Author: Scott Ogata

Become a person more actively involved in aiding their community.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 207 – Thoroughly Understand the Law of Karma

>> “Body, speech, and mind create the
Threefold Karma. The habitual creation of karma is a cause. These habitual
creations in previous lifetimes form the seeds for future lifetimes. So, good
people habitually do good deeds and accumulate more goodness. Evil people
habitually do bad deeds and accumulate more evil.”

>> “The suchness of form, the suchness of nature, the suchness of
embodiment, the suchness of power, the suchness of function.”

>> “The suchness of causes, the suchness of conditions, the suchness
of effects, the suchness of retributions, the suchness of ultimate [wholeness]
from beginning to end. The suchness of causes” is “the seeds planted
by creating karma.” This is “the suchness of causes.”

>> The seventh is. “Assisting conditions that enhance fruition are
the suchness of conditions.”

>> The eighth is. “The fruit resulting from assisting conditions and
seeds is called the suchness of effects.”

>> Every realm within the Ten Dharma-realms, all things sentient or
non-sentient, all phenomena of form or mind, are all replete with the Ten
Suchnesses.

“Body, speech, and mind
create the Threefold Karma.
The habitual creation of karma is a cause.
These habitual creations in previous lifetimes
form the seeds for future lifetimes.
So, good people habitually do good deeds and accumulate more goodness.
Evil people habitually do bad deeds and accumulate more evil.”

This is to share with everyone that our daily living cannot be separated from the Threefold Karma of body, speech and mind. We continuously and repeatedly replicate the Threefold Karma. So, it is a “cause.” I often say that whenever we open our mouths, we create karma, we commit transgressions. These are our habitual tendencies. “The habitual creation of karma is a cause.” We keep repeatedly creating such karma. This is a continuous [cycle]. This seed is known as a “cause.”

“This habitual creation in the past” has, from earlier, yesterday, the day before, since Beginningless Time, been continuously accumulated and “forms a seed for the future.” In the past, we did these things, so these seeds already exist. In our future lifetimes, the [presence of these] seeds continues on.

So, take “good” for example. If we are people who do good deeds, we usually have a broad view of things and pure [intentions] toward others. Having an open heart and pure thoughts is also a kind of habitual tendency. No matter what people said, it remains in the past. When people do good deeds, we are glad to hear about them. We rejoice in others’ accomplishments. We do [good deeds] and teach others to do them. These are all good things. So, the things good people do and practice are all good habitual tendencies. Moreover, with these good habits, everything they do will always be good. Therefore, good begets good. In this lifetime, we create causes for goodness, which become seeds for goodness. When good conditions are added to seeds of goodness, this creates good karmic retributions. This principle is certain.

As for evil, “evil people habitually do bad deeds and accumulate more evil.” Evil thoughts lead us to constantly take issue with others. If people interact with such habitual tendencies, they cannot treat others with an open heart. They use their suspicions to keep others out. If they do this, these habitual tendencies will also grow stronger. So, I often mention greed, anger and ignorance. This is followed by arrogance, then followed by doubt. When we doubt others, we do not trust them. When we do not trust others, they feel uncertain of us as well.

So, we must clearly distinguish right from wrong. Good deeds are what we must do and teach others to do. Then goodness can endlessly reproduce goodness, so more goodness will accumulate. When we know something is not right, we must promptly change [our ways]. If we refuse to change our bad habitual tendencies, if we act this way at all times, every day, our [negative habitual tendencies] will replicate and grow. Negative causes will create negative conditions, which lead to negative things. So, indeed there is no other way to engage in spiritual practice but to really understand how, among people in the world, we can return to our pure intrinsic nature.

The Buddha constantly expounds the Dharma to us. Earlier we spoke of the “Suchnesses,”

“The suchness of form, the suchness of nature, the suchness of embodiment, the suchness of power, the suchness of function.”

I have spoken of the Ten Suchnesses, and these are the first five.

We must recognize “the suchness of nature.” All things have their own fundamental nature. Humans have a human nature. Therefore, all living things in the world have their individual appearances and their individual natures. But their true nature is the same. Beings that transmigrate in the Six Realms all have the same true nature but different forms. Tigers, lions and leopards are all living beings but have different appearances and habitual natures.

[The next five are].

“The suchness of causes, the suchness of conditions, the suchness of effects, the suchness of retributions, the suchness of ultimate [wholeness] from beginning to end. The suchness of causes” is “the seeds planted by creating karma.” This is “the suchness of causes.”

This is similar to planting seeds. After we sow them, they will grow, flower and produce fruits. In the same way, when the seed of a tree is planted in the ground, it will also grow, flower and produce fruits. Its origin is a single seed. But after the tree blooms and bears fruit, what we harvest has, from this one seed, reproduced into many, many seeds. This is how we create [karma] and continuously replicate it to cause bad things to endlessly aggregate and multiply. One [bad] seed can multiply and then yield many seeds of ignorance.

This applies to evil. The opposite, the correct thing, is goodness. Goodness also works similarly. So, if we do good things, good will continuously beget good and reproduce goodness. The principles are the same; the only difference is good or evil. “Refrain from all evils” means we cannot plant evil causes. “Do all good deeds” means we must create more good causes and blessings. This is something we must strive to do.

The seventh is. “Assisting conditions that enhance fruition are the suchness of conditions.”

Indeed, if we put a seed over there by itself, it will be of no use. We must ensure that this seed converges with conditions. Conditions such as soil, water, sunlight, air etc. must come together with it. These are assisting conditions. They assist this seed in becoming a fruit tree.

If the conditions are insufficient, for example if this seed only encounters water, it may germinate and sprout, but that is the only thing we will ever see. Although the sprout appears, the plant will not grow beyond that. We can then only tell that this seed is alive. It still lacks other conditions. It lacks conditions such as soil, sunlight, air and many other conditions. So, just one seed and one condition will not have enough strength. It must have the embodiment of a seed, as well as the power. To have assisting power, there needs to be other conditions.

Although it has both nature and form, if the conditions are inadequate, it will not be able to exercise its power. So, there needs to be causes and conditions. Conditions are necessary to assist the causes in bearing fruit. This cause is the seed, which gives rise to the effect. What kind of seed is this? A longan seed. We plant it, wait for it to grow and then harvest it. This is called the effect. The resulting fruit we harvest is the longan. Longan seeds will never produce lychees. To help a cause bear fruit, we need various conditions.

These are the examples we use to understand that [what comes out of] good and evil seeds is predetermined. Once we have good or evil seeds, we need good or evil conditions. Evil conditions will give rise to evil. Good conditions will give rise to good. But good and evil are intermixed in this world. There is both evil and good. There are bad temperaments. This person is good; he just has a bad temper. This is how good and evil are intermixed. So, things that assist causes to produce fruit are called assisting conditions. These assisting conditions allow [the seeds] to bear fruit.

The eighth is. “The fruit resulting from assisting conditions and seeds is called the suchness of effects.”

I just spoke of causes and conditions, and now the effects have manifested. All the causes and conditions we created in our past lives will then influence this life, including the parents we have and every person we meet throughout our life up until we grow old and die. These are all people we formed affinities with. Do we have bad or good affinities with them? If the karmic connections are good, we are happy to see them in this lifetime. If the karmic connections are bad, they will obstruct and impede us on many levels. Because of bad causes and conditions, naturally, when we come to this world, there will be negative effects and retributions. This is a definite principle.

The ninth is the retributions that are reaped. Retribution does not only refer to bad things. Good things can also be retributions.

Look at all the good things that are accomplished. [This is because] many people come together to complete good things. So, we often say we are very grateful that in our previous lives we created good affinities [so that we can be here]. In Tzu Chi, this big organization, when people see each other, they warmly say, “My Dharma-brother, how are you?” This is how they interact with each other. “Thank you, Dharma-sister; I am grateful.” When people speak, they express their gratitude, ask after each other.

In this large organization, we all work toward one thing. When it has been completed, we express our gratitude and mutually praise one another. Because we have good affinities, we are determined to manifest our ideals. When we reap and gather [the fruits] of good causes and conditions, this is the form that manifests. This is what we must put our hearts into; this is the “suchness of retribution.”

After the previous nine comes the tenth. The ten began with nature and form. Form is the foundation.

People intrinsically have form as their beginning and retribution as the end, A lot depends on our form. If we take the form of a human, we can attain and accept the Buddha-Dharma. If we “faithfully accept and practice it” during our lives, in the end we will ultimately attain many teachings. Attaining many teachings [affects] the way we live every day. Whether we create good or bad karma begins with this form.

Our form is that of a human. We can see that all things on Earth have all kinds of different forms. When we listen to the teachings, we hear many analyses of things, so “by grasping one truth, we understand all truths.” Because we have a human form, we can receive this unsurpassed, subtle and wondrous Dharma. So in the end, what is the final destiny we head toward? In the beginning, I mentioned many forms. Bad causes, conditions and effects will ultimately produce [negative] retributions. Good causes, conditions and effects will ultimately produce good [retributions]. We will then attain the next level and

transcend the Six Unenlightened Realms where we cannot control our retributions. We create certain causes, so we encounter certain conditions, and then we cannot control the karmic retributions we must face. Now that we recognize this, we want to do away with the Six Realms and also heighten our vigilance [to enter] the Four Noble Realms. If we are Hearers, by hearing [the teachings], we understand them. We may also be Solitary Realizers who observe the impermanence of this world to understand the Dharma. After hearing the Dharma, we understand and develop aspirations. By realizing the impermanence of life, we will seize the day to form great aspirations and vows to be a Bodhisattva and diligently advance [on this path]. At the end of the Bodhisattva-path is the ultimate state of Buddhahood.

Every realm within the Ten Dharma-realms, all things sentient or non-sentient, all phenomena of form or mind, are all replete with the Ten Suchnesses.

So everyone, we must all understand this. We must mindfully comprehend the Ten Suchnesses, starting from the Six Realms of the [Ten Dharma-realms]. How we transmigrate within the Six Realms is beyond our control. We live in the human realm, so we can listen to the Buddha-Dharma. By listening to the Dharma, we become awakened. Through realizing the impermanence of all things, we become awakened. After we understand the Dharma and realize impermanence, we must develop great aspirations and begin walking the Bodhisattva-path. At the end of the Bodhisattva-path is the Buddhahood we seek; then we can realize the true principles of the universe, which is the ultimate teaching.

So as for the Ten Suchnesses, if we can thoroughly understand them, we will become clearer on all Dharma. Every single thing has its own nature and form, its power. I hope we can all mindfully comprehend how our own nature, form, embodiment and power will function and [create] causes, conditions, effect and retributions. Whether we are speaking or silent, moving or still, we are creating the Threefold Karma. So everyone, please always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 206 – The Ultimate Reality of True Suchness

>> “The ultimate reality of True Suchness
is always with us. You and I possess it but do not realize it. The Enlightened
Ones know and see it; unenlightened beings are deluded. With provisional and
true teachings, They skillfully, cleverly guide them to the truth.”

>> “The Buddha attained extraordinary and difficult-to-understand
Dharma. Only Buddhas can thoroughly realize the ultimate reality of all
things.”

>> “All phenomena have this suchness of form, this suchness of
nature, this suchness of embodiment, this suchness of power, this suchness of
function.”

>> “All things have the True Suchness of ultimate reality, also
called Suchness.”

>> Within the Ten Dharma-realms 1. An externally revealed appearance is
the suchness of form 2. The intrinsic principle is the suchness of nature 3.
The composing substance is the suchness of embodiment.

>> Within the Ten Dharma-realms 4. The power that embodiment generates is
the suchness of power 5. The creation of karma is the suchness of function.

“The ultimate reality of True Suchness is always with us.
You and I possess it but do not realize it.
The Enlightened Ones know and see it; unenlightened beings are deluded.
With provisional and true teachings, They skillfully, cleverly guide them to the truth.”

We should clearly know that “the ultimate reality of True Suchness is always with us.” We all have it. It is with us every day, whether we are walking, standing, sitting or lying down. In whatever we say, it is always with us. We all intrinsically have this ultimate reality of True Suchness, but we are unable to realize it. However, the Enlightened Ones already “know.” Such are Their understanding and views.

The Buddha’s understanding and views already encompass the truth of all things in the universe. There is nothing He is not aware of. But ordinary people are still deluded, so they cannot comprehend this. The Buddha has to give “provisional” teachings, which actually contain the “true” [Dharma]. So, provisional teachings are wondrously skillful and wondrously true. To expound the true Dharma, He also has to use various skillful means to help everyone accept true teachings. So, there is provisional in the true and cleverness in the provisional. Wondrous provisional and true teachings are clever and skillful ways of guiding people of various levels to earnestly [practice] certain teachings. So, we need to be mindful when we listen to the Dharma.

So, the Buddha uses various skillful means to help us understand that life is not just about living through night and day. We also have to understand how the sky darkens and brightens. He helps us recognize what we are doing just as the sky darkens and brightens. He hopes all of us can meticulously experience our lives and everything that is intimately related to our living. This is out of the Buddha’s compassion.

So, the previous passage from the sutra states,

“The Buddha attained extraordinary and difficult-to-understand Dharma. Only Buddhas can thoroughly realize the ultimate reality of all things.”

This requires being at the state of the Buddha.

There are Buddhas of the past, present and future; They are all Buddhas, and. Their enlightened nature is beginningless and endless. Our enlightened nature is also the same. We should also have the same hopes. Our enlightened nature is equal to all Buddhas.’ As for the Dharma taught by the Buddha, we must be able to “understand the ultimate reality of all things.” We should also be able to accept and realize this. So [as part of] “all Buddhas,” we must have this realization and knowledge. We must accept this Dharma and thoroughly understand it.

