Author: Scott Ogata

Episode 476 – Eliminating All Attachments, Returning to the Path

>> “The tiniest deviation in perspective can take us thousands of miles off course. Once we know we are lost, we will try to find our way back. The Enlightened One will guide our return.”

>> “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

>> “Formerly, I was attached to improper views and was a teacher to Brahmins. The World-Honored One knew my mind, rooted out my errors and taught me Nirvana.”

>> Sariputra was originally a Brahmin who learned Brahmanism. He learned the Dharma from Saran. Upon the death of his teacher Saran, he led Saran’s students. Therefore he was a teacher to the Brahmins.

>> “Formerly, I was attached to improper views and was a teacher to the Brahmins. I held confused and false views and did not believe in cause and effect, thus I eliminated roots of goodness.”

>> The World-Honored One knew my mind, rooted out my errors and taught me Nirvana: Sariputra shared how the World-Honored One understood the thinking of monastic practitioners who started out by practicing Brahmanism and therefore, with gradual teachings, rooted out their errors and taught them Nirvana.

>> Previously, when he heard the Buddha speak of Nirvana,

>> He “grasped the truth of emptiness and thought he had attained realizations.”

>> The Buddha “explained the Great Vehicle Path” to help us “eliminate attachments to the. Small Vehicle Teachings and biases towards emptiness.” It dissolves our attachment to that bias.

“The tiniest deviation in perspective
can take us thousands of miles off course.
Once we know we are lost,
we will try to find our way back.
The Enlightened One will guide our return.”

This is sharing with everyone that the tiniest deviation in understanding may take us thousands of miles off course. The slightest deviation in our perspective will take us very far in the wrong direction. So, we must be mindful in our spiritual practice.

Our perspective on things matters greatly in our lives. How do we live our lives? For some people, though they live ordinary lives, every day they are in a state where their “mind is without hindrance, therefore there are no hindrances.” Thus “there is no fear.” They are peaceful and at ease. They live ordinary lives; this is how they pass all their days. Some people want to make a big impact and want to do very influential and important things, but every day of their lives they have no way to find peace of mind. They worry about gains and losses and have many afflictions. Though they have many possessions, they feel it is still not enough, or they fear losing what they have. This is the suffering in life.

Regardless of how much fame, wealth or status someone has, everything comes back to their thoughts. Thoughts cannot be seen or touched, but something as small as one single thought can create [problems] for people, for families, for society, for the world and so on. Even one thought can lead to a great deviation. Look at the world and see how many people have been forced from their homes to become refugees. When a few people from some of these countries had these deviated thoughts, it resulted in manmade calamities, leaving every single family in the whole country touched by death.

Furthermore, innocent people are harmed and have to flee for their lives. The Buddha-Dharma mentions the Five Turbidities, one of which is the “turbidity of view.” It creates a sense of unease in people’s hearts, creates a lack of harmony in society, creates chaos in countries and creates an imbalance of the four elements in the universe, causing [damage] to the planet and so on. This is all due to humans’ perspective. How big is this “perspective”? It cannot be seen or touched, but if we want to speak of its size, we would compare it to the most miniscule thing in this world. So, we speak of “the tiniest deviation in perspective.” A perspective has no weight or shape, but if it deviates in the slightest, it can actually lead us far astray.

It “can take us thousands of miles off course.” The tiniest deviation in thought can cause our direction to begin to go astray. Where will that course ultimately take us? Clearly, after making this slight deviation, we will keep going in that direction. So, we are in cyclic existence in the Six Realms. The hell, hungry ghost and animal realms are the Three Evil Realms that are full of unbearable suffering. In the human realm, we can be defiled by [desire for] wealth, sex, fame, food and sleep. These are five things that cause confusion. Once that [desire] stirs, it will be hard to turn back.

Thus we are deluded by desire. So, when a thought of desire stirs, it gives rise to three subtle kinds of afflictions. The Three Subtleties are very tiny afflictions, greed, anger and ignorance. Once greed arises in a person, his disposition and temper become very bad. Look, there are so many people, and every person’s temperament is different. They are extremely diverse; people of all different shapes and sizes all have very different temperaments. Many people are quick to find others displeasing, which creates many interpersonal problems and makes it easy to create karma and ignorance.

Ignorance is not understanding the principles. If we do not understand the principles, where will our course take us? In each lifetime, we will deviate a little more and stray a little farther. From the human realm, we can easily enter the asura realm. Then in the asura realm, we always want to argue, quibble and create conflict. So, being in the asura realm may lead us to the Three Evil Realms. This started with a single thought as a human. If our minds can always be at peace, if we willingly give to and help others, do not cause problems for them and form good affinities and plant good causes, then we will receive heavenly retributions and be reborn in the heaven realm.

Consider the Six Realms. Humans can be born into heaven, which is similar to what we speak of in this world as “wealth, offspring and longevity.” With money, well-behaved children and a long life, every day is free of anxieties and worries. There are others who, although poor, also live each day without anxieties and worries, at peace with poverty, taking joy in the path. They are at peace with their poverty and happy to be on the Right Path. With a heart at peace and a life free of hindrances, they are in heaven on earth.

The paths to the Six Realms are paved right here. It is up to us to choose. If we choose the heaven realm, we must broaden our hearts every day and help other people; then we will be happy and be living in the heaven realm each and every day. If one day we feel irritable when we see others, then we are in the asura realm on that day. If we form negative affinities with other people, argue with them or set ourselves against them, we are also in the asura realm.

Perhaps our afflictions are very severe, or we have physical problems, or impermanence has struck or so on. Then aren’t we in one of the Three Evil Realms, either the hell, hungry ghost or animal realm? We continually talk about the hungry ghost realm. In the world right now, so many people are hungry. How many people literally starve to death?

If we understand the principles, we will be naturally be vigilant of all causes, conditions and karmic retributions. We must not create negative causes and effects. In this life, when we understand the principles, we will know we were deluded in our past lives, unable to control where we went in the Six Realms. Now that we understand, we must turn back from the path of delusion. Let us think about which road we want to take.

This is why I have been discussing Sariputra. Though he was engaging in spiritual practice and was the wisest among the Sangha, at times he was still confused by the Dharma. “The Buddha has now explained that past teachings were provisional; they were skillful means. Only now has He begun to guide us onto the true path.” So, Sariputra slowly grew to realize that the Buddha’s intent was solely to show us how to walk the road back to our intrinsic Tathagata-nature.

Sariputra knew he had to turn back from delusions; he was searching for the way. So, “day and night, he kept thinking about this.” Wasn’t this part of the previous passage? But, “The Enlightened One will guide our return.” Only Sakyamuni Buddha can do this. We must simply follow His guidance. The Buddha is the Great Enlightened One. The Buddha came to guide us so we can live a safe and peaceful life. From different deviant paths, He drew us back, one by one. He is the best guiding teacher. If we rely on this teacher to help move us forward, that will be the safest course, and we will not stray from the principles.

The sutra text from yesterday states,

“But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

Sariputra was saying that, at this point in time, everyone’s minds should be focused. Because they had now heard the Buddha’s voice, they could follow what He said and the direction He had indicated to practice the Dharma. By understanding this method, we can practice “the Dharma [that] is flawless and inconceivable,” When we attain this, we can purify our minds. He hoped everyone could let go of all their previous afflictions, not just let them go and eradicate them, but be completely pure and return to their pure intrinsic nature. So, the Buddha was “leading all to engage in spiritual practice” so we can all return to our pure intrinsic nature.

Next, Sariputra again described himself and the spiritual practices he cultivated in the past. Sariputra said,

“Formerly, I was attached to improper views and was a teacher to Brahmins. The World-Honored One knew my mind, rooted out my errors and taught me Nirvana.”

We know that before Sariputra joined the Sangha, he was a Brahmin and followed Brahmacarin Saran in spiritual practice. This Brahmacarin Saran was a very famous teacher among the Brahmins. One day, when he was very ill, he shared his final teachings with Sariputra.

At that time, Saran had heard news from another country about a king who had passed away. The king and his queen were very close, so loving that they were inseparable. When the king became ill and passed away, the queen could not accept this. As the king was being cremated, the queen threw herself into the fire. When this news reached Saran, the Brahmacarin, he thought to himself, “Why, when it comes to affection and love, do people seem to be entangled by a giant rope, unable to break free?” What is affection? For the sake of affection, people are constantly troubled; many problems arise out of sexual desire. It can ruin families and kingdoms. What is the reason for this deluded and distorted way of living?

Though he was a widely renowned teacher, he was very confused by emotional entanglements. In the final moments before he passed away, he said to Sariputra, “Though I think I know the principles underlying everything, something as simple as people’s affections is very confusing to me. I have contemplated this issue many times and still cannot comprehend it. Sariputra, the teacher you are to seek should be able to explain the workings of life and of the mind. That is the teacher you must rely on.” After he finished talking, he passed away. From that moment, Sariputra kept these words in his mind.

Brahmacarin Saran also had a group of disciples. Who was to lead them? He entrusted them to Sariputra.

Sariputra was originally a Brahmin who learned Brahmanism. He learned the Dharma from Saran. Upon the death of his teacher Saran, he led Saran’s students. Therefore he was a teacher to the Brahmins.

Sariputra began leading his fellow practitioners. Later, he encountered Bhiksu Asvajit, who led him to see the Buddha. After becoming a monastic, he followed and accepted the Buddha’s teachings.

But the Buddha taught according to capacities and. Sariputra still had remnants of habitual tendencies. So, the Buddha still used ordinary, wondrous provisional teachings to impartially teach the Dharma to the Sangha. Now Sariputra said, “I sought principles with an erroneous mindset.” In the past, he held deviant views, which means his thinking was incorrect. He accepted these principles with that incorrect state of mind, so he called it “an erroneous mindset.” He had not yet eliminated past habitual tendencies. He had only wanted to be able to understand the workings of affection, to learn how to purify his mind and how to eliminate those emotional entanglements.

He was afraid of contriving affinities, so he was attached to the Small Vehicle. Now it seemed Sariputra was repenting by constantly mentioning his own spiritual experience. So,

“Formerly, I was attached to improper views and was a teacher to the Brahmins. I held confused and false views and did not believe in cause and effect, thus I eliminated roots of goodness.”

These are deviant views.

Now Sariputra completely understood that what the Buddha wanted them to do was walk the Bodhisattva-path. To this group of spiritual practitioners who had sought only to awaken themselves, He now gave complete and direct instructions. So, he said, “The World-Honored One knew my mind.”

The World-Honored One knew my mind, rooted out my errors and taught me Nirvana: Sariputra shared how the World-Honored One understood the thinking of monastic practitioners who started out by practicing Brahmanism and therefore, with gradual teachings, rooted out their errors and taught them Nirvana.

“Knew” means the Buddha understood their minds. He knew the thinking of these. Brahmin practitioners who had become monastics. In the past they were attached to these deviant thoughts and views. The Buddha understood this, so He used “gradual teachings. Gradual teachings” are provisional means. He taught them slowly, step by step. He did not directly show them their minds and their potential for attaining Buddhahood. He did not use this method. He just taught them step by step. Sariputra now understood this, thus he said, “[He] rooted out my errors and taught me Nirvana.” Sariputra now understood the Buddha’s mind, the Buddha’s method of teaching.

Previously, when he heard the Buddha speak of Nirvana,

he thought if his mind was already pure, he would be free of samsara and cyclic existence in the Six Realms. Because of this, he became attached to and biased toward emptiness.

He “grasped the truth of emptiness and thought he had attained realizations.” He mistakenly thought he had realized everything. So, he only looked after himself and did not care about others. He only sought self-awakening.

Now the World-Honored One “clearly explained the Great Vehicle Path.” Now the Buddha had already begun to advocate for and advance the Great Vehicle Dharma in the hope that everyone would practice it. On the Bodhisattva-path, we must take good care of our mind and not let it be polluted by conflicts with sentient beings in the external environment.

The Buddha “explained the Great Vehicle Path” to help us “eliminate attachments to the. Small Vehicle Teachings and biases towards emptiness.” It dissolves our attachment to that bias.

This is what Sariputra learned.

Everyone, as we aspire to learn from the Buddha, we may have the slightest deviations in our understanding. We intrinsically have Buddha-nature, so why are we so terribly lost in the cyclic existence in the Six Realms and “thousands of miles off course?” We intrinsically have Buddha-nature. How did we become ordinary people who are unable to transcend the Six Realms? At this time, we should recognize we are lost and work on finding our way back.

Fortunately, Sakyamuni Buddha manifested in the world. As the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings, He used His compassion to draw us in. So, we should seize the moment, always take the Dharma to heart and manifest it in our actions. Then naturally we will not be entangled by conflicted emotions and trapped in misery. So, we must always be mindful.

Episode 475 – Eliminate All Leaks, Attain Perfect Enlightenment

>> “Having listened to the Buddha-Dharma for many decades, many times did Sariputra contemplate it and have doubts. Now he knew he had fully eliminated all Leaks, so he only hoped to attain perfect enlightenment in the future.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

>> “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

>> But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.

>> The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he completely eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

>> The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the Great Vehicle Dharma, flawless and inconceivable, to lead people. He enabled sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

“Having listened to the Buddha-Dharma for many decades,
many times did Sariputra contemplate it and have doubts.
Now he knew he had fully eliminated all Leaks,
so he only hoped to attain perfect enlightenment in the future.”

We are listening to the Dharma, just like Sariputra. In his decades of following the Buddha, Sariputra constantly listened to the teachings. He was also foremost in wisdom among the Sangha. We have heard this often and know this well. We all look forward to being foremost in wisdom like Sariputra.

However, though Sariputra himself heard and understood the Dharma taught by the Buddha and recognized it as being true, the True Dharma that he understood was only about awakening himself. He fully believed in transmigration in the Six Realms, so he was worried that the slightest bit of afflictions would arise and cause him to create [karma]. He was worried that, once afflictions arose, he would create [karma] and would easily fall [into the evil realms]. Therefore, he wanted to keep his mind pure and free of defilements. To safeguard the purity of his mind, he did not wish to go among people and create forced karmic connections. However, he still had attachments.

We previously talked about a story told by the Buddha. Countless kalpas ago, Sariputra was a venomous snake. One day, this snake bit a king, so the king was poisoned by its venom. Many doctors were summoned to treat the king, but they could only watch helplessly as his wound and his condition continued to worsen. Therefore they suggested catching this snake so that he could suck the venom back out.

Many people were mobilized to catch this snake. Once he was caught, the ministers gathered firewood and lit a fire. They hoped that the snake would suck out the venom he injected into the king. They told the snake, “If you do not suck the venom out of the king, we will throw you into the fire.” This snake was unyielding, “Since I injected the venom, I will never take it back. I would rather throw myself into the fire then to suck the venom I injected back out.” So, the snake quickly threw himself into the fire.

The Buddha told this short story to the king and his ministers. This kind of habitual tendency of being stubborn and unyielding had persisted in him from countless kalpas ago up until now. Despite having engaged in spiritual practice for many lifetimes, his tendency to be stubborn had not been changed. From this passage in the sutra, we can understand that eliminating habitual tendencies is not very easy.

