Author: Scott Ogata

Episode 800 – Profoundly Experiencing the Buddha’s Compassion

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>>The worldly father sought and found his son and gave him charge of his business and wealth. The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views. He revealed the true teachings and taught the Bodhisattva Way of establishing great vows. As Hearers turned from the Small to the Great, they were seemingly Dharma-children.

>>”World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>So here, the word seemingly also has two other meanings. First is taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.

>>Seemingly has two meanings: Second, taking those of limited capabilities as His children, as the son left his father and ran away, he fell to the level of seemingly being a son. The word seemingly is describing the appearance of meeting after being lost.

>>Seemingly a son has three more meanings: First, Great Vehicle Bodhisattvas are like. His true children. Although this generation had, in the past, when Great Unhindered Wisdom Superior Buddha was in the world, made Great Vehicle aspirations, they still lived like commoners outside. Thus it says, seemingly a son.

>>Second, Hearers are similar to Bodhisattvas, who are His children. He was a son in name, but not a son in reality. So, Father and son had lost each other, thus it says, ‘seemingly a son’.

>>The third meaning is that. They realized deeply the immense compassion of the Buddha, who looks impartially upon all sentient beings as His only child. Thus it says, ‘seemingly a son’.

>>But, The Tathagata constantly told us that we are His children. This means, Upon seeing his son, the elder immediately recognized him. This refers to explaining that he is the son. The elder explained that he is his son. This goes back to what the Buddha said, that they dared not recognize this in themselves.

>>The views and understanding of the One Vehicle are inherent in us. We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma. How is this different from the poor son who was terrified upon seeing his own father and preferred to return to a poor neighborhood?

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“The worldly father sought and found his son and gave him charge of his business and wealth.
The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views.
He revealed the true teachings and taught the Bodhisattva Way of establishing great vows.
As Hearers turned from the Small to the Great, they were seemingly Dharma-children.”

The father’s search for the son was very difficult. Finally, after 10, 20, or more than 50 years, he was able to find him. For the son to draw close to his father was also not an easy feat, because he had been lost and had been wandering about everywhere. From his childhood to his middle-age, over that time, more than 50 years had passed. Was it easy for him to find his way home? However, in the end, causes and conditions matured. The father had been searching for his son, and after wandering about, the son also gradually drew near his home and came to his father’s household. Though the child did not recognize the father, the father recognized the son. This is the way the world is. Parents are very mindful of their children; their minds are always on them. But the children wander about or become self-indulgent; they do not think about their homes at all, nor their parents. This is what we often see happening in the world.

In fact, the world-transcending Buddha views all sentient beings as His only son. Life after life He searched for these children. In fact, He was searching for the right causes and conditions. Those whose causes and conditions have matured have the chance to be taught and transformed, then form great aspirations and make great vows. Only people like this can be entrusted with the Dharma. This is like how a father in the world can entrust his family business to a child who is good. The Buddha is the same. In His compassion, He taught the Great Vehicle and opened His understanding and views. He used all kinds of methods to open and reveal for us to realize and enter. What the Buddha opened and revealed, sentient beings must realize and enter. So, “The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views” [He] hoped that we can all understand that everyone is equal to Him and

has the potential to attain Buddhahood. He revealed the true teachings and taught the Bodhisattva Way. The true teachings had already been given at the Lotus Dharma-assembly, in hopes that everyone could form Bodhisattva-aspirations and “establish great vows.” This was very important. The Buddha hoped for this His entire life, especially for “the Hearers to turn from the Small to the Great,” for people to turn from the Small Vehicle to the Great Vehicle. Before they had completely turned around, “They were seemingly Dharma-children.” Hearers finally had the karmic conditions to be guided in. If they could avoid getting stuck at the state of only benefiting themselves, if they could form great aspirations and make great vows, then this would be a successful turning of the Dharma-wheel, turning from the Small Vehicle to the Great.

The poor son is what we have been discussing. The father spent a long time looking for his son. After the son returned, he had to find a way to bring him into the family business and train him to take over. This took a lot of work.

So, the previous sutra passage states that. Subhuti called to the World-Honored One again, “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”

The poor son originally thought that having a safe place to stay and three meals a day to keep him full was enough. “I did not imagine that I am actually the elder’s son. He has already told me that all the treasures in the storehouses are mine and. I can use them as I wish.” He was very happy at “attaining what [he] had not had before.”

Subhuti continued to address the World-Honored One “World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”

In fact, the Buddha had always cherished us as He did [His son] Rahula. But to us, we only seemed to be Buddha-children. As for the truths He originally wanted to teach, we had not actually taken them to heart. We still remained in the Small Vehicle state of only awakening ourselves. We were still [stuck] in the Small Dharma and had yet to reach the Great Vehicle. “Seemingly” means we only seemed like His sons, so we were more like godsons. We never thought the Buddha would still acknowledge us as His trueborn sons. This means that. “The Tathagata is represented by the father; the word ‘seemingly’ refers to the son”

World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children: The Tathagata is represented by the father, the word “seemingly” refers to the son.

The Tathagata is analogous “to the father.” The analogy is that the fathers of the world are akin to the World-Honored One. “Seemingly” means he was actually a true son, but he was only acknowledged as a godson. The poor son was in fact the elder’s biological son

So here, the word seemingly also has two other meanings. First is taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.

So here, the word “seemingly” also has two other meanings. First is “taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.” Thus it says, “seemingly.” Like this child,

in fact all of us intrinsically have Buddha-nature. We all intrinsically have Buddha-nature, but we gave rise to a thought of ignorance, so our desires led us to look outwards and pursue the Six Sense Objects with our Six Sense Organs. When we go into the world like this, we cannot distinguish good from evil, right from wrong or afflictions. We are confused, lacking clarity.

If we practice goodness, we are reborn in heaven. If we uphold the Five Precepts and follow the principles, we will remain in the human realm, creating karma, continuing to replicate karma. In the human realm, once we give rise to an ignorant thought, we start replicating karma. This is as if we “ran away.” Intrinsically having a nature of True Suchness is like being the child of a wealthy family. We were a child in a wealthy family. We all intrinsically have [this pure nature], but we gave rise to an ignorant thought, so we ran outside and ran away. “He left his father and ran away.”

“Since he did not live out his true position, he lived as a commoner outside.” He was like an unenlightened being living outside. He had not yet entered the Buddha’s teachings [The disciples] had lost the Buddha-Dharma; they had been wandering around, lost in their unenlightened state. Or, they had been practicing heretical teachings and remained submerged and lost in them. So, they are only “seemingly” [Buddha-children]. In fact, everyone intrinsically has Buddha-nature; it is their causes and conditions that have led them to wander about.

Seemingly has two meanings: Second, taking those of limited capabilities as His children, as the son left his father and ran away, he fell to the level of seemingly being a son. The word seemingly is describing the appearance of meeting after being lost.

“Second [is] taking those of limited capabilities as His children.” The son had been wandering about far from home all together for more than 50 years; this refers to transmigrating in all Five Realms. After all this, the father finally found him. The father began to use all kinds of methods to approach him before acknowledging him as his son. “Seemingly being a son” means he was acknowledged as a godson. “Seemingly” describes how they came together, so it refers to the appearance of meeting. The father and son had just reunited. They came together after losing each other; the father lost his son and had now found him. But he had not yet revealed that he was his true son

Seemingly a son has three more meanings: First, Great Vehicle Bodhisattvas are like. His true children. Although this generation had, in the past, when Great Unhindered Wisdom Superior Buddha was in the world, made Great Vehicle aspirations, they still lived like commoners outside. Thus it says, seemingly a son.

This is yet another meaning. “Seemingly a son” has three more meanings. First, “Great Vehicle Bodhisattvas are His true children.” We all intrinsically have the nature of True Suchness. The Buddha-mind is our mind. We take the Buddha’s mind as our mind. We innately have a [mind] equal to the Buddha’s so we are true children of the Buddha. This is because we can all form aspirations to walk the Bodhisattva-path

“This generation” refers to these people. “In the past” refers to the era of. Great Unhindered Wisdom Superior Buddha. Their affinities had been formed that long ago. Though they had listened to the Dharma and formed great aspirations, they still lived as outside commoners. They had not truly [entered the Dharma]. They had only found the conditions to form Great Vehicle aspirations; they had not yet put this into practice. So, when it came to the Dharma, sometimes they seemed to know it, but at other times they seemed not to. Thus, they were still unenlightened beings. So, they were also called “seemingly, seemingly a son.” Countless kalpas ago, they already came in contact with the Dharma, but they did not accept it mindfully.

We have heard the saying, “Forming aspirations is easy, persevering in them is hard.” This is something I often say. Forming aspirations happens very quickly, but continuing to sustain them is hard. We have always had this aspiration. It turns out that long ago we had already heard the Dharma. It is just that we were not earnest, nor did we put effort into it

Second, Hearers are similar to Bodhisattvas, who are His children. He was a son in name, but not a son in reality. So, Father and son had lost each other, thus it says, ‘seemingly a son’

Second, “Hearers are similar to Bodhisattvas, who are His children.” Because he left his father and ran away, “He was a son in name, but not a son in reality.” So, “Father and son had lost each other, thus it says, ‘seemingly a son’.”

Hearers have already entered the Buddha’s door and have practiced the teachings. In order to walk the Bodhisattva-path, we also need to eliminate afflictions. So, “They are similar to Bodhisattvas, who are like His true son.” In fact, if Hearers could set aside the Small and turn from the Small to the Great, they would also be Bodhisattvas.

But, they were like the son who left the father. We all have this child within us, but we left our father and ran away. “He was a son in name, but not a son in reality.” We can say that we are engaging in spiritual practice and forming Bodhisattva-aspirations, but we are not diligently advancing. We may look like spiritual practitioners, but we may be practicing in name only, without actually being mindful and diligent in our practice. It is just an appearance. It seems we are monastics; it seems we are spiritual practitioners, but in our hearts, we have “left [our] father and ran away.” So, it is like “[being] a son in name, but not a son in reality.” Thus, as spiritual practitioners, we must always remind ourselves to be vigilant.

So, “Father and son had lost each other.” The father had lost his son, and the son had lost his father. Though we are engaging in spiritual practice, we have yet to find our intrinsic nature, and thus we are still unable to control our actions. Therefore, as Buddhist practitioners, we must take good care of our minds. That is the second meaning

The third meaning is that. “They realized deeply the immense compassion of the Buddha, who looks impartially upon all sentient beings as His only child. Thus it says, “‘seemingly a son’. Seemingly” also has this kind of meaning.