The next passage then states,

“All phenomena have this suchness of form, this suchness of nature, this suchness of embodiment, this suchness of power, this suchness of function.”

Our daily living cannot be separated from these principles. There are ten categories of suchness. The Ten Suchnesses were categorized by. Dharma Master Tiantai. They mean that,

“All things have the True Suchness of ultimate reality, also called Suchness.”

When we expound the sutra, it opens with. “Thus have I heard” as the first sentence. All things are contained within this “thus.” This refers to “Suchness”; it is real and not illusory. This True Dharma is called “Suchness.”

True Suchness is inherent in all of us. All things in this world contain the ultimate reality of True Suchness and manifest different physical appearances. For example, take our knowledge of plants. Look at grasses and trees; whether they naturally grew on their own or were planted and cultivated by people, they just appear to be plants. What exactly is their true nature? Indeed, their “suchness of form” is a plant. There is also their “suchness of nature.” Plants all have their own nature, as well as “suchness of embodiment.” They have their own physical make up, and also their “suchness of power.” They have power, as well as their “suchness of function.” They have their uses.

These are [some of] the Ten Suchnesses. Each thing has a different nature and a different form. Hence, we have the Ten Dharma-realms. The Six Unenlightened and Four Noble Realms are called the Ten Dharma-realms. These are completely created by our minds. This is the pure Buddha-nature innate in us all. So when a thought goes astray, it spreads across the Ten Dharma-realms.

We all know the Six Unenlightened Realms, heaven, human, hell, hungry ghost, animal [and asuras]. These are all part of the Six Unenlightened Realms. And the Four Noble Realms? Hearers, Solitary Realizers, Bodhisattvas and Buddhas comprise the Four Noble Realms. In the Four Noble Realms, the clear understanding of True Suchness all comes back to the One Vehicle.

Within the Ten Dharma-realms 1. An externally revealed appearance is the suchness of form 2. The intrinsic principle is the suchness of nature 3. The composing substance is the suchness of embodiment.

So within the Ten Dharma-realms, first is the externally revealed appearance. All kinds of different shapes and forms manifest. I hear a sound, so I ask, “What kind of sound is that? Birds chirping. What is the image of a bird chirping?” An image of a bird will flash in your minds. As birds chirp, their image will appear in our minds. We see one, two or many birds. This is the perception that we have as humans.

Whether we speak of innate enlightenment, initial enlightenment or so on, we unenlightened beings are all in this state. We know that birds and all moving sentient beings have Buddha-nature. So in the animal realm, animals can also return to their intrinsic Buddha-nature. Thus, “an externally revealed appearance is the suchness of form.” Everything has a true intrinsic nature.

So, the Suchness I just mentioned is its true nature. Our true intrinsic natures are also within the Ten Dharma-realms. Thus, it is not apart from the. Six Unenlightened and Four Noble Realms. To understand something, we must recognize that all external appearances contain principles of the ultimate reality of the One Vehicle.

Second is the “suchness of nature.” Things contain intrinsic principles. On the surface, we see the appearance of a bird. Actually, it contains principles. It is often said, “A sparrow may be small, but it still has all necessary organs.” Its biology is also quite similar to that of humans. It has its own awareness and awakened nature. For example, when the weather is good, it will come outside and so on. This is its logical nature, the “suchness of nature.”

“Form” and “nature” both have this suchness. Suchness is an intrinsic and true principle. Both our nature and our form contain their own principles, which are true principles.

Third, “the composing substance is the suchness of embodiment.” The suchness of embodiment is the quality within. Regardless of the type of plant, if we can refine it, we will find oil inside. Different oils have different uses. This is its composing substance.

Consider a mountain. Let me ask you, is the mountain hard or soft? Do you know the answer? Is the mountain hard or soft? It is hard, correct? Yes, mountains are hard in nature. They have dirt and rocks, so they can carry the weight of many things. Then let me ask, is water hard or soft? It is soft. Water and mountains are composed of different substances. A mountain has the substance and function of a mountain; water has the substance and function of water. So, they are different. This is its composing substance, “the suchness of embodiment.”

But a mountain is not just hard; it may include many substances. [Consider the natural landscape]. On the body of a mountain, there will also be water. There is water on even the highest mountain top. By the same principle, a mountain can give life to all things. Without water, a mountain will lose its function. In summary, all things in this world are interconnected. Between them, they may manifest [different appearances], but their innate embodiment is the same.

Within the Ten Dharma-realms 4. The power that embodiment generates is the suchness of power 5. The creation of karma is the suchness of function.

Fourth is the power that embodiment generates; this power is called the “suchness of power.” Because of their substance, they have this power. Would you say that the nature of water is soft? Actually, the nature of water is powerful. I was once in a marble factory and watched the workers cut marble. They did not cut it with a blade, but with water. That is called a “water jet cutter.” Water is that sharp? Yes, water can cut through stone. Look at how powerful water is.

Mountains are very solid and look very strong. But when there is a massive rainstorm, there are landslides and rockslides. Mountains are so big but the power of water can change the face of an entire mountain. So, do you think water is powerful? It usually looks very soft. When it is in a rectangular container, it takes the shape of the container. In a round container, it takes a round shape. It seems to be very soft, but it has such great power.

So, mountains are powerful in their own ways and so is water. Although water is very soft, it can be very sharp and powerful. This is the “suchness of power.” So, suchness is the true nature contained within; it is very sharp.

In summary, this is the “suchness of embodiment” and “the suchness of power.” Each appearance has its unique kind of power.

Although a plant may be small, consider something like the Datura plants. From looking at them, we may not know that by just touching a plant or breaking off its straight branches to use as chopsticks when we forget our utensils and eating with it, we may die without knowing why. This happens really quickly. Its poison is very lethal. We often see them planted by the road. We must recognize that these are very poisonous. It is immediately toxic to us when it comes in contact with the human nervous system. The body becomes paralyzed and stops breathing. Then the person passes away. Consider this plant. It does not look like much, but it is also very powerful. So, each body and form has its own power.

The fifth is the creation of karma, “the suchness of function.” All our karma is created through our actions. I just spoke of the Ten Dharma-realms; we are in the Six Unenlightened and. Four Noble Realms. In truth, ultimately we all have this true nature. We all have innate enlightenment, a nature of True Suchness. But we are confused, so we create karma that causes us to transmigrate in the Six Realms.

To reach heaven, we must create blessed karma; to stay human, we must carefully keep precepts. If we are not careful, we give rise to greed, anger and ignorance. Asuras have heavenly blessings but lack heavenly virtues. Then next are the hell, hungry ghost and animal realms. We cannot control where we go in the Six Unenlightened Realms.

As I mentioned previously, the ultimate reality of True Suchness is always by our side. Moreover, you and I are all replete with this ultimate reality of True Suchness. The Enlightened One, Sakyamuni Buddha, has knowledge and views of all things. Ordinary people are deluded, so the Buddha uses His skillful means and wondrous provisional and true teachings. He applies His wisdom to guide us well.

So, we must understand the Dharma the Buddha wants us to accept. In our daily living, everything we see and everything our body comes in contact with contains an abundance of principles within. Therefore, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 205 – Understand the Ultimate Reality of All Things

>> “Teachings of the ultimate reality of
the One Vehicle are realized by all Buddhas. So, They return to people in the
Saha World to skillfully and carefully guide and instill the Dharma into their
hearts. With great patience, they never abandon sentient beings. They connect
them to the True Dharma of the One Vehicle.”

>> The Dharma that the Buddha attained was most extraordinary and
difficult to understand. Only Buddhas can thoroughly realize the ultimate
reality of all things.

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

>> The ultimate reality of all things is also called
Nirvana-illumination. Nirvana means tranquil and still. Illumination shows
something with clarity. This reveals the virtue of the ultimate reality of the
Middle Way, which is the principle of innate enlightenment.

>> Ultimate reality means to transcend the original illusory and false
appearances. This ultimate reality of all things is all-encompassing wisdom.

“Teachings of the ultimate reality
of the One Vehicle are realized by all Buddhas.
So, They return to people in the Saha World
to skillfully and carefully guide and instill the Dharma into their hearts.
With great patience, they never abandon sentient beings.
They connect them to the True Dharma of the One Vehicle.”

This tells all of us that the Buddha comes to this world for one great cause. This great cause is very closely related to both our physical life and our wisdom-life. But we sentient beings have always neglected and looked down on ourselves. We ordinary beings are constantly lost in the world around us, so we keep degenerating and indulging ourselves. This is why we ordinary beings are forever trapped in the Six Realms.

The Buddha comes to this world, not for anything else but this one great cause. He hopes we can all comprehend His intention and understand the teachings of the path to the ultimate reality of the One Vehicle. He helps us understand that we must immediately break free from our confusion. This is the Buddha’s compassionate original intent.

To transform sentient beings, He continuously gives teachings and tells all of us that. He had also worked very hard in the past. During the time of other Buddhas, He continuously engaged in spiritual practice. He placed great importance on the Dharma, so He faithfully accepted and practiced the teachings of all Buddhas. Therefore, He accomplished the teachings of all Buddhas. This is why He returns to the Saha World to interact with people.

In this Saha world, humans are the most stubborn and hard to train. Often, as they begin to be diligent, they quickly degenerate into indolence. This is a form of stubbornness, so He has to use skillful means to transform their minds. But as sentient beings, have we truly taken this Dharma into our hearts? If the door to our heart is not open, regardless of how good the Dharma is, it is blocked and remains outside; it will not be able to enter. So, we need to open the door. If we do not, the Dharma cannot enter our minds.

But the Buddha still has “great patience, so He never abandons sentient beings.” He exercises great loving-kindness, compassion, joy and equanimity as. He deals with so many stubborn and difficult-to-train sentient beings. He has to have great patience, which comes from the unwillingness to abandon sentient beings. Regardless of how stubborn sentient beings are, the Buddha continues to be broad-minded and patient with them, [though] they are lax, stubborn and degenerate.

So, He “connects them to the True Dharma of the One Vehicle,” For their sake, He still holds on to this connection and is reluctant to let go because sentient beings have not yet connected to the ultimate reality of the One Vehicle, have not yet realized the Buddha’s principles and have not yet attained a luminous mind. Because our minds are not yet illuminated, our intrinsic Buddha-nature has not yet manifested. So, the Buddha cannot bear to see sentient beings constantly degenerate.

Everyone, the Buddha has compassion for sentient beings, so we must all be grateful to and repay Him. The Buddha does not ask for anything in return, He only wants sentient beings to be transformed. To be transformed, we must bring the Dharma into our hearts. This is how we repay all Buddhas’ grace. So, I hope we can genuinely self-reflect and be vigilant. Why is it that when we become even slightly tired, we stop and cease to progress further? This is something we have to. This is something we have to constantly ask ourselves.

The Dharma that the Buddha attained was most extraordinary and difficult to understand. Only Buddhas can thoroughly realize the ultimate reality of all things.

Despite the various methods the Buddha taught, sentient beings remained very stubborn. Furthermore, the Dharma He was about to teach was the “most extraordinary and difficult to understand.” Could everyone accept it? Did he need to teach it? The Buddha was compassionate, so He continued to remind and teach us. So, He was indicating to everyone that the Dharma He was about to expound was extraordinary and difficult to understand. It would require us all to be diligent because rare and difficult-to-understand Dharma could ultimately only be thoroughly realized by Buddhas.

The Dharma taught by all past Buddhas was accepted by Sakyamuni Buddha. So, the teachings given by Sakyamuni Buddha now must also be accepted by future Buddhas. This is because “all Buddhas share the same path.” I constantly [remind you of this]. None of the Buddhas of the past, present or future can deviate from the “extraordinary and difficult-to-understand Dharma.” We must understand that this is “the One Vehicle Dharma.”

Why is it difficult to understand? Because it is difficult to know. If we do not know it, how can we understand it? Why don’t we ordinary people know the Buddha’s Dharma even though. He has been teaching it for so long? When we do not know it, we cannot understand it.

Therefore, we must seek understanding; only when we understand can we have realizations. So, what understanding should we seek? The Buddha’s understanding and views. We must know what the Buddha knows, have the same understanding as the Buddha. This is what we must know. So, when we realize the Buddha’s teachings, we have His “understanding and views,” and naturally there will be no difficult-to-understand Dharma.

Thus if we do not know, we will not realize. If we do not know, having realizations will be particularly difficult. How can we attain realizations? After we “know,” we also need to “understand.” So after we “know and understand,” we can then “realize and enter” [His teachings]. “Realizing and entering” is even more difficult than “knowing and understanding.” Thus, this is called “difficult-to-understand.” Because this is so hard to understand, this is considered “extraordinary.”

This is the one and only teaching, that of the ultimate reality of the One Vehicle. The Buddha taught for over 40 years solely for the True Dharma of the One Vehicle. So, this is “extraordinary” and hard to understand.

The Chapter on Skillful Means stated earlier that,

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

This explains that the wisdom-door of all past Buddhas is extremely profound and unlimited. However, we all still think of ourselves as ordinary people, and we willingly degenerate because we are not willing to be diligent. So, this wisdom-door is hard for ordinary people to understand and enter. If we want to learn from the Buddha, if we do not want to remain in the Six Realms and keep transmigrating without our own control, then we must seize the opportunity now to progress diligently in learning the Buddha-Dharma. Otherwise, the Buddha’s wisdom-door will always be hard for us to understand and enter.

