within our minds.

So, we must believe and accept the Buddha’s teachings with great capabilities, great wisdom and great faith. Then we will naturally be able to realize and attain the Buddha’s knowledge and views.

So, when we learn the Buddha’s Way, as long as we are willing to be mindful, world-transcending and worldly principles can all be captured within our minds. What the Buddha wanted to teach us was to awaken our nature of True Suchness, which is inherent in all of us. If we awaken it ourselves, then our great wisdom, knowledge and views will be the same as the Buddha’s.

Therefore, we must be mindful and immerse our hearts and minds in the Dharma and steadily take each step according to it. If we can do this, isn’t the Buddha-mind in our minds? Aren’t our minds the Buddha-mind? Therefore, at all times, we must always be mindful.

Ch02-ep0247

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 247 – Practice Right Dharma for Blessings and Wisdom

>>”Those who vow to cultivate Bodhisattva-practices can gradually eliminate the source of ignorance, achieve perfection of blessings and wisdom and diligently practice Right Dharma.”

>> The Buddha, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

>>”Dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the place of enlightenment, no one was able to raise questions. I find its meaning difficult to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

>> Dhyana: calm contemplation, tranquility. Calm contemplation means to analyze and study phenomena we face. Tranquility refers to the mind remaining still for thorough contemplation. This is the meaning of tranquility.

“Those who vow to cultivate Bodhisattva-practices
can gradually eliminate the source of ignorance,
achieve perfection of blessings and wisdom
and diligently practice Right Dharma.”

This is telling us that we must form aspirations and make vows. If we want to practice the Bodhisattva-path, we must have firm resolve. To strengthen this resolve, we must diligently learn and engage in spiritual practice. How do we learn? How do we practice?

We begin by forming an aspiration, to do a good deed or to choose good friends. How do we make these choices? We must believe that a good friend will help lead us in the right direction, to do the right thing. We must believe that they will teach us to do so. Then, we will gradually draw near to the teachings of virtuous friends.

What our virtuous friends can teach us is that we all have habitual tendencies. The things we see may cause us to give rise to thoughts like, “He has that; why don’t I have that? He has so much; why do I have so little?” If we have these thoughts, we must immediately heighten our vigilance. When we do not have something, we need to practice understanding. If we are free of these material desires, our minds will be pure. When we have fewer things, [we should think], “I am very grateful to have fewer burdens.”

This makes a lot of sense. If we really do not have anything, we can practice understanding. If we only have a little, we can practice gratitude. This way, these habitual tendencies will gradually help us understand that all things are helpful for our living but [not essential]. We do not need to desire what we do not have. Then, our habitual tendency of being greedy will gradually lessen.

As our habitual tendencies gradually weaken, our wisdom will help our minds become more clear and bright. This is like the mirror in our minds. If it is not tainted by defilements, the mirror will be clear. If it has traces of dirt, we clean it immediately. Then the mirror will be very clear. So, [we must] “gradually eliminate the source of ignorance.”

This needs to happen in our daily living. Greed, anger, ignorance, arrogance, pride, doubt and so on are all part of our habitual tendencies. If we can gradually eliminate them and always remain vigilant, naturally, these sources of ignorance will gradually disappear. If so, we will be able to “achieve perfection of blessings and wisdom.” This requires us to make gradual progress.

This principle is often [taught], and we often hear it. We already understand quite a few things. After we understand something, we must put it into practice. This is how we can make gradual progress. When we do so, we can really put the teachings into practice. We must truly step onto [this path] to see the beauty of a Bodhisattva’s state of mind. If we do not take action, we will not be able to experience the warmth that comes from authentic and caring relationships. This is why we must give. Then we will receive others’ gratitude. This [interaction] of gratitude and giving [will give rise to] affection. Of course, if our affections lead us to give unconditionally, then it is considered pure. Enlightened sentient beings with pure [affections] are those who practice the Bodhisattva-path.

When we practice the Bodhisattva-path, we must gradually make progress by interacting with people. If we can do so, we are “diligently practicing Right Dharma.” This is being diligent. This is how we engage in spiritual practice and uphold [teachings]. We must keep drawing near to virtuous friends; by accepting their teachings, we move in the direction they point us and eliminate our ignorance. As we come into contact with others, we gradually eliminate our resentment and hatred, bit by bit. By being understanding, we will always be grateful and content. This is all part of our spiritual practice; this is how we can achieve blessings and wisdom. When we are free of resentment and hatred, when we can be understanding and content and give continuously, we are [cultivating] blessings and wisdom.

So, if we can clearly comprehend how the Buddha’s knowledge and views teach us how to be good people and how to do good deeds, then we can draw near to the principles. This is the source of the Buddha’s principles. From the bottom of our hearts, we must put the principles into practice to gradually move in the correct direction. This is how we can get closer to the Buddha’s knowledge and views.

The Buddha, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

These are all verses we have discussed.

Samadhi is a state of concentration, and it is also “taming, straightening and settling.” Our minds must be very settled, and we must constantly adjust them so they are facing in the correct direction. This straightforward direction will settle our minds. Then we will be in Samadhi, which is a state of. Right Knowledge, Right Views, Right Mindfulness and Right Concentration. These are all part of being in Samadhi.

It is having the right mind and actions; when we have the correct mindset and right direction, we must keep moving forward. Having a settled mind does not mean we do not move forward. It means our minds will not be disturbed by external conditions. But when our direction is correct, we must quickly and diligently move forward. This is how we “tame, straighten and settle.” We must constantly control our minds and turn them in the right direction, to this great, broad path. I often say, “The great Bodhi-path is direct. Bodhi” means perfect enlightenment, so this path is very direct. So, we must be determined to attain perfect enlightenment in order to walk this path.

In summary, we need to “tame and straighten” our minds so we can be settled. These terms do not just apply to practitioners. Indeed, anyone can find it useful. So, Tzu Chi volunteers always use the mantra, “Be understanding, grateful, content and accommodating.” This helps us develop a straightforward mindset, as well as a straightforward practice. Indeed, [Tzu Chi’s] Fourfold Spiritual Soup is a recipe for adjusting our actions. If we can all consume it constantly, there will be no irritability in our minds. We will not be irritated or bent out of shape. Naturally, our minds will be very settled.

So, Sariputra told the Buddha that He was the. “Great Sage, Sun of Wisdom.” He was like the sunlight that brightly illuminated the world. The light of His wisdom illuminated the darkness in ordinary people’s minds and found ways to open the door to our minds.

So, the Buddha has “long been giving these teachings.” He often taught according to sentient beings’ capabilities to open the door to their minds. [He] helped them transform evil into goodness, eliminate negative habitual tendencies and bad perspectives, guiding them on the path to goodness. Based on sentient beings’ capabilities, He gave teachings like this. These are skillful means that suited them.

“You have long given these teachings.” These teachings that He gave, were they the wondrous Dharma? They were wondrous provisional wisdom. In response to sentient beings’ capabilities, He gave these teachings. Moreover, now He was telling everyone, “My knowledge and views and the Dharma I attained are profound and wondrous.” Although we do good deeds and have changed our old habitual tendencies, we still cannot truly understand the Buddha’s mind and wisdom. This is very natural.

Next it speaks of “[His] attainment of Suchness, the Samadhi of power and fearlessness.” So, Samadhi means taming, straightening and settling our minds. This is what the Buddha always talked about. He had already attained.

“Dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the place of enlightenment, no one was able to raise questions. I find its meaning difficult to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

This section of sutra is probably understandable. Here, Sariputra was saying that the Buddha often talked about “the Samadhi of power and fearlessness.” The Buddha often praised. Himself and all past Buddhas for attaining dhyana, Samadhi and liberation.

Of course, all Buddhas were already in a state of dhyana and Samadhi every day. Because He had attained dhyana, Samadhi and liberation, He was considered to have perfect enlightenment.

We ordinary people think we can only be in dhyana as we sit in meditation, but is that right? The Buddha lived every second of His life in meditation. This is why the Zen Masters said, “Even carrying wood and fetching water, drinking and eating, are all meditation.” Thus, everything we do is meditation when we are always in a state of dhyana and Samadhi. So, the state of the Buddhahood is one of dhyana, Samadhi and liberation.. Dhyana means calm contemplation and tranquility.

Dhyana: calm contemplation, tranquility. Calm contemplation means to analyze and study phenomena we face. Tranquility refers to the mind remaining still for thorough contemplation. This is the meaning of tranquility.