After the son had entered the wealthy household, the elder removed his magnificent clothing and approached him. Gradually, he talked to him, and slowly, he allowed him near the treasures. Speaking openly to him, he said, “You are like my son, and I am like your father.” They were like godson and godfather. Thus gradually, “He realized deeply the immense compassion of the Buddha.” The son had then understood his godfather’s mind. He had gradually grown close to him. So, [the Buddha] “looks impartially upon all sentient beings as His only child.” They had grown close and were like an adoptive father and son, which was an even closer relationship.

But, The Tathagata constantly told us that we are His children. This means, Upon seeing his son, the elder immediately recognized him. This refers to explaining that he is the son. The elder explained that he is his son. This goes back to what the Buddha said, that they dared not recognize this in themselves.

The following sutra passage states, “The Tathagata constantly told us that we are His children.” As Subhuti said, the elder used this method to lead the son to acknowledge that they were like godfather and godson. In fact, in the past, we were this way. Our minds remained in the Small Vehicle, and we had no interest in the Great Vehicle.
The Tathagata views all sentient beings as His only child. All these people are like His only son to him. His every thought was on His one great cause. His goal in coming to this world was to transform sentient beings. So, when it looked like their causes and conditions [were maturing], the Buddha found ways to transform them. This is what is meant by “Upon seeing his son, the elder immediately recognized him.” Seeing that causes and conditions were maturing, the Buddha began to follow them, finding ways to help them understand the Dharma. This is what this passage means.

“This goes back to what the Buddha said.” The Buddha had used all kinds of skillful means. However, for the godson, he felt that when his godfather told him, “Everything I have will be yours,” he did not dare believe it. Though the Buddha often reminds us to walk the Bodhisattva-path, we still do not dare. Because sentient beings are stubborn and hard to train, we still do not dare. We do not dare to acknowledge that we are the Buddha’s children. This means we do not dare to accept this.

The views and understanding of the One Vehicle are inherent in us. We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma. How is this different from the poor son who was terrified upon seeing his own father and preferred to return to a poor neighborhood?

“The understanding and views of the One Vehicle are inherent in us.” Everyone has always had the. Tathagata’s understanding and views; the understanding and views of the One Vehicle are inherent in us. “We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma.” In fact, we know that we are equal to the Buddha and possess the One Vehicle Dharma. We all know this principle, so we will not practice heretical teachings. Yet, we only cling to the Small Vehicle Dharma. We have the Right Understanding and Right Views, but we are simply unwilling to form great aspirations and make great vows. This was how we were in the past. So, how were we different from the poor son?

Though he worked in a wealthy household, he did not regard those treasures as his own. How were we any different from him? Moreover, when the poor son saw his father, he was afraid of him. He could not see this place as his home. The father was happy, but the son still wanted to return to his poor neighborhood. Thus, the reunion between father and son was full of twists and turns. This complicated process is similar to how Buddha came to the world for one great cause. He hoped that His enlightened state of mind and the principles He had thoroughly realized could be understood by us. He wanted to verify for us that we all have the same Buddha-nature as His and that we can all attain Buddhahood. Saving and transforming sentient beings is not the Buddha’s responsibility alone. It is everyone’s responsibility. The Buddha started [to show us the way].

He manifested the Eight Aspects of Attaining Enlightenment for the sole purpose of helping us understand that principles must [be shown through] appearances. Principles cannot be seen; they are revealed through matters and appearances. These were His causes and conditions for coming to the world during this lifetime. By manifesting the attainment of enlightenment, He helped us understand that we can be determined like Him and not just engage in spiritual practice superficially. Superficial spiritual practice is like “leaving the father and running away.”

Because of our nature of True Suchness, we are like this son who came from a wealthy household. We have this nature of True Suchness, but our afflictions and ignorance led our minds away from it. So, when the Six Sense Organs connect with the Six Sense objects, we continuously turn outwards. If we do not practice diligently, we cannot achieve Samadhi, and we will often allow the precepts to leak away. Thus, we remain in a state of confusion. Now, we understand that the father had found his son and had also declared to everyone, “I am his father, and he is my son.” He made this formal announcement. This is like how the Buddha used skillful means to open and reveal the teachings. Therefore, we must earnestly listen in order to realize and enter them. So, we must always be mindful.

Episode 799 – Our Clear and Ever-Abiding Innate Enlightenment

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>> The principles of our innate enlightenment are clear and ever-abiding. The wisdom of our enlightened potential is equal to that of all Buddhas. We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s. Our awakened wisdom is pervasive, reaching all things universally.

>> “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> World-Honored One, when the poor son heard this from his father: Previously, the Chapter on Parables explained that. They boarded their great carts. They obtained what they never had before. Thus they gave rise to great joy.

>> He gave rise to great joy, for he had attained what he had not had before: The reasons for his joy were both distant and near. Without first being taught to work as a laborer given a day’s wages, how would his mind come to embody faith such that he was entrusted with the business and the wealth? Thus it says he gave rise to joy.

>> He had attained what he had not had before: This is like how learning the Tripitaka, the sutras, rules and treatises, eliminates bonds so that they could accept and listen to the Great Vehicle. By receiving and upholding the pure Dharma, they could turn to the Prajna teachings.

>> He then had the thought, I never had the resolve to seek these: This is an analogy for not knowing to take delight in the Great Vehicle and then unexpectedly obtaining the Great Vehicle Dharma through the provisional Dharma of the Small Vehicle.

>> Yet today these treasures have spontaneously come to me: At that time, the poor son received and took charge of all those goods, the gold, silver and treasures, and everything in the storehouses. Still, he had no wish to take even a meal for himself.

>> Then today, as this sutra was spoken at this Vulture Peak Assembly, listening to the Dharma being opened and revealed, they established the understanding that they were truly Buddha-children, born from the mouth of the Buddha and transformed by the Dharma.

>> This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, I never had the resolve to seek these.

>> So, Today they suddenly heard the predictions of their attaining Buddhahood. Though unsought, they had attained it, so it says that it spontaneously came to them.

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“The principles of our innate enlightenment are clear and ever-abiding.
The wisdom of our enlightened potential is equal to that of all Buddhas.
We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.
Our awakened wisdom is pervasive, reaching all things universally.”

Innate enlightenment is our nature of True Suchness. True Suchness is the principles of absolute truth, the true principles. Everyone has this incredibly clear and ever-abiding [nature]; it is so clear and bright and intrinsically exists within everyone. It is just that we have been covered by ignorance. Now that we have heard the Dharma, we must awaken our Buddha-mind and use it as we go among people. This is our “enlightened potential.” As long as we have the resolve, there is nothing that we cannot do. As long as we are willing to work hard, there is no principle we cannot completely understand. This is enlightened potential. We all inherently have the wisdom of this enlightened potential. “It is equal to that of all Buddhas.”

We have the same innate enlightenment, the same enlightened potential, as the Buddha. The Buddha is able to see all sentient beings in the four forms of birth and the Six Realms all together as His only child. This boundless great love of the Buddha is the Buddha looking at sentient beings with the Buddha-mind and seeing them all as His own child. Since we can have an awakening that is equal to the Buddha’s, we too can awaken to everything and can dedicate our all-encompassing wisdom. Since we can do this, after becoming awakened, we should dedicate [ourselves] to the world’s sentient beings. We do not dedicate ourselves to a single person, but to many people, so that we “reach all things universally.”

For example, in 2012, the time had come for our South African chapter to elect a new CEO. We felt that Mr. Michael Pan had over a long period of time, over the course of the past 10 or 20 years, continuously done very well in leading our local South African volunteers so we invited him back to Hualien to discuss it with him, hoping that he would take up the role [as CEO] in South Africa, so as to truly guide both the Bodhisattva-volunteers and the operations there.

However, he told me, “My mother’s health is not very good. She is now in intensive care.” I told him, “Your mother becoming sick is the natural course of life. She will not be sick for very long, but we would like you to act as CEO for a considerable period of time. At this time, you need to make a decision. You should shoulder this responsibility, give rise to Bodhicitta and love the world’s sentient beings. Especially in such a big land like South Africa, where there are so many in need of our help and our teachings, we must help the people develop roots so that their Bodhi forest may grow. This is the time for you to make a decision.”

He later told me how he felt, that it was such a struggle for him at the time. He only had one mother. Should he take on the mission given to him by me, his teacher, or stay by his mother, who was in the intensive care unit? He really struggled. He was very grateful for his wife, who told him, “Ok, if you accept the responsibility, I will take care of your mother. There are also many doctors and nurses in the intensive care unit, so you need not worry.” So, he accepted this responsibility, and went back to South Africa.

He said that, when he was about to board the plane, he was thinking to himself that in spite of the fact that his mother was in critical condition, he was leaving for a far-off land. “Am I really doing the right thing?” He was still struggling inside. Then he thought about what I said about this being part of his mother’s natural course of life and that if conditions were not yet at an end, she would only be sick for a short while. Therefore, he settled his mind and boarded the plane. He returned to South Africa, then went onward to Mozambique, and then on to Swaziland.

He said he was lucky that when he made this choice his wife was able to take care of his mother and that his mother has since recovered. Now, she can even walk by herself, coming and going as she pleases; she is healthy. Seeing his mother recovered, he could again travel around South Africa, taking good care of every one of the “seeds” there. He was also able to go to care for more countries, not only looking after Mozambique and Swaziland, but also Lesotho and Zimbabwe as well. In Zimbabwe we only have one certified volunteer, Mr. Tino Chu.

So, “We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.” As we have the Buddha-mind, we can awaken and understand that our lives follow the laws of nature. If we still have the conditions for being here, we cannot leave this world; we may just be ill for some time. If we no longer have conditions for being here, then no matter how many people are by our side, we cannot stay; we will still have to leave. If we are clear about this principle, then we will know what we should do, for the wisdom of our enlightened potential is equal to that of all Buddhas.

In the previous sutra passage that we discussed, it says, “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him”

[This place] was the Lotus Dharma-assembly, the Vulture Peak Assembly. It was there that the disciples encountered their Buddha-mind and their Buddha-nature again. The Buddha had told everyone that every person inherently has Buddha-nature, and it was possible for anyone to attain Buddhahood. This was in the previous [sutra passage].

The following sutra passage says, “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”

This is Subhuti sincerely calling out again, calling on the World-Honored One. At that time, the poor soon heard his father talking all his relatives, kings, ministers, Ksatriyas and householders, announcing before them all, “This is my son. He is truly my son, and I am truly his father. All this wealth belongs to my son.” The father turned everything over clearly; it was time for him to take up the family business. The son felt very happy to hear these words.