So, what is the ultimate reality of all things? It is Nirvana-illumination. “Nirvana” means tranquil and still. The Sutra of Infinite Meanings states, “Tranquil and clear, vows vast as the universe. Tranquil and clear” is a state within our minds. We understand that our intrinsic Buddha-nature is tranquil and still, or still and tranquil. If our minds can be still and tranquil, we can attain Nirvana-illumination.

When the mind is pure, naturally it has a great perfect mirror. This great perfect [mirror] is perfectly round, a clear and bright state of mind. Thus, naturally it can illuminate the truths of all things in the universe. This is called Great Enlightenment. Thus, the ultimate reality of all things is called “Nirvana-illumination, Nirvana” means tranquil and still.

The ultimate reality of all things is also called Nirvana-illumination. Nirvana means tranquil and still. Illumination shows something with clarity. This reveals the virtue of the ultimate reality of the Middle Way, which is the principle of innate enlightenment.

Are our minds really always pure? Aren’t we always tempted by fame and wealth? Don’t our minds often give rise to ignorance because of our greed? We must constantly self-reflect and illuminate our minds. Does it contain defilements? Does it contain ignorance? Thus, “illumination” shows something with clarity. This is a form of self-reflection. This reveals the virtues of the ultimate reality of the Middle Way,

which are true emptiness and wondrous existence. With “true emptiness,” we cannot be attached. With “wondrous existence,” we diligently practice. Since, when we break down everything in the world, everything is ultimately empty, why should we take issue over anything? Everything we take issue over will eventually become non-existent. So as we take issue over things and create karma, time still keeps passing by. Birth, aging, illness and death are also empty. But as we go through the [cycle of life,] we create karma, and the resulting karmic retribution still exists. This is “wondrous existence.” Thus, between “true emptiness and wondrous existence,” we must take the Middle Way and

truly realize “ultimate reality of the Middle Way.” So as we deal with things, we must promptly let go of greed, anger, delusion, arrogance and doubt. So, sentient beings in the world face unbearable suffering because of the cycle of karmic retributions. When we understand this, we must form great aspirations and be diligent, liberate ourselves and guide others to enter the Bodhi-path. This is called the “Middle Way.” We cannot be attached to “emptiness,” but must practice the teachings of. True Suchness in “wondrous existence.”

Wondrous existence also refers to our true nature, which is also our Buddha-nature true nature, which is also our Buddha-nature. Because of His nature, the Buddha cannot bear to let sentient beings [suffer]. He has no attachments to things in the world, but. He will never abandon sentient beings. This is “wondrous existence.” Hopefully, we can all learn “the ultimate reality of the Middle Way” and practice it.

So, “virtue” comes from internal cultivation and external practice. Similarly, in the past, Sakyamuni Buddha diligently practiced [the teachings of] countless Buddhas and eventually attained Buddhahood. Once He was replete with all virtues, He became a Buddha. By the same principle, when we understand the Dharma, naturally we will manifest the Middle Way, and our minds will become tranquil and clear. This is how we can be on the Middle Way.

“Tranquil and still” is a state of emptiness. “Illumination” clearly shows the true principles of all things in the world. With this illumination, we can also help people attain liberation. Otherwise, living in this world, we will endlessly create karma.

So, this is called the Middle Way. First, we must understand “tranquil and still.” Second, we must illuminate the ultimate reality of all things in the universe. This is called the “Middle Way.” This is the principle of innate enlightenment. “Innate enlightenment” depends on us. Have we attained realizations?

So, ultimate reality transcends original illusory and false appearances. We do not know how much karma we have created since Beginningless Time. Because of our ignorance over countless lifetimes, we do not clearly understand and cannot help but repeatedly become entangled by karmic conditions. We have continuously been ordinary beings since we formed an ignorant thought in the past. Since Beginningless Time, we have been in a constant state of delusion. Now we are beginning to transcend illusory and false appearances and return to our innate enlightenment. This is “the ultimate reality of all things,” or “all-encompassing wisdom.”

Ultimate reality means to transcend the original illusory and false appearances. This ultimate reality of all things is all-encompassing wisdom.

When it comes to all things, the illusory and false are what we must set aside. When we have all-encompassing wisdom, our minds are clear as we interact with people and matters. This is “all-encompassing wisdom,” which is also “ultimate reality,” the principles of the One Vehicle. This is the “extraordinary Dharma.” Can everyone understand this?

This Dharma can only be understood by Buddhas. Where are these Buddhas? They are within us. All Buddhas’ Dharma was passed to Sakyamuni, and His teachings are passed on to those who will attain Buddhahood in the future. So, all Buddhas share the same path and pass down teachings in the same lineage. What is being passed down? The ultimate reality of the One Vehicle.

So, I hope everyone can clearly understand this passage of the sutra. “Extraordinary and difficult-to-understand Dharma [can only be thoroughly realized by Buddhas].” Past Buddhas, Sakyamuni Buddha and future Buddhas all have the same Buddha-nature, and we can thoroughly understand it as long as we are always mindful.

Ch02-ep0204

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 204 – Teach Ultimate Reality with Great Compassion

>> “Buddhas give teachings out of great
compassion. They are known and recognized by all as models. They have achieved
all virtuous merits and profound, never-before-experienced Dharma.”

>> “Sariputra, the Tathagata can make various distinctions,
tactfully giving all teachings. His speech is gentle and delights the hearts of
multitudes.”

>> “Sariputra, essentially speaking, all Buddhas have fully achieved
the unlimited, boundless, never-before-experienced Dharma.”

>> “Stop, Sariputra, there is no need to speak further. Why is
this?”

>> It says, “The Dharma that the Buddha attained was most
extraordinary and difficult to understand. Only Buddhas can thoroughly realize
the ultimate reality of all things.”

>> Extraordinary: [He taught] extraordinary and incredible things, the
teachings of the Great Vehicle Path and worldly and world-transcending Dharma.
Through this, He revealed the extraordinary Dharma of the Three Vehicles.

“Buddhas give teachings out of great compassion.
They are known and recognized by all as models.
They have achieved all virtuous merits
and profound, never-before-experienced Dharma.”

Everyone, as we learn from the Buddha, we must understand His original intention. All Buddhas intend to [exercise] great compassion. This great compassion means They hope that sentient beings can comprehend Their thoughts and thus can become one with Them.

We often talk about “unconditional loving-kindness, great universal compassion.” We must treat all sentient beings as we treat ourselves. “When others hurt, I ache. When others suffer, I grieve.” Sentient beings experience suffering. If we are to learn the Bodhisattva-path, we must learn how to perceive their suffering as our own suffering, to see their hurt as our pain. As we learn the Bodhisattva-path, this is how we should feel toward sentient beings.

The Buddha has already attained enlightenment. After He awakened, He had the compassion to perceive all sentient beings as His own children. So, when sentient beings are lost, the Buddha, out of His great compassion, hopes that they can all be awakened. So, it is said, “Buddhas give teachings out of great compassion.” They hope that we can all accept and realize the Buddha-Dharma and [develop] wisdom equal to Buddhas.’ This is the Buddha’s goal in teaching.

“They are known and recognized by all as models.” After Sakyamuni Buddha attained enlightenment, His great enlightened wisdom was something all Buddhas, heavenly beings and dragon-gods could recognize. As I previously mentioned, “His name was widely known.” So, He was “known and recognized by all.”

At the Lotus Sutra assembly, as we discussed in the Introductory Chapter, many of those who came to listen to teachings were Arhats who engaged in spiritual practice. They were “known and recognized by all.” For instance, Sariputra, Maudgalyayana, Ananda, Mahakasyapa and so on were all representatives of the Sangha and were recognized by everyone. So, they could receive the Buddha’s teachings and had the Dharma in their hearts and actions. Naturally, they became role models and were “known and recognized” by everyone. Thus, by accepting the Buddha’s teachings and practicing them, naturally they became role models known and recognized by everyone.

“They have accomplished all virtuous merits.” At that Dharma-assembly, since they could receive the Buddha’s teachings and practice them, they could put them into action. So, “they have accomplished all virtuous merits.” When all good deeds are accomplished and all evils have been eliminated, our minds are pure and our habitual tendencies are well-adjusted; these are all virtuous merits.

“Merits” are cultivated inwardly. “Virtues” are practiced outwardly. This is how merits and virtues are defined. “Refraining from all evils and doing all good deeds” is what brings merits and virtues. As for “profound, never-before-experienced Dharma,” to achieve all this without giving rise to discursive thoughts and to thoroughly understand what the Buddha teaches out of great compassion is not easy. The Buddha was about to give profound Dharma that no one had ever understood before. Now He was about to proclaim “profound, never-before-experienced Dharma.”

The previous passage in the sutra states,

“Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings. His speech is gentle and delights the hearts of multitudes.”

Next we discuss,

“Sariputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.”

The Buddha can teach with various skillful means because He has already achieved many unlimited, boundless teachings. Because He has realized them, He can teach them to sentient beings. By teaching according to their capabilities, He hoped they could begin to develop realizations. However, these are still not the Buddha’s original intended [teachings]. These are just skillful means He tactfully gave to first attract them.

We are like children. Because children do not know anything, parents begin by speaking to them with child-like speech, so they may understand them. Based on the same principle, when we speak to others, we speak according to their age and experience to say things that will resonate with them. Sometimes, when people reach old age, it is like speaking to children again. Why is that? When people age, their brains degenerate.

So I often say, when ordinary people are born, they are young and confused. When we say something true or profound, children cannot understand us. We can live a lifetime this way, lacking knowledge and awareness. We grow from childhood to teenage years to our prime, middle age and senior years. Time goes by as we age. Our knowledge grows as our body matures and strengthens. Then when we reach old age, our consciousness, like our body, returns to that original state of confusion.

Why don’t we quickly become self-aware? We must seize the time now while we can accept this knowledge. We must quickly take this seed of enlightenment into our hearts. Let us take the opportunity to accept and apply the Buddha’s teachings to eliminate our past habitual tendencies of ignorance, confusion and afflictions. We should utilize this moment while our mind-consciousness can accept this teaching. We must seize this [opportunity]. Think about it. The Buddha keeps coming to this world, lifetime after lifetime, to continuously teach with skillful means. When will sentient beings be able to hear the True Dharma?

So, we must “seize the present moment and sustain it forever.” The instant the words penetrate our hearts, we must allow this Dharma to enter our minds and be like pure water, so we can cleanse the ignorance from our minds. We must quickly apply this to our daily living to eliminate our past habitual tendencies.

Everyone, in learning the Buddha’s teachings, we allow the Buddha to continuously use various skillful means to explain the Dharma. This is truly very arduous [for Him]. Do sentient beings actually understand it? So, after the Buddha taught for so long, He said, “Sariputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.” The Buddha understands many teachings, so. He can teach according to capabilities.

But then the Buddha said,

“Stop, Sariputra, there is no need to speak further. Why is this?”

Alas, this is what sentient beings are like. I keep using various skillful means to teach them, but they still do not understand. Sentient beings are still indolent, unable to move forward. So, should He keep speaking? Why?

It says, “The Dharma that the Buddha attained was most extraordinary and difficult to understand. Only Buddhas can thoroughly realize the ultimate reality of all things.”

This explains that the Dharma the Buddha realized and wanted to speak from His heart was actually extraordinary and difficult-to-understand Dharma. This was the Buddha’s original [teaching]. For over 40 years, He used skillful means to teach according to sentient beings’ capabilities. The first thing He really wanted to teach was extraordinary and difficult to understand Dharma. To sentient beings, this was extraordinary and very difficult to understand. This is the Buddha’s spiritual state. Only Buddhas can thoroughly realize the ultimate reality of all things.

To truly resonate with the words spoken from the Buddha’s capacity, one must have a capacity equal to His. Only with this kind of dialogue can the teaching be smooth and understandable.

Sometimes I say, “I am unable to get through to him because he does not understand what I am saying.” [It is already like this between humans,] [let alone between humans and the Buddha]. The Buddha’s state is ultimately only understood by other Buddhas. Only when our capacity resonates with the teachings can we truly understand the ultimate reality of all things.

The ultimate reality is what the Buddha first wanted to teach. But the principles of this ultimate reality are extraordinary. What does it mean to be extraordinary?

Extraordinary: [He taught] extraordinary and incredible things, the teachings of the Great Vehicle Path and worldly and world-transcending Dharma. Through this, He revealed the extraordinary Dharma of the Three Vehicles.

“Extraordinary” refers to what normal people do not find possible. Even if it were possible, it is incredible, not something that ordinary people would conceive. Therefore, they are called “incredible things.” These “incredible things” are the “teachings of the Great Vehicle Path.”

Previously, I kept mentioning the teachings of the path. This is a path to enlightenment. His teaching is the True Dharma. In learning from the Buddha, since we have seen this path, we can truly step onto it. As long as we accept and practice teachings and keep walking on this path, we should be able to arrive at the destination of Buddhahood. If we return to and focus on this path and really walk on it, we can see firsthand the scenery along this road. To truly learn the Dharma, we must practice it, so we can realize the joy of the Dharma entering our hearts. This is the teaching of the Great Vehicle Path.

Teachings of the Great Vehicle Path are incredible. What exactly are they? The Buddha comes to teach us how to live in this world, how to be a good person. We often say, “Only when we have perfected our character can we attain Buddhahood.” Since we have come into this world, we should learn to be a [good] person in dealing with people, matters and objects and [develop the right] mindset to

deal with challenges and other people. Can we treat others with patience, openness, love and gentleness? This is how we should treat others. In handling matters, can we “refrain from all evils, do all good deeds”? When we see such material goods, recognition, wealth and status in the world, do they stir up discursive thoughts?