When it comes to the Buddha’s state of mind, no matter what He saw or what He heard, when He came in contact with any things or images in the world, His mind was still. In a state of stillness and contemplation, He knew what these phenomena were and the thinking behind the words people said. When He listened to sentient beings’ words and tone, He was in a state of meditation. Only then could He guide them in the correct direction. Therefore, the Buddha’s mindset is one of calm contemplation and tranquility.

“Calm contemplation means to analyze and study phenomena we face.” This teaches us to really engage in calm contemplation and to be mindful.

We spiritual practitioners must be very mindful and contemplative to analyze all matters and affairs. We are still engaging in spiritual practice, so we must continuously study, learn and diligently practice. As we engage in spiritual practice, we must learn and continue to move forward.

Thus, tranquility means the mind and body must remain still. This state in our minds cannot be seen, but we can see it in our bodies. So, both what we can and cannot see appear very tranquil and still. Sometimes when we meet a person, [we think], “This person is very calm.” They do not get irritated or lose their temper when someone says something to them. So, our minds must remain tranquil and still. “For thorough contemplation,” we must really analyze the principles around us and figure out what is really happening and we must remain calm. This is a method of spiritual practice that we cannot lack in our daily living.

So, the meaning of “tranquility” is to be calm. “Calm contemplation” is to think deeply, examine our surroundings and calmly listen to what people say. Have we achieved this state in our daily living? This is something we must learn. This is dhyana and Samadhi. Sitting in meditation is not the only time we are in a state of dhyana, not at all. We must practice “meditation-in-action.” As we take action, we must still be in dhyana.

So, dhyana and Samadhi mean the same thing. “Samadhi” is taming, straightening and settling. Now, dhyana means we must be very calm. So, we must calmly contemplate all things in the world. This enables us to exercise our settled minds to remain unchanging in the midst of many changes. Life is inherently impermanent; in every moment, it is changing in subtle and intricate ways. We ordinary people do not realize this. Those in dhyana and Samadhi do realize it. So, the Buddha taught us the aggregate of action is very subtle and continuously passing. The past becomes the present. The present becomes the future. All this happens within tiny increments of time, in the blink of an eye. We must face it with a mind that is settled.

Fellow Bodhisattvas, we must really learn the Bodhisattva-path. This requires us to make vows to gradually eliminate our ignorance and afflictions, gradually change our bad habitual tendencies. Only then can we achieve perfect blessings and wisdom. Otherwise, we will always be lacking or literally “missing a corner.” In Taiwanese, that phrase [means something like] “loser.” Can we remain a “loser”? No, we cannot. We hope to achieve perfection, which is only possible by cultivating blessings and wisdom. So, we must diligently practice and uphold the Right Dharma to fulfill this goal. Both Samadhi and dhyana are things we must really make an effort to learn. Therefore, we must always be mindful.

Ch02-ep0246

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 246 – Wisdom Illuminates the World Like the Sun

>>”Wisdom is like the light of the sun and moon; it illuminates the blinding darkness. One lamp can light 1000 lamps 20,000 Lamp Buddhas illuminate the world.”

>> At that time, Sariputra, wishing to restate this meaning, spoke the following verses, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

>> The power of fearlessness. So, “when the Buddha taught at the assembly, He had the virtue of composure and fearlessness.”

>> Fearlessness of all-encompassing wisdom: When it comes to [teaching] worldly and world-transcending [Dharma], He is fearless. As the Buddha said, “I am the one with right knowledge; therefore I have attained peace and stillness.” This is the fearlessness of all-encompassing wisdom.

>> Fearlessness of ending Leaks. Because He ended delusion, karma and samsara, He is fearless. As the Buddha said, “I have eliminated all Leaks; therefore I have attained peace and stillness.” This is the fearlessness of ending all Leaks.

>> The fearlessness of explaining hindrances of spiritual cultivation: By explaining how demons and heretics hinder and conceal the noble path, He attained peace and stillness and fearlessness.

>> The fearlessness of explaining the paths of ending suffering. Explaining the paths of ending suffering: As the Buddha said, The noble path I spoke of can lead to world-transcending fearlessness. “By ending all suffering, I attained peace and stillness and fearlessness.”

>>”We must settle the mind in one place. A tamed mind is not irritable.” This mindset allows us to remain calm. “A straightened mind is not distorted. A settled mind is not distracted. This is taming, straightening and settling.” I have explained this to all of you before. So, “a good mind is focused on one place. This is Samadhi.”

“Wisdom is like the light of the sun and moon;
it illuminates the blinding darkness.
One lamp can light 1000 lamps
20,000 Lamp Buddhas illuminate the world.”

This tells us all that wisdom is just like the light of the sun and moon; it can illuminate the blinding darkness. Consider the Buddha’s wisdom; although Sariputra was foremost in wisdom, he still addressed the Buddha as. “Great Sage, Sun of Wisdom.” Thus, we can see that the wisdom of the Buddha is like the sun and moon in the sky.

At that time, Sariputra, wishing to restate this meaning, spoke the following verses, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”

What principles of this universe are not understood by Sakyamuni Buddha? He revealed them to teach sentient beings, just like the pervasive light of the sun. As long as the sun radiates light, as long as the place on Earth where we are is turned toward the sun, its light will shine down on us. So, “Great Sage, Sun of Wisdom. You have long given these teachings.” Since long ago, He has repeatedly taught the great principles of the subtle and wondrous One Vehicle.

Indeed, the sun shines forever in this way and endlessly provides for us. However, our minds are [always] changing. If our minds can turn toward the Buddha, won’t we have a clear understanding of the Buddha’s knowledge and views? Similarly, when a part of Earth turns to face the sun, won’t it be completely illuminated? So, “Great Sage, Sun of Wisdom. You have long given these teachings.” If we think about it, this means that the Buddha forever expounds the Dharma in this way. He always wants to shine the light of. His great wisdom into the minds of sentient beings. But we sentient beings have not yet turned our minds toward the light of the Buddha’s mind.

Therefore, we must be mindful and engage in spiritual practice. If we can turn toward the Buddha’s knowledge and realizations, the blinding darkness will completely dissipate. Hence, “one lamp can light 1000 lamps.” When one lamp is lit, thousands and tens of thousands of lamps can be lit from it. The light of each lamp is the same, and each can light and illuminate other lamps. Then this space will be exceptionally bright.

So, by the same principle, after we understand the Buddha-Dharma, we must continue to pass it on, so this Saha world can become even brighter. As the Lotus Sutra states, Manjusri Bodhisattva recounted that 20,000 Sun-Moon-Lamp Radiant Buddhas came to the word to teach sentient beings. All of us can attain [wisdom] from ancient Buddhas and the present Buddha. The present Buddha praised the wisdom of countless past Buddhas. From Them, Sakyamuni Buddha has continuously [received and] passed on Their wisdom to this day. If we allow Sakyamuni Buddha’s wisdom to enter our minds, aren’t we also [accepting and] passing on the wisdom accumulated by Sakyamuni Buddha? [This is how] “20,000 Lamp Buddhas illuminate the world.”

We are all Buddhas, we just have to understand the profound and wondrous principles of the Buddha-Dharma and put them to good use by guiding others. If people’s minds are still blinded by darkness, we can shine the light from our lamp to illuminate their minds, so that they can also light the lamp in their minds. If this continues on, won’t the light be passed on, lamp by lamp? Isn’t this how each of us discover the intrinsic Buddha-nature we all have?

So, wisdom only means one thing. When we can clearly see and understand the principles, and can treat people and matters in line with them, then we have wisdom.

So, Sariputra earnestly requested the Buddha’s [teachings] and praised Him, recognizing that the Buddha had long been expounding the Dharma, praising all Buddhas, practicing all Dharma and teaching sentient beings. The Buddha continued to give teachings like this.

Sometimes the Buddha talked in this way, “speaking of [His] attainment of Suchness, the Samadhi of power and fearlessness.” The Buddha said, “I already attained [enlightenment]; I can understand all things in the universe, let alone this Saha World. How could I not see through it?” Therefore, “I have seen everything in the world, and I understand it all.” Every time the Buddha gave teachings, He would first describe how many principles He has understood so that sentient beings could accept the principles He was about to teach.

