Author: Scott Ogata

Episode 775 – The Poor Son’s Actions and Appearances

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>> Greed, anger, ignorance and other afflictions are called delusions. Due to delusion we give rise to all kinds of good and bad karma. This karma brings upon us countless transmigrations through birth and death. Through understanding the principles of the. Four Noble Truths and the Links of Existence, we can enter the path of liberation.

>> “At that time the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Later, on another day, looking through the window, he saw the figure of his son in the distance, scrawny, haggard and downcast, filthy with the impurities of muck, dust and dirt.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Looking through the window: This was not the correct main door. This is a metaphor for how the Buddha used provisional wisdom to adapt to those with limited capabilities. This is because the son was outside of the window, separated from the elder. It was not the elder who was biased in his vision; [the Buddha] had to use the partial teachings of the Two Vehicles to save and transform them. Thus it says, looking through the window.

>> In the distance: From the Small to the Great there is a big distance.

>> He saw: This means he easily recognized his son and wanted to receive and welcome him.

>> His son: Long ago in ancient times, they had formed affinities. Thus it says, “He saw the figure of his son in the distance”.

>> These practitioners lack the strength to adequately listen to and practice the Dharma; thus it says [the son] was scrawny. Lacking cultivation of blessings and virtue, they have insufficient causes and conditions; thus it says he was haggard and downcast. These are metaphors for afflictions. Dust and dirt symbolize ignorance and are metaphors for negative karma.

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“Greed, anger, ignorance and other afflictions are called delusions.
Due to delusion we give rise to all kinds of good and bad karma. This karma brings upon us countless transmigrations through birth and death.
Through understanding the principles of the Four Noble Truths and the Links of Existence, we can enter the path of liberation.”

In life, we must take good care of our minds. Once our thoughts go astray, we will be wrong every step of the way.

Greed, anger, ignorance and other afflictions combine together and make us ignorant and delusional. So, having “delusion” means we lack clarity on matters, doubt the principles and so on. So, we will create both good and bad karma, bringing forth countless transmigrations. In our relationships, there may be mutual antagonism. We have loved, but also resented. With love, hate, passion and animosity, we spend our entire lives being entangled; when will we ever be free? If we do not resolve it in this life, we will bring it into the next life. Greed, anger, ignorance and other afflictions, when combined with “delusion” lead us to constantly create karma. Because of this karma, we will continue to bring upon ourselves countless births and deaths in the future. Will these “births” be in the human realm? Or will we be born in the hell realm? Or will we be born in the animal realm? We do not know. This happens in response to delusion and karma; it is the suffering brought on by the convergence of ignorant actions.

“It is rare to be born human and rare to encounter the Buddha-Dharma.” We have heard the Buddha-Dharma, so we must quickly understand Four Noble Truths and the Twelve Links of Cyclic Existence in order to enter the path of liberation. We must even learn the 37 Practices to Enlightenment and so on; these are fundamental to the Buddha’s teachings, so we should understand them. If we do not understand them, we will forever be entangled by ignorance. Thus, karma drags and entangles us so that this is all beyond our control. Such suffering!

For example, there was a care recipient by the name of Mr. Chen, who is a 60-year-old aborigine. He has always done physical labor. He used to work near Keelung Port for a shipping company. Over 30 years ago, he accidentally stepped on a nail during work. He started treatment after the accident, but the wound never completely healed. The shipping company laid him off and gave him one million dollars (NT) in severance. He led an undisciplined lifestyle. He had to pay for medicine and for alcohol; how long could he keep up this lifestyle? He spent all his money, but his wound just got worse and worse.

In 2009, he received treatment in a Keelung hospital, but the wound would not close and continued to fester. The social welfare department from the hospital transferred this case to Tzu Chi. The patient had already left the hospital, so where was he staying? The search for this man went on for over a year, but with no success. Ultimately, the man was never found, and the case had to be closed.

Then in 2012, he was hospitalized again. His wound had developed into cellulitis. At that point, his foot was rotting to the bone, yet he still discharged himself from the hospital. Tzu Chi took over this case and the volunteers urgently tracked the man down. Finally, he was located in a mountainous area. That area was filled with overgrown weeds that were taller than a man. How could someone possibly live there? But following the address, the volunteers pushed through the weeds and finally found a rundown house. Mr. Chen was inside,

unable to walk due to his rotting foot. He had laid in bed so long that he already begun getting bed sores. His whole body was riddled with illness. Volunteers pleaded with him to see a doctor, but he refused. He would only say, “If I go, then my foot will be amputated.” So, he did not want to go. Tzu Chi volunteers could not do much, so they just provided for his living expenses and often visited and urged him to get treatment.

This went on for another year, until 2013. Doctors from Tzu Chi Medical Association (TIMA) urged him to be treated in the hospital and made sure to bring him there. During his stay in the hospital, many specialists, including doctors from plastic surgery, infectious diseases, orthopedics and many other departments, came together to provide his treatment. His foot was treated by hyperbaric oxygenation. So, his wounds healed, and his [general] condition also improved. However, follow-up visits were still needed. After his discharge from the hospital,

Tzu Chi volunteers began to help him find housing and were able to rent a house near some of our Commissioners and Faith Corps members. They helped him organize his new house and made sure its furnishings were complete. When he was discharged, they brought him to the new place. Our Commissioners and Faith Corps members visited him often. TIMA doctors also cared for him at home, dressing his wounds and making sure he came to his appointments on time. They cared for him constantly.

When he was leaving the hospital, the staff meticulously made a pair of shoes that lessened the pressure on his feet. We could see how our rehabilitation specialists and our doctors put their hearts into making that pair of shoes and personally put them on him. “Is it comfortable when you walk around? Yes, it’s very comfortable.” He walked in that pair of shoes until recently, when doctors made another pair that fit his feet even better. This new pair gave him more freedom to walk.

Now he can walk, ride a bicycle and do recycling work. He said, “I want to quit drinking. There are so many Dharma-brothers and sisters constantly caring for me. Now, I can buy groceries and take care of myself. I can also do recycling work.” We are still caring for him. Tzu Chi covers his rent and living expenses. To make it easier for him, we also got a bicycle so he can freely go to the recycling station. He has yet to recover fully, so he must return for treatment frequently.