So, Sariputra, “having heard the teachings for many decades” still remained stubborn. He clung to Small [Vehicle] teachings and principles biased toward emptiness. He only hoped to awaken himself and purify his own mind and body. So, when he saw the Buddha praising the Bodhisattvas of the Great Vehicle Dharma, doubts arose in his mind once again. “Many times did Sariputra contemplate it and have doubts.” He had pondered this many times. Day and night, he kept thinking about this. These were Sariputra’s habitual tendencies which still remained, his bias, his attachment, his stubbornness and his doubts. So, he contemplated it many times and often had doubts. But at this moment, at the Vulture Peak Assembly, he had already made his resolve. He had strong faith and began opening up his heart and making his vows. He was going to walk the Bodhisattva-path and learn the Bodhisattva Way.

So, at this time, he began to think about himself. “Now he knew he had fully eliminated all Leaks.” He knew he had been cultivating precepts, Samadhi and wisdom. Sariputra was foremost in wisdom. Since he had been cultivating precepts and Samadhi, he had wisdom; this was for certain. If he could uphold precepts, Samadhi and wisdom, eliminating his stubbornness and doubts would not be very difficult. So, as we have often discussed, when we engage in spiritual practice, we worry most about being defiled by greed, anger, ignorance, as well as arrogance and doubts. When we hear this, we realize that in the Buddha’s Sangha, even Sariputra, the one foremost in wisdom, still had retained his habitual tendencies. Clearly, spiritual practice is not such a simple matter. Being able to completely purify one’s mind and go among people without being defiled by conflict is not very easy. So, to walk the Bodhisattva-path, we must make great vows and have an open heart in order to go among people without allowing interpersonal conflicts or even rumors being spread to affect our minds. We have just heard about how. Sariputra clung so stubbornly to his attachments. So, we must always remind ourselves to be vigilant. Since we want to go among people, our hearts must be [all-embracing]. Only among people can we be mindful of every thought that arises. Despite having such great wisdom, Sariputra still gave rise to these thoughts. At this point, he said that he had put an end to his Leaks. He had completely “eliminated all Leaks” and had even let go of the old afflictions he clung to. So, he had “eliminated all Leaks.” All his afflictions had been eliminated.

He clung to only one thing, the hope of attaining perfect enlightenment. “He only hoped to attain perfect enlightenment in the future.” He had completely let go of all other afflictions and attachments, had completely eliminated them. All he hoped for was to attain perfect enlightenment; this was his wholehearted resolve. Sariputra had finally eliminated all afflictions and changed the habitual tendencies he had developed over countless kalpas until none remained. Thus Sariputra was now ready to begin receiving. Buddha’s predictions of his attaining Buddhahood.

The previous section of the sutra states,

“I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

Sariputra often saw the Buddha praising the Bodhisattvas. Seeing this, his mind became conflicted. “Why can’t I receive the Buddha’s praise? Why can’t I receive His recognition and prediction?” Now he had realized that he had had too many habitual tendencies to shoulder this great responsibility. So, now Sariputra began to reflect on himself, and with thorough contemplation, he understood. Once he eliminated his afflictions and ignorance, he would be able to shoulder the Buddha’s missions. He would make great vows, go among people and transform sentient beings, uphold the purity of his mind and fully take on the responsibility of passing on the Buddha-Dharma and transforming sentient beings. This was now Sariputra’s state of mind.

Next, the sutra states,

“But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

That tells us that the Buddha’s voice is soft and kind. Each word of Dharma is penetrating and clear and can enter people’s hearts. The Buddha may have taught the Dharma according to sentient beings’ capabilities, but He gave these teachings patiently and with mindfulness, patience and love. Though sentient beings varied greatly in their capabilities, the Buddha still gave them suitable teachings in accordance with their capacities and needs. “He gave suitable teachings according to capabilities.” He taught them according to their levels of understanding.

But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.

Regardless of the Dharma the Buddha taught, He had only one wish, to teach the Great Vehicle Dharma. Regardless of what kind of Dharma it is, it contains the true principles of the One Vehicle. Regardless of how many methods He taught with, they are inseparable from the wondrous Dharma of the One Vehicle.

For instance, just explaining to everyone. Sariputra’s state of mind alone took a very long time in order to help people understand why, if Sariputra was foremost in wisdom, he had not yet comprehended the ultimate reality within provisional teachings, the One Vehicle Dharma. That was because he still had not completely eliminated his habitual tendencies, so the Buddha could not open up His heart to directly teach the Great Vehicle He intended to. Despite having such great wisdom, Sariputra was still just one of the myriad sentient beings with different capabilities.

Actually, the Buddha only taught sentient beings the flawless, inconceivable Great Vehicle Dharma, this One True Dharma, to guide and inspire them. This was the Buddha’s intent.

But we sentient beings each have different capabilities. We have many strengths, but we also have some shortcomings that obstruct our path. Every sentient being has these shortcomings, so the Buddha had to gently and patiently guide them. So, “the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

The Buddha hoped that everyone could mindfully accept [this Dharma] and that everyone could arrive at a place where they can practice True Dharma, where they can shoulder the Great Dharma, [reach enlightenment] and transform sentient beings. The Buddha hoped that all His disciples could shoulder the responsibility of the Great Dharma.

The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he completely eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

So, he had “completely eliminated afflictions.” Just from reading what Sariputra expressed, we can understand that he had begun to eliminate his afflictions; they had been purified. We can also understand that Sariputra had taken the flawless and inconceivable Dharma into his heart. Though the text mentions Sariputra, if Sariputra understood, the other disciples should be able to understand as well. This is because Sariputra represents all the disciples at the assembly. So, after hearing Sariputra express the doubts and regrets in his heart, everyone else should have had the same feeling. If Sariputra could eliminate his afflictions, then everyone else should be able to do the same. So, we know that Sariputra had now completely eliminated his afflictions and attained flawless and inconceivable Dharma; he had already attained this. He had also realized the Buddha’s intent. So, the Buddha began to express His intent, to share the subtle, wondrous Great Dharma, the True Dharma of the One Vehicle.

Now, everyone was close to understanding the Buddha’s intent, which was to enable sentient beings to understand the Buddha’s understanding and views. This was the one great cause for which He came to the world; He hoped that everyone would be able to awaken their pure intrinsic nature. So, the Buddha was only here to guide us, to wake us up. He hoped that we can have faith in ourselves. We must have faith in ourselves in order to accept His teachings, only then can we realize His intent. Therefore, the Buddha hoped sentient beings can realize understanding and views equal to His. His understanding and views contain all things in the universe; His mind can encompass the universe. If we all have the Buddha’s understanding and views, we can attain perfect awakening at the place of enlightenment. This was the Buddha’s vow, “leading all to engage in spiritual practice.” He hoped all people could awaken to the Buddha’s understanding and views and realize that they also have Buddha-nature. This was His greatest hope.

So, the Buddha gave teachings suitable for sentient beings’ capabilities. “He gave provisional teachings that contained wondrous principles.”

The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the Great Vehicle Dharma, flawless and inconceivable, to lead people. He enabled sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

For over 40 years, although He only expounded skillful means, we should realize that each teaching contains subtle and wondrous Dharma. This also applies to all things in the world.

When you see these weeds on the land and pull at the top of them, their roots may still be in the ground, connected to seed pods, which are connected to [other] roots connected to seed pods and so on. This weed is called nut grass. It is known for being very hard to eliminate completely. To our eyes, it is just a weed on the ground that is commonly known as nut grass. It is difficult to eradicate, but it can actually be used to treat illnesses. This is the wonder of the natural world.

Grains and plants also arise from the land. Different vegetables contain different nutrients and may have a “hot” or a “cold” nature [according to Chinese medicine]. Think about all that exists in this world; isn’t everything wondrously profound?

“He gave provisional teachings that contained wondrous principles.” The wondrous principles within things are the flawless and inconceivable Great Vehicle Dharma that is revealed to all sentient beings. The Buddha wants to show everyone that all things contain true principles. With His wisdom, He taught sentient beings, hoping that everyone can understand the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment. This is the only wish

the Buddha had for sentient beings. I think to myself now, how can I repay so many people? People have given so much to Tzu Chi and to all sentient beings in this world. I only hope that everyone will listen to the Dharma more often and take more of it to heart. When everyone takes it to heart and puts it into practice, that makes me most happy. Everyone has this potential. Everyone can [awaken]. So, let us constantly listen to the Dharma and always be mindful.

Episode 474 – Contemplate Day and Night to Eliminate Doubts

>> “Clinging to a bias toward emptiness, we remained focused on awakening ourselves. Now we understand that the Buddha taught according to capabilities. He used wondrous provisional teachings, but we did not understand. We must walk the great path and spread the Great Vehicle Dharma.”

>> “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”

>> And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.

>> As I now listen to the Buddha beginning to set aside skillful teachings for the direct and reveal that everyone can attain Buddhahood, I feel happy for myself that. I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.

>> Such matters: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. “One’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe.”

>> Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away.

“Clinging to a bias toward emptiness, we remained focused on awakening ourselves.
Now we understand that the Buddha taught according to capabilities.
He used wondrous provisional teachings, but we did not understand.
We must walk the great path and spread the Great Vehicle Dharma.”

This means, as we learn the Dharma, we must learn the Middle Way. However, if a single thought deviates,

we may cling to emptiness or existence and only seek to awaken ourselves. We may also easily give rise to deviant thoughts and afflictions. So, we must go in the right direction.

Sariputra had already understood that for more than 40 years, the Buddha had been teaching according to capabilities. Now Sariputra understood that, regardless of their capabilities, the Buddha compassionately taught according to what people could accept. Although Sariputra was foremost in wisdom among the Sangha and had followed the Buddha for a long time, he still did not really understand the Buddha’s original intent. So, when he heard the Buddha explain principles, he began to develop an attachment to cultivating his own purifying practices and did not wish to form more karmic connections.

This was his attachment. And now? Now he understood this. At the Lotus Dharma-assembly, as the Buddha praised, again and again, the subtle and wondrous true Dharma of the Great Vehicle, he finally understood that the Buddha had been giving wondrous provisional teachings. “Wondrous” means the true principles, which were taught with parables and expressions to transform people according to capabilities. This was what Sariputra had not understood. Now he understood; it was he who did not understand, and not the Buddha who was biased in His teaching.

Earlier sutra passages described how Sariputra felt great regret and was troubled. But now he understood that the Buddha was using wondrous provisional teachings to teach the Dharma according to capabilities. It was he himself who did not understand that the Buddha gave teachings in the hope that everyone will walk the great path and spread the Great Vehicle Dharma. This was His one great cause in coming to this world, to help everyone thoroughly understand that everyone intrinsically has Buddha-nature. Indeed, everyone intrinsically has Buddha-nature,

whether they are young or old. Our age actually has nothing to do with our Buddha-nature. Everyone intrinsically has Buddha-nature. Those who can understand, even if young, can hear one thing and realize 1000. Some people may already be old, but even if they hear 1000 things they cannot realize one. There are also many people like this.

Some people are engaged in Buddhist practice and some are not. As people who are Buddhist practitioners, have we eliminated our habitual tendencies? Sometimes, it is really difficult. Have we listened to the Dharma? We have, so why have we not changed? We may be trying our best, but how much time do we have to slowly “try our best”? We must immediately take the Dharma to heart. In our spiritual practice and cultivation, when we take the Dharma to heart, our spiritual cultivation is reflected in our actions. Even if we listen to and take in many teachings, will we remember them? We remember them, but sometimes our behavior seems contradictory to the Dharma. If this is so, even for older people, no matter how much Dharma they hear, they remain the same; “no Dharma can transform them.” The Dharma cannot transform their minds.

So, in the earlier passage, Sariputra said,

“Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

Sariputra had already been by the Buddha’s side for many decades. Because he clung to the Small [Vehicle] Dharma, with its bias toward emptiness, he only sought to awaken himself. This lasted until the Buddha opened the door to His mind and freely expressed the Dharma He wanted to teach,

the ultimate reality of the One Vehicle. Sariputra began to have doubts in his mind. He constantly wanted to ask this question, this matter that he contemplated day and night. What was it? “Can I attain Buddhahood? Others have already received predictions; can I attain Buddhahood?” It was this matter; the ultimate reality of the One Vehicle was what he contemplated day and night. “[He] wished to ask the World-Honored One whether or not [his] practices were correct.” Had he lost out on [learning] the essence for attaining Buddhahood? This was the doubt that Sariputra had in his mind.

So, in the next sutra passage, he continued by saying,

“I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

The earlier sutra passage states, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

This next part states that because he often saw the Buddha praising all Bodhisattvas, day and night, he pondered this in his mind. He evaluated himself; would the Buddha bestow a prediction for attaining Buddhahood upon him? Was he able to walk the Bodhisattva-path? Could he attain Buddhahood in the future? After Sariputra heard the Great Dharma, these were his hesitations and doubts.

So,

“I often saw the World-Honored One praising all Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”

The Buddha often praised these Bodhisattvas by saying, “These Bodhisattvas can go among people and save sentient beings; this is the Great Vehicle Dharma.” The Buddha constantly praised these Bodhisattvas.

“This was the matter I pondered, day and night.” Because of this, day and night he continued thinking about how the World-Honored One constantly praised the people who would go among people to help them. They were Bodhisattvas. They had penetrated the Buddha’s intent and understood His teachings. This was why the Buddha always praised them. “But we are by the Buddha’s side every day; why could we not understand it?” This was what he pondered. So, day and night, he continuously pondered this matter. He was constantly contemplating it, reflecting on himself and thinking.

And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.

In the past, he stopped after attaining Small [Vehicle] fruits. This was what Sariputra had done in the past. He clung to his bias toward emptiness and to Small [Vehicle] fruits, only seeking to awaken himself. He thought he was content with just that.

However, “now I realized what I attained in the past was Nirvana with residue.” In the past, the Dharma that he understood only taught him to maintain a pure state of mind. He did not know he must go among people without being polluted by their turbidities. He did not understand; he had just stopped at [attaining] a pure and tranquil state. That was the mental state [he wanted to achieve], so he just stopped there.

Now, “I now listen to the Buddha beginning to set aside skillful teachings for the direct.” At this time, he finally understood that the Buddha had begun to openly and clearly explain this for everyone to understand, saying, “Beginning from today, I will teach the direct.” He truly and directly spoke about the Dharma He taught in the past. “You have not reached the end yet; that Dharma is not complete. There is still room to grow. There is a more perfect, complete True Dharma.”

At that time, [Sariputra] finally understood. So, the Buddha could now reveal the truth that everyone can attain Buddhahood. At that moment, Sariputra was finally happy. “So, I can also attain Buddhahood. Everyone can also attain Buddhahood.” He slowly reflected on all his past doubts, and continued to contemplate them. He understood why the Buddha praised the Bodhisattvas. So, everyone is equal. As long as people can progress forward, they can likewise enter the Bodhisattva-path.