This is what was described previously in the Chapter on Parables when it said, “They boarded their great carts. They obtained what they never had before.” This is the same feeling

World-Honored One, when the poor son heard this from his father: Previously, the Chapter on Parables explained that. “They boarded their great carts. They obtained what they never had before.” Thus they gave rise to great joy.

Everyone had been in the burning house, when the elder set up three carts outside, the sheep-cart, the deer-cart, and the great white ox-cart. In the end, they chose the great white ox-cart. Everyone could each drive a great white ox-cart, and they could carry others with them as well [The ox] was stout and strong, with great power, and could reach [destinations] in all directions. For everyone riding upon these carts, “They obtained what they had never had before.” That kind of joy was like the joy that the poor son felt now upon looking at the gold, silver and treasures; this was something he never dared dream of before. Now, to his surprise, it turned out, “I am the elder’s trueborn son and all this wealth is mine. I am rich, and the family business is mine.” He had never felt a joy like this before

>>He gave rise to great joy, for he had attained what he had not had before: The reasons for his joy were both distant and near. Without first being taught to work as a laborer given a day’s wages, how would his mind come to embody faith such that he was entrusted with the business and the wealth? Thus it says he gave rise to joy.

This is describing the feelings of the poor son. “The reasons for his joy were both distant and near.” In fact, when it came to his joy, some reasons for it were quite distant while other reasons were right before his eyes. The son had gone out and gotten lost, and this caused his father to search for him for a very long time. As I have told everyone before, 10 and 20 years refer to the heaven and human realms. All the good and evil karma we create may also lead us into the Three Evil Destinies, the hell, hungry ghost and animal realms, and to reincarnate among the four forms of birth. How long has this been going on? For a very, very long time, an incalculable amount of time.

Actually, although this began in a distant time, the Buddha has never abandoned sentient beings. He is tireless in His efforts as He follows sentient beings, waiting for causes and conditions to ripen. As conditions mature for each successively, He successively transforms them. This has continued since the distant past. This is like the elder in his search for his son. He gradually drew near to his son. When the son became scared and again ran away, he quickly dispatched someone to bring him back. But the son became even more afraid, so he himself had to think of a way to draw near to him and bring him back. If he had not initially used skillful means, first giving him the job of clearing excrement, “without [teaching the son] to work as a laborer given a day’s wages,” if he had not offered a wage, the son would not have been willing to come in.

This is how ordinary people are! So, in getting the son to work, the father first had to offer him wages. He had to pay him for his work. So only when “[their] minds came to embody faith” was the Buddha able to entrust His mission to them. This required slow and continuous guidance, like how the elder guided his son along. So, the poor son, having attained this, felt a joy that could not be expressed

He had attained what he had not had before: This is like how learning the Tripitaka, the sutras, rules and treatises, eliminates bonds so that they could accept and listen to the Great Vehicle. By receiving and upholding the pure Dharma, they could turn to the Prajna teachings. Today He finally revealed predictions [of Buddhahood]. Thus, working as a laborer for the value of wages was the distant cause, while realizing faith and being entrusted was the near cause.

This is an analogy for the texts of the Tripitaka. The Tripitaka is the sutras, rules and treatises. The sutras are used to understand the principles, the rules are upheld to avoid making mistakes, and the treatises increase our wisdom; after listening to the sutras, we share our understanding with each other. It is through the sutras, rules and treatises that we eliminate all of our afflictions and increase our wisdom. In this way, we “can accept and listen to the Great Vehicle.” Only in this way will we be able to accept this Dharma and listen to the Great Vehicle Dharma. Thus we receive and uphold the pure Dharma. Listening to the Dharma, that which we never sought enters our hearts and we understand the principles. So, they “receive and uphold the pure Dharma.”

After they understood the Agama and the Vaipulya, He began teaching the Prajna, for it was only then that they could accept the. Great Vehicle Dharma of the Prajna. It is only because we have already understood the Vaipulya and the Prajna that the Buddha today could reveal predictions of Buddhahood. The bestowing of predictions took place at the Lotus Sutra [assembly]. This was the “today” that was spoken of. This was Subhuti’s realization. He knew that everyone is able to attain Buddhahood and that everyone could attain the Buddha’s prediction.

So, this “was the distant cause.” The distant cause was that the Buddha would not abandon sentient beings. He brought all things to fruition, all the way until now. At this time, we “came to embody faith.” Now, everyone should have internalized this. This was the beginning of the “near cause.” They had started to draw near; at the time of the Lotus [Dharma-assembly], they had already drawn near. Causes and conditions had matured.

He then had the thought, “I never had the resolve to seek these”: This is an analogy for not knowing to take delight in the Great Vehicle and then unexpectedly obtaining the Great Vehicle Dharma through the provisional Dharma of the Small Vehicle.

So, “He then had the thought.” This is about his resolve. “I never had the resolve to seek these”  He had never had the resolve to seek these things. This is an analogy for “not knowing to take delight in the Great Vehicle.” In the Agama period in the past, they thought being liberated from birth and death would be sufficient. How could they have known that now they would suddenly find out that they too could attain Buddhahood in the future? They had never known about this, “Then [they] unexpectedly obtained the Great Vehicle Dharma.” They obtained it through the provisional Dharma of the Small Vehicle. If in the past, there was no Agama and Vaipulya, how would it have been possible to enter Prajna? If they had not entered the Prajna, could they ever have been able to attend the Lotus Dharma-assembly? This is because the Buddha gradually guided, taught and transformed them step by step.

Yet today these treasures have spontaneously come to me: At that time, the poor son received and took charge of all those goods, the gold, silver and treasures, and everything in the storehouses. Still, he had no wish to take even a meal for himself.

“Yet today these treasures have spontaneously come to me.” Now these treasures have come very naturally. “At that time, the poor son received and took charge of all those goods.” Originally, the child only looked, but never thought of receiving. Still, now the poor soon already knew. “He received and took charge of all those goods,” the gold, silver and treasures and everything in the storehouses. “Still, he had no wish to take even a meal for himself.”

Then today, as this sutra was spoken at this Vulture Peak Assembly, listening to the Dharma being opened and revealed, they established the understanding that they were truly Buddha-children, born from the mouth of the Buddha and transformed by the Dharma.

“Then today, as this sutra was expounded at this Vulture Peak Assembly they heard the Dharma being taught.” Now, at the Lotus Dharma-assembly, they had already heard this Dharma. With the way that the Buddha taught, “They established the understanding that they were truly Buddha-children.” Now they already knew that they were truly Buddha-children, because they “born of the Buddha’s speech and transformed by the Dharma.” Only after coming to the Lotus Dharma-assembly did they learn they are truly Buddha’s children.

This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, I never had the resolve to seek these.

“They” refers to those sentient beings who, at a certain time, started [wallowing]; this was incalculably long ago, a very long time ago. For such a long time, they had all “wallowed in worldly lives, clinging to worldly passions” ․This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, “I never had the resolve to seek these.” In “wallowing in worldly lives, worldly lives” are lives led by the laypeople of the world who indulge in and cling to worldly passions. “They deviate and lose their spiritual direction.” A slight deviation causes a great divergence. Thus, the thoughts that arise in both the heaven and human realms and the karma that results from these are all from “clinging to worldly passions.” Everyone has always been able to become Buddhas. It is just that we “retreat from the Great to the Small. Thus it says, ‘I never had the resolve to seek these'”

So, “Today they suddenly heard the predictions of their attaining Buddhahood. Though unsought, they had attained it, so it says that it spontaneously came to them.” That these treasures have naturally come to us

is an analogy for how we had been deluded in the past. This is because lifetime after lifetime we accumulate habitual tendencies. However, no matter how much we have accumulated, “The principles of our innate enlightenment are clear and ever-abiding.” Indeed, they always remain inside of us. Nevertheless, we should earnestly understand how. “We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.” Everything we do should be for the benefit of everyone in the world for only then will “our awakened wisdom be pervasive, reaching all things universally.” Therefore, let us always be mindful.

Episode 798 – Aspiring to Enter the Wondrous Path

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>> Since we have already established faith, we can abide in the state of Buddhahood. Since we have given rise to great aspirations, we approach and enter the wondrous path. With genuine teachings of skillful means, we begin to faithfully apply the Dharma. After attaining perfection and the wondrous mind, we can cure everything.

>> “He had a certain name and. I had a certain name. Long ago in that city, worried, I set out in search of him.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Beginning today at the Lotus Dharma-assembly, the capabilities of those who had an unsettled nature had matured. They resonated and connected with the Way. They had long received the great teachings, enabling them to reach attainment. Thus it says, Suddenly, in this place, by chance I encountered him again.

>> He is in truth my son, and I am in truth his father: This reveals that the meeting of father and son means He previously used the Great Vehicle Dharma to teach and transform the disciples. Thus it says, He is in truth my son.

>> And I am in truth his father: The father has the intent to pass down the family business, and the son has the aspiration to carry it on, so the seeds of Buddhahood continue uninterrupted.

>> Today, all of the wealth that I possess belongs to my son: Officially handing over the family business and all of his wealth is an analogy for the Great Vehicle teachings and refers to the Dharma-door of actualizing the Six Paramitas in all actions.

>> Everything that has already gone in or come out: This is a metaphor for following the Dharma of the Great and Small Vehicles and indicates the extensive and the concise. The explanations of the sutras and discourses that reveal the meaning sequentially are known as the extensive. Simply upholding four-line verses and in addition practicing sincere repentance is known as the concise.

>> Regarding the Great and Small Vehicle [teachings], it is said that the one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.

>> Everything that has already gone in or come out is known by him: This is a metaphor for the practices of benefiting oneself while benefiting others taught in the Vaipulya and Prajna sutras. These were already known by the Two Vehicle practitioners present at the assembly. Thus it says, “known by him”.

>> He had already led them to know so now it was merely being entrusted to them. Thus, at the Lotus Dharma-assembly, He was only opening and revealing for them to realize and enter the Buddha’s understanding and views. He did not again speak extensively of all these practices, the 80,000 detailed actions.

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“Since we have already established faith, we can abide in the state of Buddhahood.
Since we have given rise to great aspirations, we approach and enter the wondrous path.
With genuine teachings of skillful means, we begin to faithfully apply the Dharma.
After attaining perfection and the wondrous mind, we can cure everything.”