During that period, he suffered so greatly; he was in hell on earth, but then he was saved. Now in his life, he is “relieved from suffering.” Tzu Chi volunteers continue to interact with him, guiding him to do recycling work so he may protect the earth and also sharing principles for living [a good life]. He has begun to accept these principles. Hopefully the rest of his life will be positive. Although he had a very difficult past, in a past life, he may have formed [good] affinities with sentient beings, so as he grew old, at his most difficult time, some Bodhisattvas appeared and came together to help him and save his life.

So, this is the law of karma at work. He had already suffered his retributions, thus benefactors appeared in his life. This is “karmic causes and conditions.” So, we must know that life is full of suffering. We must be clear about the law of karma so that we can slowly be liberated from suffering. Thus, the Lotus Sutra teaches us with matters of the world, using all kinds of things as analogies, so that we may understand the Dharma better. This is a very profound sutra, so we must be mindful.

We have talked about the previous sutra passage “At that time the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”

The poor son had now already arrived and knew what his wages would be for his work. When he began to work, his father saw him and thought, “Clearly, my son has so much wealth, but he is still asking about what work he must do and how much his wages will be.” He was being petty. So when the father saw his son, “He pitied him and saw fault”; he felt sad. Why would his son act this way?

So, “later, on another day….” Yesterday, I talked about this; it describes the states of the Buddha, the Two Vehicle practitioners and ordinary people.

After the Buddha attained enlightenment, He wanted to share His state of mind, to say, “Everyone intrinsically has Buddha-nature; all of you can be just like me” and attain this state of mind to experience the great truths of life. Everyone has this nature, however, no one is able to accept it. So, for the Buddha, “later, on another day” means. He concealed the truth and gave the provisional. In His awakened state, He went among people. He had to be just like ordinary people and speak in ways that they could understand, like the Three Turnings of the Four Noble Truths.

But practitioners of the Two Vehicles thought, “I have received the Buddha’s teachings, and I know that all suffering in life comes from karmic causes and effects. Our karmic retributions result from our own doings. So, in our relationships with others, we cause each other to create karma. The entanglement of karmic forces begins with an ignorant thought in our minds. So, now that I understand this process, if I want to eliminate ignorance, I should not contrive affinities with people.” This is the thinking of Two Vehicle practitioners, of unenlightened beings. The Buddha’s enlightened state is still far away from them. So, for unenlightened beings and practitioners of the Two Vehicles, “another day” refers to their state of mind. They had different mindsets, which is referred to as “another day.”

Next, the sutra passages states, “Looking through the window, he saw the figure of his son in the distance, scrawny, haggard and downcast, filthy with the impurities of muck, dust and dirt.”

This refers to different states of mind. So, “Looking through the window” means that with a window, there is an inside and an outside. Looking out from the inside to the outside is the explanation of the Dharma. “This was not the correct main door.” This is analogy is that when we look out from the inside of a window, we are not looking from the main door

Looking through the window: This was not the correct main door. This is a metaphor for how the Buddha used provisional wisdom to adapt to those with limited capabilities. This is because the son was outside of the window, separated from the elder. It was not the elder who was biased in his vision; [the Buddha] had to use the partial teachings of the Two Vehicles to save and transform them. Thus it says, “looking through the window.”

This is analogy for how “the Buddha used [wisdom] to adapt to those with limited capabilities.” He did not look from the main door; the main door is an analogy for the Buddha’s enlightened state. But in getting people to this enlightened state, He still could not get them in the door [The son] was working outside of the door. The elder looked out through the window to see how to adapt to the poor son working there.

He was thinking, “What method should I use?” So, [the Buddha] “used provisional wisdom to adapt to those with limited capabilities.” Inside, the elder was thinking, “What methods and skillful means would be suitable for this child so that he could accept them?” This meant he was looking through the “window.” Because his son was outside of the window, he was looking through the window from inside. The elder was not biased, but he could do no more.

“[The Buddha] had to use the partial teachings of the Two Vehicles to save and transform them. Partial teachings,” as I have mentioned before, are the Small Vehicle teachings. “Complete teachings” are Great Vehicle teachings. This is the process of transformation. The analogy is for Two Vehicle practitioners. The Buddha had to use skillful means for the Hearers and Solitary Realizers by teaching them the Four Noble Truths and the Twelve Links of Cyclic Existence. He also gave the Agama, Vaipulya and Prajna teachings. This way, He gradually approached them and helped them accept the teachings. They already understood that they could get rid of afflictions, but they had not yet formed great aspirations. So, it was not easy to get rid of afflictions, but they were part of the way there. So, this was called “partial teachings.” The “partial teachings” were used to transform, so this is called “looking through the window.”

“Looking through the window, he saw the figure of his son in the distance. Distance” tells us that he looked at his son from far away. This also shows how “from the Small to the Great” there is a big distance.

In the distance: From the Small to the Great there is a big distance.

The son was working in the distance, while the father was in the house. Looking through the window, it was far away. He was at that place doing rough and dirty work. He was very far from being a child of wealth. So, when we talk about the Dharma, the distance between having the capabilities for limited teachings and those for great teachings is quite large. This is a “distance.”

“Saw” means he understood quickly

He saw: This means he easily recognized his son and wanted to receive and welcome him.

When the elder saw his son outside the door as he was turning around to leave, he only saw his silhouette, but he could still tell that was his son, so he quickly sent someone to go after him. This shows that the Buddha always cares about sentient beings, and all sentient beings are always in His heart. As soon as He see an opportunity, He immediately seizes the chance to get close to them. Thus, “easily recognized his son,” means that the elder recognized him on sight, then quickly planned ways to get close to him. This is “seeing him in the distance.”

His son: Long ago in ancient times, they had formed affinities. Thus it says, “He saw the figure of his son in the distance”.

“His son” is indicating that a long, long time ago, not only in this life, this child must have been someone who he was close to in the distant past. They had formed affinities long ago, so “He saw the figure of his son in the distance.”