So, his contemplation was a self-reflection. He constantly reflected on how he had stopped in the state of the Small [Vehicle]. He was very content with this state. This is an attachment, which we commonly call “hindrance of knowledge.” However much we know, it is hindering us. We do not know that outside of what we know, there is the infinitely perfect. Great Dharma of the [One] Vehicle. He thought he knew everything already. Because he knew a lot, he was hindering himself. This attachment is the hindrance of knowledge.

As I now listen to the Buddha beginning to set aside skillful teachings for the direct and reveal that everyone can attain Buddhahood, I feel happy for myself that. I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.

“And so it was, day and night,” The sutra passage continues, “And so it was, day and night, that I pondered such matters.” It was these matters [he contemplated]. What were “such matters?” It was the matter of attaining Buddhahood. “I have practiced for so long; will I be able to attain Buddhahood?” He continued to contemplate this.

Such matters: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. “One’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe.”

The Great Dharma of the universe can converge with our mind in this way. In that instant, our mind encompasses the universe. Buddhahood is actually attained in that instant. He brought His pure awakened nature into convergence with the Great Dharma of the universe, so that this enlightened nature could be fully awakened to the universe. This is what we mean when we say, “The mind encompasses the universe and the boundless worlds within it.” This is about the mind. If the Dharma, the great ocean of wisdom, is in our minds, we have attained Buddhahood.

Sariputra only understood the various worldly teachings about purifying his mind. He realized the Dharma by hearing it, so he was a Hearer. What he understood was the worldly teaching taught by the Buddha in the world about how to transcend worldly desires and greed, anger, ignorance, arrogance and doubt. Had these been completely eliminated? He could be free of desires, not give rise to anger and not have ignorance, but he had not completely eliminated his arrogance. Because he thought he was the foremost in wisdom, he was very satisfied with himself. Thus, he had not eliminated his arrogance.

In particular, he still had some doubts about life. How encompassing was the Buddha-Dharma? He had not yet completely understood this. He was not like the Buddha, who, in an instant, attained a tranquil and calm mind. Suddenly, “in an instant of great enlightenment, [His] mind converged with the universe.” After Sariputra took the Great Dharma to heart, he still had not reached that kind of state, so he still had some doubts.

Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away.

So, the Lotus Sutra states that at the Vulture Peak Assembly, Sariputra was slowly resolving his doubts. As for the Buddha-Dharma, he was gradually realizing and understanding it. This mirror was slowly revealing its intrinsic essence and showing how it could illuminate, yet not be defiled by, external conditions. This mind-mirror was slowly becoming clear.

So, “presently his doubts and regrets were eliminated and melted away.” This means that we Buddhist practitioners must connect worldly teachings with the Buddha’s true principles. We must take the Buddha’s principles to heart and then put them into practice. On this path through the world, we must continuously absorb the truth of suffering and continue to train ourselves.

“Causation” leads to so much suffering. Having seen all kinds of suffering in this world, we must take on responsibility for the world. To do that, there will be all kinds of obstacles. Can we overcome all of them? Because of the suffering in this world, we must take on great responsibility and be able to withstand worldly trials. In the past, I have often said, “With an iron will, one can withstand challenges.” If we can endure challenges from the natural environment around us, then we will be polished by them. “One who cannot withstand challenges is a mediocre person.” When we are among people, if we cannot endure the afflictions that arise from our complicated interactions, our hearts will be influenced. If we cannot withstand these complicated afflictions and we lose our spiritual aspirations, then we are mediocre people. We are not made of the best material.

“With an iron will, one can withstand challenges. One who cannot withstand challenges is a mediocre person.” So, we must mindfully take up our responsibilities. Many of life’s sufferings are accumulated in not much time at all. They are very complicated and difficult. This is the “causation of suffering.” When we accumulate so many complications and great difficulties, we must try our best to follow principles. By following them, we develop the clarity that helps us dispel the complexities and lets us return to the path of principles and move forward; this is the Bodhisattva-path.

As I told everyone before, we must first pave a path in this world to directly connect to the Bodhi-path. If we can connect to the Bodhi-path, then we can penetrate the great meaning within the sutra treasury and be able to take responsibility for the Dharma. As for the truths of suffering, causation, cessation and the Path, how do we clear away the various means of “causation”? That is called “cessation.” Whatever difficulties and afflictions may come to us, we must clear them away, one by one. If we can mindfully and properly handle them, the path will be very clear.

Dear Bodhisattvas, this is what it means to learn from the Buddha. Old or young, we all intrinsically have pure Buddha-nature. It has nothing to do with age. Young children’s minds are more pure. They can connect whatever they see or hear back to the Dharma. Think about it, doesn’t this prove that true principles are stored within the eighth consciousness? As we get older, we accumulate more worldly habitual tendencies and more severe afflictions. So, to allow our pure nature of True Suchness to manifest is much more difficult. This is all because of habitual tendencies. Everyone’s mind contains the pure, intrinsic Tathagata-nature. Everyone intrinsically has it.

So, I hope we can all earnestly and quickly eliminate our habitual tendencies so that “our minds encompass the universe and the boundless worlds within it.” Our tranquil and calm intrinsic nature should converge with the great universe. When we take the Great Dharma to heart, “our minds encompass the universe.” So, everyone must always be mindful.

Episode 473 – By Not Understanding the Buddha

>> “In the past, Sariputra had served the Buddha, from begging for alms in villages, to engaging in spiritual practice in forests. But though he followed the Buddha physically, he did not follow or understand His mind. Now he finally reached an understanding of ultimate reality.”

>> “When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

>> “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

>> Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.

>> For a long time, he constantly surmised that he had failed to attain the. Great [Vehicle] Dharma of benefiting others. He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, and whether his practices were correct or not.

>> The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way. He did not form great aspirations and instead clung to the. Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

>> Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.

“In the past, Sariputra had served the Buddha,
from begging for alms in villages,
to engaging in spiritual practice in forests.
But though he followed the Buddha physically,
he did not follow or understand His mind.
Now he finally reached an understanding of ultimate reality.”

We are still talking about Sariputra’s mindset. I have been discussing his state of mind in hopes of bettering our understanding. Sariputra was foremost in wisdom and had followed the Buddha for a very long time. In the Buddha’s 40-plus years of teaching, Sariputra had mostly been by His side.

But after more than 40 years, at the Lotus Dharma-assembly, the Buddha set aside skillful means for the direct. Beginning with this moment, Sariputra began to doubt himself. “Have the spiritual practices I engaged in been in accord with the Buddha’s mind? The Buddha always praised Bodhisattvas, but will I ever become a Bodhisattva?” Thus, he kept doubting himself.

“In the past, Sariputra had served the Buddha.” He had followed the Buddha closely. Now he questioned whether, though he had always been close to the Buddha, he was just mirroring the Buddha’s actions in His daily living. Was this all that he had done? Maybe he had not understood the Buddha’s mind. Sariputra reflected on himself, and felt he had not yet followed the Buddha’s mind. He still had not understood the Buddha’s intent. What the Buddha taught and what he had realized were totally different; he had only focused on self-awakening. He was not yet like the Bodhisattvas who had heard the same Dharma but could apply it in different ways and could form great aspirations and vows.

Then, at the time of the Lotus Dharma-assembly, he finally “reached an understanding.” He attained some realizations about how he had not been in accord with the Buddha’s mind. Now he finally understood that, though the Buddha constantly expounded the Dharma with provisional teachings, they actually contained wondrous Dharma within. He gave wondrous and provisional teachings, “wondrous” meaning true principles and “provisional” meaning skillful means. Thus, skillful means contained true principles. This was what Sariputra was thinking; this was what he finally understood.

In this sutra passage, we must have a deep comprehension of how. Sariputra continued his self-reflection. The previous sutra passage states,

“When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

Sariputra reproached himself for his arrogance. “I thought that I was already able to realize ten things when the Buddha taught one. People always praised me as foremost in wisdom. I thought I could understand all Buddha-Dharma. When He says one thing, I can realize ten things.” This was how he deceived himself. This was his self-reproach.

Yesterday I also mentioned how. Sariputra felt, because he was foremost in wisdom, that he was renowned in all five regions of India. Everyone in India knew him and had heard his name. However, the Buddha was “renowned in the ten directions.” His name had spread in the ten directions and everyone in the world knew about Him. How could he compare himself to the Buddha? This is what we discussed yesterday.

The following sutra text states,

“Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

As Sariputra engaged in spiritual practice, he always had this doubt. He had followed the Buddha in the past. The Buddha was always widely benefiting others, so in his mind, he had given rise to these kinds of doubts.

For example, they spent some time in a village where they often saw a very young girl who was not much more than ten years old. This girl wore tattered clothing and seemed to be in poor circumstances. They watched her beg. She looked very forlorn, but those who gave her things grew fewer and fewer in number. People felt that if they gave her something whenever she appeared, they would have to support her indefinitely. So, gradually, this girl began to go hungry because no one wanted to give her any food.

At this time, the Buddha told Ananda, “Ananda, give that girl something to eat.” After doing so once, twice, thrice, five times, Sariputra began to disapprove. He thought to himself that the Buddha always encouraged people to give, to make offerings to the Sangha and the Buddha. Why then did the Buddha always ask Ananda to share their food with this girl whenever they saw her? Sariputra did not approve of this. This was something that had happened in the past.

But at this time, the Buddha was teaching the Bodhisattva Way, that all sentient beings are equal so everyone must broaden their loving hearts to benefit all sentient beings. As Sariputra contemplated this, he inevitably thought about the past and how, when the Buddha went among people, He showed such great compassion for them, and not just in words. When He encountered this girl, He felt compassion and told the Sangha, Ananda in particular, to share some food with her. As he recalled this, Sariputra realized how narrow his heart had been. While the Buddha was benefiting sentient beings, he still disapproved of it. That was Sariputra’s mindset back then. So, he began to think about the past, day and night. No matter how small the matter was, Sariputra would ponder it.

He understood that the Buddha benefited people not just by giving them teachings. His teachings taught everyone to put their hearts into giving. Sentient beings suffer because they did not create blessings in the past but created evil causes, thus they lack blessed conditions in this lifetime. They suffer from poverty and no one is willing to give to them. Though they suffer hardship, no one has sympathy for them. This is due to what happened in past lifetimes. Although the Buddha wanted everyone to know how our past lifetimes [affected the present], when He saw those who were suffering from their karmic retributions, and lacked physical nourishment, the food to sustain their lives, the Buddha still encouraged people to give to them. This is walking the Bodhisattva-path.

We must be able to give away tangible things. After we see how these things put people at peace in body and mind, we feel joy; this is the Buddha’s teaching. When we give from our hearts, we begin with small things. Our stinginess and deviation from the Dharma also began with a tiny thought that closed off our minds. Although this sounds very simple, Sariputra finally realized that a single thought of close-mindedness hindered him from cultivating good deeds and the Bodhisattva Way. So, Sariputra said. “Constantly, day and night, every time I contemplated this matter….”

As we always say, those who have money can contribute money, those who have strength can contribute strength. Those with no money can also contribute strength. We have gone beyond this now. We are still saying that those with money give money, those with strength give strength. But now as we help the poor, we share with them, “You have wealth in your hearts” and also tell them how to discover that spiritual wealth. So, when we help them, we encourage them by teaching them the spirit of the Bamboo Banks, 50 cents can save people; 10 cents can also save people, so long as people renew this aspiration every day. Drops of water can, when gathered together, fill a whole barrel. This is the concept.

This year (2013) we have seen how the. Bodhisattvas in South Africa continue to “transform everyone they meet.” As I continued to watch their story, I continued to be very moved. They continued to move forward and brought the volunteers from Harrismith with them to visit the poor and teach them how to interact with those in need. After the volunteers visited each family, their neighbors were very curious about them so they followed our Bodhisattvas from Durban and Harrismith. Thus more and more people joined them.

As they all walked together, the volunteers told them, “My life has also been filled with suffering. After volunteering with Tzu Chi, I became happy. I have seen people who suffered more than me.” As they walked, they used the opportunity to speak to those who had just joined them. As these experienced volunteers walked, they used this opportunity to guide those who had followed them. So, they were also teaching the Dharma. They taught them with their own [realizations] and led them to see teachings in other people. So, they learned to “read” those sutras.

They visited many families [whose situations] were very heartbreaking to see. Among them, there was an old grandmother who had to take care of a four-month-old infant. Our volunteers wanted to know what happened, so the neighbors further explained their suffering. The mother was actually only 17 and had been orphaned at a young age. She was like a homeless girl. Eventually, she met a young man. They entered a relationship and had a child. Then they found out the young man had AIDS. They still had this baby. After birth, the baby remained with the grandmother. The young man died. Then this young mother was led astray by some other villagers. So, she left the family. As these volunteers listened to her story, some of them cried along with this grandma. Some said, “How could her life be so sad?”

Then they heard someone say they had brought the baby’s mother. She was a very skinny, petite young woman. Her appearance was very dirty and sloppy. Everyone shook their heads when they saw her. Then, Gladys Ngema (Tzu Di), the lead volunteer who is one of the more senior Bodhisattvas in Durban, immediately began to counsel this young woman. The volunteers told this young woman, “Come back and watch over this family. Come back and take care of your child.” When her neighbors saw how warm-hearted and loving the volunteers were, they came forward to say, “I live nearby. I can come and help this family. Don’t worry. I will help you to take care of them.” So, in this village, more volunteers emerged.

There are many poor families like this. In these places they inspired people to volunteer and follow [in the Tzu Chi volunteers’] footsteps. Their volunteer work makes them very happy. There are many stories like this one. They are truly able to “transform everyone they meet.” On this trip to visit impoverished areas, they encountered 35 people who aspired to help others. They signed up immediately, which meant that we immediately had 35 new volunteers. So, this is how Living Bodhisattvas emerge in this world.

In Sariputra’s lifetime, many people lived in poverty. The Buddha wanted people to help them by practicing the Bodhisattva-path. At that time, Sariputra did not really understand, so he constantly wanted to ask the World-Honored One. “He wanted to respectfully ask the Buddha” to verify whether the way he engaged in spiritual practice was correct.

Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.

This was the course he was on, but was it right? As we just discussed, he sometimes had doubts in his mind that he did not speak of. That was when he practiced Small Vehicle Dharma. Now he felt he should raise this question. “I wished to ask the World-Honored One whether or not my practices were correct.”

For a long time, he constantly surmised that he had failed to attain the. Great [Vehicle] Dharma of benefiting others. He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, and whether his practices were correct or not.

For a long time, for decades, he listened to the Buddha’s teachings and saw Him put His heart into saving people. As he did, the same question always came up, and he constantly contemplated whether or not his thinking was correct. In the past, he had just wanted to awaken himself, eliminate his ignorance and no longer create karmic connections. This was his thinking in the past. When he saw the Buddha encouraging people to give, he did not feel the same way. But now he felt he had to ask, “Have I strayed from practicing the Bodhisattva-path?” Thus he “failed to attain the. Great [Vehicle] Dharma of benefiting others.” He had already lost sight of benefiting others. He only wanted to benefit himself, not others. Wasn’t that his loss?