We just need to develop firm faith. We all intrinsically have Buddha-nature; we all have this pure mirror in our minds. This mirror is perfect, clear and large. It is equal to the Buddha’s; it is the same. This wisdom can encompass everything, and this wisdom that can encompass everything comes from our forming great aspirations.

The Buddha hoped we would spread the Dharma to sentient beings. To transmit the Dharma to them, we must [meet] their needs, both material needs and spiritual needs. So, we must find a way to help them. Thus, “[Having] given rise to great aspirations, we approach and enter the wondrous path.” These are subtle and wondrous principles. In this world, the many tangible and intangible things are all encompassed by the Dharmakaya. All sentient beings and non-sentient things can inspire us to enter the path. From walking this road of working with others, we enter the Bodhi-path to serve as a support for all sentient beings, to provide a safe and joyful refuge, a refuge of joy, of safety and stability. This is how we give to sentient beings. To be a refuge for them, we must inspire their faith.

When they are in a panic, at a loss, we must provide a refuge for them. This is the “giving of fearlessness.” When people have an urgent need, we give them material things. This is the “giving of wealth.” In addition to giving wealth and fearlessness, we also need to give the Dharma. “Having relieved them from suffering, we then expound the Dharma for them.” After they are at peace and are unafraid, we can gradually begin to share the principles.

So, we must have genuine sincerity as we make use of skillful means. Not only do we have faith, we strongly believe that we can make use of this Dharma, of these skillful means. Thus, we “begin to faithfully apply the Dharma.” We must begin with faith. After we establish faith, our minds can abide in the state of Buddhahood. We must believe in the Dharma the Buddha taught.

Thus, we form great aspirations to approach and enter the realm of sentient beings and work to awaken their minds. This is the only way to truly attain perfection. This is how great perfect mirror [wisdom], that subtle and wondrous state of mind, can surface in our minds. This is our nature of True Suchness. In this way, “We can cure everything”; we can eliminate all of our afflictions.

In short, to have faith, to have faith in and an understanding of the Buddha’s teachings and to put them into practice, we must work hard.

We have already discussed the previous passage, “He had a certain name and. I had a certain name. Long ago in that city, worried, I set out in search of him.”

The elder kept looking for his son and eventually found him. As we explained yesterday, our births and deaths take us through the Five Realms and four forms of birth. An even earlier passage used the words, “more than 50 years.” This refers to how within the Five Realms there are the four forms of birth, as well as asuras, who can be found in the human realm and in all the other realms. In this way [he had transmigrated] life after life, for a very long time. There is no way to say which realm he was in at what point in time. So, a name cannot be specified. In which lifetime were we human? In which lifetime were we an ox, a horse, a sheep, a dog? We do not know. Only the Buddha knows. But there is no way to refer to a specific incarnation in a specific realm. So, He used the word “certain. He had a certain name and. I had a certain name.”

In fact, the Buddha’s original intent is focused on sentient beings. So He has, for countless kalpas, “set out in search” in this way. When sentient beings in a certain realm had affinities with Him, He would manifest in that realm to transform those with the [right] karmic conditions. This was the previous passage.

The following passage states, “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him.”

He began to tell everyone that they have now [met] at “this place. This place” is the Lotus Dharma-assembly. The Buddha’s mind upon enlightenment was in the Avatamsaka state. This spiritual world of the Avatamsaka state is a very subtle and wondrous state. But taking into consideration sentient beings’ inability to accept it, He gave them the Agama, Vaipulya and Prajna teachings. Lastly, during the Lotus-Nirvana period, He returned to the teaching that everyone intrinsically has Buddha-nature. This was the Buddha telling us that, by this time, we should have faith and understanding. We should all believe and all be able to comprehend. So, “suddenly, in this place,” means this is the place where, “By chance I encountered him again.” This was at the Lotus Dharma-assembly

Beginning today at the Lotus Dharma-assembly, the capabilities of those who had an unsettled nature had matured. They resonated and connected with the Way. They had long received the great teachings, enabling them to reach attainment. Thus it says, “Suddenly, in this place, by chance I encountered him again.”

Though they still had varying capabilities, though at the Lotus Dharma-assembly there were people with an unsettled nature, those who had not yet settled down, their karmic conditions and capabilities had matured. This place should be where they “resonated and connected with the Way.” These people “had long received the great teachings, enabling them to reach attainment.” Those who had not left the assembly, those who remained, had been [with the Buddha] for a very long time. Everyone’s karmic conditions had matured, thus it was time to give the Lotus teachings.

He is in truth my son, and I am in truth his father: This reveals that the meeting of father and son means He previously used the Great Vehicle Dharma to teach and transform the disciples. Thus it says, “He is in truth my son.”

So, “This is in truth my son and I am in truth his father. These are all my children, and I am in fact their father. They are of my own blood.” This refers to passing down the Dharma-lineage  From long ago until this life in this world, the Dharma has been transmitted in this way. The affinities we created with the Dharma have lasted to this day. The passing down of the Dharma-lineage is expressed using the idea of a reunion of a father and son in the world. If the son goes away, in order to continue the bloodline and to pass the family business on to his son, the father will follow his son, looking to see where he went. This is an analogy.

“He previously used the Great Vehicle Dharma to teach and transform the disciples.” This is an analogy for the Buddha’s “past.” Starting a very long time ago, countless kalpas ago, He has taught with the Great Vehicle Dharma. Up to this present lifetime, the Buddha’s original intent has been for all to return to their intrinsic nature and discover the True Suchness within their minds. This was the Buddha’s intent. So, “past” includes all past lifetimes up until this present one. He always had this intent, this hope, to teach and transform with the Great Dharma.
And I am in truth his father: The father has the intent to pass down the family business, and the son has the aspiration to carry it on, so the seeds of Buddhahood continue uninterrupted.

Thus it states, “I am in truth his father. This is in truth my son, and I am in truth his father”  The father has the responsibility to pass down the family business. As for the children, they have the aspiration to carry it on; they must have this resolve. The father has such a large family business, and he continuously nurtures his son in hopes that he will be successful and will be able to continue the family business. This is what fathers of the world are like. The Buddha is the same. In order for the “seeds of Buddhahood to continue uninterrupted,” the Buddha has to transmit the Dharma to sentient beings. We are also Buddha-children, so we should have the aspiration to accept and carry it on. We need to have this sense of mission and form these great aspirations to receive the Buddha’s seeds of Dharma. The seeds of Dharma is the Dharma-lineage. These seeds must not be cut off.

Today, all of the wealth that I possess belongs to my son: Officially handing over the family business and all of his wealth is an analogy for the Great Vehicle teachings and refers to the Dharma-door of actualizing the Six Paramitas in all actions.

Thus it says, “Today, all of the wealth that I possess belongs to my son.” All of the wealth that the elder possessed now belonged to his son. This is like a father passing down responsibility to his children. In addition to giving them the family wealth, he also gives them responsibilities. This means that the father “handing over the family business and all of his wealth” is an analogy for the teaching of the Great Vehicle. What the Buddha wants to pass on is the Great Vehicle teaching

Over a span of 42 years, He went from the Agama to the Prajna teachings. During those 42 years, He went from the Small Vehicle gradually into the Small and Great Vehicles. In the Prajna period [He taught], “All things are empty.” This was to purify the mind. Now, He is leading us into the state of wondrous existence. Everyone can attain Buddhahood. The way to attain Buddhahood is to go among people. So, “The Great Vehicle teachings refers to the Dharma-door of actualizing the Six Paramitas in all actions.” The most important thing is to transmit the Dharma-door of “actualizing the Six Paramitas in all actions.”

What is the purpose of actualizing the Six Paramitas in all actions? The transformation of sentient beings. Not only must we transform sentient beings, we must also transform ourselves. So, we must practice charitable giving and uphold the precepts. However, when we interact with people, we inevitably encounter those who are hard to train. Thus, we must practice patience. So, after giving and upholding precepts is patience.

Sentient beings are very stubborn, so we must be patient. Should we just stop what we are doing, saying, “I must be patient!”? At the same time, we must also be diligent. If we are not diligent and simply remain patient when we are wronged by people and when people say negative things about us, even if we do not take issue with them, we may not want to help people any more. If this causes us to stop, this patience is actually a form of retreating. Our patience should allow us to diligently advance. Only with this kind of patience and this kind of diligence can we achieve Samadhi.

Everything that has already gone in or come out: This is a metaphor for following the Dharma of the Great and Small Vehicles and indicates the extensive and the concise. The explanations of the sutras and discourses that reveal the meaning sequentially are known as the extensive. Simply upholding four-line verses and in addition practicing sincere repentance is known as the concise.

“Everything that has already gone in or come out” is from the sutra passage mentioned earlier. This is an analogy for following the Great and Small Vehicle Dharma. After the Buddha’s enlightenment, He taught both the Great and Small Vehicles, and we have followed Him in this way. The Great and Small Vehicles are the teachings we have received. Teachings can be extensive or concise. There are very expansive teachings. For instance, regarding the Avatamsaka Sutra, there is the 80-Volume Avatamsaka Sutra, and there is the 60-Volume Avatamsaka Sutra. They are very long. As for the Agama sutras, there are the Four Agamas. The Four Agamas are very extensive. Regarding the Prajna sutras, there are more than 600 volumes. This is truly extensive. Thus, the Dharma is as vast as the sea.

That is why the Buddha gave this analogy, saying, “Ananda, come here. I have picked up some sand with my finger. Is this many or few? Is there more sand on this land or on my finger?” [He referred to] the sand under His fingernail. Of course, Ananda replied to the Buddha by saying, “Venerable Buddha, “how can the sand under your fingernail be compared to the sands of the Ganges River?” The Buddha said, “The Dharma is open and vast. It is extensive; there is much to say, as much as the sands of the Ganges. But the Dharma I have expounded in this life is just like this little amount here”

Then there is the “concise.” This refers to simple teachings. If we can unlock our wisdom, there will be so many ways we can explain the sutras and discourses. They “reveal the meaning sequentially.” That is the “extensive.” When it comes to explaining the Dharma, the ways are extensive and wide-ranging. This can truly be extensive. If we want something a bit simpler, “simply uphold four-line verses”; a few simple words can be applied widely. Aside from the Dharma, there is also repentance. Only by being repentant are we able to take the Dharma to heart. This is “known as the concise.”

Regarding the Great and Small Vehicle [teachings], it is said that the one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.

When it comes to the Dharma, the Small Vehicle can make use of the Great, and the Great can encompass the Small. Let us mindfully comprehend this. This is how “The one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.” Great Dharma can also enter the Small. This is like how our eyes are very small, but they can take in a very broad, expansive vista. Everything in nature can be captured by our eyes. All of this is the Dharma.