So much time had passed like this. But he saw his child, who was “scrawny, haggard and downcast, filthy with impurities”; he had endured much suffering

These practitioners lack the strength to adequately listen to and practice the Dharma; thus it says [the son] was “scrawny.” Lacking cultivation of blessings and virtue, they have insufficient causes and conditions; thus it says he was “haggard and downcast.” These are metaphors for afflictions. Dust and dirt symbolize ignorance and are metaphors for negative karma.

Seeing that they “lack the strength to adequately listen to and practice the Dharma” means their capacity to listen is limited; they have not listened to much Dharma. They only understand the Dharma superficially or it has not penetrated their minds at all. So, their wisdom-life is “scrawny,” unhealthy. They “lack the strength,” so they are therefore considered “scrawny.”

“Lacking cultivation of blessings and virtue, [with] insufficient causes and conditions,” we are thus “haggard and downcast.” We are unable to have a dignified appearance. If we have a dignified appearance, all our actions will make others happy. That all comes from cultivating good affinities with sentient beings and creating great blessings. This way we will have both wisdom and blessings. But if we lack the karma of blessings and virtues, it makes us appear “haggard and downcast.” This means our afflictions have not ended.

“Ignorance” is symbolized by “dust and dirt.” Ignorance is like dirt all over our bodies. This is negative karma. Because there is more negative karma than good, we become “scrawny, haggard and downcast” and “filthy with impurities.”

When we learn the Buddha’s teachings, we must cultivate ourselves inside and out. We must eliminate our inner afflictions, and we must treat others with more kindness. If we can form good affinities with everyone, we will naturally have a dignified appearance of blessings and virtues. We must truly walk the great direct Bodhi-path. So, we must always be mindful.

Episode 774 – Wisdom-life Weakens Without Spiritual Provisions

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With insufficient Dharma and spiritual provisions, our wisdom-life will be scrawny. With incomplete blessings and wisdom, lacking conditions, our appearance will be haggard and downcast. Muck is a metaphor for delusions of views and thinking and the dust and dirt of ignorance. Seeing the obvious, we must carefully consider the subtlety of the concealed truth and how [the Buddha’s] teaching gradually turns towards the Great.

>> “At that time the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Later, on another day, looking through the window, he saw the figure of his son in the distance, scrawny, haggard and downcast, filthy with the impurities of muck, dust and dirt.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Later, on another day indicates that: They accepted and understood the teachings given by the Buddha according to their capabilities and that He concealed the true and gave the provisional. [Subhuti] reiterated the previous situation, that the Buddha skillfully transformed others by knowing their capabilities. It is a reiteration of the Buddha’s intent. Thus it says, Later, on another day.

>> Another day: This is a metaphor for how the self-proclaimed provisional truths of Two Vehicle practitioners are biased towards one extreme. The provisional truths of illusoriness are taken as the true principles in hopes of achieving cessation.

>> Furthermore, another means that the Buddha taught with provisional wisdom to shine upon them with skillful means. Another day also refers to how, after the Buddha first awakened at the place of enlightenment, during the Avatamsaka period, He headed toward Deer Park.

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“With insufficient Dharma and spiritual provisions, our wisdom-life will be scrawny.
With incomplete blessings and wisdom, lacking conditions, our appearance will be haggard and downcast.
Muck is a metaphor for delusions of views and thinking and the dust and dirt of ignorance.
Seeing the obvious, we must carefully consider the subtlety of the concealed truth and how [the Buddha’s] teaching gradually turns towards the Great.”

Always be mindful! Life is short. How much time do we have to adequately stock up on spiritual provisions for our wisdom-life? How much can we absorb in order to nourish our wisdom-life? For most of us, our spiritual provisions and Dharma are insufficient. After absorbing the Buddha-Dharma and principles, how much do we really understand? After understanding, how much do we actually take to heart and apply in our actions? How much are we really growing? We must always be mindful and assess our wisdom-life to find out. So, if our spiritual provisions are insufficient, our wisdom-life will be scrawny and very lean. Our wisdom-life will not be able to grow.

It will be as if it is malnourished. What is the reason for this? “Incomplete blessings and wisdom, lacking conditions.” It is because we have not created enough blessings. It may be that in our past lives not only did we not create blessings, we may have also been miserly and greedy. If in this life we have neither blessings nor virtues, if both are insufficient, we will be lacking conditions. Thus we will be very lonely, and our lives will be difficult. Our appearance will also be haggard and downcast.

When we look at people living in the world, we see many whose appearances are like this. Sometimes we wonder, “Why are their lives so full of suffering? Why do they have so few good conditions?” This is due to every individual’s thoughts and behaviors. Each person creates different karma. The things we did in the past come to fruition, and our conditions in this life are created by the causes we carry from past lives. In this life we create more causes and conditions that then come to fruition. We bring these causes with us into our next life. No matter what, we cannot escape the law of karma. So, we must regularly create blessings and become replete with blessings and virtues. We must not fail to create blessings or create good affinities with others. If that is the case, if we lack positive causes and conditions, we will fall into a life of suffering and poverty. People like this appear haggard and downcast. There are many of them in the world.

If we see people in such a state, we must make an effort to be mindful. We must know, “Seeing the obvious, we must carefully consider the subtle.” When we earnestly observe external states, everything we can see is “coarse” appearances. Seeing these coarse appearances around us, we must consider them in great detail. Think about it; how did this kind of life come about? How did they come to live this life of suffering? The Buddha-Dharma explains this very clearly.

If we are mindful, we will think very carefully. Alas, it seems we have not been mindful of the True Dharma. From now on, we must try to better understand the great care the Buddha took at the beginning. After His enlightenment, He was in a state where. His mind was one with the universe; this spiritual state is intrinsic to everyone, and He hoped that we could all discover the Buddha-nature we all intrinsically possess. Unfortunately, we were unable to do that. No matter how He said it, we could not understand. No matter how we tried to learn it, we were unable. So, the Buddha had to use gradual teachings, instructing us step by step to inspire our aspirations. When we have given rise to this aspiration, we have the faith to believe that we intrinsically also have Buddha-nature and that the day will come when our minds will also be one with the universe and in resonance with the principles; we will likewise be able to awaken. If we have faith in ourselves, naturally we will open up our minds and practice according to the teachings.