So, the Buddha has “long given these teachings.” He would always teach in this way. “Speaking of [His] attainment of Suchness.” He would say of Himself, “I have already attained so many principles and understood them.” He even [attained] “the Samadhi of power and fearlessness.” His power had already reached the level of fearlessness, so He is called “the Great Sage.” Thus, [it says] “Great Sage, Sun of Wisdom.” This is because the Buddha said He had the Samadhi of power and fearlessness.

What kind of power was He referring to?

The power of fearlessness. So, “when the Buddha taught at the assembly, He had the virtue of composure and fearlessness.”

The Buddha’s virtue was the power of fearlessness. As He expounded the Dharma to sentient beings, He was very calm and composed because. His principles were correct. Regardless of whom He was teaching, He was always very calm.

Simply put, when it comes to expounding the Dharma, there are the Fourfold Fearlessness. First is the “fearlessness of all-encompassing wisdom.”

Fearlessness of all-encompassing wisdom: When it comes to [teaching] worldly and world-transcending [Dharma], He is fearless. As the Buddha said, “I am the one with right knowledge; therefore I have attained peace and stillness.” This is the fearlessness of all-encompassing wisdom.

Having fearlessness of all-encompassing wisdom means He is fearless in [giving] worldly and world-transcending teachings. He teaches us ways to interact with other people in this word, along with moral principles. In this world, there are many ways to live. Due to the law of karma, we lead different lives, have different knowledge and different ways of thinking, both good and bad, and all are different. Therefore, in [teaching] worldly Dharma, the Buddha had to use extensive wisdom to teach people according to their capabilities. So, these are worldly teachings.

As for world-transcending Dharma, the Buddha also taught us about cyclic existence in the Six Realms. The principles of the Six Unenlightened Realms were clearly analyzed for us by the Buddha, and some people realized, “I should seek the pure Dharma that will allow me to transcend the Six Realms.” The Buddha then began to [address] those who wanted to transcend the Six Realms and could clearly understand the law of karma, giving teachings on a deeper level. We really want to engage in spiritual practice and really want to purify our minds. If we want to draw near the Buddha and reach the same enlightened state as Him, we must transcend the world. This was the kind of principle the Buddha fearlessly taught when. He was among wise spiritual practitioners.

Thus, the Buddha said, “I am the one with right knowledge.” This is how the Buddha assured ordinary people and those who wanted to transcend the world that. He Himself is the one with right knowledge. “I am the one with right knowledge.” Our thinking and views must be correct. Only with Right Thinking and Right Views can we have right knowledge and correct wisdom. Then, if our wisdom is correct, we will naturally attain peace and stillness and fearlessness of all-encompassing wisdom. So, the Buddha had the “fearlessness of all-encompassing wisdom,” thus He could correctly and clearly give us the teachings of worldly and world-transcending Dharma.

The second [fearlessness] is “fearlessness of ending Leaks.” This leads to the end of delusion, karma and samsara.

Fearlessness of ending Leaks. Because He ended delusion, karma and samsara, He is fearless. As the Buddha said, “I have eliminated all Leaks; therefore I have attained peace and stillness.” This is the fearlessness of ending all Leaks.

Delusion is ignorance, very subtle ignorant thoughts. Our karma and delusions of views and thinking must be completely eliminated. Because we have delusions of views and thinking, our thoughts will [continue to] arise and cease in the desire, form and formless realms. If we can completely eliminate them, we can end samsara and reach a state of non-arising and non-ceasing. This is talking about our minds. Of course, these are very subtle teachings that someone in the stage of Buddhahood can completely and clearly understand. Thus, They are not affected by these states of samsara. Therefore, They are fearless.

As the Buddha said, “I have eliminated all Leaks; therefore I have attained peace and stillness. This is the fearlessness of ending Leaks.” All Leaks, all afflictions, have been completely eliminated.

Then, there is the “fearlessness of explaining hindrances of spiritual cultivation.”

The fearlessness of explaining hindrances of spiritual cultivation: By explaining how demons and heretics hinder and conceal the noble path, He attained peace and stillness and fearlessness.

The Buddha could also pierce the teachings of demons and heretics.

Some people are very attached to their practices; they are attached to what [they believed] they have attained. So, they are all great liars “claiming to have attained what they have not.”

So, the Buddha gave various teachings to pierce such deviant thinking and views. This is the Buddha’s “fearlessness of explaining hindrances of spiritual cultivation.” Because deviant thinking and views will greatly hinder us from walking the Right Path. What we need to practice is the noble path, [which will lead us] closer to Buddhahood. But, our thoughts may go astray, and we may become superstitious or unable to give rise to Right Mindfulness. We must pay close attention to these things because we are easily influenced by incorrect teachings and are easily led away from [the Right Path].

So, when the Buddha was among people, He could eliminate the hindrances created by those who obstructed the noble path. So, He can help us return to the right principles to attain peace and stillness and fearlessness.

Fourth is the “fearlessness of explaining the paths of ending suffering.”

The fearlessness of explaining the paths of ending suffering. Explaining the paths of ending suffering: As the Buddha said, The noble path I spoke of can lead to world-transcending fearlessness. “By ending all suffering, I attained peace and stillness and fearlessness.”

The Buddha comes to the world for one cause, which is to help all of us transcend cyclic existence within the Six Destinies and be [liberated] from the ignorance that covers our minds. So, the Buddha comes to this world to “explain the paths of ending suffering,” how we can eliminate suffering. So, the Buddha said, “The noble path I spoke of can lead to world-transcending fearlessness.” The Buddha gave His teachings mindfully to help all of us thoroughly understand worldly and world-transcending Dharma, so it “can lead to world-transcending fearlessness.” This is very important for us Buddhist practitioners.

“By ending all suffering, He attained peace and stillness and fearlessness.” If we can eliminate suffering in our minds, threats from the external environment and the temptation of desires from the outside world, we will naturally become peaceful and still.

In short, there are many worrisome things in this world, concerns about the imbalance of the four elements and worries about interpersonal relationships. Whether it is the suffering of separation from loved ones, of being with those we resent or those of love, hate, affection and enmity, if we can eliminate all this suffering, we will naturally become peaceful and still.

This requires the understanding of the Dharma. From that we can attain fearlessness and among people, give the lion’s roar. We will be able to give teachings to others and be fearless of all things as we turn the Dharma-wheel. This is called the Fourfold Fearlessness.

Samadhi, as you all know, is to “tame, straighten and settle,” so we can reach the right state of mind. Our minds must have Right Thinking. In everything we do, in all of our practices, our minds must be settled.

“We must settle the mind in one place. A tamed mind is not irritable.” This mindset allows us to remain calm. “A straightened mind is not distorted. A settled mind is not distracted. This is taming, straightening and settling.” I have explained this to all of you before. So, “a good mind is focused on one place. This is Samadhi.”

Our thoughts must always abide in a steady mind; only then, can we better understand the Buddha-Dharma.

The Buddha is the bright light of the sun and moon. We must also light the lamp to illuminate ourselves and others. However much we can understand is what we will share with everyone. [Once] our direction is correct, we can benefit ourselves and others. So, we must always be mindful.

Ch02-ep0245

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 245 – With Samadhi, Our Minds Are Not Scattered

>>”With deeply-rooted Samadhi, our minds will not be scattered. A heart with Leaks cannot see the Truth, just as a reflection cannot be seen in rippling water, and a candle cannot be lit in the wind.”

>> I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.

>> Subtle and wondrous: Subtle means profound and extensive. Wondrous means beyond words and thoughts. Bodhi is subtle and wondrous, for all Dharma is difficult to understand. Only the great wisdom of a Tathagata is so subtle and wondrous.

>>”At that time, Sariputra, wishing to restate this meaning, spoke the following verses.”

>>”Great Sage, Sun of Wisdom, at long last You give these teachings, speaking of Your attainment of Suchness, Samadhi of power and fearlessness.”

>> Great Sage, Sun of Wisdom: The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun. When the sun of wisdom illuminates the world, it eliminates ignorance, defilements and delusions. The Buddha’s wisdom is like the sun, it can illuminate all darkness.

>> [He] spoke of His attainment of Suchness: Truly, such noble teachings, the true nature of things, is called Suchness. The Dharma, as You had taught, fits and agrees with the principles; thus, it is called Suchness.

“With deeply-rooted Samadhi, our minds will not be scattered.
A heart with Leaks cannot see the Truth,
just as a reflection cannot be seen in rippling water,
and a candle cannot be lit in the wind.”