“He reflected on himself and thought about how he truly could not compare to the Buddha.” In retrospect, he truly could not compare; his thinking was indeed flawed. Now, he had finally understood that the Buddha taught impartially. He understood that the Buddha truly gave teachings impartially. It was he who did not learn the Bodhisattva Way. It was Sariputra himself who did not want to learn the Bodhisattva Way or form great aspirations. He had clung to the Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way. He did not form great aspirations and instead clung to the. Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

He had always wondered, “Why do we still have to help other people?” He always questioned this. Now he questioned himself, “Why do I not help others?”

This was his self-reproach. So, he asked the Buddha “whether or not [his] practices were correct.” Was the way he had engaged in spiritual practice the reason he lost sight of benefiting others? He had engaged in spiritual practice to eliminate afflictions and avoid creating karmic connections with others. Was that the right thing to do or not? Now he constantly wanted to ask these questions.

Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.

If his practices were not correct, Sariputra would clearly know that he lacked the karmic conditions to be a Bodhisattva. Everyone can attain Buddhahood, but if he did not walk the Bodhisattva-path, he would not have created karmic connections with sentient beings, would not have the karmic conditions to become a Bodhisattva, and would not create blessings. Thus his practice would be incorrect. If his practice was correct, if he was correct in benefiting himself, [then why] were Bodhisattvas praised while he still had to practice the Small Vehicle, asking for alms every day, not forming any good karmic affinities? Sometimes he was even criticized. So, “He and the others were scolded”; people would reject them. “Therefore, day and night he contemplated this.” Because of this, he spent day and night in contemplation.

Now he heard the Buddha say that. He taught according to dispositions, so Sariputra’s doubts were gradually resolved. We must be very mindful of Sariputra’s mindset; I hope every day all of us will try to realize it. So, we must always be mindful.

Episode 472 – Eliminate Old Doubts Today

>> “Past losses highlight today’s gain. Past questions highlight today’s understandings. Past doubts and regrets are being completely eliminated today. Listening to the teachings of today leads to realizations and the acceptance of the mission.”

>> “The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”

>> “When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

>> Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”

>> The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and.

>> I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.

>> Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.

>> And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that. I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.

“Past losses highlight today’s gain.
Past questions highlight
today’s understandings.
Past doubts and regrets
are being completely eliminated today.
Listening to the teachings of today
leads to realizations and the acceptance of the mission.”

Recently, we have been constantly talking about. Sariputra’s heart and mind. He had felt a deep sense of loss, a sense of regret and self-reproach. This was because he had a deep realization of how the Buddha comes to this world and does His best to patiently guide everyone. Those with suitable capabilities and wisdom, as soon as they encounter the Dharma, will form aspirations. They hear the Great Dharma, develop great aspirations, make great vows and walk the Bodhisattva-path. This is what people with sharp capabilities and great wisdom would do. If people have average capabilities, by listening to the same teachings of the Buddha, their understanding would be that in life, all things arise because of causes and conditions and cease because of causes and conditions; both arising and ceasing are subject to karma. So, realizing that life is impermanent, they engage in spiritual practice.

For people with limited capabilities, everything is suffering. “Suffering” comes from “causation,” the accumulation of ignorance and afflictions. In order to eliminate “suffering,” they must bring about the “cessation” of afflictions. In order to eliminate these afflictions, they begin to work hard. They learn how to quiet their minds and how to eliminate their ignorance and afflictions. This is the extent of their understanding; they have not vowed to attain supreme Buddhahood. Though people are listening to the same Dharma, they have different realizations. Sariputra had followed the Buddha for decades. Now he realized that he had remained in the state of average or limited capabilities. This was what troubled him the most.

He blamed himself. Therefore, “past losses” refer to how, even though the Buddha had taught the Dharma for such a long period of time, he still had not accepted the principles of attaining Buddhahood; he could not realize them. However, at this moment, during the Lotus Dharma-assembly, Sariputra finally realized his past mistakes, which highlighted the gains he attained today. He finally felt, “Now I have realized this and understand.” Hearing this Great Dharma made him very happy. He felt jubilance and delight for attaining what he had never attained.

Therefore, he examined how he had “past questions” about the Great Vehicle Dharma, because he doubted whether he could possibly attain Buddhahood. But now, the Lotus Sutra “highlighted today’s understanding.” After hearing what the Buddha said, he realized he could accept the Buddha-Dharma, that he had the capabilities to be able to accept the Buddha’s teachings and also enter the Bodhi-path to eventually attain Buddhahood. Because of today’s awakening, all the questions in his mind were resolved, they were “completely eliminated today.” Now, he had eliminated all his doubts. “This is the road to attaining Buddhahood. This road is the Bodhisattva-path, which is open to everyone.” Now the only thing that was missing was forming great aspirations and making great vows. So, starting from today, he did not doubt himself. He clearly understood and accepted the teachings.

So, “listening to the teachings of today leads to realizations and the acceptance of the mission.” Now that he knew this road, he began to take on responsibilities. What did he take responsibility for? The Buddha’s teaching of transforming all beings. So, starting from this moment, after realizing the teachings, he became responsible for them.

During the Lotus Dharma-assembly, Sariputra continued to repent and express his regrets for not immediately understanding the Buddha-Dharma in the past. He also felt that he had wasted his time in the past. He deeply regretted this as well.

The previous text states,

“The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”

The previous passages praised the Buddha for cultivating good deeds and thus attaining blessings that made Him magnificent 100 good deeds create one blessing, and 100 blessings create one Mark. The Buddha was perfectly replete with the 32 Marks. So, with His 32 Marks and 80 types of wonderful characteristics, the Buddha, from head to toe, had a perfect appearance. Whether He was speaking or silent, moving or still, His every movement, His every word, everything He did, brought happiness to the people who saw Him. Naturally they wanted to take refuge with Him,

which meant to turn from darkness toward light, to willingly change their old habitual tendencies and to vow to do good deeds in the future. Taking refuge also meant they would rely on the Dharma taught by the Buddha. When we take the Dharma to heart, we can transform it into action and thus follow in the footsteps of the Buddha. This is how the appearance of the Buddha inspired people to love and respect and take refuge with Him.

This is due to the 80 types of wonderful characteristics. In addition, the 18 Distinctive Dharma come from the wisdom of the Buddha. This is wisdom that the Two Vehicle practitioners, the Middle Vehicle and Small Vehicle, could not yet thoroughly understand. There are a total of 18 kinds. If we can bring together these 18 kinds of wisdom, that means we have attained Buddhahood.

The Lotus Sutra continuously tells us that we definitely can achieve this, definitely reach a state equal to the Buddha’s. This was what Sariputra had finally understood, so he praised the Buddha. “Merits such as these are all lost to me! Me” refers to Sariputra. He could not yet attain any of these.

So, the next passage states the following,

“When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

From this sutra text, we can experience Sariputra’s state of mind. Sariputra said, “I have not yet attained these things.” Why has he not attained them yet? He had not attained the 32 Marks of the Buddha, 80 types of wonderful characteristics and 18 Distinctive Dharma. He had failed to attain them. It seemed that he had not yet realized how to attain Buddhahood. This described Sariputra’s past.

“When I walked in meditation alone, I saw the Buddha among the people.” Sariputra was very diligent, and engaged in practice among the Sangha. He constantly engaged in spiritual cultivation and, whether he was sitting or walking in meditation, he would always think of and always see the Buddha going among the people.

Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”

This was how he engaged in contemplation. When he quieted his mind, he recalled how the Buddha went among the people to teach the Dharma. He admired how the Buddha was always surrounded by disciples who reverently listened to Him teach. Actually, he was also among the people, with the Bodhisattvas listening to the Buddha teach. They all heard the same Dharma, but Bodhisattvas cultivated the Great Vehicle. Though he was part of the same assembly where the Buddha extensively gave teachings, he remained in the state [of the Small Vehicle]. Because He went among the people, the Buddha was “renowned in the ten directions, widely benefiting sentient beings.”

This was what Sariputra reflected on again. Whether they had accepted the Small Vehicle, Middle Vehicle or Great Vehicle, everyone at the same Dharma-assembly ended up with different understandings, but everyone was equally happy. By giving teachings in such a perfect way, the Buddha was “renowned in the ten directions” and was “widely benefiting sentient beings.”

The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and.

The Buddha was giving the great teaching. The great teaching, or the Great Vehicle, is the Bodhisattva Way. The Buddha’s original intent was to teach the Bodhisattva Way from the start. But because people had different capabilities, some people could not understand it and only accepted what made them happy. The Buddha’s goal in coming to this world is to “save and help living beings,” to transform sentient beings.

So, “I felt that I failed to receive this benefit and had deceived myself.” Again, Sariputra lamented and spoke a few regretful words. Other than constantly praising the Buddha, he also mentioned feeling that sense of loss.

I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.

The Buddha actually wanted to teach everyone to attain Buddhahood from the very beginning. However, Sariputra and others had the perspective that Buddhas and Bodhisattvas were their own distinct category. So, they distanced themselves from the Bodhisattva-path in the past, as well as the way to attain Buddhahood. Therefore, the Dharma taught by the Buddha, the Bodhisattva-path that leads to the attainment of Buddhahood, was not something [Sariputra] put an effort into accepting, realizing or putting into practice. Therefore, he “failed to receive this benefit.” So, as he quieted his mind, he reflected upon himself. He silently contemplated how he lost out on opportunities and wasted his time.

“[I] had deceived myself.” Indeed, it was he who had delayed himself. He wasted his own time and even deceived himself. It was obvious that he could attain Buddhahood. It was obvious that he had the strength to walk the Bodhisattva-path. It was obvious he had a love with which he could transform sentient beings. Why did he keep all this from himself? He was deceiving himself. By imposing limits on himself, he cut himself off from the Bodhisattva-path and from forming great aspirations. He established these limits for himself. So, he said, “I had deceived myself,” thinking he was almost the same as the Buddha because he was foremost in wisdom. This was what he lamented.

“I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all.” At this moment, he understood he did not attain any of the Buddha’s blessings, virtues and wisdom at all. The Buddha repeatedly returned to go among the people. So, for infinite kalpas, lifetime after lifetime, the Buddha never left sentient beings. That kind of goodness and the resultant blessings gave the Buddha this magnificent appearance. This was the Buddha’s blessed virtues and wisdom.

What about Sariputra? This was why he was feeling very remorseful. So, “I now know how self-deception led me to….” We must each engage in self-reflection. This reflection must begin with each of us. We let our own minds deceive us. We lie to ourselves. We think we are close to Buddhahood, but if we have not walked the Bodhisattva-path, have not cultivated blessings or virtues, then we lack true wisdom, Great Vehicle wisdom. So, “I felt that I failed to receive this benefit.” Sariputra was thinking about how he had none of these virtues and wisdom. At this time, he understood that.

“I attained the Small Vehicle and considered it the ultimate.” After attaining the Small Vehicle, Sariputra thought it was the ultimate. He thought that it was enough and that he was very close to the state of the Buddha. So, Sariputra was very upset. Therefore, he began to form great aspirations, make great vows and walk the Bodhisattva-path so he could draw near the state of the Buddha.

When Sariputra reflected on himself, he felt that he was “renowned.” He thought that his name was well-known in the five regions of India, that everybody knew about him.

The five regions of India are its east, west, north, south and central regions. These are known as the five regions of India. In summary, they cover all of India. Sariputra thought everyone in India knew about him. He thought his name was widely known. However, the name of the Buddha “was renowned in the ten directions,” The Buddha’s name was widely known in the world. Everybody knew about Him. The Buddha’s title, the Enlightened One of the World, was known throughout the entire world. Everybody knew about Him. Sariputra was known in India. He was satisfied with being known in India and felt that this meant he had enough virtues. He never thought about how the Buddha’s name was renowned throughout the ten directions.

He was still very far from the state of the Buddha. Only now did he realize how far he had to go. The Buddha was incomparable; how could he compare himself to the Buddha? The gap between them was simply too large. Where did the gap come from? From [not walking] the Bodhisattva-path. This was why he fell far short of Buddhahood. So, he blamed himself and sighed about “failing to attain this benefit.”

Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.

He had spent decades following the Buddha but he and others were only attached to benefiting themselves. Each sought to awaken himself while the Buddha widely helped and benefited all beings in the heaven and human realms. The Buddha’s aspiration was to benefit the heaven and human realms. This included the heavens, the earth and all sentient beings; all beings of the Six Realms need the Buddha-Dharma to be taught to them.

“Today I deeply contemplated and pondered.” To deeply engage in self-reflection, to ponder and contemplate, is to analyze.

And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that. I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.

“The enlightened nature of the Buddha’s mind pervades the entire universe.” Because the Buddha’s mind is so vast, His enlightened nature pervades everything, the entire universe. “I thought about the expansiveness of my own mind and understanding and views.” Because the capacity of his mind was so small, his understanding and views were very limited. So, how could he compare himself with the Buddha?

“It is not that the Buddha had deceived me.” How could the Buddha have deceived him? No, it was his own fault. It was his own mistake. “I did not want to learn the Bodhisattva Way and did not make great aspirations. I had deceived and lied to myself. This is my fault.”

Everyone, as we learn the Buddha’s teachings, we truly should earnestly and mindfully realize it. The Buddha expounded the Dharma equally to all. Sariputra now continued to blame himself and share his regrets. So, we must leave this lesson for our descendants. We must not be that arrogant. When listening to the Dharma, we need to always be mindful.

Episode 471 – The Distinctive Magnificence

>> “Depending on sentient beings’ karmic conditions, their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax. Though their Buddha-nature is equal, they may attain realizations at different times.

>> “Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”

>> “100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.

>> The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”

>> These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.

>> These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.

>> The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.

>> He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.

>> They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”

“Depending on sentient beings’ karmic conditions,
their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax.
Though their Buddha-nature is equal, they may attain realizations at different times.

Our spiritual cultivation depends on whether our capabilities are dull or sharp. If we have sharp capabilities we can awaken quickly upon encountering the Dharma. But if we have dull capabilities, even if we encounter the Dharma, we still will not have the karmic conditions to be able to listen to and accept it. Or we may hear it, but not quite understand. This depends on whether, from the past up to now, we have had roots of goodness and [good] karmic conditions.

If we can be understanding of our external conditions, everything is the Dharma, and every matter can transform us. We constantly say that each person is like a sutra to us. If we can get rid of our afflictions, everything will be the Dharma to us. But if our minds are covered by afflictions, and covered over thickly, even the Dharma will become an affliction to us. This is caused by delusions.

Our delusions can be manifold or few. If they are manifold, “No Dharma can transform us.” But if they are few, we understand things immediately. Knowing that life is filled with suffering, we must find a way to benefit ourselves and others. We benefit ourselves when we take the Dharma to heart. We benefit others when we seize the opportunity to apply this Dharma to help them. This depends on whether we are able to engage in spiritual practice.