Therefore, we say that we should make an effort to be mindful. We must be aware of the people around us and pay thorough attention to [staying in harmony]. If we can do this, then when we are all together, our appearance, this outer coarse appearance, will show how meticulous we are. When we are meticulous and mindful of our every action, etc., then naturally we [manifest] the Dharma. This True Dharma is concealed in our minds, just like our nature of True Suchness. Our pure nature of True Suchness is hidden in our minds. This is the “true.” Living in this world, our appearance will change but our nature of True Suchness will not. The nature of True Suchness in young children is the same as it is in you, me and the Buddha; we all have the same nature of True Suchness.

The same applies to wisdom. As we gradually make use of our clear and bright minds, our nature of True Suchness, to connect with our external conditions, those with few afflictions will have minds like clear mirrors, which can immediately produce clear and bright reflections. The mirror of our mind will be clear and bright. But the surroundings and the society we live in constantly contaminate this mirror. Although our surroundings are full of coarse appearances our minds can still be meticulous. This mirror will always be clear and bright. It is just that afflictions have contaminated us. As soon as we clear away these afflictions, the mirror’s bright surface will reappear. By the same principle, we must be mindful and gradually accept teachings to turn toward the Great.

We must have sufficient spiritual provisions and Dharma so that we can develop our wisdom-life. We must accumulate blessings and virtues so that we will not appear haggard and downcast. We should sweep away our ignorance; only then can our nature of True Suchness manifest.

The previous passage states, “At that time the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”

The elder’s son had already arrived, and when he arrived, he asked, “What do I do? How much is one day’s wages?” He wanted to understand how much effort he had to expend, the type of work he was to do and how much his wages would be. Actually, the entirety of this family’s estate was all his. Why should he haggle over his wages? It is because he did not know; he was covered by ignorance. So, “When the father saw his son, he pitied him and saw fault.” From the Buddha’s perspective, there was not much He could do. This is like the father looking at his son.

The next passage states, “Later, on another day, looking through the window, he saw the figure of his son in the distance, scrawny, haggard and downcast, filthy with the impurities of muck, dust and dirt.”

He saw that, as his son was clearing excrement, his entire body was now covered in muck. This was the work his son came to do. “Later, on another day” means a period of time passed.

We must listen mindfully to these principles “Later, on another day” indicates that. “They accepted and understood the teachings given by the Buddha according to their capabilities and that He concealed the true and gave the provisional.”

Later, on another day indicates that: They accepted and understood the teachings given by the Buddha according to their capabilities and that He concealed the true and gave the provisional. [Subhuti] reiterated the previous situation, that the Buddha skillfully transformed others by knowing their capabilities. It is a reiteration of the Buddha’s intent. Thus it says, Later, on another day. 

We must now understand that. Subhuti described it this way because in his heart he understood that these were the teachings given by the Buddha. For the Buddha to teach according to capabilities, He had to apply His wisdom in order to instruct sentient beings. Sentient beings’ capabilities were very limited so. He concealed the true and gave the provisional. This is what Subhuti expressed to the Buddha. Right after the Buddha’s awakening, He directly taught this Dharma to sentient beings, but they were unable to understand. That was why He had to teach using other means; He concealed the true and gave the provisional, teaching according to capabilities. Thus, the Buddha’s wisdom was exercised to accord with capabilities

“[Subhuti] reiterated the previous situation.” This is Subhuti speaking of the past, how the Buddha had in this way taught according to sentient beings’ capabilities [Subhuti] reiterated the previous situation, that the Buddha skillfully transformed others by knowing their capabilities. It is a reiteration of the Buddha’s intent. Thus it says, “Later, on another day. The Buddha skillfully transformed others by knowing their capabilities.” Subhuti felt that the Buddha, in His wisdom, understood that their capabilities had not matured so He could not pass on the great teachings. Thus, He used all kinds of teachings, the karmic law of cause and effect, the Vaipulya, the Prajna, discussions of emptiness and existence, etc., to teach according to their capabilities. This was a description of the methods He used. Thus, he was reiterating the Buddha’s intent. This is “Later, on another day.”

This refers to what the Buddha taught to sentient beings at that time. What time was that? Subhuti was talking about the time when the Buddha attained enlightenment. More than 40 years had passed since then, and the Buddha had taught with all kinds of methods. These were not the teachings of the Buddha’s original intent; these were given according to their capacities. So, it says “another day”

Another day: This is a metaphor for how the self-proclaimed provisional truths of Two Vehicle practitioners are biased towards one extreme. The provisional truths of illusoriness are taken as the true principles in hopes of achieving cessation.

“Another day” also refers to what was taught to the Two Vehicle practitioners, Hearers and Solitary Realizers. “This is a metaphor for how the self-proclaimed provisional truths of Two Vehicle practitioners are biased towards one extreme, the provisional truths of illusoriness.” The Two Vehicles were the Buddha’s teachings on suffering, causation, cessation and the Path, the Twelve Links of Cyclic Existence, etc. For more than 40 years, He had discussed emptiness and existence, but they were always biased in their acceptance, biased toward one extreme. They clung to one side, to the provisional, to skillful means. These are the principles of emptiness and illusoriness. Illusoriness is the law of karma.

We must make an effort to understand the law of karma. Life is like a play. It is as if we are on a stage. In this play, the roles we play are determined by the script we already wrote. We go from birth, to old age, to death; then the play ends. This is “illusoriness.” In fact, our nature of True Suchness still exists; it is just that we have not discovered it. We continue to follow the script we have written without any control. However we wrote the script is how we must act it out on stage. This is “illusoriness.”