This tells us that the Power of Samadhi is very important. Our Samadhi must be very deeply-rooted. I often say that roots must be deeply planted. Our Root of Faith must be great; it must be deep, extensive and long. This is true Samadhi. So, “with deeply-rooted Samadhi, our minds will not be scattered.” In our minds, we may still have Leaks, which are also called afflictions. If our faith is superficial and insufficient, the Dharma we take in will quickly leak out. This comes from having afflictions.

The Dharma cannot enter our hearts because we have Leaks, meaning the afflictions in our hearts. So, as long as we have afflictions, we cannot understand or realize the principles. This is just like how “a candle cannot be lit in the wind.” When we want to light a candle, if it is windy, no matter how we try, we cannot light it. This is the same principle. Likewise, in rippling water, we cannot see any reflection.

If we allow the water to become still, we can see a reflection of our surroundings in the water. Then when we lean in to take a look, the water surface is like a mirror that can reflect our appearance. But if we disturb it even slightly, when the water ripples, images cannot take shape. With the same logic, our minds must be still and calm. This requires vast faith. Only when we have vast faith can we cultivate deeply-rooted Samadhi. With deeply-rooted Samadhi, our minds will not be scattered.

I talk about the mind every day. We must always keep our minds very still. Some people cannot still their minds, so they cannot deal with their present conditions. We are all influenced by how we lived in the past and are disrupted by our current conditions, so our minds cannot remain in Samadhi as we practice. The past, present and future, distractions and discursive thoughts, all disturb our Power of Samadhi.

So, when we engage in spiritual practice, we must cultivate deeply-rooted Samadhi. In our present condition, we must always be aware that we are spiritual practitioners. Not only should we not carry discursive thoughts of the past with us to the present, in particular, we must also not be swayed by our present conditions. This is what it means to be “deeply-rooted.” We must not be affected by past distractions or discursive thoughts about the future. We must take good care of our minds right now to be single-minded and undistracted.

Our minds must not have any Leaks. We cannot have any afflictions in our minds. If we have afflictions, we cannot realize the Buddha’s knowledge and views. We will be like rippling water that cannot reflect images or a candle in the wind that cannot be lit. So, we must always vigilantly guard our minds.

Previously, I mentioned how. Sariputra asked questions on everyone’s behalf. Because they had doubts in their minds, he hoped the Buddha could expound upon the skillful means He taught in the past and upon the very profound Dharma. He would reveal now and in the future. Hoping the Buddha could give an extensive explanation, he asked Him to “expound upon this subject” to help everyone understand the differences between what He taught in the past and what He would teach from then on.

I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.

“Why is [the World-Honored One] earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma? Before the Buddha started teaching, He kept praising the Dharma He was about to give as as subtle, wondrous and difficult to understand. He had not even started teaching yet; why did He keep saying it was hard to understand? They hoped the Buddha would explain to them how subtle and wondrous it is.

In this case, subtle means “profound and extensive.”

Subtle and wondrous: Subtle means profound and extensive. Wondrous means beyond words and thoughts. Bodhi is subtle and wondrous, for all Dharma is difficult to understand. Only the great wisdom of a Tathagata is so subtle and wondrous.

Profound and extensive means that the teaching is very, very deep. Extensive means it is very, very broad. It is so very deep, broad and also very subtle. It is not something obvious that people can easily comprehend. This teaching is indeed very wondrously profound. This wondrous profundity is very subtle and intricate.

So, to comprehend [His teachings], we must have the same wisdom as the Buddha. Only when we have His knowledge and views can we comprehend these profound and extensive principles. This is the meaning of subtle.

“Wondrous means beyond words and thoughts,” [so it is] not something that we ordinary people can comprehend. [His teaching] is indeed wondrous and is not something we can understand just by thinking about it or discussing it. It is a very profound teaching; it is subtle and wondrous.

“Bodhi is subtle and wondrous, for all Dharma is difficult to understand.” What is subtle and wondrous is Bodhi. Bodhi means awakening, truly realizing and comprehending these profound principles. This is very hard to understand. So, we say “Bodhi is subtle and wondrous, for all Dharma is difficult to understand.” Only “the great wisdom of a Tathagata is so subtle and wondrous.” So, the Buddha repeatedly praised. Buddha-knowledge and views, which are deep and far-reaching, extremely subtle and profound. They are truly broad and deep.

In addition to teaching what He realized, He also praised all past Buddhas, countless Buddhas, for having the same state of mind. But when teaching sentient beings, They also had to start with the method of [teaching them] using skillful means. So, we say all Buddhas share the same path. Every Buddha has the same understanding that can penetrate all subtle and wondrous principles. The state of His realization is not something we ordinary people can easily understand. So, this was why Sariputra asked the Buddha to carefully explain it to help everyone more clearly understand these subtle and wondrous principles.

So, the following verse states,

“At that time, Sariputra, wishing to restate this meaning, spoke the following verses.”

Because he very sincerely asked the Buddha to explain this subtle, wondrous teaching in detail, this request became a formal matter. After asking once, Sariputra restated his request in verse,

which is shorter and more profound. He recited these verses very formally, like reciting poetry. [Verses] are used to emphasize respect.

“Great Sage, Sun of Wisdom, at long last You give these teachings, speaking of Your attainment of Suchness, Samadhi of power and fearlessness.”

Sun of Wisdom is what Sariputra respectfully called the Buddha, comparing His wisdom to the sun. The sun’s rays are brilliant, and as long as the sun rises, it illuminates the whole world. We can see the landscape and all things on Earth because they are illuminated by sunlight. So, the brilliance of the Buddha is like the sun in the sky.

Sun of Wisdom, in Buddhist teachings, can be explained the following way, The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun.

Great Sage, Sun of Wisdom: The Buddha’s wisdom can illuminate the darkness of the world. Therefore, it is compared to the sun. When the sun of wisdom illuminates the world, it eliminates ignorance, defilements and delusions. The Buddha’s wisdom is like the sun, it can illuminate all darkness.

This means that the Buddha’s wisdom can illuminate the world. See, when the sun rises, the darkness disappears. After night passes, the sun will surely rise. When the sun rises, the night has passed. So, once we unlock our wisdom, our ignorance will be eliminated. Therefore, the Buddha’s wisdom illuminates the darkness of the world.

Our lives are dark and dull; we seem to be walking in the dark. The Buddha’s wisdom represents the sun that [illuminates] the microcosm of our minds. Our ignorance causes darkness [in our minds]. We all intrinsically have Buddha-nature, the radiance of the Buddha’s wisdom. However, we have shut the door to it, creating an obstacle. Even if there is sunlight outside, if the door is closed, it cannot shine in.

So, we are all replete with intrinsic Buddha-wisdom. But the Buddha’s wisdom has been unlocked because He opened the door to His mind and completely illuminated it. Hopefully, the radiance of the Buddha’s wisdom can shine into sentient beings’ minds.

Therefore, we need the Buddha’s wisdom to open up our minds. When the sun illuminates the world, it eliminates ignorance, defilements and delusions. We must all take the Dharma into our hearts. The Buddha’s wisdom is like the sun and the moon; it illuminates the darkness. We must understand the Buddha’s intention.

The Buddha “spoke of [His] attainment of Suchness.” Sariputra previously said, “Venerable Buddha, your wisdom is great like the sun. You are considered the Hero of the World, and indeed you teach with the courage of a lion. Furthermore, you can understand what we cannot. You spoke of your ‘attainment of Suchness.’ What is Suchness? The true nature of things is called Suchness.”

[He] spoke of His attainment of Suchness: Truly, such noble teachings, the true nature of things, is called Suchness. The Dharma, as You had taught, fits and agrees with the principles; thus, it is called Suchness.

“Thus have I heard” [is how every sutra begins]. Haven’t we discussed this before? “Suchness” refers to what is true. “Suchness” is the way things really are. That is what Suchness means. This is what you have said, and I verify it by saying, “Indeed, so it is.” That is what Suchness means. “The Dharma, as You had taught, fits and agrees with the principles.” What you taught is correct and fits with the principles; thus, it is called Suchness.

“Samadhi of power and fearlessness.” The Buddha said, “This comes from the Dharma I have attained.” Sariputra then said, “Venerable Buddha, what you have said and what you have attained is power.” The Buddha already attained. “Samadhi of power and fearlessness.” The Buddha, the great noble one, can comprehend many things and thus His mind is fearless.