The Buddha taught for over 40 years because He wanted us to be good people first. This is how we should live in this world. [He also taught] world-transcending Dharma, which is what I have been teaching in terms of practicing the Great Vehicle teachings. We should deal with matters until our minds are free of attachments and we can eliminate all afflictions. Every day we bathe in the stream of Dharma and use it to cleanse our minds. By bathing in the stream of Dharma every day, we can transcend the world. Then “the mind is without hindrances.” Can we achieve this state in the world? To do so, we must realize the Buddha’s truth.

So, [He taught] the worldly and world-transcending Dharma. Over 40-plus years, the Buddha used many skillful means to teach the Dharma. He did this solely to reveal the extraordinary Dharma of the Three Vehicles. Though they are skillful means, they contain true principles. Because of sentient beings’ capabilities, He had to use these methods to guide them to enter the Buddha’s door, listen to the Dharma, steady their minds to uphold precepts and focus their minds to slowly awaken wisdom.

Though the Buddha had to work very hard to train stubborn sentient beings, He established these Three Vehicle teachings to [help them] live in and transcend the world, to advance from living in this world all the way to transcending the world. He used various skillful means to make analogies and guide them. This is why there are Three Vehicle teachings for. Hearers, Pratyekabuddhas and Bodhisattvas. The teachings of these Three Vehicles are revealed here at this moment.

So, fellow Bodhisattvas, we truly need to be mindful and practice the Bodhisattva-path. When it comes to this extraordinary Dharma, we must always be mindful.

Ch02-ep0203

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 203 – [Diligently Transform Sentient Beings

>> Therefore His wisdom is extremely profound.
His teachings of the path are infinite and cannot be measured or calculated.

>> Therefore, with His “clever, skillful and non-discriminating
wisdom, He taught countless sentient beings according to their
capabilities.”

>> “Deeply enter the boundless Dharma and awaken to the Dharma that
has never been attained.”

>> “Everyone in the assembly attained what they had never had
before. They rejoiced and pressed their palms together.”

>> “Sariputra, the Tathagata can make various distinctions,
tactfully giving all teachings. His speech is gentle and delights the hearts of
multitudes.”

>> The Eight Tones: beautiful tone, soft tone, harmonious tone,
respectful and wise tone, non-effeminate tone, unerring tone, deep and
far-reaching tone and inexhaustible tone.

>>Tathagata: It is one of the ten epithets of all Buddhas. [This epithet]
refers to True Suchness. On the path of True Suchness, He goes from causes to
fruition and attains perfect enlightenment.

>> “With a mind of infinite great compassion, the Buddha spoke in
tactful tones that were agreeable to sentient beings. This enabled those who
heard it to be joyful and to let go of their stubbornness.”

We must diligently practice all Buddhas’ teachings of the path. The Buddha had drawn near to countless Buddhas,

Therefore His wisdom is extremely profound. His teachings of the path are infinite and cannot be measured or calculated.

We cannot calculate this numerically because.

He encountered countless Buddhas’ teachings and continuously and diligently practiced them without ever becoming lax. Therefore, the teachings of the path He attained cannot be numerically calculated.

I keep saying that what the Great Enlightened One of the Universe realized encompasses the universe and pervades all Dharma-realms. Therefore, it is incalculable. So, the Buddha’s extremely profound wisdom and teachings of the path are infinite. Therefore, with His “clever, skillful and.”

Therefore, with His “clever, skillful and non-discriminating wisdom, He taught countless sentient beings according to their capabilities.”

What He attained was non-discriminating wisdom. I often say “show compassion to all equally.” Even though sentient beings have limited capabilities and wisdom, the Buddha uses teachings of the path that they can accept to teach them. If they have great capabilities and wisdom, He gives them great teachings. Whether they have limited or great capabilities, all sentient beings are taught according to their capabilities by the Buddha compassionately using clever and skillful means. He did this all to help everyone become equal. This is “showing compassion to all equally.”

Non-discriminating means that we all have equal, innate wisdom. We originally have this intrinsic Buddha-nature, and this original, equal wisdom. So how could there be any difference? Because the Buddha is compassionate, He wanted to enable all sentient beings to attain the Buddha’s state of enlightenment. Therefore, He exercised clever and skillful means to give teachings. To do this, He had to exercise impartial and non-discriminating wisdom.

There are infinite sentient beings, and He had to teach them according to their capabilities. As I mentioned previously, all Buddhas have strength. They possess the Ten Powers, Fourfold Fearlessness, dhyana, liberation, Samadhi and so on. These are things we all need to work on. We need to calm our minds.

If we have not attained a state of dhyana, do not contemplate nor have a tranquil mind, we cannot attain liberation nor enter the practice of the Right Path,

“Deeply enter the boundless Dharma and awaken to the Dharma that has never been attained.”

“Deeply enter the boundless Dharma.” This Dharma is not just vast; it is also profound. We cannot just recognize that it is profound; we must really “enter” it. All Dharma must enter our minds, not just one or two teachings, but countless, boundless teachings.

Therefore, “all Dharma arose without a beginning and ceased without an ending.” How long has this Dharma existed? When did it begin? The Buddha-Dharma keeps stating, “Since Beginningless time….” This means there was no starting point; it began a long, long time ago. We cannot comprehend it or verbally reason out when this Dharma began.

When did our wisdom, our Buddha-nature, begin? We cannot figure it out. It happened a long time ago. “Arose without a beginning and ceased without an ending.” When something is beginningless and endless, that means it has existed for a very long time. And in the future? It also has no ending. Exactly when does the Dharma come to an end?

Right now we talk about Dharma-degeneration because the Dharma is currently in the evil world of Five Turbidities. The defilements in the minds of sentient beings are very severe. Therefore, this is the era of Dharma-degeneration. This means that the Buddha-Dharma is coming to an end in this present era. Actually, what we call the end leads to [the beginning of] the next cycle. This is why the Buddha comes to this world to turn the Dharma-wheel. In the era of Dharma-degeneration, He turns it again, so it begins again. What moment is this? It is continuously turning. This is called turning the Dharma-wheel. The turning of the Dharma-wheel is indeed beginningless and endless. From the moment it arises to the moment it ceases, the time in between is truly incalculable. It is boundless and cannot be calculated. This is true emptiness.

When the Buddha gave the Prajna [teachings,]. He said that in the end, there is nothing. But we must understand that in true emptiness, there is wondrous existence. The Buddha applied His wisdom to meticulously analyze how something becomes nothing. But within this nothingness, there is very subtle and wondrous Dharma. Therefore, nothing becomes something.

There is much Dharma in this world. What is Dharma? It needs an appearance for other people to see it. These things are inseparable from the temporary union of the four elements. Therefore, everything we can see or feel is Dharma; everything is Dharma. But these things cause sentient beings to form attachments. This is why the Buddha had to exercise wisdom to meticulously analyze for us that

the things we can see are formed by the four elements. What we cannot see are our feelings, the accumulation of afflictions. If we mindfully interpret and understand tangible and intangible things, allow our wisdom to penetrate them, then naturally, things that “exist” become “non-existent,” and within something “non-existent,” there is wondrous Dharma, which is wondrous existence. Wondrous existence is pure and undefiled wisdom. This pure and undefiled wisdom comes from our intrinsic Buddha-nature.

He “awakened to the Dharma that has never been attained.” The beginning of Lotus Sutra states,

“Everyone in the assembly attained what they had never had before. They rejoiced and pressed their palms together.”

This “never had before” was mentioned at the beginning of the Lotus Dharma-assembly, in the introductory chapter. I have also continually mentioned that state. When the Buddha was about to expound the sutra, many beings came from the ten directions, whether they were the Buddha’s disciples, kings or ministers of kingdoms, the eight classes of Dharma-protectors in heavens or all Buddhas and Bodhisattvas of ten directions. They all emerged and arrived at this Dharma-assembly.

“Everyone attained what they never had before.” In the past, they often listened to His teachings, but things seemed ordinary. However, this Dharma-assembly seemed very extraordinary. So, this is to “attain what has never been attained.” This refers to what has never happened in the past and is being experienced for the first time. This has never been experienced before, so now they feel such joy. At that Dharma-assembly, they all felt this joy that they had never experienced before. They can “attain what has never been attained”

because they “deeply entered the boundless.” Their minds have already deeply entered a vast, broad and profound state. This is also a state of “emptiness.” All things are inherently empty. In that state, there are no hindrances and the mind is truly clear and at ease. But in that clarity, there is the subtle and wondrous joy of “attaining what has never been attained.”

Therefore, the Buddha once again called out,

“Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings. His speech is gentle and delights the hearts of multitudes.”

The Buddha spoke to Sariputra to keep reminding everyone to be earnest. Sariputra and all of us must understand that “the Tathagata can make various distinctions.” He is able to distinguish all forms in this world, one by one, and analyze each of them for us. His analysis helps us understand that afflictions come from coming in contact with people and matters, and so does joy and so on.

The Buddha explains each thing, one by one. He does this by “tactfully speaking,” which is using skillful means. He uses various methods to make analogies and give explanations. He tactfully teaches according to what sentient beings can accept based on their capabilities.

As He gives teachings, “His speech is gentle.” The Buddha’s teaching is something everyone enjoys listening to. When they listen to it, they feel happy. The reason is that in the past, the Buddha had created many good affinities with sentient beings. Therefore, in whatever way He gives teachings, they all feel very comfortable as they listen to Him. This is because He speaks in a “soft tone.”

The Eight Tones: beautiful tone, soft tone, harmonious tone, respectful and wise tone, non-effeminate tone, unerring tone, deep and far-reaching tone and inexhaustible tone.

The Buddha had Eight Tones. When He used His “soft tone,” people sitting near Him did not find His teaching loud. But for people who sat far away, the volume was also just right. This was His “deep and far-reaching tone.” He had both a “soft tone” and a “deep and far-reaching tone.” When sentient beings heard His voice, they always felt joyful. Whether the Dharma actually penetrated their hearts or not, whenever they heard the Buddha’s voice, they just felt joyful. So, He “delights the hearts of multitudes.”

The word “Tathagata,” what does it mean? It is one of the ten epithets of all Buddhas.

Tathagata: It is one of the ten epithets of all Buddhas. [This epithet] refers to True Suchness. On the path of True Suchness, He goes from causes to fruition and attains perfect enlightenment.

This epithet refers to True Suchness, which is also our intrinsic nature. We are “on the path of True Suchness,” which is the One Vehicle Dharma. Thus, the Buddha’s True Suchness is. His intrinsic nature, which contains the great teachings of the true One Vehicle. This is “the path of True Suchness.”

“He goes from causes to fruition.” The “cause” is the Buddha-nature; His pure, intrinsic nature contained the true and wondrous principles of the Great Vehicle to come back to this world. Therefore, “[comes] to fruition” means manifesting the attainment of Buddhahood in this world, so we could see Him and have a historical record of Him. Thus, things come “to fruition.” He comes to engage in spiritual practice, attain Buddhahood and give teachings; this is how “He goes from causes to fruition.”

Then He “attains perfect enlightenment.” Because He worked very hard, He manifested the process of engaging in spiritual practice and attaining Buddhahood. Throughout His life, He went through the Eight Aspects and manifested various appearances. Therefore, from attaining perfect enlightenment, to teaching the world, to entering Parinirvana, these are all ways He gave teachings throughout His lifetime.

Earlier I spoke of a “soft [tone].” [The Buddha used] skillful teachings and a soft tone that sentient beings enjoy hearing and joyfully accept. This is because.

“With a mind of infinite great compassion, the Buddha spoke in tactful tones that were agreeable to sentient beings. This enabled those who heard it to be joyful and to let go of their stubbornness.”

The Buddha always has this mindset, one of infinite compassion. He has the Four Infinite Minds, loving-kindness, compassion, joy and equanimity, as well as the Four Great Vows. We recognize that these infinite minds converge to form this state of mind so that He can transform all sentient beings. That is why He “spoke in tactful tones that were agreeable to sentient beings.”

“Sentient beings” refers to all living beings. “This enabled those who heard it to be joyful and to let go of their stubbornness.” So, it is said to be “gentle.” Even the most stubborn sentient beings, when they listen to the Buddha’s teachings, will become happy.

In summary, when we learn from the Buddha, we follow the process of the Buddha’s spiritual practice. We follow His footsteps, His trail, to move forward.

Sakyamuni Buddha Himself spoke of how. He drew near to countless Buddhas in the past and had very diligently practiced various teachings of the path. Shouldn’t we also do the same? This is why we must begin making vows like the Four Great Vows. We can probably recite them, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors.” And next? “I vow to attain unsurpassed Buddhahood.” Indeed, these are the Four Great Vows.

We must transform sentient beings, learn many Dharma-paths, eliminate all afflictions and attain Buddhahood. In the process of eliminating afflictions and attaining Buddhahood, He made these vows and had to be replete with the Four Infinite Minds. Great loving-kindness, compassion, joy, equanimity are what He manifested for sentient beings to practice. Then naturally He drew near to the hearts of sentient beings, so. He could transform, guide and teach them. This is His goal for coming to this world, and this is the path we must learn as Buddhist practitioners. This path has been established, so we must focus on diligently moving forward. Therefore, we must always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 202 – With Solid Faith, Fear Nothing

>> “All Buddhas have long cultivated all
practices to enlightenment with diligence, courage, vigor, power and
fearlessness. When among people, They expound the Dharma fearlessly. They
practice precepts, Samadhi and wisdom, so. They are liberated and at
ease.”