Everything that has already gone in or come out is known by him: This is a metaphor for the practices of benefiting oneself while benefiting others taught in the Vaipulya and Prajna sutras. These were already known by the Two Vehicle practitioners present at the assembly. Thus it says, “known by him”.

“Everything that has already gone in or come out is known by him.” The elder already helped him understand what happened in the past. The son knows about everything; he fully understands what has gone in and out. This also shows how the Buddha patiently guided us with the Agama, then the Vaipulya, then the Prajna sutras; this was the sequence of teachings. He taught and transformed so that by this point, we could benefit ourselves and know to benefit others. The path to walk and the things to do “are already known by the. Two Vehicle practitioners at the assembly.” Now, at the Lotus Dharma-assembly, Hearers and Solitary Realizers should be very familiar with this. The Great Vehicle can benefit self and others. This is what Hearers and Solitary Hearers should understand by now. Thus, it says, “It is known by him.” They all understood this Dharma,

He had already led them to know so now it was merely being entrusted to them. Thus, at the Lotus Dharma-assembly, He was only opening and revealing for them to realize and enter the Buddha’s understanding and views. He did not again speak extensively of all these practices, the 80,000 detailed actions.

Now, with the Lotus teachings, everything was being collected and captured, whether what was taught during the Agama period or the Prajna period; after “true emptiness” comes the important concept of “wondrous existence.” We simply need to understand how we can actualize the Six Paramitas. With the Dharma of the Six Paramitas, we can dedicate ourselves to going among people, and in all our actions, we can apply all kinds of skillful means at any time. This comes from our understanding. This is like how, in the Chapter on Parables, the three carts were used to draw everyone out so they could accept the great white ox-cart.

Everyone, as we learn the Buddha’s Way, we must put our hearts into comprehending it. Comprehension starts with faith and understanding. Without faith and understanding, our minds cannot abide in the state of Buddhahood. Most importantly, we must have faith in the Buddha and take the Buddha-mind as our own mind. So, our minds must enter the state of Buddhahood. We must be strong and form great aspirations to approach and enter the wondrous path. This is what we must persist in doing. “With the truth and teachings of skillful means, we begin to faithfully apply the Dharma.” This is what I said in the beginning. Only by doing this can we truly attain great perfect mirror wisdom. This is the only way for our mirror to be clean. Thus, everyone must always be mindful.

Episode 797 – Abiding in the State of the Dharmakaya

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>> This is the great cause of our Bodhisattva-practice; since we have established faith, we can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment. Then, because we gave rise to great aspirations, we approach and enter the wondrous path, and our minds can encompass an amount equal to the Dharma-realm of the great void.

>> “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He had a certain name, and I had a certain name. Long ago in that city, worried, I set out in search of him. Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Since Great Unhindered Wisdom Superior Buddha, they had all lived countless lifetimes and had been called by countless names. These names cannot be pointed out with certainty. Only the Buddha can know them all. Thus it says, He had a certain name.

>> Sentient beings have long been sinking. The Buddha, in His compassion, follows them and does not abandon them. His lifetimes are countless so. His names are countless; only the Buddha can know the infinite times, places and names. He has used to teach and transform. Thus it says, I had a certain name.

>> Long ago in that city, worried, I set out in search of him: The Buddha abides in the state of the Dharmakaya where the Dharma is His body. It is pristine like the endless void; this is called the Dharmakaya. He searches for the causes and conditions to deliver and transform.

>> Another meaning of Dharmakaya: The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.

>> Bodhisattvas know what sentient beings’ minds take joy in. They take on the bodies of the Dharma-realms as their own. This includes the bodies of sentient beings and even the body of the endless void.

>> They always use two kinds of wisdom. The two kinds of wisdom: First is ultimate wisdom, the wisdom that reaches the true principles of Bodhi. Second is provisional wisdom, also known as the wisdom of skillful means. This is the wisdom that understands the skillful means of Buddhas and Bodhisattvas.

>> From the time of two trillion Buddhas in the past, the Buddha has used two kinds of wisdom to constantly search for opportunities to transform, imparting teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways. Thus it says, Worried, I set out in search of him.

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“This is the great cause of our Bodhisattva-practice; since we have established faith,
we can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment.
Then, because we gave rise to great aspirations, we approach and enter the wondrous path,
and our minds can encompass an amount equal to the Dharma-realm of the great void.”

We must form aspirations! We aspire to cultivate the Bodhisattva-practice [To be] a Bodhisattva, we must form great aspirations. When we create the seed that is great aspirations, naturally, the cause that is this seed will come to fruition. If we plant a grass seed in the soil, what emerges will be grass. If we plant a tree seed, what comes to fruition will be a big tree. The causes we plant determine the effects. The aspirations we form determine the practices we engage in. So, we engage in the Bodhisattva-practice because we formed this kind of aspiration in the past. We have faith in and understand the Dharma. So, we are willing to make great vows and create these great causes. This is because we have great faith.

Since we have established faith, “We can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment.” This means that our minds will abide in the state of Buddhahood. If we can strengthen our faith and advance toward Buddhahood, in this way we will gradually discover our pure Tathagata-nature. Because we walk the Bodhisattva-path, we give without expectations while eradicating our afflictions and attachments. As we go among people to give unconditionally, we eliminate old habitual tendencies and do not allow any new afflictions to enter. When we take the Buddha-mind as our mind, our minds abide in the state of Buddhahood. Thus we “attain the impartiality of innate enlightenment.” Only with an impartial mind will we be able to continue moving forward. What should we be impartial toward? “The mind, Buddha and sentient beings are no different [in their nature].” If we are impartial,

when we practice charitable giving, we will also give impartially. The act of giving should come from a deep sense of joy. It is not about how much money we have. It is not only rich people who can practice giving or strong people who can help others. In fact, everyone can give. Everyone has the strength [to help]. If we understand the principles, we will all be willing to give to others. This thought comes from the impartiality of innate enlightenment; status makes no difference.

So, “Because we gave rise to great aspirations, we approach and enter the wondrous path.” If we form aspirations, naturally we will head toward and enter the most subtle and wondrous Dharma. Only with the impartiality of innate enlightenment can we truly form great aspirations and realize the wondrous Dharma. So, “Our minds can encompass an [equal] amount.” If we have this state of mind, we are capable of encompassing an [equal] amount. This “amount” means that our minds have the capacity to encompass as much as the Dharma-realm of the great void. Thus, “Our minds encompass the universe and embrace the boundless worlds within it.” As Buddhist practitioners, this is our great cause for forming. Bodhisattva-aspirations and engaging in practice. When we sow seeds, we must sow seeds for big trees, for Bodhi-trees. We must strengthen our faith and believe in and understand the great path; this is our direction.

The previous sutra passage states, “He then made this declaration.” The elder had gathered his relatives, kings, ministers, Ksatriyas and householders, all together in one place and then declared to everyone, “All of you nobles should know that this is my son. He was born to me in a certain city. He then left me and ran away and suffered many hardships for more than 50 years.”

He now told everyone, “My son left me more than 50 years ago. I have finally found him again, and we have acknowledged each other as father and son. I have found and acknowledged my son,”

“and as for my son’s name…” “He had a certain name, and I had a certain name. Long ago in that city, worried, I set out in search of him. Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father.” Now he said, “He had a certain name.” Why was the name not specified? Since the time of. Great Unhindered Wisdom Superior Buddha, there have been more than two trillion Buddhas. A very long time has passed. Sakyamuni Buddha spent this long period of time following and learning from Them, life after life. Not only did He follow and learn from Buddhas, life after life, He went among people to walk the Bodhisattva-path. This took a very long time; how long? Very long. This does not only apply to Sakyamuni Buddha but to all sentient beings as well

Since Great Unhindered Wisdom Superior Buddha, they had all lived countless lifetimes and had been called by countless names. These names cannot be pointed out with certainty. Only the Buddha can know them all. Thus it says, “He had a certain name.“

Because the Buddha saw all sentient beings as His only son, it talks about how “They had all…”; all sentient beings had “lived countless lifetimes.” The Buddha had already spent a very long time learning the Dharma and making vows. Of course, these people had done the same. “They had all lived countless lifetimes,” transmigrating in the Five Realms and four forms of birth. Life after life, they transmigrated in this way, over incalculable time in countless places; they do not know exactly where. In summary, this had been going on for a very long time, and they had been born in so many places the number is uncountable. For this reason, they “had been called by countless names.” Have we been womb-born as humans? Or, have we been womb-born as cows, sheep, horses, pigs, dogs or cats? We do not know. In addition to these, there are egg-born, [moisture-born] and transformation-born; these forms of birth include countless kinds of beings. Thus there are countless names.

“Human” is a general label. Each person also has a specific name. Since we have taken so many forms, our names have changed countless times. So, we have “been called by countless names. These names cannot be pointed out with certainty.” They cannot be specified. This is because length of time that we have experienced is too long, the number of places too numerous. We have also lived lives in so many different kinds of physical forms. So, our names cannot be specified. “Only the Buddha can know them all.” Thus it states, “He had a certain name.”

No specific name could be given.

Sentient beings have long been sinking. The Buddha, in His compassion, follows them and does not abandon them. His lifetimes are countless so. His names are countless; only the Buddha can know the infinite times, places and names. He has used to teach and transform. Thus it says, “I had a certain name.”

He introduced himself with, “I had a certain name.” This indicates that sentient beings have spent a long time immersed in the Five Destinies and four forms of birth, transmigrating between them. “The Buddha, in His compassion, follows them and does not abandon them.” He follows these sentient beings continuously No matter which realm sentient beings go to, the Buddha will go there and transform them according to conditions. He cannot bear for anyone to suffer. This is the compassion of the Buddha. “His lifetimes are countless so. His names are countless.” As He had lived countless lifetimes, He had been called by countless names.

“Only the Buddha can know [them].” Only the Buddha Himself knows the countless lifetimes He has experienced. But even He could not say, “In this particular lifetime, my name was…” because it had also been a very long time of Him manifesting in the world in different times and places, with different names. Wherever sentient beings are, He responds to their karmic conditions by manifesting in those places. Does He transform them in the human realm? Or does He transform them in the animal realm? Or does He transform them in the hell realm? With His transformation-body, He transforms them according to conditions. As He responds to conditions, He has been to all the realms. What should be the realm used to represent Him? Which should be the name used to represent Him? Thus it is said, “I had a certain name.”