When we ordinary people do things, speak and so on, we are afraid of many things. This means we have fear. [In contrast,] the Buddha is fearless. So, to become fearless, we must first develop wisdom. Once we open our wisdom, radiance appears, so we can see everything clearly. Then when we move forward, nothing around us can make us fearful. So, we have a sense of security.

When we learn the Buddha’s Way, our every step must be grounded, and we must always have deep faith. Our Power of Faith must be very deep if we are not to be influenced by our surroundings or waver in our determination. Once we have this power, naturally we can open up our wisdom and attain the Samadhi of fearlessness. “Samadhi” refers to our concentration. I have already spoken about this before. So, “with deeply-rooted Samadhi, our minds will not be scattered.” This way, we can reach the level of “power and fearlessness.” Therefore, we must always be mindful.

Ch02-ep0244

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 244 – Plant the Root of Great Faith to End Doubts

>>”To resolve doubts, we need to be diligent, deeply plant the great Root of Faith and vows, internalize and understand the Buddha’s wisdom, and deeply penetrate the Dharma-sea to realize the Great Vehicle of the true and wondrous Dharma.”

>> At that time, Sariputra, knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful, extremely profound and difficult-to-understand Dharma of all Buddhas?”

>> In the past, I have never heard the Buddha speak in such a way. Presently, the fourfold assembly all have doubts. I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.

>>”The wisdom of all Buddhas is extremely profound and far-reaching. This wisdom-door is difficult to understand and enter.”

>>”As for true principles, they felt hesitant and uncertain. Therefore, without realizing the Absolute Truth, they could not eliminate their doubts.”

>> What are doubts? When it comes to Absolute Truth, people are hesitant by nature. They obstruct virtuous Dharma and create karma. Therefore, those who are hesitant find it hard to give rise to goodness.

“To resolve doubts, we need to be diligent,
deeply plant the great Root of Faith and vows,
internalize and understand the Buddha’s wisdom, and deeply penetrate the Dharma-sea
to realize the Great Vehicle of the true and wondrous Dharma.”

This is telling everyone that if we wish to resolve doubts, we must have utmost sincerity. “Faith is the source of the Way, mother of merits.” Doubt greatly hinders spiritual aspirations. If we have faith, we will not have doubts. If we have doubts, we will not believe the true and extremely profound wondrous Dharma. Therefore, doubt obstructs the Way, so we cannot have doubts in our minds.

If we want to resolve our doubts, then from the bottom of our hearts, we must be focused, reverent and diligent. That is, we must be very reverent and diligently practice. Therefore, we must deeply plant the great Root of Faith and vows. Our Root of Faith must be deep and extensive; it must open up and spread out. Only then will we allow the Buddha’s profound, subtle and wondrous principles to enter our hearts. Then, we can comprehend the Buddha’s wisdom. If we can comprehend the Buddha’s wisdom, naturally we will deeply immerse ourselves in the Dharma-sea.

When we take refuge in the Three Treasures, we vow to “comprehend the great path.” To “comprehend the great path,” we must deeply immerse ourselves in the Buddha’s sea of wisdom. This is what we seek when we take refuge in the Three Treasures, the Buddha, Dharma and Sangha. We do this to comprehend the great path and form the supreme aspiration, which is the unsurpassed Root and Power of Faith.

When we take refuge in the Dharma, we must deeply immerse ourselves in the Buddha’s sea of wisdom. Only then can we truly accept the Buddha’s teachings completely. Only with faithful acceptance can we have “wisdom like the sea.” The Sutra Treasury contains so much, how can we absorb all of it? Only through “faith.” Only with the Root and Power of Faith can we absorb the Buddha’s teachings of wisdom. The Dharma is as vast and deep as the sea, and upon entering it, we must absorb extremely profound, vast and wondrous teachings.

We cannot waste any time, so [the Path] we walk must be that of the ultimate, true, wondrous Great Vehicle Dharma, which is also called the One Vehicle Dharma. Hopefully, we can all comprehend it.

Previously, I said that everyone had doubts. At that time, Sariputra also knew that all who were present, the fourfold assembly, were filled with doubts. “For over 40 years, we have followed the Buddha and fully accepted His teachings. What is this difficult-to-understand and extremely profound, wondrous Dharma. He is now teaching?” They had these doubts, so Sariputra stepped forward on their behalf to request teachings from the Buddha.

At that time, Sariputra, knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful, extremely profound and difficult-to-understand Dharma of all Buddhas?”

“[He] addressed the Buddha” means he requested the Dharma on their behalf. So, “addressed” is a respectful way of asking. He stepped toward the Buddha and asked, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?” Why had the Buddha been praising the supremely skillful Dharma of all Buddhas?

In the past, Sakyamuni Buddha used skillful means to teach sentient beings according to their capabilities. The Buddha wanted to show that. He was not the only one to use skillful means to teach according to capabilities; past Buddhas also did the same. They also used skillful means to transform sentient beings. These means were provisional teachings. So, Sakyamuni Buddha praised them, citing past Buddhas to affirm that, like Them, He also used skillful means to teach according to capabilities.

So, Sariputra asked the Buddha why He was praising all Buddhas for their supremely skillful teachings. So, what is this extremely profound, subtle, wondrous and difficult-to-understand Dharma?

In the past, I have never heard the Buddha speak in such a way. Presently, the fourfold assembly all have doubts. I only pray that the World-Honored One can expound upon this subject of why He is earnestly praising this extremely profound, subtle, wondrous and difficult-to-understand Dharma.

“In the past, I have never heard the Buddha speak in such a way.” In the past, he had never heard Sakyamuni Buddha praise past Buddhas for using supremely skillful, extremely profound, subtle, wondrous and difficult-to-understand Dharma. He had never heard the Buddha talk about it.

“Presently, the fourfold assembly all have doubts.” This was the first time he heard this, and it was actually the first time everyone else had heard. Sakyamuni praise the skillful, profound and difficult-to-understand. Dharma of past Buddhas. Not only did he have doubts, in fact, so did everyone else. This was their first time hearing this, so they could not understand it. “I only pray that the World-Honored One can expound upon this subject.” He hoped the World-Honored One would now speak to them very openly.

We must understand what kind of teaching this is. “Difficult-to-understand Dharma” means it is difficult to know and learn. Realizing and entering it is also very difficult. We cannot comprehend it because we still do not know it. If we do not know it, we cannot understand it. And because we do not understand it, we cannot comprehend His knowledge and views. If we cannot comprehend it, realizing it would be even more difficult. Their minds all fell short right here; it was difficult to know and learn, to realize and enter. This is where they were lacking.

So, a passage also states,

“The wisdom of all Buddhas is extremely profound and far-reaching. This wisdom-door is difficult to understand and enter.”

I have already talked about this. The Buddha’s wisdom is very profound. Not only is it deep and vast, there are infinite wisdom-doors. We still cannot open this wisdom-door, thus it is difficult to understand and enter. When the Buddha said He “opened and revealed,” this meant He wanted to open people’s minds, so they could understand these principles.

We ordinary people shut the door to our hearts very tightly. We use this door to close off the True Suchness of our intrinsic nature. The Buddha came to open this door so we can all see that behind this door is the True Suchness of our intrinsic nature. So, the Buddha came to the world for this one great cause, to open this door. Thus, He “opened and revealed” to help us all understand that we originally had the Tathagata’s wisdom. The Buddha has opened this door in Himself, but others have not opened their wisdom-door. So, we find [this Dharma] difficult to understand and enter.

This wisdom-door is very difficult to comprehend because we are all looking outward to seek the door in the Buddha’s mind. Actually, the Buddha has come to open the door in our minds. So, this is where we fall short. If we reflect on our own nature, we can see our intrinsic Tathagata-nature. However, we have all been unable to contemplate our own nature and keep looking outwards.

So, the Buddha opened His own wisdom-door, thus He achieved full understanding. After He Himself understood, He knew how to do so. Therefore, He was then able to teach us to open our own doors. However, we did not know how to turn inwardly to open the door in our own minds, so, we found [this Dharma] difficult to understand and enter.

“The fourfold assembly all have doubts.” Here, Sariputra was saying that because the Buddha said His wisdom-door was difficult to understand and enter, everyone still had doubts.