>> “Powerful and fearless, with dhyana, liberation and Samadhi.”

>> Ten Powers: 1. Knowledge of right and wrong in all conditions 2.
Knowledge of karma 3. Knowledge of Samadhi 4. Knowledge of [relative]
capabilities 5. Knowledge of desires 6. Knowledge of the nature of each
individual 7. Knowledge of the consequences of all paths 8. Knowledge of past
lives 9. Knowledge of the heavenly eye 10. Knowledge of elimination of Leaks.

>> So, “the Buddha is fearless in expounding the path of ending
suffering. Among the assembly, the Buddha taught precepts, Samadhi and wisdom
and other noble paths and did so fearlessly.”

>> The Fourfold Fearlessness: Fearlessness of all-encompassing wisdom.
Fearlessness of ending Leaks. Fearlessness of explaining the hindrances of
spiritual cultivation. Fearlessness of explaining the paths of ending
suffering.

>> Second is “fearlessness of ending Leaks.” The Buddha
“taught them to eliminate all afflictions, and He did so fearlessly.”

>> “Explaining hindrances of spiritual cultivation.”
Fearlessness of explaining hindrances of spiritual cultivation: Among the
assembly, the Buddha taught how to overcome delusions and other hindrances, and
He did so fearlessly.

>>Dhyana: dhyana is a way of thinking. With tranquility, the mind remains
still, in a meditative state. This is called dhyana. What about liberation?
Ordinary people are trapped by cyclic existence, so they cannot attain
liberation. But Buddhas and Bodhisattvas have already attained liberation and
will never experience cyclic existence again.

“All Buddhas have long cultivated all practices to enlightenment
with diligence, courage, vigor, power and fearlessness.
When among people, They expound the Dharma fearlessly.
They practice precepts, Samadhi and wisdom, so. They are liberated and at ease.”

The Buddha intrinsically has an enlightened nature. From Beginningless Time till now, the Buddha drew near to countless Buddhas, so He has constantly been diligent. As He practiced all teachings of the Path, He did so with diligence, courage, vigor, power and fearlessness. Because He was diligent, He was very certain of and never doubted those Buddhas’ teachings of enlightenment. This kind of faith is very steadfast.

As ordinary people, our faith and beliefs cannot be steadied, therefore our powers are insufficient. Sometimes we believe and practice only because we seek things! We seek blessings from Buddhas and Bodhisattvas. Actually, all Buddhas and Bodhisattvas come to the world to teach us various methods to help us reflect on our own nature and discover our pure intrinsic nature. This is why the Buddha and Bodhisattvas come to the world. The Buddha gives many teachings to help us achieve understanding. If we believe Him, we can search within ourselves for our enlightened nature. We should not have faith in Him only to seek protection from Buddhas and Bodhisattvas. If we do, we are still. Small Vehicle practitioners, unenlightened beings.

When we believe in the Buddha, He can help us strengthen our powers of understanding and comprehension, so we strive to faithfully accept and practice [the teachings]. Therefore, when He goes among people to teach, He is absolutely fearless.

After the Buddha attained enlightenment, His Power of Faith was solid. So He preached Dharma fearlessly in the world. When non-Buddhists raised difficult questions, He was very courageous and vigorous. He was very certain and brave, like a warrior entering the battlefield. In order to promote Right Dharma in the world, He had to be replete with the strength gained from His courage and vigor and go among people to give teachings without fear. Then of course, the practices of precepts, Samadhi, wisdom and liberation will lead to a sense of freedom.

Precepts, Samadhi and wisdom are the Three Flawless Studies that we spiritual practitioners must cultivate [to eliminate Leaks]. Wisdom comes from seeking the Buddha-Dharma. Once it enters our hearts, we cannot allow it to leak out. When the Dharma is in our hearts, it should increase and never decrease. Then [our minds] can be considered flawless.

When we forget the Dharma we heard yesterday, it has leaked out. We may listen to the Dharma in the morning, but soon after, when challenges emerge, afflictions arise again. When this happens, we cannot attain liberation. When precepts, Samadhi, and wisdom are not in our hearts, afflictions will enter very quickly. Whenever we encounter challenges, we feel troubled and worried, as if afflictions are binding us and we cannot be liberated.

We are all still learning so the Buddha is our ideal and. [Buddhahood] is our goal. Outwardly, we must emulate the Buddha, and inwardly, we need to find our Buddha-nature.

Although we are unenlightened beings, our wisdom and enlightened nature is not inferior to the Buddha’s. But our minds have been covered by afflictions. When we brush aside afflictions, we are awakened beings. Then no matter what challenges arise, we can remain peaceful and at ease. Thus, we must uphold precepts and be in Samadhi so that our wisdom will grow, and we can be liberated and at ease. This is why we Buddhist practitioners must constantly heighten our awareness. We learn from the Buddha; He gives us teachings that we must faithfully accept and mindfully practice.

Next, let us discuss.

“Powerful and fearless, with dhyana, liberation and Samadhi.”

To be powerful and fearless, we must be replete with “dhyana, liberation and Samadhi.” Then we can be “powerful and fearless.” This means that [the Buddha] is strong and powerful and fearless. He has Ten Powers.

Ten Powers: 1. Knowledge of right and wrong in all conditions 2. Knowledge of karma 3. Knowledge of Samadhi 4. Knowledge of [relative] capabilities 5. Knowledge of desires 6. Knowledge of the nature of each individual 7. Knowledge of the consequences of all paths 8. Knowledge of past lives 9. Knowledge of the heavenly eye 10. Knowledge of elimination of Leaks.

We need to know that power is in all teachings given by the Buddha. If we can practice them all, then we will be fearless. [We will develop] the Fourfold Fearlessness.

The Fourfold Fearlessness [tells us] of the Buddha’s fearlessness in expounding the path of ending suffering. Sentient beings in the Saha World face unbearable suffering, so the Buddha comes to the world for this one great cause and expounds the Dharma. When the Buddha teaches, He speaks the most about suffering. When He first turned the Dharma-wheel of of the Four Noble Truths, His first teaching was about suffering.

So, “the Buddha is fearless in expounding the path of ending suffering. Among the assembly, the Buddha taught precepts, Samadhi and wisdom and other noble paths and did so fearlessly.”

This is the Buddha’s power. He came to the world to declare that everything in the world [leads to] suffering, to teach people to recognize that suffering is caused by the accumulation of various afflictions. With these afflictions, a single thought gone astray can cause 1000 erroneous thoughts. Once an erroneous thought arises, we will naturally act on it. Wrong thoughts cause wrong actions. So, He teaches us to uphold precepts.

When we engage in spiritual practice, our first step is to uphold precepts. When we first enter His door, we learn the Five Precepts and Ten Good deeds. If we can start from the first precept, we gradually realize that because there is so much suffering and wrongdoing in the world, we must cultivate the Path. The more we comprehend this teaching, the firmer we will remain. If we uphold precepts, naturally we will be less likely to commit wrongs.

So, the Buddha comes to this world and goes among people for one great cause, to fearlessly expound the path to ending suffering and to tell the world about suffering.

The Fourfold Fearlessness: Fearlessness of all-encompassing wisdom. Fearlessness of ending Leaks. Fearlessness of explaining the hindrances of spiritual cultivation. Fearlessness of explaining the paths of ending suffering.

I will share the Fourfold Fearlessness with you. The first is “fearlessness of all-encompassing wisdom.” With His all-encompassing wisdom, He understands all things in the world. And if He understands everything, what is there to fear? So, “among the assembly, the Buddha taught about all-encompassing wisdom, and He did so fearlessly.”

The Buddha gathers all sentient beings to explain this Dharma to all of them in the hopes they can gain all-encompassing wisdom of all things in the world.

Discerning wisdom means we can clearly discern right from wrong. Things can be proper or deviant, and if we can tell them apart, we have discerning wisdom. So, in these times, in the midst of complicated people and interpersonal conflicts, we must strive to be discerning. The Buddha tells us about fearlessness of all-encompassing wisdom. Because of His wisdom, He hopes we can be His equal and attain fearlessness of all-encompassing wisdom.

Second is “fearlessness of ending Leaks.” The Buddha “taught them to eliminate all afflictions, and He did so fearlessly.”

We have fear because we cannot clearly discern right from wrong. We are afflicted because we have endless cravings and desires. These are all afflictions. The Buddha teaches us with various ways in hopes that we can comprehend the impermanence of life. At any instant, impermanence can suddenly manifest, and we face unbearable suffering and endless worries

(In 2004), there was a great earthquake in Aceh, Indonesia. Do you still remember it? The second before that moment, everyone was filled with sweet dreams, everyone was filled with happiness. Perhaps they had very many hopes. But in an instant, impermanence struck the world. So indeed, life is impermanent.

We should [understand] that the Buddha has been teaching this for a long time. In the future, sentient beings will create more and more karma. So, the principles of formation, existence, decay and disappearance keep vanishing from people’s hearts. This road was originally very broad and straight. These principles have always existed, but people do not clearly understand them so they create more karma. Therefore, the collective karma of sentient beings leads to more frequent disasters; this is very worrisome.

Does worrying do any good? The best thing to do is to be more diligent. We must quickly recruit more Living Bodhisattvas and find ways to change and to help our world become more stable. To stabilize the earth, protect its resources and not cause more damage, the four elements must be in balance. The balance of the four elements depends on the way we live. We must get our lives on track and be more frugal, and we must strive to recognize, cherish and create more blessings. If we can keep these things in mind and apply them in our daily living, naturally the world will be more peaceful.

So, the Buddha teaches many principles about how we can eliminate all afflictions. Ending all afflictions begins with our daily living.

Next, the third is “fearlessness of.”

“Explaining hindrances of spiritual cultivation.” Fearlessness of explaining hindrances of spiritual cultivation: Among the assembly, the Buddha taught how to overcome delusions and other hindrances, and He did so fearlessly.

The Buddha tells us about the obstructions of our spiritual practice that keep us from achieving anything, from understanding principles. This is because we still have delusions,

which are ignorant thoughts. Delusion is lack of understanding. We have dust-like delusions. Our delusions and ignorant thoughts number as many as particles of dust. Because we are so ignorant, we attract karma. So, the karma we have created will obstruct our practice of the teachings of the Path. When we do not know the methods, the Path will be difficult. Therefore, the Buddha comes to us to explain ways to eliminate obstacles, so we can understand the teachings. This is what all of us must mindfully comprehend.

So, the Buddha taught us to “overcome delusions and other hindrances to spiritual cultivation.” He clearly explained that certain karma we create will lead to certain consequences. This karmic law of cause and effect pervades our lives, so the causes we create will lead to the effect of hindering our path to enlightenment. So, the Buddha expounded the Dharma fearlessly.

The fourth one is “fearlessness of explaining the paths of ending suffering.” Similarly, this explains precepts, Samadhi and wisdom and helps us recognize suffering. Now the Buddha tells us how to transcend suffering.

For us to transcend suffering, we must engage in spiritual practice. To begin cultivating [the Four Noble Truths,] we must have precepts, Samadhi and wisdom to “eliminate all suffering.”

Next is dhyana, tranquil contemplation.

Dhyana is about careful contemplation. When the mind is still, tranquil and clear, it is in the state of dhyana. So, if we are tranquil, “the mind remains still, in a meditative state.” We must not think discursive thoughts about the past or delusional thoughts of the future. We need to eliminate all of this. Our hearts need to be still, in a meditative state. This is dhyana.

Dhyana: dhyana is a way of thinking. With tranquility, the mind remains still, in a meditative state. This is called dhyana. What about liberation? Ordinary people are trapped by cyclic existence, so they cannot attain liberation. But Buddhas and Bodhisattvas have already attained liberation and will never experience cyclic existence again.

He came to the world solely because of [His connection] to sentient beings. He returns on the ship of compassion, not because of the influence of karmic forces. Not at all. So, all Buddhas and Bodhisattvas are in a state of dhyana and liberation.

My fellow Buddhist practitioners, our goal is to attain Buddhahood. But we must self-reflect to discover our intrinsic nature. Therefore, we must really work on practicing precepts, Samadhi and wisdom, and we must not allow even the slightest affliction to trouble our minds. This is why we must always be mindful.

Ch02-ep0201

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 201 – The Four Infinite Minds

>> “When teachings of the path are in our
hearts, our wisdom will be like the ocean. The Four Infinite Minds and Six
Paramitas are clever and skillful means to cross to the opposite shore. The
Dharma [pervades everywhere and] is vast and great, profound and
far-reaching.”

>> “The knowledge and views of the Tathagata are vast, great,
profound and far-reaching, limitless and unhindered.” So, what is
“limitless”? The Four Infinite Minds. The Four Infinite Minds are
infinite loving-kindness, infinite compassion, infinite joy and infinite
equanimity.

>> Infinite loving-kindness: Loving-kindness is a mindset of great love,
the loving thoughts of a Bodhisattva for all sentient beings. They constantly
do good and joyous deeds to accommodate others’ needs and benefit them.

>> Infinite compassion: The Bodhisattvas have sympathy for all sentient
beings who face various kinds of suffering. Constantly retaining this
compassion, they save and relieve those beings, enabling them to attain
liberation.

>> Next is “infinite joy.” Bodhisattvas are “glad when
sentient beings can transcend suffering and attain joy. They feel infinite
delight.”

>> Infinite equanimity: Bodhisattvas wish for all sentient beings to
attain a state of not giving rise to dislikes or cravings, to let go of anger
and hate, to be free of resentments and worries.