Next we discuss, “Long ago in that city, worried, I set out in search of him”

Long ago in that city, worried, I set out in search of him: The Buddha abides in the state of the Dharmakaya where the Dharma is His body. It is pristine like the endless void; this is called the Dharmakaya. He searches for the causes and conditions to deliver and transform.

When the child was young, he ran away. The father searched for his son everywhere. He looked continuously until he found him. When he was searching for his child but could not find him, his mind was filled with worries and afflictions. He wholeheartedly wanted to find his son.

This shows that. “The Buddha abides in the state of the Dharmakaya.” In the state of the Dharmakaya, the Dharma is His body. His body is the Dharma, is the principles. In every realm, He manifests the Dharma. The Dharmakaya is inseparable from His appearance. No matter what kind of physical form He takes, the Dharma is a part of it; the true principles follow His physical form to manifest in each place. He abides in the state of the Dharmakaya where the Dharma is His body. He goes there to transform sentient beings, so He always brings principles with Him to transform them. Thus, the Dharmakaya is forever; regardless of which realm He is in, it is “pristine like the endless void.”

We always say that engaging in spiritual practice is about eliminating afflictions, ignorance and dust-like delusions. Then even when we go among sentient beings, our minds can remain pure, and we can come and go without being contaminated. This is the Dharma; it is true principles. It is “pristine like the endless void. This is called the Dharmakaya.” The elder was constantly searching. “Worried, I set out in search of him.” He continuously looked to see where his son went. This is continuously seeking “causes and conditions to deliver and transform.” No matter where his son was, he was determined to find him and devise all kinds of causes and conditions to deliver and transform him

Another meaning of Dharmakaya: The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.

Dharmakaya also has another meaning. That is, “The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.” When we engage in spiritual practice, we must cultivate flawless Dharma. The flawless Dharma-realm is all true principles. After we take them in, we must not let them leak out. The Dharma-realm of true principles pervades the Dharma-realms of the great void. I often mention the sands of the Ganges River. Each grain of sand is a world filled with its own Dharma, not to mention every blade of grass and every tree. Every tree and object, all things that exist throughout the universe, are true principles, are the Dharma. This is “the essence of the flawless Dharma-realm.” All things in the universe are the essence of the Dharma-realm, which is the Dharmakaya. Living in this world, we are always immersed in the Dharma, in the truths of all things. We have always been living within this and encompassed by it.

So, as for the Dharma-realm, “The essence of the flawless Dharma-realm that He realized is called the Dharmakaya. Bodhisattvas know what sentient beings’ minds take joy in.” When Bodhisattvas [manifest] a Dharmakaya, they are Dharmakaya Bodhisattvas. They have already attained the true principles. As Bodhisattvas of Equal Enlightenment, they know what sentient beings take joy in. So, they respond to their capabilities and their likes in order to deliver and transform them accordingly

Bodhisattvas know what sentient beings’ minds take joy in. They take on the bodies of the Dharma-realms as their own. This includes the bodies of sentient beings and even the body of the endless void.

“They take on the bodies of the Dharma-realms as their own.” Bodhisattvas are the same; in the Dharma-realms, regardless of the kind of realm, Bodhisattvas will likewise manifest there. Perhaps even [a small] thing can awaken our minds. So, we often say we must cherish all life. It is not just beings that can eat and move that have life. In fact, everything we make use of can also awaken us. When we are mindful, they can awaken us. This is equivalent to “taking on the bodies of the Dharma-realms as their own.” In regard to all things, as long as we are mindful they can awaken us.

“This includes the bodies of sentient beings”; they also take on the forms of sentient beings. Whether as tangible things or sentient beings, their bodies are in the endless void. So, this includes “the bodies of sentient beings and even the body of the endless void.” Thus, when we learn the Buddha’s Way, our wisdom must reach a level of universal impartiality. Whether things are sentient or non-sentient, we must cherish them all and deliver them all. Therefore we must be mindful, as everything is the Dharma.

They always use two kinds of wisdom. The two kinds of wisdom: First is ultimate wisdom, the wisdom that reaches the true principles of Bodhi. Second is provisional wisdom, also known as the wisdom of skillful means. This is the wisdom that understands the skillful means of Buddhas and Bodhisattvas.

There have been two trillion Buddhas since the era of Great Unhindered Wisdom Superior Buddha. “They always use two kinds of wisdom.” The two kinds of wisdom are what we must be very mindful of.

One is “true wisdom.” True wisdom is the wisdom that “reaches the true principles of Bodhi.” This is the wisdom of awakening and Bodhi; it is true wisdom. The wisdom of all Dharma, natural wisdom, untaught wisdom and all-encompassing wisdom is all true wisdom.

The other wisdom is “provisional wisdom.” After we understand the principles, we must deliver sentient beings. We must awaken ourselves and also awaken others. We must make use of skillful means and skillful wisdom, the wisdom with which we can understand the skillful means of Buddhas and Bodhisattvas. Bodhisattvas also want to deliver sentient beings. So, with each of those two trillion Buddhas, everything we needed to learn is inseparable from these two kinds of wisdom. These two kinds of wisdom are also everlasting

From the time of two trillion Buddhas in the past, the Buddha has used two kinds of wisdom to constantly search for opportunities to transform, imparting teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways. Thus it says, “Worried, I set out in search of him.”

So, He “constantly searched for opportunities to transform” because He has these two kinds of wisdom, true wisdom and provisional wisdom. From the time of two trillion Buddhas in the past, life after life, He has been searching everywhere for those with the capabilities to be transformed to give them the teachings accordingly.

So, we must be mindful and emulate the Buddha in [observing] capabilities and opportunities. We must find a way to adapt to people. With these two kinds of wisdom, we can teach the Great and Small Vehicles. The Great Vehicle Dharma is expounded for those with great capabilities. If we teach them the Small Vehicle Dharma, that would not suit their capabilities. For people with limited capabilities, we use the Small Vehicle Dharma to help them attain realizations and enter the Buddha’s principles. “Teaching both the Great and Small” requires true wisdom as well as skillful wisdom to set up all kinds of environments to help them and expound all kinds of teachings to awaken them.

So, we must have “the two kinds of wisdoms to constantly search for opportunities to transform.” To save and transform sentient beings, we “impart teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways.” We use all kinds of methods to entice people to enter the teachings of the Path and help them draw near the Buddha-Dharma. Only in this way can we resolve sentient beings’ delusions. Then, with a pure body and mind, they can walk the Bodhisattva-path. So, we must be mindful to learn the Buddha’s Way. Please always be mindful.

Episode 796 – Walk the Bodhisattva-path with a Peaceful Mind

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>> Peacefully abide in the state of mind that is replete with complete clarity. Universally practice all [beneficial] actions without any difficulties or hindrances. In accord with wondrous principles, engage in the same practice as the Buddha. With sincere response and connection, we can form Tathagata-seeds.

>> “As the end drew near he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The Buddha’s compassion and love are strong. He sincerely manifests as the guiding teacher of the Three Realms with affection like that of father for a son. They have learned the truth from me, that they have always been the Buddha’s children. Thus it says, This is my son. They are born in my Dharma, and from my Dharma, they attain understanding. Thus it says, He was born to me.

>> The time and place cannot be clearly indicated, but this refers to the long time and the places used to teach the Great Vehicle over countless kalpas in the past. Thus it says, in a certain city.

>> Furthermore: it means that these disciples had, at a certain time, suddenly given rise to the thought to retreat from the Great and return to the Small. Each had their own causes, conditions and karmic destinies. Thus it says, a certain city.

>> He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.

>> We passed through all the Six Destinies. Thus it says, for more than 50 years. Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place.

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“Peacefully abide in the state of mind that is replete with complete clarity.
Universally practice all [beneficial] actions without any difficulties or hindrances.
In accord with wondrous principles, engage in the same practice as the Buddha.
With sincere response and connection, we can form Tathagata-seeds.”

Do you understand? Since we are engaging in spiritual practice, our minds should be peaceful and settled. Where should they peacefully abide? In [a clear] state of mind. This is the state of mind perceived by the Buddha and illuminated by the Buddha’s wisdom. The state perceived and illuminated by Tathagata-wisdom is such a pure and radiant state! Learning the Buddha’s Way requires us to completely eliminate our ignorance and afflictions. Then the state which our mind connects with will be the same as that of the Buddha-mind. If we can achieve this, won’t all states be clear and radiant? When we have no afflictions, our great perfect mirror wisdom will manifest.

“Universally practice all [beneficial] actions.” The Buddha taught us that the suffering sentient beings experience in their daily living, the physical hardships they face, the mental hardships and hardships from ignorance, are so numerous. By going among people, we can universally practice all [beneficial] actions. Our place to practice is among sentient beings. The Bodhi-path we walk is found among people. To walk the Bodhi-path, we form Bodhisattva-aspirations and go among people to practice by adapting to the capabilities of countless sentient beings. Then there will be no difficulties at all, nor any hindrances.

We must go among people to put [the teachings] into practice. Among people, we witness suffering to recognize our blessings. Seeing sentient beings’ ignorance unlocks our wisdom. In this way, we can reach an “accord.” Why are sentient beings like this? It is clear what the principles are, so why do we give rise to so many afflictions? Everything is illusory and impermanent; for what reason do we need to be so attached? And why is it that we can so clearly discern other people’s afflictions and other people’s attachments? By understanding the principles, we realize everything is illusory and impermanent. Our ability to understand illusoriness and impermanence comes from seeking the Buddha’s Way. We must be “in accord with wondrous principles.” We can seek the principles; after we listen to teachings and understand, we must work to transform sentient beings. After His enlightenment, the Buddha still went among people in order to teach and transform sentient beings.

To “engage in the same practice as the Buddha,” our hearts must be in accord with the Buddha’s principles. Our behavior should be the same as the Buddha’s. We must have sincerity. As long as we sincerely listen to the teachings, we will naturally respond to the Dharma. The Buddha’s mind and sentient beings’ minds are able to able to respond to each other because of sincerity. This is taking the Buddha-mind as our mind; this is “sincere response and connection.” Naturally, the Tathagata-seeds in our minds, meaning True Suchness, our pure nature of True Suchness, can begin to be gradually unlocked. This is why we should make efforts to peacefully abide in this state of mind. This state of mind is the same as the Buddha-mind, as His state of wisdom. This is the Tathagata-seed. Hopefully, we sentient beings can connect with the Tathagata’s perspectives and state of mind. In learning the Buddha’s Way, it is most important to learn to experience the Buddha-mind.