“As for true principles, they felt hesitant and uncertain. Therefore, without realizing the Absolute Truth, they could not eliminate their doubts.”

We may be hesitant because the Buddha told us that we all intrinsically have Buddha-nature. However, we have not clearly realized this, so we still do not have great Power of Faith. We still do not believe that we have this intrinsic nature of True Suchness. Therefore, when it comes to seeing these true principles, we still hesitate to open the door. We cannot fully accept that, “Indeed, I am the same as the Buddha. I just need to open this door to see my intrinsic nature of True Suchness within.”

What is this door made of? It is made of ignorance and obstruction. We are still unable to open this door. We cannot open it because we feel hesitant and indecisive. “Therefore, without realizing the Absolute Truth, they could not eliminate their doubts.” We must realize what the Buddha told us to believe. To awaken our Buddha-minds, we must have great Power of Faith. Only when we really have faith in the Buddha can we realize the Buddha-mind.

The Buddha-mind holds the principles of Absolute Truth. What the Buddha guards and retains in His mind, what He protects with His every thought, are the principles of Absolute Truth. If we do not comprehend how the Buddha uses these principles of Absolute Truth, then we cannot attain realizations because we cannot end or eliminate our doubts. So, having great Power of Faith is paramount. We must have great faith to be able to understand His principles. Only when we have faith in the Buddha’s principles can we completely eliminate our doubts.

So, to enter the Buddha-door and realize His principles, we must first completely eliminate our doubts. In order to do so, we must have great Power of Faith. And, we need great capabilities in order to have great Power of Faith. If we are Small Vehicle stream-enterers, which means we have just started practicing the Small Vehicle, then we and people beyond the initial fruit or the first Bodhisattva-ground must put even more effort into eliminating doubts.

At this assembly, many people still had doubts. They were Small Vehicle practitioners who had just aspired to walk the Bodhisattva-path, disciples of the fourfold assembly. Therefore, they still had doubts. Sariputra, on their behalf, asked the Buddha these questions.

What are doubts? When it comes to Absolute Truth, people are hesitant by nature. They obstruct virtuous Dharma and create karma. Therefore, those who are hesitant find it hard to give rise to goodness.

“What are doubts?” What does it mean to have doubts? “When it comes to Absolute Truth, people are hesitant by nature.” These are people who are indecisive. We may ask, “Why do they constantly waver like that?” They are just hesitant and indecisive; that is one of their habitual tendencies. But those who are unable to make decisions are hindered [in learning] virtuous Dharma.

If they have doubts, they cannot be firm in their faith. People like this hinder themselves from [learning] all virtuous Dharma, This is karma. By hesitating, they find it difficult to give rise to goodness, to do good deeds. We ordinary people are indecisive like this. When it comes to virtuous Dharma, we find it hard to seize and sustain it forever, and we cannot be resolute in our determination. Therefore, our minds constantly waver. This is what ordinary minds are like.

At this moment, Sariputra, on behalf of everyone, sincerely asked the Buddha to give extensive teachings. He asked the Buddha to more broadly teach and help everyone understand the skillful teachings He gave in the past and how those doors suited the capabilities of sentient beings. How do sentient beings relate the skillful means of the past to the wondrous One Vehicle Dharma? They were all wondering about this, so. [Sariputra] appealed to the Buddha’s compassion to resolve their doubts, to help them have faith and understand. This also [showed] Sariputra’s compassion. On everyone’s behalf, he said, “I still do not understand. Everyone still has doubts, so venerable Buddha, please teach us.”

So, we must all mindfully listen to the Dharma. Listening, contemplating and practicing are very important. Helpful and virtuous friends are also very important, for they can help and benefit us. Therefore, we must always be mindful.

Ch02-ep0243

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 243 – Diligently and Faithfully Pursue Wondrous Dharma

>>”The Buddha kindly protected the teachings, so we must practice and pass them on. Wondrous Dharma was not completely understood, so we must sincerely seek it. With faith and diligence, we turn toward the Great Vehicle. With sincerity and vows, we comprehend the great path.”

>>”The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”

>> At that time, Sariputra, knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”

>> The fourfold assembly had doubts: They doubted skillful means. “The Dharma attained by the Buddha is very profound and difficult to understand. So, why is the World-Honored One now saying this?”

>>”The wisdom of all Buddhas is vast and profound. They have achieved rare and difficult-to-understand Dharma.”

“The Buddha kindly protected the teachings, so we must practice and pass them on.
Wondrous Dharma was not completely understood, so we must sincerely seek it.
With faith and diligence, we turn toward the Great Vehicle.
With sincerity and vows, we comprehend the great path.”

[The Buddha] hopes that we can all realize the wondrous One Vehicle Dharma that. He guarded and retained out of compassion. Therefore, we must very mindfully listen to and uphold the Dharma at the same time. We listen, then practice; practice, then uphold. Thus, we must put our hearts into passing on the Dharma.

In the Buddha’s time, even those followers who were constantly by His side were still unable to comprehend His original intent. “Wondrous Dharma was not completely understood.” The truly subtle and wondrous Dharma was guarded and retained in the Buddha’s mind because people could not yet understand it. Thus, “wondrous Dharma was not completely understood” because of people’s [limited] capabilities.

Therefore we, as the assembly, must be focused and sincere. With genuine focus, we are not distracted. With genuine sincerity, we seek the Dharma. We must earnestly listen to the teachings He has guarded and retained. “Wondrous Dharma was not completely understood.” Because we still do not understand some of it, we must become even more focused, sincere and mindful.

“With faith and diligence, we turn toward the Great Vehicle.” The wondrous One Vehicle Dharma the Buddha was about to expound was the Great Vehicle. In the past, the Buddha taught according to capabilities to pave a road for us to easily reach the true path He is opening up right now. In the past, He gave us a temporary path. Although it was temporary, it took us where we needed to go. But we were still missing the [next] part, which was the great path that leads to Buddhahood. So, we must have “faith and diligence.”

To “turn toward [it]” means we must concentrate on the path toward the Great Vehicle. So, only “with sincerity and vows” can we comprehend the great path. Our minds must hold on to genuinely reverent vows and the power of great faith. Only then can we truly comprehend the great path so that our minds can resonate with it.

Previously, we have discussed how, “The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”

This text from the previous passage states that we seemed to have attained the principles of liberation the Buddha taught and to have calmed our minds. We understood the Buddha’s teachings, so we knew everything is subject to the law of karma, and thus we were able to quiet our minds. We mistakenly believed that we had already attained liberation. But now, the Buddha reminded us again that the Dharma is very profound and wondrous. He declared that all of the. Hearers and Pratyekabuddhas still cannot understand what these teachings are about.

These are ideas the fourfold assembly was unable to realize. So next, “at that time” refers to that moment. From Ajnata Kaundinya to the retinue of 1250, as well as those seeking to be. Pratyekabuddhas and Bodhisattvas, none of those in attendance could understand. They thought they had understood the Dharma. They did not realize that they still lacked true understanding of the Buddha’s intentions. When their minds gave rise to these thoughts, that moment was referred to as “at that time.”

At that time, Sariputra, knowing the fourfold assembly’s doubts, and his own lack of understanding, addressed the Buddha, “World-Honored One, for what reason do You earnestly praise the supremely skillful means of all Buddhas?”

“Sariputra, [knew] the fourfold assembly’s doubts.” He knew they had doubts because he did not understand either.

So, “Sariputra, knowing the fourfold assembly’s doubts, and his own lack of understanding” means he had also not attained this knowledge. First, we must realize that Sariputra was one of the Buddha’s ten great disciples. As we can see, the Buddha’s retinue alone numbered 1250 people. But those He constantly praised and affirmed numbered only ten. Clearly, spiritual practice truly brings us closer to the Buddha-mind and helps us understand the Buddha-Dharma and put it into practice. Achieving this [state of mind] is not very easy.

The ten great disciples each had their strengths. Maudgalyayana was foremost in spiritual powers, Sariputra was foremost in wisdom. All the disciples who were considered wise were represented by Sariputra because he was the wisest. So, he was known for his wisdom. Though he was very wise, it also took him a very long time to form great aspirations. If even Sariputra felt this way, what about the others?

I often talk about having an “open heart and pure thoughts.” We must uphold and practice the teachings. Only then do we have a way to completely understand all Dharma. So, the Buddha said, “One must give rise to great Power of Faith.” We must have faith to develop the strength that we need so we are not afraid of hard work and can carry on. This is why we “give rise to great Power of Faith.”