“The provisional truths of illusoriness” were all understood; the Two Vehicle practitioners understood all this so they clung to these principles of the provisional truths of illusoriness. They think, “It’s like this; I understand. I only need to eliminate my afflictions and guard my nature of True Suchness; that is good enough.” This is a bias. They think that by “achieving cessation,” that is all they need to do. Actually, after eliminating afflictions, we must still go among people. We need blessings and virtues, the virtuous practices of blessings and wisdom, in order to attain Buddhahood. Without blessings, wisdom and virtue, how will we transform sentient beings? Without transforming sentient beings, we will not have a chance of attaining Buddhahood.

This is “another day.” This is the mentality of Two Vehicle practitioners. They believe in maintaining their own purity, so they hope to avoid contriving affinities. The Buddha wanted us to create blessed affinities, but practitioners of the Two Vehicles see that as contriving affinities. When we speak of “contriving affinities,” we mean doing frivolous things, gossiping to different people; that is considered “contriving affinities.” Actually, when we practice giving to meet the needs of sentient beings, when we give for the sake of all sentient beings, that makes us Bodhisattvas. Then we are truly Great Vehicle practitioners.

Furthermore, another means that the Buddha taught with provisional wisdom to shine upon them with skillful means. Another day also refers to how, after the Buddha first awakened at the place of enlightenment, during the Avatamsaka period, He headed toward Deer Park.

“Furthermore, ‘another’ means that the Buddha taught with provisional wisdom to shine upon them with skillful means”. Regarding the Buddha, “another” in “another day” refers to teaching provisional wisdom to shine upon them with skillful means. This refers to the Buddha’s wisdom. The Buddha is different from the Two Vehicles; He has transcended them. The Two Vehicle practitioners still need to put in more effort, just like the poor son who, to clear excrement, had to put forth effort. However, the Buddha had already become one with the universe. With His wisdom, He illuminates all ignorant sentient beings.

“This refers to [how] the Buddha first awakened at the place of enlightenment,” which was “the Avatamsaka period.” It was at that time that the Buddha attained enlightenment. With His awakening, His mind became one with the universe. He manifested the Avatamsaka state, which is tranquil and clear, with vows as vast as the universe. He hoped everyone would understand this state, understand that everyone has a pure Buddha-nature. So He said, “Amazing! Amazing! All beings possess the Buddha’s nature of wisdom.” You all often hear me say this, because the Buddha said this, and I have faith in it. Because I believe what the Buddha said, that all beings have the Tathagata’s nature of wisdom,

I believe both that I myself inherently have the Tathagata’s nature of wisdom and that everyone has the Tathagata’s nature of wisdom. At the Avatamsaka Dharma-assembly, this was the enlightened state that. He wished to share with everyone; but that was not possible. So, “He headed toward Deer Park.” This is considered “another day.” His original mindset, His enlightened state of mind, could not be imparted to sentient beings, so He had to withdraw it and conceal it within His mind. He walked toward Deer Park to help the five practitioners who were with Him when He began. His spiritual cultivation, to teach them about suffering, causation, cessation and the Path. The Four Noble Truths, had to be taught three times, explained three times. This speaks to the state of mind of the Buddha, of ordinary people and of the Two Vehicle practitioners.

Two Vehicle practitioners still have afflictions. Their afflictions come from focusing only on benefiting themselves and distancing themselves from people. Thus, they are unable to truly see the Buddha and become one with their Buddha-nature. This is the mindset of Two Vehicle practitioners. The Buddha’s mind is very clear and bright, He can understand that state of being one with the universe, where the light of His wisdom can illuminate all places. This is what “another day” means to the Buddha. It is different from what “another day” means to. Two Vehicle practitioners and ordinary people.

In summary, the Buddha-Dharma is wondrously profound; a few words can contain great principles. So, I hope everyone can apply these principles and take them to heart to better comprehend the Buddha’s intent. As I said, everyone intrinsically has Buddha-nature. We must safeguard our minds, be aware of everyone and everything around us. This is how we guard our hearts well. We must not forget the people in front and behind. We must not forget the people to the left and right. This brings truth, goodness, and beauty to our spiritual practice center.

The quality that is most “true” is our reverence. Reverence comes from within, from our pure nature within. Utmost goodness arises when people in the front, back, left and right are in harmony. When we are in harmony with all those around us, that kind of reverence is most beautiful. The most beautiful state is our nature of True Suchness. So, everyone, being mindful is to always be in a state of True Suchness so that our wisdom-life can grow. Therefore, we must always be mindful.

Episode 773 – The Hidden Treasures Within Us

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>> Wherein lies the value of our life? We should know to assess ourselves and not cast the hidden treasures within us into the cesspit. If in this life we do not cherish ourselves, we become poor. If we become lax and slacken we will regress; for this we should feel a sense of remorse.

>> “Then the two messengers set out at once to find the poor son, and when they had found him, they told him the above matter.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “At that time, the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> At that time, the poor son first asked for the value of his wages: They yearn for cessation and are hence willing to practice the Path. Hence, He first asked for the value of his wages. They accepted what was previously described, which suited their wishes, so they competed to get out of the burning house.

>> Followed them to clear excrement: This is like first asking about the wage; asking for the value shows it suits their wishes. Clearing excrement is competing to get out. Two Vehicle practitioners yearn for cessation and hence practice the Path. Thus, first asking for the value of his wages is asking for the value of cessation and the Path, then clearing the excrement of suffering and causation.

>> Then they practice contemplation of the Fourfold Mindfulness to subdue and eliminate the afflictions of views and thinking. This is called clearing excrement.

>> He pitied him: Seeing the disciples of the Two Vehicles, the Buddha pitied them for taking no delight in the dignity of blessings and virtues.>> He pitied and faulted him: He faulted the fact that they had no inclination to seek the Great. They attained the Small yet lost the Great, so how could He not think them pitiable?

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“Wherein lies the value of our life? We should know to assess ourselves and not cast the hidden treasures within us into the cesspit. If in this life we do not cherish ourselves, we become poor. If we become lax and slacken we will regress; for this we should feel a sense of remorse.”