So, the previous passage in the Lotus Sutra states, “As the end drew near he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”

The elder had already brought his son into [the household], and father and son had met each other. The father began to feel that he was old and that he did not have much time left, so he wanted to quickly introduce his son to their relatives, to kings and ministers and to Ksatriyas and householders. He wanted to introduce him so everyone could recognize his son. This is because the family enterprise would be passed on to him.

In fact, the Buddha was very mindful. He worked for the sake of sentient beings; He never abandoned them. After His enlightenment, He went back among the people. For over 2000 years. He has continued to, life after life, follow sentient beings to come to the Saha World. This is the Buddha’s compassion. In every lifetime He makes sure that the teachings are passed down. The Buddha-Dharma must continue to be transmitted. Life after life, the Dharma is received. Life after life, it is passed down. This is how the Buddha transmits the Buddha-Dharma.

Next it states, “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years’.”

Earlier the elder had already gathered many relatives, kings and ministers, Ksatriyas and householders; they had all arrived. In front of the assembly, the elder declared to everyone, “All of you nobles should know.” Everyone needed to know, so he made introductions. “This is my son. He is my biological son. When he was young, we were in a certain place, and he left me and ran away from home. His life was very hard. He went through more than 50 years [like that].” He spoke of how his son was confused and ignorant when he was young. He lost his direction when he ran away from home. Being lost, he did not know the way back. A long time had passed since then, during which he faced all kinds of hardship. Now the father proclaimed to everyone, “This is the tough life my son has led”

The Buddha’s compassion and love are strong. He sincerely manifests as the guiding teacher of the Three Realms with affection like that of father for a son. “They have learned the truth from me, that they have always been the Buddha’s children.” Thus it says, “This is my son. They are born in my Dharma, and from my Dharma, they attain understanding.” Thus it says, “He was born to me.”

“The Buddha’s compassion and love are strong.” The Buddha has compassion for sentient beings. He comes and goes in the Three Realms, the Six Destinies and the four forms of birth. He searches everywhere with the sole purpose of finding His children. This process is very taxing. This conveys how the guiding teacher of the Three Realms feels a responsibility for teaching sentient beings and demonstrates the affections of a father, a relationship like that of father and child. His feelings [for sentient beings] are like those of a teacher and a father.

“They have learned the truth from me”; the Buddha expresses that these sentient beings have in fact learned the Dharma from Him. They are immersed in His Dharma. No matter how much time had passed, the people whom He formed affinities with over countless kalpas were those He felt responsible for after attaining Buddhahood. So, it says, “This is my son.” This was because they had accepted the Dharma of. His Dharma-lineage. Thus, they were like His child.

“They are born in my Dharma.” They were born in the Dharma [that He taught]. So, each of us, in our past lives, have likewise formed affinities with the Buddha and accepted the teachings He gave. We have continually learned the. Buddha-Dharma from Sakyamuni Buddha; this affinity has not yet ended. In this life, we once again receive the Buddha’s teachings. The disciples who were alive during His lifetime had already deeply experienced them and had already received a prediction of Buddhahood from Him. Was His work done? Not yet; some were being transformed, some had yet to be. So, [the teachings] needed to be continuously passed down. Now, more than 2000 years removed from Him, we are still born in the Dharma taught by Sakyamuni Buddha. Thus, “They are born in my Dharma, and from my Dharma, they attain understanding.” This is as if [we are born to Him]. What we attain is the Buddha’s Dharma-lineage, and it helps us understand the world’s truths

The time and place cannot be clearly indicated, but this refers to the long time and the places used to teach the Great Vehicle over countless kalpas in the past. Thus it says, “in a certain city.”

Next we discuss, “in a certain city.” This means we cannot say that. He was at such-and-such place, because we cannot clearly indicate where. We cannot indicate when, where or what place. This means that a very long time has passed. Countless kalpas have passed. Over those countless kalpas, He taught and transformed countless beings. So, over countless kalpas in the past, He taught and transformed with the Great Vehicle. We have already been [learning] for a very long time; we do not know when and where. Lifetime after lifetime, we have received the Buddha’s teachings, so we are unable to specify the time or the place. The Great Vehicle has been taught over countless kalpas, for a very long time.

Furthermore: it means that these disciples had, at a certain time, suddenly given rise to the thought to retreat from the Great and return to the Small. Each had their own causes, conditions and karmic destinies. Thus it says, a certain city.

Furthermore, “these disciples had, at a certain time….” This is saying these people, at a certain time, “suddenly gave rise to a thought” Although [the disciples] continued to be taught and immersed in the Buddha-Dharma, among them there were some who suddenly gave rise to the thought to “retreat from the Great and return to the Small.” They had been painstakingly taught until they were willing to form great aspirations, but due to certain conditions, they retreated from the Great and returned to the Small. There is no telling how many did the same, accepted the Buddha’s teachings and then “retreated from the Great to return to the Small.” So, in this way we progress and regress. Sometimes we hear the Dharma and feel happy and inspired. Then we encounter a certain environment and lose our spiritual aspirations; in this way we regress again. It is because of these kinds of obstructions that we cannot smoothly walk the Bodhi-path.

So, “Each had their own causes and conditions.” Sentient beings have all kinds of different causes and conditions. After accepting the Buddha-Dharma, we may again retreat from our great aspirations. It is because of our karma that we transmigrate and end up “in a certain city.”

He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.

“He then left me and ran away.” When the child was young, when he was at a certain place, he “left me” and went out. In this way he became lost; he did not know the way back. This is an analogy for how. “I had once taught them to form great aspirations and practice the Bodhisattva-path.” Yet they suddenly retreated ․He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies. The Buddha also spoke of how He could do nothing.

“In the past I kept teaching them. I taught them to form great aspirations and walk the Bodhisattva-path. But then they suddenly….” The “them” He referred to is really all of us. The parable refers to the son. In fact, the son represents all sentient beings. The Buddha has done this countless times, has been teaching us for such a long time, in hopes that we could walk the Bodhisattva-path. But suddenly we retreated “[They] lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.” Once they lost their spiritual aspirations, they truly lost their way

We passed through all the Six Destinies. Thus it says, for more than 50 years. Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place.

“[He] suffered many hardships for more than 50 years [He] suffered many hardships” means once this thought arose, we went astray. Without proper conduct, we “suffered many hardships.”

Because our conduct was not proper, we fell into the Six Realms. Because a single thought deviated, we gave rise to many afflictions and much ignorance. The karma we created, good and evil, led us through the Six Destinies. The Six Destinies are the Five Realms plus the asura realm ․We passed through all the Six Destinies. Thus it says, “for more than 50 years.” Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place. The heaven, human, asura, hell, hungry ghost and animal realms are the Six Destinies.

Originally, we were clearly part of a wealthy family, but because of an ignorant thought, we suddenly ran away. Clearly we have a pure Buddha-nature, but we gave rise to an ignorant thought and right away we wound up in the Six Destinies, thus suffering many hardships. It is [often] called the Five Realms, because asuras are found in all Five Realms. Thus it states, “for more than 50 years.”

Asuras are beings that easily lose their temper. There are asuras among heavenly beings; asuras are found even in the heaven realm. There, asuras fight with heavenly beings. This is because they have heavenly blessings but not heavenly virtues. That is what makes them asuras. Those born in the human realm may have a bad temper or be rich and overbearing. They have blessings to be in the human realm, yet lack the virtues [of being a good person]. There are people like this. They are all called asuras. In the hell, hungry ghost and animal realms, there are also asuras. Thus, the words “more than” are used. It was “more than fifty years” because asuras are found throughout the Five Realms.

So, “Lonesome, suffering and helpless, they came and went alone, with only their karma following them.” In the end, we come and go by ourselves. It can be said, “We cannot take anything with us when we die; only our karma follows us to our next life.” Within the Five Realms, we truly come and go by ourselves without any control. Born into this world, the karma we face is our own karma. Even the most loving spouse or the most filial child is unable to take our place in experiencing our mental and physical suffering. Even at the very end, no one can go with us. “Only our karma follows us.”

So, in learning the Buddha’s Way, we need to mindfully comprehend and experience many things. The Dharma is learned in the human realm; we must earnestly seize this opportunity. Only in the human realm can we practice the Dharma. We have to be mindful. Our minds must peacefully abide in the state of mind Buddhas perceive with wisdom. Our minds should also be like that; we take the Buddha-mind as our mind. From this pure state we illuminate all beings and bring them light and radiance. We all have a responsibility to do this. So, please always be mindful.

Episode 795 – Creating Blessings and Cultivating Wisdom

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>> Diligent practice along the Path gradually moves toward forming great resolve. Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important. In the Prajna period, they learned the two complete and ultimate practices.

>> “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.

>> The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end. He ordered his son is a metaphor for how. The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas, those with great capacities, gathered from the ten directions.

>> Gather relatives [refers to how]. All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives is a metaphor. Relatives refers to the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.

>> Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment.

>> Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.

>> They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.

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“Diligent practice along the Path gradually moves toward forming great resolve.
Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important.
In the Prajna period, they learned the two complete and ultimate practices.”

Spiritual practitioners must uphold precepts and eagerly and diligently practice along the Path. We must not deviate from this path, from precepts, Samadhi and wisdom. So, we must eagerly and diligently practice according to the Path. By upholding precepts and being diligent on this path we can “move toward forming great resolve.” What this means is that, in accord with our capabilities, the Buddha slowly guided us from limited teachings to great teachings.

So, starting from the Agama sutras, the Agama period, we moved into the Vaipulya, then the Prajna teachings, gradually entering the Buddha’s original intent, [taught in the Sutra of] Infinite Meanings during the Lotus period. Thus, everyone had begun to slowly understand. Yet now, they “scorned their former mindset.” In the past, they had been more self-indulgent. They focused on benefiting themselves and did not think about all sentient beings.

So it says, they “scorned their former mindset and gradually set aside the Small”; they had slowly begun. The Buddha was very mindful. With a spacious heart, a patient heart, He slowly taught and guided us. A long time passed in this way. There were the Agama and Vaipulya periods. Teaching the Agama sutras took 12 years and the Vaipulya sutras took another 8. Gradually, while teaching the Vaipulya sutras, He began giving both limited and great teachings to help us to slowly set aside the Small for the Great. Slowly, we came to know that this is not just about transforming ourselves, but also about transforming others. Then, when He got to the era of the Prajna sutras, “In the Prajna period, [we] learned the two complete and ultimate practices.”