>> Unobstructed: They are at ease, with unhindered understanding. They
are in harmony, at ease and one with all matters. This is like lamp light
merging, without mutual obstruction.

“When teachings of the path are in our hearts, our wisdom will be like the ocean.
The Four Infinite Minds and Six Paramitas are
clever and skillful means to cross to the opposite shore.
The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.”

This is to tell everyone that “teachings of the path [must] enter our hearts.”

Doesn’t learning from the Buddha mean we have to walk the Bodhi-path? We must put it into practice. We need to step onto this land, this path; then we can see the scenery along the road. So, we must experience these conditions firsthand. This happens “when teachings of the path are in our hearts.”

The Right Dharma is what we must pursue, and it [explains] the many things in the world that we do not understand. Through the Buddha-Dharma, we realize that we must seize the present moment to practice the teachings. So we say, “listen, contemplate and practice.” When we combine these three, we will have “wisdom like the ocean.”

Since we want to be the Buddha’s disciples, we should be determined to comprehend the great path. Once we comprehend the great path, we will understand how to walk the road the Buddha opened up for us. There are many methods for walking this road because the Buddha tirelessly established various skillful means, analogies and teachings to instruct us on how to accept this Dharma. Then, we still need to practice them among people. So, while we are among people, we must learn to practice the Four Infinite Minds. Our hearts must be broad and wide open, simple and pure. We must have an open heart and pure thoughts.

When [the Four Infinite Minds] are combined with the Six Paramitas, they form the Ten Paramitas. These ten methods can help us comprehend the great path, understand the Buddha’s state of mind and His teachings. He hopes that we will go among people. The Dharma is like the ocean; [without going in,] we cannot realize the Buddha’s teachings, “the Four Infinite Minds and Six Paramitas.” We [must] apply it; we cannot realize it simply through words. How can we have “wisdom like the ocean”? We must apply the Four Infinite Minds and the Six Paramitas in our lives and as we interact with people.

For the teachings of the path to enter our hearts, we must apply the Four Infinite Minds and the Six Paramitas. Then we “cross to the opposite shore.” We must use the Ten Paramitas to transform ourselves and others. Then from this shore of afflictions, we can safely cross to the other shore, where we can feel peaceful and at ease, free of afflictions.

“The Dharma [pervades everywhere and] is vast and great, profound and far-reaching.” The Dharma is very vast and great. How can we make good use of the Four Infinite Minds and the Six Paramitas among people? We must learn the Buddha’s skillful means. If we do not interact with people with clever and skillful means, we will not be effective.

There are many uses of skillful means. They are “vast and great.” People, matters and objects all inherently contain principles, so there are very many. [The Dharma is everywhere in space and time;] it is beginningless and endless, very long-lasting. As for discussing the Dharma, there is also no beginning nor end. It extends very far and deep in terms of time. As for breadth, how broad is it? It is inconceivable; it is inconceivably, extremely, infinitely profound. Isn’t this stated in the Sutra of Infinite Meanings? Therefore, it is inconceivable and extremely profound. It is very profound and vast. The teachings contained in this passage alone are enough for us to put our hearts into [studying].

So, the teachings of the path enter our hearts. Because we accepted the teachings of the path, we can develop our wisdom. Once we develop wisdom, we can have open hearts and pure thoughts, and as we interact with others, we can cleverly use skillful means and be at ease. If we want to apply many teachings in this world, this is the simplest way to do so. Therefore, we should always be mindful.

Previously, we discussed,

“The knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.” So, what is “limitless”? The Four Infinite Minds. The Four Infinite Minds are infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity.

The first one is great loving-kindness. So, infinite loving-kindness is “a mindset of great love.” We need to arouse the great love in our hearts, “the loving thoughts of a Bodhisattva for all sentient beings.” The minds of Bodhisattvas are filled with love. Their great love is selfless, and their every thought is of sentient beings. So, the Buddha, all Buddhas and. Bodhisattvas come to the world solely to transform sentient beings. When they are among others, “[they still] constantly do good and joyous deeds.” They create blessings for people, hoping that everyone will attain happiness. So, Bodhisattvas want to create blessings for this world. This is called great love.

Therefore, they “accommodate others’ needs and benefit them.” Having a Bodhisattva-heart means giving according to the needs of sentient beings. As long as they have a need, we must continue to initiate [good deeds] and carry out this practice everywhere. In this very vast space, across this universe, we must initiate deeds that benefit sentient beings. This means we must help sentient beings attain blessings and joy and live a peaceful life. So, for sentient beings to benefit, Bodhisattvas need to continuously create space for them to be safe and happy. This is “great loving-kindness.”

Infinite loving-kindness: Loving-kindness is a mindset of great love, the loving thoughts of a Bodhisattva for all sentient beings. They constantly do good and joyous deeds to accommodate others’ needs and benefit them.

Next, the second is “infinite compassion.” This means Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering. Constantly retaining this compassion, they save and relieve those beings. A Bodhisattva’s heart is just like this, with “great universal compassion.” When others hurt, we ache; when others suffer, we grieve. Because Bodhisattvas and sentient beings are one, their pain causes Bodhisattvas to grieve and their hurt causes Bodhisattvas to ache. This is the. “Bodhisattvas’ sympathy for all sentient beings.”

Because they cannot bear to let sentient beings face various sufferings, the hearts of Bodhisattvas and all Buddhas “constantly retain this compassion.” Within their hearts is only one great cause, which is to continuously save and relieve sentient beings from their suffering. This is the one thing in the hearts of all Buddhas and Bodhisattvas, to save all sentient beings. They try to save sentient beings and enable them to attain liberation. This not just about the liberation of their bodies but also the liberation of their minds. “Having relieved them from suffering, Bodhisattvas then expound the Dharma for them.” The Sutra of Infinite Meanings also explains how to walk the Bodhisattva-path. After Bodhisattvas save people and help them settle down, they then expound the Dharma.

Thus they help body and heart [enter the Dharma]. We cannot bear to let sentient beings’ spiritual aspirations weaken, for their Bodhi-seedling to wilt. Therefore, we must use Dharma as water to constantly nourish it. This is also a way of providing relief. “They save and relieve others, enabling them to attain liberation.” Because the Dharma and our lives are intimately related, physical life and wisdom-life cannot be separated. So, we must have infinite compassion. “Infinite compassion” is what Bodhisattvas have. They cannot bear for sentient beings to suffer, and they have great universal compassion, so they hope everyone can accept the Buddha-Dharma and forever practice these teachings.

Infinite compassion: The Bodhisattvas have sympathy for all sentient beings who face various kinds of suffering. Constantly retaining this compassion, they save and relieve those beings, enabling them to attain liberation.

Next is “infinite joy.”

Next is “infinite joy.” Bodhisattvas are “glad when sentient beings can transcend suffering and attain joy. They feel infinite delight.”

We work very hard to help others and see to it that they can accept the teachings. They may feel confused and conflicted and face other afflictions in their living. But when they accept the Dharma, they can open up their hearts. Once their understanding and views open up, they will not be troubled by the people and matters in their lives. Therefore, no matter what their lives are like, once they find the [right] direction, their minds will become open and understanding. Because they [accepted] the Buddha’s teachings, no matter what challenges they face, they can transcend. So, what makes Bodhisattvas happiest is to see such things, to see sentient beings transcending suffering and attaining joy.

This suffering arises when our hearts cannot get past something. If our hearts can get past it, we will experience no difficulties. So, “then they feel infinite delight.” When they see sentient beings receive the Dharma, naturally Bodhisattvas will be very happy. This is called “infinite joy.”

Next is “infinite equanimity. Bodhisattvas are connected to sentient beings.” This means when we are among people, we must “not give rise to hate or cravings.” We cannot feel an aversion toward certain people. We cannot be this way. We must respect every single person. Never-Slighting Bodhisattva [always said,]. “I dare not look down on you.” Since we do not dare look down on others, we must respect them. So, why should they cause us to give rise to hate or resentment? We do not need to become hateful or resentful toward them.

So, we should treat people impartially, without seeing distinctions. If we can do so, naturally we will feel no resentment nor anger. So, we often say, “show compassion to all equally.” We must have great kindness and compassion and treat all sentient beings equally. We must cultivate joy and equanimity. We do not only become joyful when we see that others are happy, we also need to not make distinctions. This is what we Buddhist practitioners should work hard to achieve.

Bodhisattvas must always be mindful so that “all sentient beings can attain a state of not giving rise to hate or cravings.” Not only must we achieve this, we need to teach others to do the same. All of us should treat each other impartially, with love and care. Every person is our Dharma-relative. We need to accommodate and love each of them. If I can do it, you can do it too. All of us can do this. This is the wish of Bodhisattvas, as well as what the Buddha taught us. So, we need to let go of anger and hatred, be free of resentment and afflictions. If we can do so, we are in a state of equanimity. This is “infinite equanimity.”

Infinite equanimity: Bodhisattvas wish for all sentient beings to attain a state of not giving rise to dislikes or cravings, to let go of anger and hate, to be free of resentments and worries.

With “great loving-kindness, compassion, joy and equanimity,” the Four Infinite Minds, naturally we will be unhindered. When we are among people, if we can understand so many teachings, how can we still be hindered? We will be at ease, with unhindered understanding; we will be at ease and one with all matters. If we feel at ease with all things, we will become one. We coexist along with everything in the world. Moreover, with “unconditional loving-kindness and great universal compassion,” all sentient beings are just like parts of ourselves, our family.

Therefore, we are like lamps, with glows that intersect with each other without obstructions. Look at this light. No one lamp can give off all this light. Many of them melded together to create this brightness. So, the light from different light bulbs melds and intersects. The same thing happens when the sun rises and the light spreads throughout the land.

Unobstructed: They are at ease, with unhindered understanding. They are in harmony, at ease and one with all matters. This is like lamp light merging, without mutual obstruction.

So as we learn from the Buddha, the Dharma must enter our hearts, so our wisdom will be like the ocean. Then we need the Four Infinite Minds and Six Paramitas. Furthermore, we need to “understand skillful means and cross to the opposite shore.” What we need even more is “the Dharma that [pervades everywhere] and is vast, profound and far-reaching.” We need to learn to broaden and deepen [our understanding of it] and never separate ourselves from it.

In summary, since we are immersed in the Buddha-Dharma, we must put it into practice. Therefore, we should always be mindful.

Ch02-ep0200

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 200 – The Tathagata’s Wisdom Is Vast and Profound

>> “From Beginningless Time until now, over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings. They established skillful means in order to practice the Paramitas.”

>> “Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”

>> Here “vast and great” means. “The Tathagata’s Samadhi is broadly encompassing. It includes all things. The world of sentient beings is inseparable from the mind. Thus, it is called vast and great.”

>> “The Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”

“From Beginningless Time until now,
over indeterminate time and space,
all Buddhas and Bodhisattvas have steered
the ship of compassion on the Dharma-sea
to the Saha World of endurance for
the great work of transforming sentient beings.
They established skillful means in
order to practice the Paramitas.”

I want to share with everyone about “from Beginningless Time until now.” Truly, how long ago was this? We cannot say how long. This time and space are truly immeasurable. Thus, it is said, “Though the universe has bounds, our vows are boundless.” The universe is vast, and this place, time and space are very extensive. But, our will cannot be measured.

It is based on the aspirations and vows we have formed. The Buddha has already clearly told us that all sentient beings intrinsically have Buddha-nature. However great the aspirations of Buddhas and. Bodhisattvas are, ours should be just as great. However, all Buddhas and Bodhisattvas are already enlightened, and we are just beginning to seek our awakening. Ordinary beings seem so insignificant compared to the Buddha. But, we are also essentially replete with the same great, infinite Buddha-nature and have had it since Beginningless Time. So, though we are at the stage of ordinary people we can still make great vows like the Buddha.

So, all Buddhas and Bodhisattvas have already attained Buddhahood and became enlightened, but they cannot bear to let sentient beings suffer, so they continue to return to the world and “steer the ship of compassion on the Dharma-sea.” All Buddhas and Bodhisattvas have wisdom as vast as the sea. So in this Saha World, they made use of this Dharma-sea. So, even by establishing skillful teachings, using clever skillful means to devote themselves to the world in many ways, they teach us until we understand and once we do, they continue to lead us forward. This is how they steer the ship of compassion. They use various methods to give teachings, which make up the Dharma-sea.

Indeed, all Buddhas and Bodhisattvas have, since Beginningless Time, continuously returned to this world on the ship of compassion. So, Sakyamuni Buddha’s [teachings] come from past spiritual practices that. [He learned] from countless Buddhas. So, clearly in this time and space, since an endless time before, all Buddhas and Bodhisattvas have already been giving teachings, which make the Dharma-sea, and They continuously return to the world, sailing on the ship of compassion. Indeed, for such a long time, They have been coming to the Saha World.

The Saha World is the world of patient endurance. We need patience in order to live in this world because there is so much suffering. Those who come to this world are ordinary beings who have no control and have to follow their causes and conditions. Every person is led to this world by causes and conditions they created in the past. Since we are in this [physical world,] we must live according to the way the world works.

People who are blessed will be born in wealthy, civilized nations. People who are more blessed will be born in very well-off families, in very good societies and peaceful environments. This is because in past lifetimes, they have created good causes and conditions. Therefore, when they come to the Saha World, they are among the blessed.

Blessings are not something we can just choose to have in this lifetime. Based on causes and conditions in our past lives, we can come to this world and encounter good circumstantial and direct retributions. Our direct retribution are blessings we ourselves created in the past. Our circumstantial retributions are karmic affinities we created with others. These lead us to be born in a certain country, a certain society and a certain family. So, our circumstantial and direct retributions depend on [karma] we created in the past.