Wherein lies the value of our life? We should know. We should assess ourselves earnestly. Wherein lies the value of our life? How did we come to this life? What should we do in this life? Where are we going in the future? Where are we going to be in the next life? This is our past, present, future. In our life, we must be very mindful; we should know to assess ourselves earnestly. We assess whether, in this lifetime, we are living for ourselves, our family, society, or whether we are doing nothing.

In fact, Buddha told us clearly that we all have hidden treasures within us. We all intrinsically have Buddha-nature. We all are equal to the Buddha; we all have wisdom equal to the Buddha’s. Just like the Buddha, we can experience the truth of all things in the universe [We have the] same wisdom and the same awakened nature. Why did Buddha already reach enlightenment, while we ordinary people are still in a state of confusion, with our minds fluctuating as they are influenced by external conditions, where we are unable to be clear on our direction? In our daily living, our external conditions often cause us to create afflictions, which bury our Buddha-nature. If the light of wisdom cannot shine through, we will be confused by external conditions. This is like casting the hidden treasures within us into the cesspit; we do not make an effort to promptly and diligently advance “[In] this life we do not cherish ourselves,”

so “if we become lax and slacken we will fall; for this we should feel a sense of remorse.” Without a sense of remorse, we will be lax and slack off forever, we will always return to that poor neighborhood. As we learn the Buddha’s Way, we must often have a sense of remorse. What we have learned must stay in our minds. When our minds are clear, external conditions will not confuse us.

In a Buddhist sutra (the Sutra of Parables), there was a [farmer] who had a piece of land, a very large piece of land. But he was indolent, so after a while, his land was in a state of neglect. Sometimes he thought, “Look at other people’s fields; every plot seems to be very well cultivated. When it’s time, they have a big harvest. But my land is in a state of neglect. What a pity!” This thought arose, so he went to see how others farmed their fields. He asked, “Your plot of land has a good harvest every year. What methods do you use to cultivate your field?”

The owner of the farmland told him, “We constantly nurture the soil. The soil needs to be nurtured. When it’s time to till, we must loosen the soil. The soil needs to be loosened. After it’s loosened, it needs to be flattened; it must be flat and loose. Then at this time we sow the seeds.” This was how he taught him. “At the same time, when you’re farming, the field will need water.” This man heard that and thought, “I know everything now.”

When he started to plant, he had to put the land in order. It was indeed a field full of weeds. He asked people to clean the field, loosen the soil and flatten it out. Thus he was very happy; the method was correct, and now it was the time to sow seeds. He thought, “If I sow seeds and the soil is loose and flat, if I step onto the soil to sow, won’t the soil become hard? What should I do?” He thought about it for a while, “Ah, I should be sitting in a chair, and I should hire four people to carry me. I can sow while sitting in the chair. This way, I won’t step onto the soil.”

He then actually hired four people to carry him, while he sowed the seeds himself [from the chair]. Many people saw and asked, “What are you doing?” He said proudly, “Look at my soil; this way I can sow seeds without stepping onto soil. All my soil can remain loose; it won’t turn hard.” Everyone laughed. To avoid having his two feet stepping on soil, he instead put eight feet stepping on the soil.

This is an unenlightened being! One who engages in spiritual practice should listen to directions, but people want to do things their own way. This [story] is an analogy for “precepts.” We must have precepts, Samadhi and wisdom. “Precepts” are rules. We must practice earnestly and diligently. If we give rise to indolent thoughts or try to be too clever, we will make big mistakes.

So, what brings value to our life? [We are very fortunate] to hear the Buddha-Dharma; this brings value to our life. But are we putting in the effort? Are we listening to and faithfully accepting and practicing the teachings? We know ourselves the best, so we must assess ourselves. Are we seizing each second of life? Are we advancing step by step in the Dharma and precepts? We know ourselves the best. We must not cast the hidden treasures within us into the cesspit. We need to cherish ourselves. “A single slip may cause everlasting sorrow.” Once time has passed, it never returns. Once karma is created, it will follow us forever.

“If in this life we do not cherish ourselves, we become poor.” If we become lax, slack off and regress, without feeling remorse or repentance, we will continue to fall forever. This is so frightening! . Suffering in the Three Evil Destinies, transmigrating in the Six Realms and being born as one of the four kinds of beings are beyond our control. They truly bring unspeakable suffering. The compassionate Buddha came to the human realm for one great cause, to teach us how to walk this path in the right direction and to find our pure Buddha–nature again.

This recent section of the Lotus Sutra has been telling the story of the poor son. The Buddha was like the elder who could not bear to let his son wander; He could not bear to let sentient beings remain in a state of confusion. So, He established various skillful means, like sending the two messengers. Of the two, one is an analogy for Bodhisattvas, and the other is an analogy for the Dharma. Only Bodhisattvas can make use of the Dharma to go among people and transform sentient beings.

So, the previous sutra passage states, “Then the two messengers set out at once to find the poor son, and when they had found him, they told him the above matter.”

They approached him. After they approached him, they invited him to work in that place. “If we work there, our lives will be stable. The pay there is not bad. If you go, we’ll go with you.” This was the skillful means they used to approach that poor son and bring him back. This was the wisdom of the father. This is also the compassion of the Buddha.

The following sutra passage states, “At that time, the poor son first asked for the value of his wages. Then he followed them to clear excrement. When the father saw his son, he pitied him and saw fault.”

At that time, the poor son, this poor person, went to that place and asked first, “How much do I get paid for working here? By doing this type of work, how much money do I get?” So, he “first asked for the value of his wages. Then he followed them to clear excrement. How much money can I get for doing this work?” The son negotiated his wages like this. The father saw this from afar. “When the father saw his son, he pitied him and saw fault.” After having wandered for a long while, he finally returned to this environment, yet he was still haggling over wages. “If I’m doing this job, how much will I get paid?” So, the father had to be very compassionate. He watched his son from afar and saw his son had such [limited] capabilities. The father carefully observed the actions and behavior of his child. This is just like the way the Buddha observed the capabilities of sentient beings to see what means He could use to suit their capabilities. So, the Buddha observed our every action. With compassion deep in His heart, He mindfully established means to teach according to capabilities.