After understanding the law of karma through the Agama teachings, we must begin to benefit others as well. But we still cling to delusions without awakening. So, He wanted everyone to know not to be attached, as everything is ultimately empty. Thus He gave the Prajna teachings. He explained the Prajna teachings for a long time to help everyone understand that there is nothing in this world worth clinging to, because, though we created so much karma and experienced so much suffering, in the end we are left with only emptiness. Then, the Buddha wanted people who are biased toward teachings of emptiness to quickly return to walking the Middle Way. He wanted our minds to have no hindrances, yet we all still needed to go among people to create blessings. Only by being replete with blessings and wisdom are we able to save the world.

So, the Buddha hopes that everyone will form great aspirations, make great vows and walk the Bodhisattva-path by going among people. We should relieve not only physical suffering, but also the afflictions in people’s minds. Thus, in the Agama and Vaipulya periods, Samadhi and wisdom were made equally important. Then in the Prajna period, the power of love was unified with wisdom. These are the two complete and ultimate practices.

Thus, as we learn the Buddha’s Way, there are the Five Periods of teachings. The first is the Avatamsaka period, the second is the Agama period, the third is the Vaipulya period, the fourth is the Prajna period and the fifth period is the Lotus-Nirvana period. “Nirvana” refers to the bequeathed teachings. This is the Buddha’s lifetime of teachings, divided into the five periods over which He earnestly guided us. This is the way the Buddha taught. So, He used many analogies when teaching us.

The previous sutra passage states, “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.”

Over a very long period of time, they had gradually grown closer. After spending time together, the son began to understand. The child had gradually come to know that the elder’s storehouse had countless things and that he could come and go without obstacles. He also had a share of these things. He knew this, but he did not have the resolve. The father wanted to pass down the family business but the son was not interested.

Thus it is said, “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”

The father was truly getting old. With age comes illness; with illness comes the end of life. He wanted to pass down the family business, so the elder gathered together many friends and relatives. Because his family business was very big, even “kings and ministers, Ksatriyas and householders” were all invited. The scene was very grand.

In the Lotus Sutra, there is a passage that states, “The Tathagata will, before long, enter Parinirvana.” This was “as the end drew near.”

As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.

The Buddha was just like a regular person; He too experienced birth, aging, illness and death. When the Buddha was about to enter Parinirvana, what remained on His mind was sentient beings. As His mind was on sentient beings, He was of course worried. He worried that there would be no one to spread the Dharma. So, as the end drew near, the Buddha’s one great cause was passing down the Dharma. This one great cause was a serious matter.

This is describing that. “The Buddha’s conditions for transformation in the world would soon come to an end” The Buddha’s conditions for being in this world was about to end. So, he had to quickly give the Lotus teachings and freely express His original intent. This was the Buddha’s mindfulness.

The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end.

The Buddha also said in the Sutra of Bequeathed Teachings, “All those who could be transformed had already been transformed. Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” This expresses that this lifetime’s conditions for transformation were at an end. So, those who could be transformed, those who had affinities with the Buddha, had already been transformed. “Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” Those with karmic conditions had already heard the Dharma. Those who did not yet have the conditions and thus had not yet been transformed had already created the karmic causes that would lead to their transformation. For these causes and conditions [to mature], all the disciples had to continue to transmit the Dharma.

So, we often say we are very thankful that so many sages traveled to India to bring back the sutras and then spread them widely. This is continuing the Dharma-lineage.

This is how we have the treasury of teachings we can read today. If we do not understand something, there are Buddhist dictionaries that can help. We have a very complete collection of teachings. The compilation is very complete, so we can mindfully work to comprehend it. This was also a great cause. This great work is not just for us to use ourselves. After reading it, we know we must eliminate afflictions and awaken ourselves. This is not enough. The Buddha wanted all of us to develop our resolve, form great aspirations and make great vows.

When the Buddha’s conditions for transformation in His life were about to end, He still kept helping those who would be transformed in the future, creating the causes for their transformation and paving this path for them. So, He was very diligent; He continued teaching even as the end drew near. Near the end, even into the middle of the night, just before daybreak, in that tranquil and still environment, with His very last breath He was still bequeathing teachings. He told us to earnestly [practice] the Four Noble Truths, the 37 Practices to Enlightenment, the Eightfold Noble Path, etc. The Buddha told us to uphold precepts. Only with precepts can the Dharma-lineage be continued

“He ordered his son” is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas,” those with great capacities, “gathered from the ten directions.”

This is making another analogy. This was just like what the elder did. With all his wealth, as he was nearing his end, he quickly called everyone together to meet his son. This is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas.” At the Lotus Dharma-assembly there also were many Bodhisattvas present. What He wanted to teach them was the same. “Those who had received the teachings of two trillion Buddhas” were the many Bodhisattvas at this assembly who in the past had been transformed by the teachings of two trillion Buddhas. These Bodhisattvas all gathered at this Dharma-assembly

“Gather relatives” [refers to how]. “All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives” is a metaphor. “Relatives” refers to “the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.”

For such a grand occasion, all the relatives had come. The grandness of the elder’s gathering was a metaphor for the occasion of the Buddha’s transmitting the Dharma. So, “All great Bodhisattvas gathered at the Lotus Dharma-assembly.” There were so many. Bodhisattvas who had formed affinities over countless kalpas in the past all gathering together. This is analogous to “gathering relatives.” So many Bodhisattvas [gathering] was just like when the elder called all his relatives together.

The “relatives” are “the Dharmakaya Bodhisattvas of the ten directions, as well as all other influencers.” Actually, all Dharma-realms of the universe are filled with the Dharmakaya Bodhisattvas of the ten directions. They have already realized the Dharma that adapts to all phenomena and realized all true principles. The Dharmakaya Bodhisattvas had all gathered. In addition, there were “influencers.” The influencers were present at the assembly, like Manjusri, Maitreya, Guanyin and Great Might Bodhisattva. They had all assembled in that place, at that grand occasion.

As for “kings and ministers, Ksatriyas and householders,”

Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment

“the Great Vehicle teachings are like kings.” Sentient beings are unyielding; only the Buddha-Dharma can tame stubborn beings. Thus, just like a king controls the great matters of the kingdom,

the Great Vehicle Dharma can encompass all Small and Great Vehicle teachings. Everything is encompassed by the Great Vehicle. The Great Vehicle Dharma is all the teachings of the Buddha’s lifetime. Everything from the Avatamsaka Assembly all the way to the Lotus-Nirvana period, when brought together, is called the Great Vehicle Dharma. The Great can contain the Small; thus it is like a king.

“Bodhisattvas of Equal Enlightenment are like ministers.” Bodhisattvas of Equal Enlightenment are sentient beings who have already attained great enlightenment. They are said to have “equal enlightenment.” They have already realized the Buddha-Dharma; they understand all the Dharma the Buddha taught. Moreover, they understand the. Great and Small Vehicles and can make use of them freely to transform sentient beings. These are Bodhisattvas of Equal Enlightenment. They have a very good understanding of the Dharma. The Introductory Chapter of the Lotus Sutra lists 18 Bodhisattvas. They are all Bodhisattvas of Equal Enlightenment 18 are listed, but actually they represent 80,000 Bodhisattvas that are all Bodhisattvas of Equal Enlightenment

Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.

Regarding “Ksatriyas and householders, Ksatriyas symbolize. Bodhisattvas of the tenth ground.” Ksatriyas were prestigious people in Indian society, People who were prestigious, those with money and wealth, if they were not in the Brahmin caste, were among the Ksatriyas. The Ksatriyas were the caste of nobles. Also, “The Dharma-king was born of their caste.” The Dharma-king was the Buddha. Sakyamuni Buddha was born into a noble clan of the Ksatriya caste. They were considered nobles. He was born a noble.

So, Ksatriyas were nobles. “Bodhisattvas are enlightened beings. Bodhisattva” means “enlightened being.” I have often said this. We have an understanding of the Buddha-Dharma. Because we have this understanding, we are willing to go among the people and create blessings. When we go among people, we treat each person as a sutra [Through them], we experience the principles of suffering, emptiness and impermanence in the world. This is all accomplished by going among people. Bodhisattvas are awakened sentient beings who go among people to create blessings and cultivate wisdom. The people who surrounded the elder were nobles; this is an analogy for benefactors in our lives. They are all enlightened sentient beings who go among people to cultivate blessings and wisdom. People who create blessings and cultivate wisdom are all awakened sentient beings. They are all considered nobles. “Householders” are lay spiritual practitioners

They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.

“They were now all assembled.” They had all come together. “All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities.” Gradual teachings are like the Agama teachings. Immediate teachings are the Vaipulya and Prajna teachings. So, both the gradual and immediate teachings are collected in the sutras. All true principles, all sutras, “bring benefit to those with suitable capacities.” The sutras can all be beneficial to people’s lives. So, “The teachings are all different, and each is called ‘a kingdom’.”

That refers to their scope, what they encompass. This means that everything, each blade of grass, each tree, can teach people. We often hear lay practitioners say, “We came back [to the Abode] for a short retreat.” They will go out to do chores. After doing chores, they share with me that they realized each blade of grass and each tree is Dharma. Indeed, it is like being in a kingdom [of Dharma]. All around us, each blade of grass, each tree is Dharma. So, for each sutra, “Every teaching is foremost, so each one is called a ‘king’.” They are all foremost. Any sutra can be the foremost, as long as we apply it. “So, each one is called a ‘king'”; they are all considered “kings” as long as we can transform people with them.

Thus, the Lotus Sutra “connects [the teachings of] all other sutras, for they all enter the Great Vehicle.” The Lotus Sutra connects them all. Thus, the Lotus Sutra is called “the king of sutras.” So we say, “To attain Buddhahood, we must follow the Lotus Sutra.” The Lotus Sutra can encompass all of them, so it brings all the others together. This is the Dharma that must be transmitted

So, this means that in learning the Buddha’s way, we must be mindful. After the Prajna period, there was an abundance of teachings on wisdom. But in addition to developing wisdom, we must put [the Dharma] into practice by going among people to walk the Bodhisattva-path. Creating blessings and cultivating wisdom both take place in the human world. So, we Buddhist practitioners must not overlook creating blessings and cultivating wisdom. The Buddha lived the way other people did and went through birth, aging, illness and death. In His old age, as He neared death, He wanted to quickly pass down [the mission of] transmitting the Dharma with great care and attention. So, this was a grand occasion. All the Bodhisattvas had come to gather there. We know that the time for the Buddha to freely express His original intent was a very serious occasion. So, we must all always be mindful.