The majority of people who come to this world will suffer. Look around the world; those who are starving and live in the poorest countries have this circumstantial retribution. This is due to past bad causes and conditions. Even if Buddhas and Bodhisattvas go to these countries, they cannot do much.

This is similar to how those in heaven cannot attain Buddhahood. Because they live in comfort, they do not see suffering at all. Thus, they become lost in their comfort. Everyone has [the same] intrinsic nature, but based on circumstantial retribution and blessings, some may be born in heaven. Those who are born into a blessed world will not strive to walk the Bodhisattva-path.

Those in hell cannot engage in spiritual practice nor can they listen to the Buddha-Dharma. For those who are completely isolated from the outside world, they may feel like they are in hell, and that kind of living is unspeakably painful.

The Saha World is where Five Realms coexist. [Where we go] depends on the karma we created. All Five Realms can more or less be witnessed [in this world]. In this world, we see people who enjoy themselves as if they are in heaven. In this world, we see people who suffer as if they are in hell. In this world, we can see hunger, poverty and lack of development, which is like the hungry ghost realm. So, the hell and hungry ghost [realms] are in this world. There is also the animal realm, which we can see everywhere. We can see all kinds of living beings. So, this world is where the Five Realms are intermixed.

This all depends on our minds. We can engage in spiritual practice in this world because we can listen to the Dharma here. In the human realm, we can see suffering to recognize our blessings. We can also create blessings. So, the Buddha comes to this world to teach through various skillful means, to give us analogies to help us see and feel [the Dharma] and understand that we must seek awakening.

The Saha World is well-suited for spiritual practice. Though it is a world we must patiently endure and is filled with suffering and impermanence, the Buddha-Dharma is in this world. So we can promptly realize these profound principles. If these teachings seem very simple and obvious, why don’t we seize them right away? Buddhas and Bodhisattvas, in Their compassion, give teachings in the Saha World. They crossed the Dharma-sea on the ship of compassion to transform sentient beings. In the Saha World, this is Their one great cause.

As I said previously, the Buddha established teachings and various skillful means to practice the Paramitas in order to transform sentient beings. Therefore, we must put our hearts into accepting the Buddha’s teachings.

The sutra then states,

“Sariputra, the knowledge and views of the Tathagata are vast, great, profound and far-reaching, limitless and unhindered.”

The Buddha told Sariputra again that the knowledge and views of the Tathagata are vast, great, profound and far-reaching “limitless and unhindered.” Unhindered, the Buddha’s wisdom is like the speed of light. He can travel through Dharma-realms and all states very quickly. Unhindered [is the quality of His] understanding. This is the Buddha’s wisdom.

The Buddha’s intrinsic nature and clear knowledge and views are different from our ordinary knowledge and views. As ordinary beings, we have limited knowledge and views, so we practice with our limited capabilities. How wise we are determines how much we know. But the Buddha’s wisdom is infinite and boundless, vast and profound.

Here “vast and great” means. “The Tathagata’s Samadhi is broadly encompassing. It includes all things. The world of sentient beings is inseparable from the mind. Thus, it is called vast and great.”

This is talking about a Tathagata’s. Right Knowledge, Views and Concentration. Thus, the Buddha is single-mindedly focused in Samadhi. The Buddha-mind is free of discursive thoughts, so His mind can be open and encompassing, universally accommodating. Thus, it is said that His “mind encompasses the universe and the boundless worlds within.” The Buddha’s mind can encompass the great void, which is the universe. So, He can broadly encompass all things. Although modern technology is very advanced, we still do not know how big [the universe] is. It is infinite. This broadly encompassing [mind]

“includes all things.” All things are contained in the Buddha’s mind, in His pure and undefiled Buddha-nature, His [Tathagata-]storehouse. We ordinary beings have a karmic storehouse, the eighth consciousness. All the karma we create is stored in the eighth consciousness. When we transcend the eighth consciousness, we will find our pure and limitless true nature. Therefore, it is broadly encompassing and includes all things. All things are in the Buddha’s pure and undefiled wisdom-sea.

“The world of sentient beings is inseparable from the mind.” Our world is inseparable from our minds. As I just said, beings of the Five Realms co-exist [here] because everything is created by our minds. Everything we ordinary beings do is within the Five Realms. But if we engage in spiritual practice, [we understand] that “all Buddhas of the Three Periods, [like all things,] are created by the mind.” [The Three Periods are] past, present and future. If we form aspirations now, our minds can get close to Buddhas in the past, listen to His teachings now and carry this resolve into the future. Our minds only have one direction, which is to move toward the Buddha and walk on the direct Bodhi-path.

If we can do this, in the state of sentient beings, we will be inseparable from this mind. Everything is created by the mind; the Five Realms are created by the mind. So, we can also create hell or surpass the Three Periods. This is all inseparable from the mind and thus [the mind] is called “vast and great” because the Buddha’s mind is so vast and great. Therefore, we must be mindful.

Not only is it vast and great, but also profound and far-reaching. That is,

“The Buddha’s wisdom is serene and profound. When He speaks, the sound goes from near to far and extends in ten directions. For those who are close, it is not loud for those who are far, it is not soft. This is from realizing the extremely profound, serene and far-reaching One Vehicle.”

This is how the Buddha achieves merits with His wisdom. Wisdom is like an ocean and must be conveyed through sound. After the Buddha attained realization, if He had not expounded the Dharma, how could it have spread? So the Buddha teaches for one great cause, to “open and reveal” it to sentient beings. After realizing it in His mind, He spoke the Dharma through His mouth. So “when He speaks,” His teachings are spread through sound, “[going] from near to far and [extending] in ten directions.” [His voice] is clear to those near and far. “For those who are close, it is not loud.” People who listen from close by do not feel that it is too loud.

When some people speak, as soon as they open their mouths, they scare people. Their voices are too loud, With this kind of sound, not only will people be unable to accept it, it may repel them. But when the Buddha speaks, although His voice is close by, it sounds soft and clear. People who are far away, do not feel that it is too soft; they can also hear it clearly.

So those who are near do not find it too loud, and those who are far away do not feel it is too soft. “This is from realizing the extremely profound,” “serene and far-reaching One Vehicle.” This is called a profound and far-reaching tone. The principles spoken are very profound, but with this sound, people can hear clearly from far away. Not only can people far away hear it, [people of a different era can also hear it]. From His lifetime until now, over 2000 years later, we can still listen to His teachings.

In summary, we must always have this mindset. By being mindful, our minds can draw near to the Buddha’s mind. We are not limited by time and space. As long as we are reverent, we can draw closer to His mind. So, we must be mindful and not be lax for even one second.

“From Beginningless Time until now, over indeterminate time and space, all Buddhas and Bodhisattvas have steered the ship of compassion on the Dharma-sea to the Saha World of endurance for the great work of transforming sentient beings.” The great work of transforming sentient beings in the Saha World of endurance is not only the responsibility of all Buddhas and Bodhisattvas. We all share this responsibility. So, we must work on absorbing the Dharma and establishing skillful means in order to practice the Paramitas and help sentient beings cross from this shore of afflictions to the other shore of joy.

Every day, volunteers in the hospital are doing “the great work of transforming sentient beings” and establishing skillful means to open people’s minds in a place of suffering, so they can become joyful and at peace. So, we are treating minds then illnesses, or the illnesses and then the minds. To put it [simply], we can do these things right now. So, we must always be mindful.

Ch02-ep0199

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 199 – Knowledge and Views of the Paramitas

>> “The Buddha is kind and compassionate, exercising both compassion and wisdom. With Bodhisattvas as companions, He cleverly and skillfully goes among people to give teachings to help and transform the fallen. Worldly people are stubborn and foolish; they indulge in and are inextricable from desires.”

>> “Extensively proclaim teachings verbally. With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”

>> “Why is this? The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”

>> Are called “knowledge.” [Realizations] from eye-consciousness and deductions are called “views.” Complete realization is “knowledge and views.”

>> Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant. Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the other shore.

>> Paramita: Crossing to the opposite shore. Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.

“The Buddha is kind and compassionate,
exercising both compassion and wisdom.
With Bodhisattvas as companions,
He cleverly and skillfully
goes among people to give teachings
to help and transform the fallen.
Worldly people are stubborn and foolish;
they indulge in and are inextricable from desires.”

Truly, we feel the Buddha’s kindness and compassion. There are also other Buddhas and Bodhisattvas who accompany Him to this world to exercise both compassion and wisdom in order to transform sentient beings. But sentient beings are stubborn and foolish; they indulge in and are inextricable from desires. [This means that] they are difficult to rescue. So, all Buddhas and Bodhisattvas work hard as they come to the world over and over, not knowing when sentient beings will finally accept the Dharma they hear. This is truly worrisome.

The Buddha is always so kind and compassionate. He has been like this since Beginningless Time, and will never cease being so. Forever, without beginning or end, His mind will always be one of compassion. He constantly returns on the ship of compassion to the human realm in the Saha World to transform people with compassion and wisdom. Since we have come to this world, right now we must work on listening to the Buddha and Bodhisattvas who are establishing skillful means by giving skillful, provisional teachings.

Never-Slighting Bodhisattva treated every person as a Buddha. We should also do the same. We must treat every person around us as a living Buddha. No matter their appearance, whether their words are pleasant or not, whether their expression is amiable or not or whether they [stand] with us or go against us, we must be grateful for all people.

“Bodhisattvas as companions” are people who keep us company and teach us with various skillful means. Therefore, we must be grateful to them. If we can do this, we can use this lifetime to gradually exhaust our karma and end our negative karmic affinities.

Let us repay those who bring negative affinities with positive affinities. This is like a bucket of murky water. Once we know that the water is dirty and cannot be used, we should quickly add clean water to it to cause the murky water to flow out. Over time, the water will gradually become clean. In the past, we have created either good or bad karmic [affinities] with others. What if we created good karma? They will teach us through positive means and counsel and guide us toward a good path. This is because in the past we have accumulated positive affinities, which is like clean water or good teachings. The “Dharma as Water” series was filled with positive teachings.

If people manifest negative appearances, we must then be self-aware and grateful that this is also a teaching to keep us from committing transgressions. “Refrain from all evil and do all good deeds” does not just tell us to refrain from committing new evils, we must put a stop to and eliminate the evil that has already arisen. We cannot [let bad affinities perpetuate]. When evil arises, we must quickly eliminate it. If it has not yet arisen, then we must heighten our vigilance and not attract it. We must “eliminate any evil that has already arisen” and “prevent future evils from arising” and avoid negative causes and conditions.

We must consider that the appearances of such negative karmic conditions present us with skillful means to train our minds and heighten our vigilance. “Nurturing any goodness that has already arisen” refers to good karmic conditions. We must really treasure our virtuous and good friends. When we meet good people but our connections with them have not matured, we should truly cherish them and be happy that we have found this good affinity to learn good teachings. This is “encouraging goodness to quickly arise.”

In our daily living, there are principles concealed within things. So, we must [pay attention to] everything in our lives to find a way to encounter true principles as we deal with people and matters. This is also a way we can practice teachings. All things in the world teach us Dharma; this is “clever and skillful. With Bodhisattvas as companions,”

“He cleverly and skillfully” goes among people. We must realize that every single person is a Bodhisattva. They have come among all of us to give us teachings. So, our minds should grow in wisdom in response to our surroundings instead of allowing them to drag us down. We must constantly heighten our vigilance.

“Worldly people are stubborn and foolish.” With our fellow practitioners, how do we tell them when they are being very stubborn?

Earlier we had discussed that the Buddha comes to the world to.

“Extensively proclaim teachings verbally. With countless skillful means, [He has] guided living beings, leading them to transcend all attachments.”

This talks about how Buddhas and Bodhisattvas teach us sentient beings by using various skillful means, so we can transcend the attachments of

ordinary people and Small Vehicle [practitioners]. So, ordinary people and spiritual practitioners still have this type of attachment, which is a form of stubborn foolishness. The Buddha wants to help us open the door widely, but we insist on trying to squeeze ourselves through the cracks in the door, and so we cannot get through.

Since the door is already open wide, we should walk through it. The Buddha and all Buddhas and Bodhisattvas come to the world in order to “open and reveal.” He opened the door to the mind to help us to realize the principles of all things in the universe, to say nothing of relationships, matters and things, which we must understand even better.

However, we ordinary people are truly stubborn and foolish. What are we stubborn and foolish about? Desires. Once desires arise, it is very hard for us to extricate ourselves. This is what we must understand. As we listen to teachings, we must be very mindful.

Next, the sutra passage says,

“Why is this? The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.”

Why does the Buddha spend so much time coming again and again to this world to teach? We should be able to comprehend this. Why? Life is impermanent, and we never know what will happen. Moreover, why do people have so many attachments? The Buddha comes to this world and and uses many kinds of skillful means [to answer such questions].

Why does the Buddha continuously teach us with skillful means? It states here, “The Tathagata has already perfected skillful means and knowledge and views of the Paramitas.” The Saha World must be endured. Buddhas and Bodhisattvas all understand this very well. Once the Buddha had this understanding, He was fearless and no longer afraid. Out of “compassion for sentient beings,” He continues to return to the world because He perfected knowledge and views of the Paramitas. He completely understands all knowledge and views of Paramitas.