At that time, the poor son first asked for the value of his wages: They yearn for cessation and are hence willing to practice the Path. Hence, He first asked for the value of his wages. They accepted what was previously described, which suited their wishes, so they competed to get out of the burning house.

So, this is saying that the poor son “first asked for the value of his wages,” which means disciples “yearned for cessation and were hence willing to practice the Path”  They thought, “I have heard this. When the Buddha began to talk about suffering, suffering, causation, cessation and the Path, I understood it. I engage in spiritual practice to eliminate my suffering. To eradicate suffering, I must first eliminate my afflictions and my karmic affinities with others. The source of all suffering is the contriving of affinities with people. When I see external conditions, my mind connects with these external states to create much karma. I understand this principle now. So, what I first need to attain is a [state of] not contriving affinities with others. If my mind never connects with external conditions, I can attain a state without future births. Within the Six Realms, I can attain cessation of transmigrating in the Six Realms. This is what I can get in my spiritual practice.” Thus, he “first asked for the value of his wages.”

So, “They accepted what was previously described,” “which suited their wishes.” They wanted to first accept the Four Noble Truths and Twelve Links of Cyclic Existence. In the past, when the Buddha wanted to teach, because we sentient beings could not understand, the first thing the Buddha wanted us to know was the suffering in the human realm. After listening, some felt, “I already understand.” Next to know was the [Twelve] Links. When one ignorant thought arises, the Twelve Links of Cyclic Existence begin, and we continue to be reborn. We also create karma, and so on. They did not want that and felt, “I have already attained this value.” So, “They accepted what was previously described. Previously described” was the Dharma described previously, when the Buddha first turned the Dharma-wheel; they felt that this was enough.

So, it “suited their wishes.” They were like this, like the children in the burning house. The elder saw it was dangerous and quickly set up three carts outside, a deer-cart, a sheep-cart and a great white ox-cart. When the children saw them, they rushed outside. However, they had not yet understood the importance of the great white ox-cart, “so they competed to get out of the burning house” but only for the sake of the Small Vehicle, only for the sheep-cart or deer-cart.

Now they heard the Buddha talking to the Bodhisattvas about the Great Vehicle Dharma. The Buddha did not say, “You are Small Vehicle, and you are Great Vehicle. So, to you who have Great Vehicle capabilities, I will teach you the Bodhisattva Way.” The Buddha did not say that, but they assessed themselves. They thought, “This is my spiritual practice. This is where I belong. The Buddha is encouraging Bodhisattvas to go among people to transform sentient beings. That has nothing to do with me.” So, they did not ask for it and took no interest or delight in it. The previous sutra passages also said they took no interest or delight in it. So, they remained in the Small Vehicle.

Followed them to clear excrement: This is like first asking about the wage; asking for the value shows it suits their wishes. Clearing excrement is competing to get out. Two Vehicle practitioners yearn for cessation and hence practice the Path. Thus, first asking for the value of his wages is asking for the value of cessation and the Path, then clearing the excrement of suffering and causation.

“This is like first asking about the wage; asking for the value shows it suits their wishes”. “After asking for this wage, I’m satisfied. Clearing excrement” is “competing to get out. I would rather do this type of work.” This is like how “Two Vehicle practitioners yearn for cessation and hence practice the Path. Thus, first asking for the value of his wages is asking for the value of cessation and the Path.” Bodhisattvas would not do this. Bodhisattvas only think of saving others. They go among people to transform sentient beings. Being able to give is the value they get from saving sentient beings. However, Small Vehicle practitioners want to obtain something for themselves, to eliminate the suffering of future lifetimes. So, they bargain and haggle; they bargain and haggle over the value of the wage.

Then they practice contemplation of the Fourfold Mindfulness to subdue and eliminate the afflictions of views and thinking. This is called clearing excrement.

They are only concerned with what they can attain. They only seek to benefit themselves. So, “furthermore, first forming the aspiration to seek the liberation of the Two Vehicles,” the Hearer and Solitary Realizer Vehicles, is called “asking for the value. I will first practice the Two Vehicles well, attaining the [state] of” “not contriving affinities with sentient beings. Life is so carefree like this! What joy! I can live a life without responsibilities. This is the value [of this wage]”

“Then they practice contemplation of the Fourfold Mindfulness.” They understood what the Buddha said, “If you practice like this, then you will not need to transmigrate.” So because of this, they began to practice the Fourfold Mindfulness. “Contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent and contemplate all things as being without self.” When we mindfully and carefully seek to understand this, we realize that our bodies are truly impure. Moreover, we will realize that everything is impermanent, and our minds are in a state of constant change. It is not easy to keep firm spiritual aspirations. Even when we form the aspiration to engage in spiritual practice, are willing to engage in spiritual practice, before long, we become lax and indolent. This is the course of our spiritual practice. How do we subdue our minds? “Elimination.” To subdue our minds, we need to “eliminate, eliminate afflictions of views and thinking.” So, “This is called clearing excrement.”

This is what we must work hard on; we must eliminate all kinds of afflictions. Do not say, “How can you compare spiritual practice to clearing excrement, to something [lowly] like cleaning garbage?” In fact, garbage in the world must be cleaned up, but cleaning up the garbage within us is what takes true mastery.

He pitied him: Seeing the disciples of the Two Vehicles, the Buddha pitied them for taking no delight in the dignity of blessings and virtues.

So, “When the father saw his son, he pitied him and saw fault.” Pity represents the Buddha’s compassion for sentient beings. He saw disciples of the Two Vehicles taking no interest or delight in, finding no happiness in, going among people to create blessings. This was taking no interest or delight in the “dignified appearance of blessings and virtues.” Disciples in the Two Vehicles were not interested or delighted. They did not have such thoughts. They were unwilling to go among people to create good affinities. So, He “saw fault” in their not having a [diginified] appearance.

Interpersonal relationships require mutual effort. If we are unwilling to interact, unwilling to be in harmony with others, naturally others will not like us when they see us. If we see others as unlikable, others will dislike us as well. This way, we have no “dignified appearance of blessings and virtues.” So, blessings must be cultivated among people.