Our spiritual practice can be diligent or lax. If we truly want to take the Dharma to heart, then we must diligently practice. If we are lax, even if we are surrounded by the Dharma, we will be unable to accept it. So, originally our Dharma-nature was equal. There was no distinction of sharp or dull. Our Dharma[-natures] are equal, not inherently diligent or lax. However, we have developed this habitual nature as our disposition over many lifetimes. Our capabilities continue to be influenced by our surroundings. Some people are only influenced lightly, so they have sharp capabilities. People who are influenced on a deeper level have dull capabilities. Thus, our Dharma-natures are inherently equal. It is only because we become sharp or dull, diligent or lax, that some people will awaken before others.

Indeed, sentient beings are inherently equal, regardless of ethnicity or skin color. The footage we have seen from South Africa [from 2013] is very touching. The South African volunteers are very diligent. They have now made a vow to do everything they can in order to “transform everyone they meet.” This was the vow they recently made.

That day at Harrismith, they borrowed the facilities of a school. When the cars arrived, they quickly set up in one of the classrooms that was lent to them, putting up the poster and so on. Mr. Tan, a local volunteer, promptly looked for outlets for the power cords because they wanted to show a PowerPoint presentation.

So as to not waste any time, the numerous people who waited outside were told to sit down in the classroom. The speaker then started to talk right away. He did not need any amplification; he just immediately began taking [in a loud voice]. As everyone happily listened to his talk, someone notified them that there was electricity next door. This made them very happy. Some people took down the poster and put it up next door. Then, everyone quickly switched to that classroom, where, very conveniently, there was electricity. Then the speaker began talking again.

After he spoke for a while, someone came and said, “How come you’re in this classroom? Another religious group has this room at 10am. It’s a Protestant church, and they will worship here today.” Our volunteers said, “Alright, that’s at 10am, we will quickly leave this room.” They removed everything from this room and returned to the original classroom. Because the power cord still did not work, Mr. Tan rushed back to his home, which was probably very far away, so he could bring another bunch of power cords.

They then put up the poster again and restarted the talk. Look at how diligent they are. Their conditions are so lacking. Whether there was electricity or not, the lecturer, even without his slideshow, could share teachings. One poster alone was put up three times and taken down twice. This was very moving to see.

Once our volunteers finished their talk, they saw that the church had finished their worship. One of the volunteers went next door and seeing that people had not left yet, approached them and said, “I would like to share some stories with you. I want to share with you stories about. Tzu Chi and great love.”

So, she began sharing about their work in South Africa and how they traveled and worked in Mozambique. These were very rich, interesting stories that she shared with them. These stories made them feel very happy. Our volunteer then spoke with the pastor, hoping that he could become one of our volunteers. The pastor said, “I’m very moved by the stories. I’m willing.” So, we were able to recruit many volunteers there.

What happened in the other room? Someone followed the talk by sharing her personal story about what happened to her child in their village. A group of naughty kids had broken a window and then ran off. Her child happened to be returning from school and was passing through that place. The people there surrounded him, thinking he took part in breaking the window. So, he was beaten up for no reason. She was very upset and very bitter, so she filed a lawsuit.

Later, after being counseled by Tzu Chi volunteers she applied the concept of forgiveness and opened up her heart and dropped the suit. She cried as she talked. She was very upset. Those listening rushed over to comfort her and cried along with her. So, in these two classrooms they were able to make sure that “they transform everyone they meet.” Everyone will be transformed because everyone there wanted to transform them.

See, everyone’s Dharma-natures are equal and we can all diligently engage in spiritual practice. As for these Tzu Chi Bodhisattvas, they have sharp capabilities. Now they have all opened up their hearts. Though the impoverished conditions they live in have not changed, their state of mind has changed. Because they feel spiritually wealthy, they have inexhaustible Dharma to share. In this way, they are Living Bodhisattvas. This is why we can learn from everyone; everyone is a sutra we can apply to ourselves and also share with others. This is the power of love. This also shows wisdom. This is exercising both compassion and wisdom. So, this is due to sentient beings’ karmic conditions.

Yesterday we talked about how [the Buddha].

“Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”

Yesterday we explained [that the Buddha] “has a golden form and 32 [Marks],” I will explain this once more, so everyone can better understand “100 good deeds create one blessing.” If we can do 100 good deeds, [we can attain this]. We always say, “filial piety is the foremost of 100 good deeds.” This is why we constantly say, “We cannot wait to do good deeds or perform our filial duties.” We must do 100 good deeds to create a blessing. We constantly talk about creating blessings to benefit people. So, we must begin by finding ways to do good deeds.

“100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.

We can then figure out how many good deeds we need to create 3200 blessings.

So, in summary, we should mindfully calculate this and accumulate [good deeds and blessings]. This is not all; it is only an approximation. So, I hope everyone [understands that] good deeds do not need to be counted. Only when every thought that arises in our minds is wholesome, will we be considered diligent.

[The Buddha has] “the Ten Powers and all liberations.” The power of the Buddha and all Bodhisattvas comes from exercising immeasurable wisdom. So, though the term is the Ten Powers, actually, the principles behind it encompass the whole world. They are very broad and extensive. This is the Buddha’s wisdom. “We learned the same Dharma” means everyone was immersed in this Dharma. However, Sariputra felt that he and the others had not attained [realizations]. Now, he saw that after attaining enlightenment, the Buddha had the magnificent appearance of “a golden form and 32 [Marks],” the “Ten Powers and all the liberations,” and also

“The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”

Sariputra said, “I have lost out on all of these! For several decades. I followed the Buddha and listened to teachings. The Buddha spoke of the path to Buddhahood, but I did not realize any of these principles at all. Only now do I understand such things. When I still did not understand them, I was very far from this path to Buddhahood. I strayed very far from it.” So, “they were all lost to me. I still have not walked this path. I still have not comprehended the merits and virtues the Buddha [attained] and the practices He cultivated, though it has been several decades.” This was what he lamented.

The next part is about the “80 types of wonderful characteristics” and “and the 18 Distinctive Dharma.”

These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.

This was the Buddha’s physical appearance. Not only was His physical appearance pleasing, every move He made and every word He spoke, His every demeanor, led people to be happy when they saw Him and hope to take refuge with Him. He did not have to say a single thing. Just seeing Him made people happy and want to draw near Him. From His magnificent Marks, people saw how wondrous the Buddha-Dharma was. The wondrous appearance of the Buddha alone could make people happy.

These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.

His physical appearance “begins with the crown which cannot be seen.” The Buddha has these magnificent Marks the 32 Marks, [such as] the “crown which cannot be seen.” It cannot be seen from the top. One time Maudgalyayana wanted to see what the Buddha’s fleshy protuberance looked like. With his spiritual powers, he flew up into the sky so he could look down. No matter how high up he went, the Buddha’s fleshy protuberance was higher. This is one story about the “crown which cannot be seen.” This must be describing the Buddha’s wisdom

as the “crown which cannot be seen.” Continuing down His whole body, to His feet and hands, every single Mark brought happiness to people. Even when He raised a hand or moved a foot people felt that those gestures were so very magnificent. He also walked very steadily and smoothly. Seeing this also made people very happy.

There are also “18 Distinctive Dharma.” These “18 Distinctive Dharma” are the Buddha’s many kinds of wisdom, merits and virtues.

The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.

His wisdom was apparent in His appearance. The 32 Marks and the 80 types of excellent characteristics came from the wisdom, merits and virtues that radiated out from His heart. The Buddha’s physical form was a “body without faults.” His physical form was very dignified and perfect. For certain, any time that people saw Him, they felt happy. He never seemed to take a wrong step.

The Buddha, for countless kalpas, had continuously engaged in spiritual practice. He cultivated precepts, Samadhi and wisdom. Thus, He was able to perfect the the 32 Marks and 80 characteristics, and attain the 18 Distinctive Dharma. This must have been built up over countless kalpas by cultivating precepts, Samadhi and wisdom. The Three Flawless Studies, precepts, Samadhi and wisdom, must be cultivated along with compassion. We must do this over many lifetimes. So, these merits and virtues are what we are cultivating. When these practices are perfect and satisfactory, we have eliminated all afflictions. So, when people see a “body without faults,” they feel very happy.

“He knows the Three Periods without obstructions.” The Buddha knows the past, the present and the future. His wisdom is completely unobstructed; He has no obstacles to understanding the Dharma. So, we must eliminate all afflictions before we can obtain the 18 types of Dharma.

Two Vehicle practitioners cannot obtain these 18 types of distinctive Dharma. So, they are called “distinctive Dharma.” Only a Buddha has these perfect merits and virtues. Only those in the state of Buddhahood can attain these 18 kinds of Dharma. These are merits and virtues.

He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.

The Buddha teaches shared Dharma and distinctive Dharma. Shared Dharma is what everyone can practice, but to achieve these 18 kinds of merits and virtues, people must first walk the Bodhisattva-path to reach the state of Buddhahood. So, this attainment is limited to Buddhas. We must go through the Bodhisattva-path before we can attain this.

So, these are “distinctive…and not found in. Two Vehicle practitioners and Bodhisattvas.” This means Small and Middle Vehicle practitioners, and even Bodhisattvas, must walk the Bodhisattva-path before they can attain the state of Buddhahood. Only in the state of Buddhahood can one attain these 18 merits and virtues. So, we still have a long way to go in our spiritual cultivation. Take these merits and virtues, for example. Sariputra now understood that these merits were “all lost to me. Me” refers to Sariputra. He had not experienced these things, so he felt a sense of loss. Over several decades, he had not experienced this, so he lamented over it.

Thus, people who learned and practiced the Two Vehicles still could not understand.

They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”

Even Two Vehicle practitioners could not understand, much less other sentient beings. How can they turn around the workings of their minds? Everyone intrinsically has Tathagata-nature. But because sentient beings still do not understand the direction they must take in order to turn back, they are still very far away from Buddhahood.

But on the other hand, if we all intrinsically have Buddha-nature, why don’t we take the. Buddha-nature as our starting point? Where did we become deluded? However far we have strayed, we need to find our way back. We still have a very long way to go. This is truly lamentable.

So, in summary, realizing that we intrinsically have Buddha-nature is not difficult. What is difficult is maintaining an unwavering resolve as we interact with people and remaining undefiled while we live in this evil world. This is rather difficult.

So, we must cultivate an appearance that inspires happiness in others and accumulate enough wisdom to transform sentient beings. When we listen to teachings, we can immediately take them to heart and put them into practice. Then, naturally we will have good relationships, and our minds can turn everything we see and hear from afflictions into Bodhi. But if we are lax, even if we encounter Bodhi, our minds will turn it into afflictions. We must be very mindful of this and maintain our wholesome state of mind.

Episode 470 – Praising the Buddha’s Magnificent Marks

>> “100 good deeds create one blessing 100 blessings create one magnificent Mark 3200 great blessings create the magnificent 32 Marks.”

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”

>> “You have a golden form and 32 [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”

>> You have a golden from and 32 [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the 32 Marks are an expression of supreme, unsurpassed and infinite blessings. The ten kinds of power and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the. Buddhas and Bodhisattvas.

>> The 32 Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the 32 Marks of the Buddha.

>> He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’s infinite understanding and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.

>> “Even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.”

>> Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?

>> For decades, the Buddha kindly established teachings. [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?

“100 good deeds create one blessing
100 blessings create one magnificent Mark
3200 great blessings create
the magnificent 32 Marks.”

We frequently mention the 32 Marks of the Buddha. These are the appearances people see when they come in contact with each other. As we interact with other people, we see their appearance. When we see another person’s appearance, does it make us feel happy? When other people see our appearance, do they feel a sense of aversion? Toward the same person, some people will have no feeling, while others will feel a sense of aversion, while yet others feel a strong sense of attraction. Ultimately, this is due to their karmic affinities.

To be well-liked by people, we must create good karmic affinities. Good [affinities] come from good [deeds]. In our past and present lifetimes, we have done things to benefit this person; we have treated this person well. If we do this for only a few people, that means we form good affinities with only a few people. If many people [feel happy when they see us], it means in the past we created many good affinities and did many good deeds. This is why many people feel grateful toward us.

I continually say that in all things, we must start with ourselves. Consider the Buddha’s 32 Marks. That is quite a number of Marks. How did He attain so many? First let me explain that “100 good deeds create one blessing.” We must accomplish 100 good deeds in order to create one blessing. Then we need 100 blessings to create one magnificent Mark. So, we must accumulate 100 blessings for others to see a magnificent appearance. This comes from karmic affinities. For 100 blessings, how many good deeds do we need? 100 good deeds create one blessing and 100 blessings create one magnificent Mark. This mean we need to accumulate 100 blessings in order to create one magnificent Mark. Therefore, how many good deeds do we need for 32 Marks? Tens of thousands of them to create the hundreds of blessings needed. This tells us how many blessings and good deeds we need to achieve these appearances,

Goodness is the most beautiful. Those with goodness in their hearts are seen as beautiful by everyone. Regardless of their looks, they are well-liked. Some people are very good looking, but if they are not very well-liked, others are not pleased to see them. These people have no Marks and no affinities. Some people do not have good looks, but others still want to be near them. These are the people with Marks.

What happens when we see the Buddha? If we have [good] affinities with the Buddha, we will respect Him. We will feel reverent when we see Him and joy will arise in our hearts. If we have any afflictions or complaints, our hearts will open when we see Him and those emotions will be resolved. Simply seeing the Buddha’s appearance will bring us happiness. Clearly the Buddha has, over many lifetimes, widely created good and blessed affinities.

As we learn the Buddha’s teachings, we must understand how people relate to each other. Some people, when [they put on a lot of make-up], not only will not attract others, but may even cause them to feel repulsed.

For people, natural is beautiful. Does embellishing their physical appearance really make people seem more likable? If people genuinely give of themselves, sincerely do good deeds and benefit others, they will be respected and liked by everyone.

So, over trillions of kalpas, over an immeasurable amount of time, the Buddha continuously helped people. All Buddhas and Bodhisattvas benefit people in this way, so benefiting people is very important.

Among the disciples of the Buddha, Sariputra was foremost in wisdom. However, he did not open up his mind. So, at the Lotus Dharma-assembly, he “cried in bitter self-reproach. Why did I continue to believe that it was enough to practice for my own benefit? Why didn’t I think to form great aspirations when accepting the Buddha-Dharma?” Therefore, he felt sad because he felt that he had deceived himself.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”

The Buddha treated His disciples impartially. Arhats, Hearers and Bodhisattvas are all disciples of the Buddha and are all Dharma-children. But they created distinctions among themselves. Thus, “I and the others are also Buddha-children and have also penetrated the Flawless Studies.” In response to the Buddha’s teachings, they had completely eliminated their afflictions. Once we eliminate our afflictions, we must benefit others. Only then can we be Bodhisattvas. Only if we become Bodhisattvas can we share the. Buddha-Dharma with everyone. Then we can eventually attain Buddhahood and transform many sentient beings. This was now the goal Sariputra wanted to pursue.

At the Lotus Dharma-assembly, besides hearing the Buddha’s wondrous voice, when his eye-root connected with the Buddha, he praised Him,

“You have a golden form and 32 [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”

Sariputra continued to lament to himself, regretting that he still had his old mindset. But upon seeing the Buddha’s magnificent form, this praise came from his heart. “You have a golden form and 32 [Marks], the Ten Powers and all the liberations.” This was his praise of the Buddha’s magnificence.