Everyone, as Tzu Chi volunteers, aren’t we all filled with faith? As we face each challenge, we are determined to overcome them. Thus, we achieve our mission. We overcome all difficulties to achieve our mission. Don’t we often hear people say that? This courage comes from the Power of Faith. Upon forming great aspirations, we must have courage and faith in the Dharma. At the same time, we must be strong. We must have the strength of courage, otherwise we will lose our spiritual aspirations.

Sariputra knew the fourfold assembly had doubts. What is the “fourfold assembly”? When the Buddha expounded the Dharma, everyone would gather to listen, so there were three different fourfold assemblies.

First were those who initiated teachings. In the Lotus Sutra, some in attendance, such as Sariputra, wanted to understand the Buddha’s original intention and. His knowledge and views, the subtle and wondrous Dharma He protected. So, on behalf of the fourfold assembly, he requested teachings three times over. Sariputra had to ask three times before the Buddha gave these teachings. So, Sariputra was among the initiators of the Buddha’s Lotus teachings.

Every sutra and teaching we have been given that address our issues came about because someone raised a question. People who request teachings are called initiators.

Our discussions, up until now, have been recounting the Buddha’s intent and describing those with limited capabilities and wisdom. We have not yet begun to discuss the Lotus Sutra. We begin now with the initiators, like Sariputra. He knew the fourfold assembly had doubts, so he stood up and asked the Buddha to give what became the opening teachings of the Lotus Sutra. Thus, Sariputra is called an “initiator.”

The second group is “adopters,” This part of the retinue was always by His side, so they had heard all His teachings. They practiced according to His teachings but each attained individual realizations, and each engaged in solitary spiritual practice. They already understood the Buddha’s teachings but stopped [practicing after attaining] the state of tranquility and stillness. They felt that their minds were free of afflictions and hindrances, so they stopped there. Though they eliminated fragmentary samsara, they had not overcome the final stage, which is transformational samsara. So, these 1250 people were “adopters.”

Some who had planted virtuous roots in past lives had started practicing but were not among the 1250. There were also other people who had been working on internal cultivation and external practices for a very long time. They had already accumulated many virtues and could return to their original nature, the “human nature that is inherently good,” but they had not yet thoroughly understood. For people like this, when “causes and conditions converge and the time is ripe,” they “hear [teachings] and immediately [awaken].” They were also called “adopters.” At that time, people who wanted to listen to the. Buddha teach the wondrous One Vehicle Dharma were called “adopters.”

The third group were “influencers.” They were Bodhisattvas who came from other places to help the Buddha disseminate the Dharma. Many of the 80,000 Bodhisattvas came from other places or had already attained Buddhahood and came to assist the Buddha at the Dharma-assembly. The often mentioned Maitreya, Manjusri, Guanyin, Samantabhadra and so on, all came to help at the Dharma-assembly. So, Bodhisattvas who came from other places were called “influencers.” Many people came not because they could not grasp the principles, but to influence others and verify the Buddha’s teachings as the True Dharma. They are called “influencers.”

The fourth group were “associators.” They were ordinary people with limited capabilities, lacking in virtues and blessings. These people would listen but not understand anything at all, nor could they form aspirations. But they would [associate themselves] [by saying,]. “When the Buddha lectures, I listen.” These people did not sincerely want to practice, nor did they sincerely want to seek the Dharma.

This fourfold assembly was comprised of initiators, adopters, influencers and associators. This was the first type [of fourfold assembly].

The second is the fourfold assembly of monastics. There are bhiksus and bhiksunis, as well as novice monks and nuns.

There is also the fourfold assembly of monastics and laypeople. Monastics are bhiksus and bhiksunis; laypeople are upasakas and upasikas. They also made up a fourfold assembly. So, this is the third kind.

These three types of fourfold assemblies were all gathered at the Vulture Peak Dharma-assembly. As for the influencers, they came to this assembly to influence everyone. Among them were Bodhisattvas, such as Manjusri, whose hearts were already free of doubts. Since they came to influence the assembly, and to verify the Buddha’s teachings, of course they must have had no doubts. The fourfold assembly I am speaking of now is the one comprised of laypeople and monastics. They were the ones who “doubted skillful means.”

The fourfold assembly had doubts: They doubted skillful means. “The Dharma attained by the Buddha is very profound and difficult to understand. So, why is the World-Honored One now saying this?”

“The Dharma attained by the Buddha is very profound and difficult to understand.” In the past, when the Buddha gave teachings, they felt it was very profound. Now, after much difficulty, they had finally understood it, so why was the Buddha, Sakyamuni, the World-Honored One, presently talking in this way? “Now [He was] saying this.” In the past, He already gave teachings that were difficult to understand, and after putting in a lot of effort, they had finally understood. But now the World-Honored One was telling them,

“The wisdom of all Buddhas is vast and profound. They have achieved rare and difficult-to-understand Dharma.”

They thought they had already understood the profound teachings. Now, the Buddha said, “The wisdom of all Buddhas is vast and profound. The Dharma they have realized is rare and difficult-to-understand.” So, was the Buddha now saying that they cannot really understand it? This is what they were wondering.

What He meant by “extremely profound” now was [different from] what He meant by profound in the past. This new teaching was truly extremely profound, and His intent was really difficult to understand. This meant now they “doubted the past teachings.” [They wondered if] the skillful means taught by the Buddha were True Dharma. Now that the Buddha was teaching something even more profound, could they accept these teachings? This was what they doubted.

So, is the “Dharma” really that profound? No, it is just that our minds have not yet truly connected with it. So, we must learn the Buddha’s compassion. He protected [these teachings,] so we must cherish and guard them. These teachings we are about to hear must be cherished, and we must also form aspirations to “practice and pass on [the teachings].” So, we must “practice and pass them on.”

“Wondrous Dharma is not completely understood,” so we must again give rise to diligence, which is strengthened by our Power of Faith. We must turn to the Great Vehicle to inspire great aspirations. We must not turn back to the Small [Vehicle], but continue to sustain our great Power of Faith. So, only with sincerity and the power of our vows can we thoroughly comprehend the great path. Thus, we must always be mindful.

Ch02-ep0242

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 242 – Great Samadhi Is the State of True Suchness

>> “The Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare One Vehicle Dharma. Ordinary people and even Three Vehicle practitioners cannot yet grasp it. From the past until now, He gave provisional or true teachings according to capabilities.”

>>”The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”

>> In complete liberation, the Buddha’s knowledge and views are bright and clear, and He can discern all without obstruction. This is the meaning of liberation. It is escaping entanglements, attaining freedom, and it is also another name for Nirvana.

“The Buddha’s wisdom is vast, extremely profound and far-reaching.
He realized the rare One Vehicle Dharma.
Ordinary people and even Three Vehicle practitioners cannot yet grasp it.
From the past until now, He gave provisional or true teachings according to capabilities.”

We must all understand that the Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare and wondrous One Vehicle Dharma. For many days, we have been hearing that even. Three Vehicle practitioners, Hearers, Pratyekabuddhas and newly-inspired Bodhisattvas, were not able to comprehend the Buddha’s extremely profound and wondrous original intent.

[Even though] they were by the Buddha’s side, they still could not understand Him, let alone us, who live over 2000 years later. So, we still have quite a way to go to comprehend the Buddha-mind. Yet, I keep reminding everyone that the Buddha had decided to tell us that “the mind, the Buddha and sentient beings are no different [in their nature].” If we really think about it, regardless of how far apart we are from Him in time or distance, our minds have actually always remained close to His mind because we all intrinsically have Buddha-nature.

It is just that we were later influenced by society and people to continuously give rise to desires, which took us farther and farther away. Thus, a single deviant thought will take us thousands of miles off course. This is why we must promptly return to our original nature. If we can all return to our intrinsic nature, then [our minds] will be vast and clear. If we are still ignorant and driven by karmic forces, then our minds will go far astray. An unenlightened mind that has strayed far from its intrinsic nature is very distant from the Buddha-mind.

So, after the Buddha realized the rare One Vehicle Dharma, the one thing He wanted to do was to help us understand and respect ourselves and our intrinsic nature. Our intrinsic nature is very clear and bright. The Buddha only had this one goal, which was to help all of us [learn] this. “Do you know [of it]? Yes, I know. What is that state like? I am just beginning to figure that out. How long will it take? I don’t know.” What state do we need to reach so that we can be equal to the Buddha? We are still confused; we do not know. So, the Buddha had to guide us from our past confusion and show us the One Vehicle Dharma.