What are “knowledge and views”? “Knowledge” comes from using. His mind-consciousness to realize the truths of all things in the universe. This comes from deep within His mind. I often tell all of you that ordinary people possess Eight Consciousnesses. The Buddha has surpassed those eight to reach the ninth consciousness, which is pure and undefiled Buddha-nature. So, He uses this to understand the truths of all things in the universe. Knowing all this is called “knowledge.” [Realizations] from mind-consciousness.

Are called “knowledge.” [Realizations] from eye-consciousness and deductions are called “views.” Complete realization is “knowledge and views.”

[Realizations] from eye-consciousness are “views.” What we see with our eyes are our views. Since the Buddha was born over 2500 years ago, people who are alive right now may say, “Well, I never saw Him.” But He did exist! [The birth of] the Buddha over 2500 years ago was documented in historical records. The way the 12 Divisions of the Tripitaka were passed down through the dynasties is also something people can verify. And from these teachings, we can realize the Buddha’s mind-consciousness and how we all intrinsically have Buddha-nature. We can transcend our afflictions and [the karma] we created, which is

stored in our minds. Whether through the thinking of our sixth or seventh consciousness or from what is stored in our karmic consciousness, we will constantly think about what happened in the past. This is how the mind-consciousness of ordinary people works.

However, the Buddha has a pure mind-consciousness. What He sees and knows comes from. His mind and eye [forming His eye-consciousness]. Then He takes what He sees and analyzes it for everyone by deducing principles from things that happen. Right now when I explain the Dharma, I use principles to explain how things work. This is [what is meant by] skillful means. I use analogies to compare matters to principles. Whether we use matters to refer to principles or use principles to describe matters, this is all called knowledge and views.

The Buddha has already known and seen the truths of all things in the universe, so. He has completely realized everything. There is nothing He does not know or has not realized. He realized everything. This is perfecting all knowledge and views. He completely understands all things like He understands the palm of His hand, like something He can see just by unclenching His fist. This is enlightened knowledge. He has always had complete understanding, so when He sees something, He uses it to teach. This is knowledge and views.

In “Knowledge and views of the Paramitas,” Paramitas refers to realizing a view that understands all things, whether they are proper or deviant. This means we can recognize whether something is deviant or proper. If we have a view that understands whether things are proper or deviant, as awakened people, we will definitely not be deluded by deviant things. Definitely not.

Every one of us should be a Living Bodhisattva every day. We should go among people and listen to their troubles. The more we know, the more matters and teachings will converge, and then naturally our minds will be very pure. When we see others’ minds in chaos, our minds will still have pure knowledge and views. Then we will know how to approach a woman like this when she is disturbed. This is what we Buddhist practitioners must learn. This arises from the mind-consciousness and is how we [develop] knowledge and views.

Knowledge and views of the Paramitas: Realizing a view that understands all things and whether they are proper or deviant. Through the mind-consciousness, one attains knowledge and views of all teachings that help us cross to the other shore.

Right now we are still learning. “All teachings help us cross to the other shore” [refers to] the knowledge and views of. Buddhas and Bodhisattvas. We practice skillful means, which are Paramitas. Paramita means “to cross” from this shore of delusion to the other shore, which is pure and undefiled. This is what the Paramitas [do]. There are the Six and Ten Paramitas. The Six Paramitas are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. Then four more Paramitas are added, which are the Four Infinite Minds of loving-kindness, compassion, joy and equanimity. Six plus four is ten; the Ten Paramitas are ways to transform sentient beings. These are knowledge and views of the Paramitas.

We understand the world’s matters very well, so we use various means to transform others. The Paramitas are the means we use to help others cross to the opposite shore. But what we must learn to do right now is to ride the boat of great practices. This is what it means “to cross” the “1000-foot swells in the river of cravings.” In particular, crossing the boundless sea requires tools. The Six Paramitas and Four Infinite Minds that I just mentioned are like a huge ship. A ship of compassion helps all people cross from this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. So, crossing over to the opposite shore is [the function of] the Paramitas.

Paramita: Crossing to the opposite shore. Practitioners ride the boat of great practices to this shore of cyclic existence, suffering and anguish to the opposite shore of Nirvana, peace and joy. That is crossing to the opposite shore.

Fellow Bodhisattvas, as we learn the Buddha’s Way, we must attain Right Views and Right Knowledge. Therefore, we must always be mindful and learn to use various skillful means to go among people and interact with them. This is also the wish of Buddhas and Bodhisattvas. Since we are disciples of all Buddhas and Bodhisattvas, we should also give by going among people. Therefore, we must always be mindful.

Ch02-ep0198

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 198 – Guide Sentient Beings to Transcend Attachments

>> “The Tathagata compassionately teaches by freely discussing teachings of the Path. Using various causes, conditions and analogies, He extensively proclaims teachings.”

>> [They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.

>> All attachments refer to clinging. “Ordinary people cling to recognition, wealth and living necessities. They seek physical comfort and cling to desires and sensory pleasures.”

>> Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”

“The Tathagata compassionately teaches by
freely discussing teachings of the Path.
Using various causes, conditions and analogies,
He extensively proclaims teachings.”

The Buddha has great compassion, so He cannot bear to see how sentient beings in the Saha World are immersed in desires and create so much karma. The collective karma of sentient beings creates many disasters in this world. The Buddha is very compassionate and cannot bear to see them so lost and confused. Therefore, He comes to this world to teach sentient beings.

They are stubborn and difficult to train because of their ignorance. So, eliminating ignorance is not that easy. Thus, the Buddha compassionately uses various methods to guide and teach them. Indeed, He used various causes and conditions and various analogies solely to help us recognize suffering and know where the causes of suffering come from. The Buddha is very mindful in helping us all understand that a single thought can give rise to countless afflictions. Certain kinds of afflictions will lead us to create certain kinds of causes and bring about certain kinds of effects.

The Buddha is very meticulous and mindful. With great patience, He continuously returns to this world just to transform sentient beings. So, He “extensively proclaims teachings.” He uses many methods to teach according to the capabilities of sentient beings. Therefore, He uses countless skillful means for only one purpose, to guide sentient beings. He tries to guide people toward achieving the same understanding, to help them know that this path before them is the correct one. This is how He provides guidance. He guides and leads us in the hopes that we sentient beings can transcend all attachments.

[They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.

He “enables them to transcend all attachments” because sentient beings have [many] attachments. What are they attached to? We ordinary people may crave wealth. We have attachments in our minds, in our daily living and in our surroundings. As for the people we love, we are willing to do anything for them. We may even willingly commit crimes for the sake of another person.

For sentient beings, sexual desire may result in terrible things. Ever since ancient times, countless families and nobles have been torn apart and destroyed by lust. This happened very often and was the result of attachments to sexual desires. Next is attachment to wealth, recognition, etc. These are also ordinary people’s attachments. If we have no attachments,

we can engage in spiritual practice by changing our minds. By turning around our stubborn mindset, we can engage in spiritual practice. Engaging in spiritual practice does not necessarily mean becoming a monastic. It is about cultivating our minds and

refining our character. If we can all eliminate our attachments and change our ways to take good care of our minds, we can focus on maintaining our morals and refining our character. “Human nature is inherently good,” so we all have the potential to cultivate our minds and refine our character.

And then we can take “action,” meaning we will engage in proper behavior. If we act properly, we will do the things we are supposed to do. If it is the right thing, we just do it. Being able to do the right thing [means that] we have wisdom. So, this is a practice we can all engage in as long as we eliminate attachments.

Our attachments can really ruin our lives and reputations, destroy families and bring chaos to society. They also lead us to create strong collective karma by polluting the air and damaging the earth. These are all caused by sentient beings. Individual, tiny thoughts come together and become a great karmic force. The Buddha cannot bear this, so He comes to this world and hopes to teach and help people understand how they can really engage in spiritual practice to cultivate their minds and refine their characters.

Cultivating our mind means taking the Dharma to heart. Refining our character [means] focusing our actions on the Dharma. We all inherently have this ability to practice this in our daily living, but we still cannot achieve this state. Thus, the Buddha “extensively proclaims teachings” solely to guide all sentient beings to transcend all attachments.

All attachments refer to clinging. “Ordinary people cling to recognition, wealth and living necessities. They seek physical comfort and cling to desires and sensory pleasures.”

Recognition and wealth are what we constantly crave. We crave materials goods in our daily living, and when it comes to “living necessities,” we never feel like we have enough. We seem to never have enough to use and enjoy.

Because societies and industries are continuously developing, they constantly promote exchanging older products for newer ones. This is the mindset of ordinary people. As new products are introduced, people constantly exchange the old for the new. They cast off old things to stay on trend for “living necessities.” Indeed, this happens because we cannot control our minds.

As a result of the way we live, we can never collect all the recyclables. Why is that? Because people continuously throw away old things and exchange them for new things. These things are not even old or broken; we exchange them while they are still fairly new. This is also a kind of desire or attachment in our daily living.

So, we must engage in spiritual practice. So, people practice by listening to and understanding the Buddha-Dharma. Thus they know that cyclic existence and transmigration in the Five Realms are very taxing. Therefore, they focus on spiritual practice to reach the state of Nirvana, which is crossing into extinction. They think that by crossing into extinction, they will never return to this world to face suffering in this world.

The Buddha comes to teach us about cyclic existence in the Five Realms, heaven, human, hell, hungry ghost and animal. The asura realm [is also included] among them, and it is spread among the other five. If we consider it as an individual realm, then there are six realms. Whether there are five or six realms, they all help us understand our minds and our original nature. [Then we will try to] figure out how we can actually cleanse the mind, so we will not transmigrate in the Five Realms or Six Realms. Thus, we can return to our pure Buddha-nature.

According to the. Jataka Sutra’s stories of the Buddha’s past lives, the Buddha sometimes went to the animal realm. He went there to transform sentient beings in that realm. Sometimes He even went to the hell realm, also to transform suffering sentient beings there. Not only did He go to the animal and hell realms, He also went to the hungry ghost realm. Actually, the heaven, human, hell, hungry ghost and animal realms are all the same; they are all in our nature. In our human nature, one ignorant thought will create the cause for us to be in the Five or Six Realms at this very moment.

Therefore, we need to understand that entering Nirvana means returning to our pure, intrinsic nature, so our minds will not constantly be disturbed by challenges and interpersonal conflicts.

Because of this karmic affinity, the Buddha comes to this world so we can receive the Buddha-Dharma. His teachings have been passed down until now, 2000 years later, and we still have the karmic affinity to listen to it. After we hear the Buddha-Dharma, we become joyful, and we accept it. Then we begin to form aspirations and vows. We must diligently practice according to the Buddha’s teachings.

Two Vehicle practitioners are the. Hearers and Solitary Realizers. They understand “the impermanence of life brings suffering and so on…. Then this leads us to create a lot of karma. Therefore, we must focus on our practice. We do that because we do not want to be human again. We want to cross into extinction forever.” Two Vehicle practitioners are only concerned with their own hardships.

They wonder if they created bad karmic affinities with people in their families or society. Basically, they [worry] that they created bad causes and conditions with others in the past. Therefore, they feel very afflicted every day as they deal with people and matters. Thus, they engage in spiritual practice solely to awaken themselves and are not concerned about what happens to others. They only care about themselves and doing a good job in their spiritual cultivation so that they will not be reborn as human.

We must know “we cannot lack roots of goodness, blessings and virtues, causes and conditions, in order to cross into extinction.” We must know that when we lack roots of goodness, we have no blessings and virtues. Without them, how can we have the causes and conditions to cross into extinction? So, we must understand that when we cross into extinction, or enter Nirvana, thoughts will not arise nor cease in our minds.

Our minds go through four states of existence, arising, abiding, changing and ceasing. This is how our minds work. A good thought may arise in our minds, so we want to do good deeds. We form great aspirations and vows, but when something in our external conditions tempts us even a little bit, our resolve and good intentions change. And after they change? After they change, they will cease.

Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”

Therefore, as we engage in spiritual practice, we must have great roots of goodness and great blessings and virtues. The practice we want to cultivate is the Bodhisattva-path. “Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones.” This means they treat everyone equally. “They extensively gather all causes to realize the fruit of Bodhi.” Thus, the Bodhisattva-path “heads toward attaining Buddhahood.” This is their determination,

but some people consider this an attachment. Actually, it is better to strengthen our faith, so we can walk on the correct path. But we also need to go one step further, which is to give unconditionally and with only gratitude in our minds. Thus, we can be a Bodhisattva, one who is without attachments and gives unconditionally with no thought of reward. They just feel one thing, gratitude. If we can all practice this, we are walking the Bodhisattva-path.

We may be Bodhisattvas who do many things to benefit ourselves and others. However, we may still have attachments to attaining the Buddha’s state to enter extinction. Actually, the Buddha comes and goes in the Saha World and is our fundamental teacher in this world. Over 2000 years ago, He manifested the Eight Aspects of Attaining the Way. Through His lifetime in this world, He [demonstrated] the eight aspects. The last was entering Parinirvana. The Eight Aspects are. His manifestations and His demonstration to teach all of us.

Indeed, the Buddha comes and goes in the Saha World. Every day we chant the epithets, “Guiding Teacher of Humans and Heavenly Beings. Compassionate Father of the Four Forms of Birth.” The fundamental teacher of the Saha World is. Sakyamuni Buddha. Thus, though He comes and goes in this world, He has always been focused on benefiting others. He “extensively proclaims teachings” and patiently explains to everyone how they can become awakened.

We must look at our lives and how more disasters are occurring. In this world, the air has been polluted and the Earth has been damaged. Scientists keep discovering that in this universe, among the stars, the Earth has already reached a state of constant danger. Therefore, this is the time for us to awaken. We must always be mindful.