Remember, when the Lotus Assembly began, the Buddha radiated light as He sat in stillness. That kind of radiance, that kind of appearance, was a great shock to everyone. Not only did they feel moved, they were in awe. Such was the power of the Buddha’s magnificence; it truly touched people’s hearts. His golden form represented the supreme blessing. We said that 100 good deeds creates one blessing and that 100 blessings creates one Mark. The Buddha already possessed all 32 Marks, which is the most perfect human form. So, He had the 32 Marks and a golden form. Gold is the most precious substance in the world, so it represents the supreme blessing.

You have a golden from and 32 [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the 32 Marks are an expression of supreme, unsurpassed and infinite blessings. The ten kinds of power and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the. Buddhas and Bodhisattvas.

The Buddha was praised for already having done so many good deeds. Out of so much love, he benefited others and had accumulated [blessings] to achieve the 32 Marks. This is the utmost, supreme praise. Actually, this was not the extent of His goodness and blessings. This was not all. However, this praise expresses how. He was supreme and unsurpassed

because He had perfected the 32 Marks. This was quite a feat. He also had “the Ten Powers and all liberations.” The Ten Powers are ten kinds of wisdom that Buddhas and Bodhisattvas possess, which can eliminate our afflictions, one by one.

Let us first understand the 32 Marks. The Marks are an expression of virtue. He had such virtue. So, when people saw Him, reverence and respect would arise in their hearts. When people saw the virtues that He physically manifested in His body, respect arose in their hearts. These 32 Marks extended from His head to the bottom of His feet. As we have explained in the past, there is a contour at the bottom of our feet, but the bottoms of the Buddha’s feet were flat. [The Marks started there and went up to] the protuberance on His head; He had a fleshy protuberance on the top of His head.

The 32 Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the 32 Marks of the Buddha.

We see this in drawings of the Buddha sometimes. They demonstrate His magnificence. Some people have a bit of a protrusion on their heads, but as for the Buddha, these Marks extended from the top of His head to the bottom of His feet. His four limbs, five facial features and other body parts are all endowed with great Marks. So when people saw Him, they would realize that, to attain Buddhahood, they must achieve this flawless appearance so that people would feel happy upon seeing them. From His crown to the bottom of His feet, “these are the 32 Marks of the Buddha.” These are the Marks of His perfect appearance.

Sariputra then continued to explain that the Buddha gave the same teachings to everyone. The One Dharma spoke to practitioners of all Three Vehicles, of all three capabilities. But people who have determined that they have average capacities or limited capacities cannot fully accept the Great Vehicle Dharma. So, in the text, as Sariputra praised the Buddha’s 32 Marks, the Ten Powers and all the liberations, His magnificent appearance and His great wisdom, at the same time, he also reflected on himself. “We learned the same Dharma but could not attain the same [realizations].” He and many others listened to teachings there, yet could not accept them. Therefore he could not attain this Dharma. What is this Dharma? The Bodhisattva Way taught by the Buddha, the process of attaining Buddhahood.

The Buddha constantly explained how people could attain Buddhahood and how everyone intrinsically has Buddha-nature. We ordinary people are covered by afflictions as we continuously go through cyclic existence. The way for us to eliminate afflictions is to put an end to them. For this reason the Buddha taught many principles. The goal of putting an end to afflictions is to help manifest our nature of True Suchness. For the nature of True Suchness to manifest, we must go among people. Each person is a sutra. Each person manifests the appearance of suffering. Only when we observe suffering in the world will we come to understand that suffering comes from the many afflictions that we create. Only by putting the teachings into practice can we realize this and thus be able to go among people and give, while keeping our minds undefiled. This is spiritual practice, the Bodhisattva-practice.

In the past, Sariputra, Arhats, and Hearers all thought that this was too hard. Actually, everyone intrinsically has Buddha-nature. Why do we need to travel to Vulture Peak? But if we have afflictions or ignorance in our minds, we will remain in the state of Hearers and Arhats, so we cannot attain the Bodhisattva Way.

He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’s infinite understanding and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.

“If we do not give rise to diligence and sincerity,”

“Even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.”

This was what he lamented.

We must be very sincere and diligent. This sincerity and diligence must be brought out from deep within our hearts. We all intrinsically have Buddha-nature. We were inherently born with goodness. However, we refuse to exercise this goodness. Our intrinsic nature is as pure as crystal, but we are unwilling to let our radiance shine. So, “If we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.” Though we may meet many Buddhas, we still cannot accept the Great Vehicle Dharma, so we cannot put it into practice, either. If we do not form aspirations, how can we put it into practice?

Thus, we understand that “sentient beings’ perceptive minds can engage in self-transformation.” We all have our mind-consciousness; our Six Roots connects with the Six Dusts in our external conditions.

Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?

As each Root connects with the Dusts, as some sense object is seen by our eyes, it immediately manifests in our mind-consciousness. What we perceive is called Dust, or phenomena. This is how the mind and consciousness work.

You are all listening to the Buddha-Dharma. The Buddha taught this Dharma and now I have further analyzed and explained the intention behind it. Have you accepted it? Have you understood it? After you have accepted it and understood it, it is not enough to just know, you must also put it into practice. Then do you understand it? Can you now eliminate your afflictions? If we understand, then starting today, we will change our habitual tendencies. This is true understanding. This is true self-transformation. Have we formed good affinities with others? Have we shown kindness to others? If we understand, then starting today, we will transform negative affinities into positive affinities. We need to avoid improper relationships and have enlightened love instead. Once we understand and put the Dharma into practice, we will achieve self-transformation.

If we have not awakened or transformed ourselves, no matter how many Buddhas we pay respect to, or how many sutras we chant or how many Buddhas we meet, [the Dharma] will be of no use to us. If we had the affinities, in our past lives, since Beginningless Time, we may have encountered many Buddhas. However, we are still ordinary people. This shows that we have not acted out of genuine sincerity and are still unable to attain Buddhahood. Taking the Dharma to heart begins with practice. If we have not changed our [habitual] tendencies, we must quickly correct them. We must be diligent and sincere. This diligence and sincerity must be brought out from our hearts.

So, “They learned the same Dharma but could not attain the same [realizations].” Sariputra and the others had listened to teachings along with Bodhisattvas, but they had not made Bodhisattva-aspirations, so they still could not realize their state and take the journey of walking the Bodhisattva-path. Their minds were still not prepared.

For decades, the Buddha kindly established teachings. [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?

For decades, out of His compassion, the Buddha devised many teachings. For the 84,000 afflictions in sentient beings, He responded with 84,000 teachings to transform them all. So, the Buddha devised teachings for them because He was kind and compassionate. Sariputra said that many followed the Buddha and received teachings. They all learned the same Dharma. Regardless of the methods the Buddha used or the capabilities He was teaching to, everyone listened to the same Dharma. Those who formed great aspirations realized the Bodhisattva-path. Those who sought to only awaken themselves still remained at the state of. Hearers and Solitary Realizers. This was up to each of them. So, if they all learned the same Dharma, why did he stop at this state?

“Why couldn’t he understand the Buddha’s intent?” Having followed the Buddha for many decades, how could his mind still be so distant from the Buddha’s mind? “Why couldn’t I understand the Buddha’s intent and attain the [same realizations]?” He could not understand the Bodhisattva-path and had not received a prediction of Buddhahood. Sariputra brooded about how he had wasted so much time.

Dear Bodhisattvas, we are not “Bodhisattvas in name only.” We must truly aspire to walk the Bodhisattva-path, so we must always be mindful.

Episode 469 – The Buddha’s Body is the Dharma-nature

>> “Ordinary people, deluded by the Five Aggregates, cling to the phenomena of sense objects, The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”

>> Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.

>> “‘Alas,’ I cried in bitter self-reproach, Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path.”

>> Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.

>> He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus, he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. “He lamented that, in the past, he listened to the Dharma but was unable to realize it.”

>> I and the others are also Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.

“Ordinary people, deluded by the Five Aggregates,
cling to the phenomena of sense objects,
The Buddha’s body is the Dharma-nature of all phenomena.
The mind, Buddha and sentient beings are the same.
With the same Dharma-nature,
we are all Buddha-children.”

We are ordinary people because we are deluded by the Five Aggregates. [We all know] the Five Aggregates, form, feeling, perception, action and consciousness. Everyone encounters form. Everything we can see, including our bodies, is considered form. Our bodies are constantly connecting with external sense objects of all shapes and colors. Whenever our eyes, ears, nose, tongue or body connect with sight, sound, smell, taste and touch, the contact we have with these sense objects will cause certain feelings to arise in our minds. These feelings then cause our minds to cling to external phenomena. So, form, feeling and perception lead our minds all over the place, “I want things to be this way, and that way.” Once the appearance of external phenomena enters our minds, we experience an endless series of feelings. When external phenomena enter our minds, we have a “perception” of them. If something makes us happy, we want to grasp it. If it makes us angry, we want to get back at it.

The “form” in our external conditions arouse “feelings” in us, thus we are always in a positive or negative frame of mind. This leads us to take “action.” Thus, we go through form, feeling, perception and action. After taking action, if we have done good deeds, we become happy. We are happy to give and do good deeds. Then these good deeds come back to be stored in our mind-consciousness. If, through our actions, we commit evil deeds and create many negative karmic conditions, the karma created from these evil deeds and negative affinities will return to our “consciousness.” So, these are the Five Aggregates, which are all about how our bodies experience external phenomena.

“Form” is everything that has shape and form. Everything from our bodies to our behavior are altogether considered “form.” Form leads to feeling, perception, action and consciousness. Everything ends up in our mind-consciousness. So, when our bodies come in contact with external phenomena, all sorts of perceptions arise in our minds, then we act on them. The results of our actions, the karma that we create, is stored in our karmic consciousness. All the good and evil we do is collected in our karmic consciousness. This is what happens when we create karma. When we create karma we form causes, or seeds, which are then stored in our consciousness. Because we ordinary people are deluded, we are influenced by the Five Aggregates and may be unable to control our actions.

Upon seeing a very beautiful girl, a young man will want to pursue her. No matter what his family circumstances are, he may disregard everything to be with her. If they get along well, they may start a relationship, whether his family approves or not, or whether either of them has already started a family, and so on. This creates an improper relationship between them. If this improper relationship continues, it will create problems in the families. When the mind is deluded by external conditions, the actions it leads people to commit are evil. Evil actions will lead to regret in families or in society. These kinds of external phenomena prevent ordinary people’s minds from being peaceful and free.

“The Buddha’s body is the Dharma-nature of all phenomena.” The Buddha is in a state of enlightenment, An enlightened one’s body is the Dharma-nature of all phenomena. The Dharma-nature goes beyond the phenomena of sense objects, which is the state of ordinary people. In the state of the Buddha, “[His] body is the Dharma-nature.” Dharma-nature is True Suchness; it is our nature of True Suchness. Additionally, the entire Dharma-realm is His body. It is not only the Dharma-realm;

everything, all things in the universe, all images, all sounds and so on, are the Dharma. Upon the Buddha’s awakening, everything encompassed in His state of mind was part of the Dharmakaya (Dharma-body). So, we must have respect for everything encompassed in this state. The Dharma-nature exists in all things. Dharma-nature comes into existence based on conditions. To create something that does not currently exist, we must bring together the right conditions for it to come into being. We can see how this thing and that thing are combined somehow to form something that exists. When something that exists is broken down into its separate elements, the thing that was created no longer exists.

We are constantly talking about “wondrous existence in emptiness and true emptiness in wondrous existence.” Look at us humans; will any of us exist forever? That is impossible; our lives all come to an end. When causes and conditions end, that person will disappear. Does that mean the person is completely gone? Actually, the person departs this life to enter another. To “depart this life and enter the next” is to start anew. This is very similar to recycling. To recycle, we sort objects and break them down. After they are sorted, their various components are separated and each returns to their original nature. If they are then reused to produce something, and equivalent elements are brought together again, a similar object will exist again.

So, “wondrous existence in emptiness” simply includes formation, existence, decay and disappearance and birth, aging, illness and death. All this comes from the workings of the mind, where thoughts arise, abide, change and cease. This takes place when our minds encounter external phenomena. All material objects go through the states of formation, existence, decay and disappearance. Is there something we use that we will cherish in the same way forever and will never decay? Such things are rare; they probably do not exist at all.

We only use a cell phone for a short while before a new model is released. What happens to the old phones? They are thrown away and disappear. Do they really disappear? No. They pollute the earth. Then we need people with the wisdom to recycle them and break down each of their internal components. So, they go from existence to non-existence. After they are broken down, each of these components, these elements, are separated and return to their original substance. So, conditions will not last forever and causes go through countless transformations. Everything has its own causes and its conditions. This is the Dharma-nature of all things.

The Buddha understood these matters. He understood all of these principles, so as He spoke of true emptiness, He also spoke of wondrous existence. The Buddha was always analyzing “wondrous existence in true emptiness.” This Dharma-nature was His body. Everyone has this awakened nature, which is the nature of True Suchness. So, “the Buddha’s body is the Dharma-nature.” [This body] has an awakened life, a wisdom-life, which is everlasting. Thus, the Dharma is the Buddha’s body.

So, “the mind, the Buddha and sentient beings are the same.” The mind, the Buddha and sentient beings all have this Dharma-nature. It is just that we are ordinary people right now and are deluded by external conditions, by the phenomena of sense objects. The Buddha has transcended these phenomena, this “wondrous existence in emptiness.” The Buddha understands the principles in our daily living. We do not know them, but the Buddha knows them all. He came to tell us what direction we should go in.

So, “with the same Dharma-nature, we are all Buddha-children.”

Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.

Actually, all of us have this Dharma-nature and wisdom-life. We all know of our pure intrinsic nature. If only we could accept the Buddha’s teachings, we can transform the Five Aggregates, the phenomena of form, and with our clear understanding, it will become a “body that is Dharma-nature.” Then we and the Buddha share this same pure intrinsic nature. The mind, Buddha and sentient beings are equal. “With the same Dharma-nature, we are all Buddha-children.” We are all born from His mouth.

The Buddha spoke the Dharma with His mouth. After we accept it, our wisdom-life will grow. This is what Sariputra understood. So, the previous sutra passage states,

“‘Alas,’ I cried in bitter self-reproach, Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path.”

Originally the principles were equally present in the mind, in the Buddha and in sentient beings. We have penetrated the same Dharma, the Dharma that leads to awakening. So, we are all Buddha-children. This applies to Bodhisattvas, Hearers, as well as Arhats. Even ordinary people can return to their Dharma-nature, which is the same as the Buddha’s.

Bodhisattvas form great aspirations and vows, but Hearers and Arhats only seek to awaken themselves. This is the only difference. Now that Sariputra knew this, he reproached himself. If he had formed great aspirations earlier, he would have already become a Bodhisattva and been equal to the other Bodhisattvas. He could have benefited himself and others.