In the past, various limited paths were established by the Buddha in accordance with each of our capabilities. Since He has now established this great path, and we all know we intrinsically have Buddha-nature, we should put it into practice by walking on the broad path of One Vehicle Dharma. This is how He taught the wisdom He realized according to sentient beings’ capabilities.

“Ordinary beings and even Three Vehicle practitioners cannot yet grasp it.” Of course, ordinary beings cannot understand it, since even Three Vehicle practitioners cannot. This broad path was established by the Buddha at the moment when. He freely carried out His original intent and expressed what He truly wanted to say. This helped people get close to the Buddha-mind and opened up the true principles of the universe. The Buddha had already finished paving this path that extends from His mind. He hopes we can all follow this clear and smooth path from [the stage of] ordinary beings to Buddhahood. This is the Great Vehicle, the One Vehicle. So, we should set aside the Three Vehicles and return to the One Vehicle.

Although Hearers, Solitary Realizers and newly-inspired Bodhisattvas all have different attachments and doubts, at this time they must let go of their attachments and open their doubtful minds. In order to believe, they must “give rise to great Power of Faith.” This is what the Buddha said to them when. He first began to give this teaching to help eliminate their questions and doubts.

From the past until this moment, for over 40 years, the Buddha had continuously given “provisional or true teachings according to capabilities.” To people with limited capabilities and wisdom, He gave limited teachings with skillful means. For those with greater capabilities, He could use profound and true Dharma to teach them.

The Buddha had taught according to capabilities, but now He suddenly changed to another method to continuously guide people from the narrow path to this broad great path. So, at this moment, He had to expound the True Dharma of the One Vehicle. The following sutra passage states,

“The Buddha spoke of one meaning of liberation, so we obtained this Dharma and thought we had arrived at Nirvana. But now, we do not understand His intention.”

In the past, they listened to the Buddha explain the Four Noble Truths. They had also learned about the Twelve Links of. Cyclic Existence. They thought they understood and comprehended all these teachings. They believed this Dharma had trained their minds, that they had already reached a tranquil and still state with no arising and ceasing of thoughts. They all believed this. Therefore, what is the meaning of liberation?

In complete liberation, the Buddha’s knowledge and views are bright and clear, and He can discern all without obstruction. This is the meaning of liberation. It is escaping entanglements, attaining freedom, and it is also another name for Nirvana.

Liberation means that, “in complete liberation, the Buddha’s knowledge and views are bright and clear.” They all thought they knew and had seen the Buddha’s teachings. By realizing His teachings, they had [developed] His views. His knowledge and views were bright and clear as they fully comprehended and realized them.

“[They] can discern all without obstruction.” They knew how to teach the Buddha’s principles because He encouraged everyone to share them with others after listening [to His teachings]. Therefore, many of them went out and shared them with all Buddhist practitioners. So, they could “discern all without obstruction.” After understanding these teachings, they could then share them with others. They believed that by doing this, they had already attained liberation. Thinking they were already liberated, they remained attached to the Small [Vehicle].

Clearly, they only understood and realized the Four Noble Truths and. Twelve Links of Cyclic Existence. They thought they saw things clearly and understood that the law of karma leads to frightening results. Therefore, they engaged in spiritual practice with firm resolve and believed that they had attained liberation, but actually they had not. If we understand the law of karma, our minds can be pure and strong. Then we must head toward this great path and begin our journey to the state of Buddhahood. We have not yet really attained thorough understanding, so now the Buddha began to speak of the One Vehicle Dharma.

So, the sutra states, “We obtained this Dharma and thought we had arrived at Nirvana. But now, we no longer know where His meaning is headed.” They thought they had attained liberation. Nirvana is tranquil extinction, perfect rest and Samadhi of tranquility. These are all names for Nirvana.

Nirvana does not mean to pass away. We ordinary beings have no control over our death. Once we relinquish this life, “we bring nothing with us, except karma.” Our karma will lead us to our future environment. This is because we ordinary beings have not reached perfect rest, or the Samadhi of tranquility. If we attain perfect rest or tranquil extinction, our minds will no longer go through transformational samsara. As I have explained before, ordinary beings go through fragmentary samsara. And although Three Vehicle practitioners have [eliminated] fragmentary samsara, they still go through transformational samsara because there are still traces of ignorance that have not been completely eliminated.

What does “transformation” mean? We all know our minds go through the four states of arising, abiding, changing and ceasing. This is because our minds are constantly changing. When a good thought arises, we do good deeds. We abide in a state of good deeds and thoughts, but when challenges arise, our mindsets change. Perhaps our good deeds will cease, and our minds will give rise to bad thoughts. I always tell all of you, “Our value in life can easily become obscured.” This is all because we cannot control our unenlightened minds.

We have not eliminated our unenlightened minds. Before eliminating this unenlightened mindset, we continue to transmigrate based on our karma. We are led by causes and conditions we created to face retributions of suffering in the future. This is the samsara of ordinary beings, which is fragmentary samsara. It is beyond our control. When this lifetime, this fragment, is over, we begin our next fragment. Perhaps this next life will be filled with a lot of suffering. No matter what, we always die in the end. Therefore, our samsara is fragmentary. This is all beyond our control because we have not reached tranquil extinction, or perfect rest.

Here, perfect means harmonious. I often say we must learn to be good people. When we are harmonious in our relationships, we will do things harmoniously. When our character and actions are harmonious, we are in harmony with the principles. Unfortunately, we do not [always] know how to be good people. When we are not harmonious in our interactions, we have a lot of afflictions.

We engage in spiritual practice to cultivate a calm mind; this is called “tranquil.” I often talk about “tranquil and clear.” The state of our minds must constantly remain “tranquil and clear,” so our vows can be “as vast as the universe.” The Dharma that we practice strengthens our resolve, so we will not be tempted by worldly desires. We will no longer be affected by chaos in society and thus give rise to afflictions. Therefore, our minds must be tranquil so that we can eliminate these external temptations. Then, we will attain [a state of] “tranquil extinction.”

Then, we can be in harmony with others and will act according to our vows. Since we have made our vows, we must firmly abide by them to live harmoniously. When we are in harmony with people and matters, we will be in harmony with the principles. This state of perfect calm is called “perfect rest.”

How do we want to come to this world? How do we want to leave? After we leave, how do we come again? All Buddhas and Bodhisattvas return to this world on the ship of compassion. They know when their work is done, when to leave and when to come again. As the Buddha made His final preparations, He revealed the One Vehicle Path to everyone because His life was ending and. He was about to enter Parinirvana. The Fundamental Teacher of our Saha World is still Sakyamuni Buddha because He still continuously returns out of compassion.

Previously, we spent some time analyzing [the conversation between]. Maitreya Bodhisattva and Manjusri Bodhisattva. Because the Buddha wanted to give this teaching, these two Bodhisattvas began to explain. Maitreya, who will be the next Buddha, asked Manjusri, who was once a Buddha and a guiding teacher of all Buddhas, to explain the past.

So, there was a future Buddha and a past Buddha who were paving the way for this Dharma-assembly. This was like a prelude to the Buddha giving teachings at this Dharma-assembly. See, this was how Bodhisattvas returned on the ship of compassion to help Sakyamuni Buddha at this Dharma-assembly. They returned out of their compassion, not because of their karmic retributions.

So, Sakyamuni Buddha also continues to return to this world. That is why we constantly say, “When we look at others with a Buddha-mind, everyone is a Buddha.” Perhaps, the Buddha is among us because. He has returned on the ship of compassion. So, we must always be respectful [to others]. The Samadhi of tranquility is a state of.

True Suchness that transcends time and space. Indeed, the Samadhi of tranquility is very vast. It is a state of great enlightenment. This is why I constantly say that the Buddha is the Great Enlightened One of the universe. He transcends time and space. The state of mind of the Tathagata transcends time and space. This is the state we seek.

Everyone, to really seek the Dharma, we must always use a mind that is very pure and reverent and in the Samadhi of tranquility to accept everything the Buddha taught. Only then can we truly realize the state of. True Suchness that transcends time and space. This is the True Suchness of our intrinsic nature. Therefore, we must always be mindful.