So, now Sariputra understood, “I and the others are also Buddha-children.” He is the same as these Bodhisattvas. They had heard the same teachings from the Buddha, so he too was one of His Dharma-children. Because he was a Dharma-child, his wisdom grew with the Buddha-Dharma. The One Vehicle Dharma taught by the Buddha was taught in the same way as the [past] teachings. However, Sariputra had cut himself off from the Great Vehicle, the One Vehicle Dharma.

Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.

He saw that. “Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path.” These Bodhisattvas made great aspirations and vows so they would attain Buddhahood in the future. To attain Buddhahood, one has to walk the Bodhisattva-path. Before attaining Buddhahood, Bodhisattvas must seek teachings while transforming others. The Buddha was still ahead of them, so they have to seek the Dharma from the Buddha and engage in spiritual practice until in the future they attain Buddhahood and can teach and transform sentient beings. So, these Bodhisattvas will attain Buddhahood in the future and then teach the Buddha-Dharma to sentient beings. This is [the practice of] Bodhisattvas.

Sariputra thought to himself, “I and the others will also penetrate the pure flawless Dharma.” They were also listening to teachings there. As they listened, they continued to eliminate afflictions so they could be the same as Bodhisattvas. But he lamented that “in the future, we cannot proclaim the unsurpassed path.” He had also eliminated his afflictions, but he was still unhappy. He lamented that, in the future, he would not “proclaim the unsurpassed path.” His Bodhisattva-mind had not awakened yet, so he could not advance on the Bodhisattva-path. Then, of course, he would not be able to attain Buddhahood, This was what he lamented.

He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus, he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. “He lamented that, in the past, he listened to the Dharma but was unable to realize it.”

The Buddha had already given these teachings, but he limited himself to the teachings he first heard, so he could not realize the Buddha’s intent. All the Dharma that the Buddha taught was to encourage people to make. Bodhisattva-aspirations. Yet he was “unable to realize it.” He kept holding off on accepting this, so he had not walked onto the Bodhisattva-path. This greatly distressed him. So many opportunities to save sentient beings had been lost. So, he lamented that though he heard the Dharma, “he was unable to realize it,”

“so in the future, he could not teach this Dharma.” If he had formed aspirations, he would attain [Buddhahood] in the future. “Thus, he deeply reproached himself.” Those who formed aspirations were already walking the Bodhisattva-path. Those who had not made aspirations had not yet entered the Bodhisattva-path. When would they finally awaken so that they could attain Buddhahood and teach the Dharma? This was what he lamented. Thus, he “deeply reproached himself.” He reproached himself because, in the past, he had heard the Dharma without realizing the Buddha’s great, profound principles. He had only focused on worldly teachings, or the Small Vehicle way of liberation. He had stopped there, so he deeply reproached himself for this.

He “then reflected on himself.” He engaged in self-reflection and self-reproach.

We often hear about the way Tzu Chi volunteers lived before joining Tzu Chi. Many of them had a temper, behaved badly of were biased in their views. Because of their behavior, they were rejected by other people. After listening to the Dharma, joining the Tzu Chi School of Buddhism and accepting the Jing Si Dharma-lineage, they gained faith in themselves and changed their ways. After they changed their behavior, many people around them thought,

“How could this person now be like this? In the past they behaved very differently; is this the same person? I really can’t believe that this person could improve so much.” [They changed] because of the principles. When a person has accepted principles, they can completely change their life. They do not wait, [saying,] “Ah! My life has been determined. I’ll wait to do this in my next life.” If, in this lifetime, you know you are doing something wrong, you must quickly change your ways. Only then will opportunities for change, these good causes and conditions, extend into our next lifetime. If we think, “I hear it and understand, but I’ll wait until later, until my next life, to change,” then we have not been transformed by the Dharma. We cannot be helped because we have not planted the seed for future lifetimes. We have not paved this road in this world. If we do not pave this road, how can we step onto the Bodhi-path?

So, if we can listen to the Dharma now and change our ways immediately, we show that we have faith in ourselves. This is also how we develop our wisdom-life. Only then can we penetrate our Dharma-nature and listen to the Great Vehicle Dharma. So, after we listen to the Dharma, we must reflect upon ourselves and look within. We need to earnestly reflect on whether we have put the Dharma into practice. If we have, we have taken the Dharma to heart.

I and the others are also Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.

“But we have not received predictions.” Sariputra said he and the others were also. Buddha-children and penetrated Dharma-nature. When the Buddha taught the Dharma, they were listening and accepting it along with the Bodhisattvas. These Bodhisattvas had received predictions of Buddhahood, but what about Sariputra and the others? “So, in the future we cannot proclaim the Dharma.” If they would not attain Buddhahood in the future, how could they widely transform sentient beings like the Buddha?

He had not yet formed great aspirations nor gone among the people, nor had he formed affinities with sentient beings. How could he possibly teach the Dharma to transform sentient beings in the future? This was why Sariputra reproached himself. Sariputra then started to take action. He opened up his heart and mind and began to make the [Four] Great Vows. This was Sariputra’s [resolve].

Dear Bodhisattvas, we must be aware of external conditions, as sentient beings cling to the phenomena of sense objects. With everything we come in contact with each day, we must always be mindful.

Episode 468 – Return to the Great Vehicle

>> “A still and tranquil state of mind is where spiritual cultivation takes place. With remorse, we openly and sincerely repent. A slight deviation may lead us far off the path. With an awakened realization, we return to our true nature.”

>> Since I received the Buddha’s teachings, I have not been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my troubles are also dispelled.

>> “As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”

>> The body and mind are places of spiritual practice. Whether in a quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of. Great Vehicle Bodhisattvas.

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself?”: Sariputra was distressed. He lamented and reproached himself for clinging to the Small Vehicle wisdom and depriving himself of the True Dharma of the Great Vehicle.

>> “Why have I deceived myself?” Because he settled with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.

“A still and tranquil state of mind is where spiritual cultivation takes place.
With remorse, we openly and sincerely repent.
A slight deviation may lead us far off the path.
With an awakened realization, we return to our true nature.”

Spiritual practice is all about the mind. Our minds must always be tranquil and still. If we are tranquil and still, we can engage in spiritual cultivation everywhere. No matter what challenges we face, can we maintain the tranquility and stillness of this inner place of spiritual cultivation? If so, throughout the long day, no matter who we interact with and no matter what we are doing, everything we say to others will be Dharma and everything we hear will be a teaching.

We may hear the sounds of interpersonal conflicts, but if we can safeguard our minds we will take them to heart as teachings. How should we interpret these living sutras? By applying the Dharma we hear in the morning together with a sense of reverence. Then, as we interact with myriad sentient beings each person will be a sutra for us to read. How will we respond to them? How will we interpret [these sutras?]. This is where we engage in spiritual cultivation. When we encounter people and hear the Dharma, how will we comprehend these living teachings? For those who are trapped by their thoughts, we will listen to and understand their situations and explain things to them. Isn’t this a place for us to practice? As we interact with people, we can engage in spiritual cultivation everywhere.

Buddhist practitioners should develop a sense of remorse and always be conscientious and humble. How much have we really learned or understood? We must understand ourselves and not be arrogant. Can we just stop our spiritual practice now? We can still keep making progress without feeling a sense of inferiority or abject pride. We must understand and respect everyone from the bottom of our hearts.

So, we must have a sense of remorse and repent openly. We must admit it when others surpass us. We must always recognize that perhaps, “In the past, I was arrogant. In the past, I thought I already knew enough.” We cannot have this mindset. We must humble ourselves. When we commit wrongs, we must confess our errors. Instead of keeping them inside, we must reveal them. Only then can we find a way to correct them. So, we must repent with genuine sincerity. Repentance brings purity.

As we interact with people and matters, we must know that our mind is where we engage in spiritual practice, and everywhere is a place for spiritual cultivation. We must always maintain this mindset as we interact with the myriads of sentient beings, with all people, matters and objects. We must always be grateful that an archive of teachings is right before us. If they are good, we must earnestly learn from them. If [we encounter others who] have gone astray, we must reverently provide them with guidance. We need to sustain this mindset;

we cannot listen to the Dharma and think, “Yes, this is true. Yes, I will change,” but after we leave this practice center, we just go back to our old ways. As ordinary people going about our daily living, we take issue with other people over anything. We say things like, “I’m right. You’re wrong, admit it.” Think about this; in that case, aren’t we leaving a place of spiritual practice to go out into a place of conflict? We must take good care of our minds, or a slight deviation will take us far off course.

“Everything is created by the mind.” Our minds keep us on the right course; our minds can also lead us astray. So, we must keep our minds on the right course. We must not let them deviate in the slightest. That slight deviation leads to a great divergence. So, in interacting with people,, matters and things, we must not allow our minds to be influenced.

“With an awakened realization, we return to our true nature.” Once we understand and awaken [to the Dharma,] we must quickly [accept it]. “Do you understand? I understand.” If we understand, we must take it to heart and engrave it on our minds. This how we return to our nature.

I often talk about the word, “return,” which is turning from the darkness to the light, which is turning from what is wrong to what is right. What is right refers to the true principles. What is not right is a deviant path. So, “with an awakened realization, we return to our true nature.” We must directly connect this great Bodhi-path to our minds; this is very important.

So, “a still and tranquil state of mind is where spiritual cultivation takes place.” As long as our minds are tranquil and still, we can practice anywhere and at anytime. The people we meet are all part of our treasury of teachings. How should we interact with sentient beings? We must “transform them with the Dharma.”

The Dharma is used to transform sentient beings. We must always interact with people with gratitude, respect and love. Only then can we give rise to remorse and openly admit mistakes. We are still human, so our mind will inevitably go astray. Once our mind goes astray, we must quickly rein it in and turn it toward the right course. We cannot allow it to remain on the wrong course. We must adjust it right away and walk the right path. If we go astray, we must bravely admit our wrongs. This is how we diligently progress in the Dharma.

We must realize and awaken. If we are always aware, when we go astray, we can quickly turn back to walk the right path. The Buddha hoped that we could return to our nature and turn worldly teachings into the Buddha-Dharma.

Since I received the Buddha’s teachings, I have not been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my troubles are also dispelled.

The previous sutra passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle.” For over 40 years, people received suitable teachings from the Buddha. Sentient beings’ capabilities vary and, out of His compassion, the Buddha patiently guided them. Since He taught earnestly, the listeners must learn industriously. Indeed, they must be very mindful to take in the Dharma they hear because the Dharma taught by the Buddha would “never [deprive them] of the Great Vehicle.” Whether they are hearing worldly teachings or the world-transcending Dharma, the main point was always the Middle Way. He hoped that everyone would first understand how all things arise and cease due to causes and conditions.

Pratyekabuddhas and Hearers had stopped at learning the law of arising and ceasing. So, they stopped at that state. Actually, they were still able to progress further; they should not have stopped at the understanding that everything is empty. Actually, in emptiness, there is wondrous existence. To return to our nature of True Suchness, we must walk this very broad, great path. For a long time, the Buddha had been talking about this path. But most people had stopped at the starting point. They had not moved forward, and were still wandering around the side roads without any desire to look for the great path that leads directly to the state of Buddhahood.

The Dharma was spoken from the Buddha’s mouth, with the Buddha’s voice, for everyone to hear and understand. So, “the Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions.” Sentient beings can be in the Human Vehicle, Heavenly Being Vehicle, Hearer Vehicle, Pratyekabuddha Vehicle and Bodhisattva Vehicle. Sentient beings were taught according to their capabilities, in response to their doubts and afflictions and in a way their awakened nature could accept. So, [the Dharma] can eliminate all afflictions. It “can rid sentient beings of their afflictions.”

Beings in the Human Vehicle understood that, “Ah, life is unpredictable, so the Buddha said we must not take issue with others.” Those in the Bodhisattva Vehicle [understood and] could eliminate the afflictions of being human. Small Vehicle practitioners understood that all things arise due to causes and conditions and all things cease due to causes and conditions. Everything else is just an affliction, so they knew to eliminate them. Thus, sentient beings’ afflictions and their ignorance could be eliminated by the Buddha’s teachings, one by one. However, that depended on their capabilities. People with great capabilities had great realizations and underwent great cleansing. People with limited capabilities had limited understandings and awakenings, and could only gradually eliminate their afflictions. All this depended on sentient beings’ capabilities. As they listened to the Dharma, the more they understood, the more quickly they could eliminate their afflictions.

“Having already put an end to my Leaks, hearing this, my troubles are also dispelled.” Sariputra, at that point, fully understood how past afflictions could be gradually eliminated, how life was impermanent and how he could eliminate his suffering. So, “having already put an end to my Leaks,” having eliminated all his afflictions, he understood that now he had to return to his nature of True Suchness.

After putting an end to Leaks, [he said,]. “Hearing this my troubles are also dispelled.” At that point, all his afflictions were eliminated. Now his wondrous existence, his nature of True Suchness, had to be [protected against] becoming defiled as he went among people; he was now learning this part of the Dharma. This was Sariputra’s spiritual journey.

The following sutra passage states,

“As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”

Where are the places for spiritual cultivation? Are they always in mountain forests? Actually, as I just mentioned, everywhere is a place for spiritual cultivation. However, those who followed the Buddha and became monastics engaged in spiritual practice in mountain forests. These would have been very quiet and peaceful mountains and forests. In these quiet and peaceful places, whether His disciples were sitting or walking, they were always diligently practicing. What the Buddha taught them about the suffering, emptiness and impermanence of the world, and about how to purify their minds, was the lesson they were always contemplating. We must understand that the body and mind are places where we engage in spiritual cultivation. As I have repeatedly told everyone, in the forests, in quiet places, whether speaking or silent, moving or still, we must always contemplate the Dharma of all things in the world.

The body and mind are places of spiritual practice. Whether in a quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of. Great Vehicle Bodhisattvas.

Sariputra also expressed himself this way. He constantly engaged in self-reflection, asking himself, “What is the difference between my practice and the Great Vehicle practice the Bodhisattvas the Buddha is always praising? Just what is the difference?” What the Buddha taught and what he understood were the four states of all things in the world, formation, existence, decay and disappearance, birth, aging, illness and death and arising, abiding, changing and ceasing. These are the four states. But what is the broad, great path? What is the great, direct Bodhi-path? What is the right course?

Again, he heard the Buddha praising Bodhisattvas and saying they would also attain Buddhahood and would transform sentient beings like the Buddha. The Buddha comes to the world for one great cause. What was this one great cause? So, [Sariputra] “contemplated this matter.” He did not realize that the one great cause was the. Great Vehicle Bodhisattvas’ path to Buddhahood. He had merely stopped at the state of the Small Vehicle. Because he had stopped, he could not understand the mindset of the Bodhisattvas who had formed great aspirations and vows and what kind of vows they had as they accepted the Buddha-Dharma. So, he “constantly contemplated this matter. This matter” was the path practiced by Great Vehicle Bodhisattvas. This was what Sariputra constantly contemplated.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”

“‘Alas,’ I cried in bitter self-reproach,” was a form of lament. Sariputra lamented with “bitter self-reproach.” He now blamed himself for not having broadened his heart. He had not opened up his mind, so everything he did was only to awaken himself. What he was seeking to understand was how could he turn impermanence into permanence, how he could turn suffering into joy and how he could maintain the purity of his heart. He had stopped at this state. He did not understand that Bodhisattvas saw themselves as one with all sentient beings; they see all sentient beings as one. They had “unconditional loving-kindness and universal compassion.” Seeing themselves as one with all beings, their “self” was the “great self.” This mentality of the great self was not something he was able to realize.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself?”: Sariputra was distressed. He lamented and reproached himself for clinging to the Small Vehicle wisdom and depriving himself of the True Dharma of the Great Vehicle.

“Why have I deceived myself?” Sariputra was very distressed by this. “Alas” was a way of saying, “Why did things turn out this way? Why was I like this in the past?” He lamented and reproached himself for wasting several decades. This was very distressing to him. Why hadn’t he expanded his heart and mind earlier to accept the Buddha’s Great Vehicle and go among people?

This was because he had “clung to the Small Vehicle wisdom.” He was attached to it and had stopped at the state of the Small Vehicle. That was the extent of his wisdom. So, he was “deprived of the True Dharma of the Great Vehicle.” This was what Sariputra lamented. He had wasted all that time in the past.

“Why have I deceived myself?” Because he settled with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.

“Why have I deceived myself?” It was his own fault. “I deceived myself, thinking that I understood all the Buddha-Dharma. I thought I realized the Buddha’s intentions.” This was how he deceived himself. He was not conscientious or humble. “I thought I knew about everything, I thought….” He lacked remorse and thus deceived himself.

“Because he settled with Small Vehicle Dharma,” he thought he knew everything very well and that being in that state was enough. He thought that was it, so “he did not seek the Great Vehicle teachings”; that other Dharma had nothing to do with him. If he could stay in that state, that was enough for him. So, he stopped there. He abided in the Small Vehicle and did not seek the Great Vehicle Dharma. “He had deceived and underestimated himself.” He had looked down on himself.

We often say that we must not underestimate ourselves, for we all have unlimited potential. But Sariputra wanted to maintain a pure state, so he did not want to interact with other people. By cultivating himself, he thought he completely understood the Dharma. He thought that was enough, but he was actually deceiving himself. The more teachings he could learn, the stronger he would be, but he was satisfied with [the Small Vehicle]. This was how he deceived and underestimated himself.

We should not be easily satisfied by such a limited scope. We must maintain our tranquil and still inner place of spiritual practice. We must, “with an awakened realization, return to our true nature.” So, our thinking and perspective must not deviate. A slight deviation can lead us far off the path.

Sariputra had wasted so many years. Now he lamented, blamed himself and was distressed. He had deceived and underestimated himself. This was truly a pity, as well as a waste of time. No wonder he “cried in bitter self-reproach.” It was a pity he had wasted that time. So, if we clearly understand principles now, we must seize the present, diligently advance toward the Great Vehicle Dharma and always be mindful.

Episode 467 – Listening to Teachings Eliminates Worries

>> “The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”

>> “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”

>> For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle. In the past they felt sad that they were deprived of the Buddha’s understanding and views. Now they understood that they were never deprived of the Great Vehicle.

>> The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.

>> Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.

>> The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus, afflictions are called Leaks.

>> “Having reached the the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.”

>> So, “listening to teachings eliminates worries.” If we listen to the Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.

“The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”

We know that, out of His compassion, the Buddha taught sincerely and skillfully and never gave up on any disciple. He hoped that every single disciple with the karmic conditions to encounter the Dharma could awaken through the Buddha’s teachings. This was the Buddha’s intent [in teaching]. But what about the people who were learning? As they were being taught by an enlightened one, shouldn’t the disciples be mindful, work hard, not waste time and focus on their practice?

The Buddha began by teaching with skillful means to pointedly tell us that life is “suffering” and suffering comes from “causation.” To end suffering, we must eliminate its causation, which is our various kinds of biases, various kinds of ignorance and various kinds of afflictions. We must, one by one, understand each of the sources of suffering, and that it is the accumulation of ignorance, afflictions and desires. After we understand, we have to be vigilant to focus our minds and work hard [to eliminate them].

The Buddha began by teaching about suffering, causation, cessation and the Path. Isn’t this the Small Vehicle Dharma? Actually, this is the origination of the Dharma and true principles. He wanted us to understand this starting point. Ultimately, He lead us to the Four Great Vows.

The Four Great Vows are aspirations to walk the Bodhisattva-path. Those on the Bodhisattva-path cannot bear to see sentient beings suffer. There are countless sentient beings, and we vow to transform them all. We want to transform them, but they have so many afflictions. So, we must also vow to set an example for them. However many afflictions appear, we need to face them with ease and not be troubled by the afflictions and interpersonal disputes that form. Our minds must not waver. This is part of our “vow to eliminate countless afflictions.” We form great aspirations and make great vows to eliminate all kinds of afflictions.

Because we want to learn the Buddha’s teachings, we “vow to learn infinite Dharma-doors.” The Buddha-Dharma is boundless, so great, so broad and so profound! The principles are advanced, profound and broad. So, we must make the great vow to mindfully and carefully hear all of it. We must listen to, grasp and apply the Dharma. We “vow to attain unsurpassed Buddhahood,” because the path to Buddhahood helps us clearly understand everything in the world. All that we hear and perceive is part of the Dharma. If we fully comprehend the Four Great Vows, we will realize that they are the singular path back to our intrinsic Buddha-nature, the great, direct Bodhi-path. So, the Path begins with the Four Noble Truths, and ultimately reaches the Four Great Vows. We must clearly understand this and be very focused and mindful as we learn.

In the Buddhist sutras, there is also a passage like this. There was a very earnest bhiksu who recited the sutras day and night. In his room, there was a dog who stayed under his bed. Every day he heard the bhiksu reciting the sutras. The dog always listened very attentively. A few years passed and the dog passed away. After the dog passed away, he was reborn in the kingdom of Sravasti as the daughter of an elder. Ever since she was a young child, whenever she saw a bhiksu or a monastic, she would feel very happy. Whenever she saw someone begging for alms, she always asked her mother to make an offering.

One day, when she was in her teens, she saw a bhiksu begging for alms, so she immediately ran inside the house and brought out a pot of rice. Her mother had already given some rice to him, but this young woman brought out another pot and followed the bhiksu all the way back to where he engaged in his spiritual practice. She offered this rice to the bhiksunis there and then asked the Buddha, the bhiksus and bhiksunis to allow her to become a monastic. The Buddha was happy and the Sangha welcomed her. Thus she joined the community of bhiksunis. Every sutra she read felt very familiar to her.

This tells us that learning the Buddha’s teachings is possible for both the sentient and non-sentient. “His disciples learned industriously”; we should earnestly learn and study. We must mindfully learn the Buddha’s teachings. We must not treat the teachings from the Buddha’s first 40-plus years as limited teachings. Are the Four Noble Truths, the earliest teachings, very limited teachings? Are they skillful means? Skillful means are wondrous, provisional teachings. Actually, these teachings and the ultimate Great Dharma, the path to attaining Buddhahood, correspond to each other.

From this, we can understand that all of the teachings of the Buddha are the One Dharma. Everything the Buddha said spoke to all three capabilities. The Great and Small Vehicle Dharma both include subtle and wondrous principles. The provisional teachings do not deviate from the Great Dharma that leads to Buddhahood. The difference was in the listeners’ mindfulness. So, we all must mindfully realize the teachings of the Buddha.

In the previous sutra passage, Sariputra had quite clearly expressed how the Dharma he heard brought about great joy and how he completely eliminated the web of doubts. So, this next sutra passage states,

․”Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”

This describes Sariputra’s state of mind again. He had received the Buddha’s teachings in the past. For over 40 years, the Buddha, to adapt to different capabilities, had given provisional teachings, but Great Vehicle principles exist within them. Sariputra did not understand this before, so he could not help but feel sad. He was sad because he felt the Buddha focused His praises on Bodhisattvas and bestowed predictions of. Buddhahood upon them. Why was it that he still had not received the Buddha’s recognition and prediction? But at this time, “Now,” the time of the Lotus Dharma-assembly, he had achieved this realization.

For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle. In the past they felt sad that they were deprived of the Buddha’s understanding and views. Now they understood that they were never deprived of the Great Vehicle.

“I have never been deprived of the Great Vehicle.” The Great Vehicle Dharma He was now teaching was contained in those 40-plus years of teachings; everything He taught contained the Great Vehicle Dharma. It was Sariputra’s own fault he had not understood. Now he understood this. So, Sariputra was filled with joy.

“The Buddha’s voice is very extraordinary.” Hearing the sound of the Buddha expounding the Dharma helps us thoroughly understand the true principles of all things in the world. Because the Buddha’s voice can reach everyone, it can eliminate the various afflictions of sentient beings. The Buddha’s voice was subtle and marvelous and really drew people in. Hearing it brought them happiness. This was a virtue the Buddha cultivated.

So, His voice was wondrous and extraordinary.

The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.

Those who [practiced] the Small Vehicle Dharma only sought gains for themselves. Those who focused on limited teachings, upon hearing the Buddha teach, could naturally eliminate afflictions and worries. Ordinary beings sought ordinary teachings and ordinary peace of mind. Small Vehicle practitioners sought. Small Vehicle Dharma and temporary relief from their afflictions. They sought Small Vehicle fruits and only wanted to awaken themselves. This is known as the Small Vehicle Dharma, or worldly teachings. These are methods for temporary relief of suffering. But the Buddha [believed] that even Small Vehicle practitioners could also accept the Great Vehicle Dharma. The Great Vehicle Dharma could now help Arhats get rid of their worries.

Arhats were those like Sariputra. Though they had attained the ultimate fruit of eliminating afflictions, they had not yet formed great aspirations. They had not formed great aspirations, so they still had a lingering worry. “At this point [I wonder] when I will be like the Buddha and have His understanding and views so that I willingly form great aspirations and vows to go among the people?” They still had doubts. They did not have enough faith in themselves. By the time these Arhats had arrived at the Lotus Dharma-assembly, they had already eliminated their afflictions. They had accomplished this with the Dharma they heard from the Buddha. They had eliminated afflictions, one by one, and now, at this assembly, they learned how to awaken their great aspirations. So, these Arhats had already completely eliminated their worries.

Sariputra said again, “Having already put an end to my Leaks, hearing this, my worries are also dispelled.” All of his afflictions were completely eliminated. Now, as he listened, even his worries were gone.

Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.

Worries are a kind of anxiety. Sariputra was no longer anxious. Because he put an end to his Leaks and afflictions, attaining Buddhahood should not be difficult. The Buddha should make that prediction for him. When the Buddha bestowed these predictions at the Lotus Dharma-assembly, he felt that he should be one of the recipients. This was how Sariputra thought of himself. In addition to him, since he was representative of the Sangha, everyone else there should have also completely eliminated their afflictions and should now certainly receive the Buddha’s prediction of Buddhahood at this assembly.

So, Sariputra said, “Having already put an end to my Leaks….” He was already completely free of afflictions. His had completely eliminated. His worries from being attached to the Dharma. Some people cling to the Dharma. In the past, he had this attachment; he clung to the Dharma he practiced. This is known Dharma-attachment. Now he had completely eliminated his attachment to the Dharma and his attachment to self. The door to his mind opened up and, he completely abandoned and eliminated all of his doubts, regrets, afflictions and worries.

“Having already put an end to my Leaks….” This refers to how we ordinary people have Leaks. We keep letting things leak out. We hear the Dharma, then soon forget it. And even if we remember it, for many people, though they may hear the Dharma, their habitual tendencies continue to manifest in their living and actions.

Leaks indicate the presence of habitual tendencies. Though we have heard many teachings, we are still attached to the self and to the Dharma. Attachment to self arises from habitual tendencies. Attachment to the Dharma means we persist in our thinking. Despite other people’s explanations, we only think we need to take care of ourselves. Though others tell us to form great aspirations and give to others, we may not feel we have that ability. There are many ways to be attached to the Dharma. All of our afflictions are known as Leaks.

The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus, afflictions are called Leaks.

Leaks work through the Six Senses, the eyes, ears, nose, tongue, body and mind. In our external conditions there is form, sound, smell, taste, touch and thought. These are the Six Senses and the Six Sense Objects that [converge] in our minds. So, our minds bring external phenomena together in our Six Consciousnesses. The Six Consciousnesses also contain interpersonal conflicts and complex emotions. These are all things introduced from the outside. So, the Six Senses are the sources of Leaks. The Dharma leaks out, and sense objects become stuck in our minds. This is how the Six Senses allow the Dharma to leak out. The Dharma-water was intended to be used to wash away these defilements. But if we cannot retain this Dharma-water, the afflictions will be stuck in our minds. This is how the Dharma leaks out.

“So, desire and greed become anger and ignorance.” Desire and greed change and become an accumulation of anger and ignorance. Because of our cravings, we go astray. If we cannot get what we want, our desire will turn into anger. Anger causes us to lose our temper and become deluded and act in ignorant ways. We must mindfully consider how our poisonous thoughts can injure others. This is because we have not retained the Dharma. We have allowed it to leak out. Because we cannot retain it, it has leaked out. So, we say we have Leaks.

“Having reached the the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.”

Through practice, we can end our Leaks. Ending Leaks means eliminating all afflictions so the Dharma remains in our minds. If we can clear out our afflictions, the Dharma can enter our minds. Once we put an end to these afflictions, we can directly and wholeheartedly achieve

The ultimate fruit of the Three Vehicles comes from fully understanding the Small, Middle and Great Vehicle. We can put that noble wisdom to use so we can apply the Buddha’s understanding and views to our hearts and minds and eliminate all kinds of afflictions, one by one.

Consider the Da Ai Drama, “The Sky Beyond.” [It is about a woman] who worried constantly, “The fortune teller told me….” Her mind would fluctuate and never be at ease. This is how ordinary people are. After she encountered the Buddha-Dharma, her mind naturally became more calm. An open heart and mind can change fate by giving rise to blessings.

With the Buddha-Dharma, ordinary people can change their lives and mindset and change evil into goodness. This is also true for those already practicing the Three Vehicles, Hearers, Arhats, Bodhisattvas. If people can understand the. Three Vehicle Dharma and use it to change their mindset, they will have noble wisdom. Then they will be able to eliminate all kinds of affliction. This is how to put an end to Leaks.

So, “listening to teachings eliminates worries.” If we listen to the Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.

Whatever matters we encounter, we can find a corresponding principle.

If we clearly understand the principles, then these afflictions and ignorance will be transformed into Bodhi and become nourishment for our Bodhisattva-practice. Then, how could there be any interpersonal conflicts? There will no longer be interpersonal conflicts. We must not allow these kinds of worldly sights and sounds to influence us negatively, so we can avoid being depressed. If we cannot change our minds, we cannot transform our conditions. Our spiritual aspirations are like the sky, fundamentally clear and pure as crystal. So, what is there that can influence us? As we learn the Buddha’s teachings, I hope everyone will always be mindful.