He pitied and faulted him: He faulted the fact that they had no inclination to seek the Great. They attained the Small yet lost the Great, so how could He not think them pitiable?

“He pitied and saw fault” means. “He saw fault in their not seeking the Great.” Since we are engaged in spiritual practice, why aren’t we forming great aspirations? So, this is “seeing fault”; “They attained the Small yet lost the Great.” Since we want to engage in spiritual practice and we have now heard the Buddha-Dharma, why do we not form great aspirations? “So how could He not think them pitiable?”

Everyone, to learn the Buddha’s Way we must make an effort to cherish ourselves. We must increase the value of our own life [To increase] the value of our life, we need to first be benefactors in other people’s lives. Then, naturally everyone will be our benefactors in life to help us develop wisdom-life. If we become lax, slack off and regress, we must quickly have a sense of remorse. Subhuti, in front of the Buddha, first repented and was remorseful, then confessed his [views of the] past. He described the process of how his acceptance of the Buddha-Dharma was just like that poor son. So, what about us? We must earnestly reflect on ourselves, know to repent and be remorseful. We must always be mindful.

Episode 772 – Hired to Work Together and Eliminate Afflictions

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>> Two Vehicle practitioners engage in contemplation to eliminate dust and defilements. With principles, our wisdom and the truth nourish one another. Together following teachings, principles and practices, with collaborative work in cultivation, we use the all-embracing virtues to guide others. Bodhisattvas go among people without being defiled and without hindering or being hindered by others.

>> If the poor son is in agreement, then bring him here and put him to work. If he asks what you desire him to do, then you can tell him, “You will be hired to clear manure, and the two of us will be working with you.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Then the two messengers set out at once to find the poor son, and when they had found him, they told him the above matter.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Thus, Then the two messengers set out at once to find the poor son is explaining that [Bodhisattvas] guided people to enter the Two Vehicles. Responding to and transforming Hearers, they undertook the Buddha’s mission of teaching and practiced according to teachings. This is ‘setting out at once’ ‘to find the poor son’.

>> And when they had found him: They had found those with the capabilities to be transformed. Having examined them they found that they had the capabilities. Thus it says, They had found him; they knew the child’s mind.

>> They told him the above matter: The worker and the messengers will work together. “Clearing manure” means to eliminate suffering and causation. He taught cessation and the Path, leading them forward by praising the three carts. This is an analogy for the Tathagata exhorting us again and again to promote the Dharma-wheel of the Four Noble Truths in the Buddha’s stead.

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“Two Vehicle practitioners engage in contemplation to eliminate dust and defilements.
With principles, our wisdom and the truth nourish one another. Together following teachings, principles and practices, with collaborative work in cultivation, we use the all-embracing virtues to guide others.
Bodhisattvas go among people without being defiled and without hindering or being hindered by others.”

Everyone should make an effort to be mindful, not just a slight effort, but a great, earnest effort. This is spiritual practice. Since we have all aspired to engage in spiritual practice, we must form great aspirations and great vows. From the beginning, we must seize every moment.

In our daily living, as we encounter people, matters and things, are we forming aspirations. Are we willing to go among people? If we are, then “The Three Vehicles have returned to the One.” If we follow what the Buddha taught and listen to the Dharma, mindfully contemplate it and put it into practice, that is quite sufficient. But usually, as we engage in spiritual practice, we are mostly listening. This makes us Hearers. “Everyone, are you listening to the Dharma? Yes, we are listening to the morning lectures.” This seems very commonplace; everyone is listening to the Dharma. But after having heard it, are you mindfully contemplating it? Beyond that, can you be understanding when it comes to people and matters?

If we solely practice the Two Vehicles, if our spiritual practice is just about taking care of ourselves and only seeking to awaken ourselves, that would be a great pity. If our time is spent only benefiting ourselves, it will be wasted

20 or 30 years ago, when we began constructing the [Hualien] hospital, very early on, there was a Bodhisattva-volunteer who began to come and dedicate herself. Our place was still very small and cramped. At that time, when she first came, she was draped in jewels. She had a sunny disposition, was very optimistic. Her way of speaking was very humorous too. She came once, then twice, then gradually began to bring people with her.

She is now a very senior Commissioner. When she first came, she was draped in jewels. Moreover, every time she came she was in a different outfit. One time she said, “Master, I see that building a hospital is very hard work. Recently, I have been coming here often because I want to better understand; with such scarce resources, how you will build a hospital?” Because we knew each other well, she said, “We receive donations of NT 20, 50. NT 100 would be considered a lot. How long must we keep collecting donations?”

Then she touched her clothes and said, “Take this outfit for example. It cost NT 7000!” I said, “That is a lot of money for one outfit!” She said, “I can’t help it. I like to look pretty.” I said, “Building a hospital is very hard work, so when people donate NT 30 or 50, I am very grateful.” She said, “I know, that is why I’m mentioning this; isn’t this called repenting? I no longer feel at ease in these outfits, so when I go home I won’t buy any more clothes.” From this point on, she kept soliciting donations and often visited us; this went on for many years. She has contributed a lot of effort toward building the hospital and widely transforming sentient beings.

Later, on one of her visits I asked her, “Why didn’t I see you at morning recitation?” She said, “I’m embarrassed, Master. I was still quietly cultivating.” I said, “Where were you ‘quietly cultivating’?” She said, “Well….” I said, “I know. You were in the ‘great flatlands,’ right? How did you know I was in the ‘great flatlands’?”

Where are the “great flatlands”? Before, in our dormitories, when our Bodhisattvas, that is, lay practitioners, came, we would have them sleep on an open floor. Everyone awoke early for morning recitations, except for her. She alone would stay asleep in that big space. So nowadays, when we say that someone is “quietly cultivating in the great flatlands,” that means that person is being lax.

Everyone, as we learn the Buddha’s Way we cannot be indolent. She came often, again and again. After she came, she became repentant about the way she lived her life and began to diligently practice. She often came back, often bringing friends, often donating. Not only did she donate, she also invited others to donate. To this day, she is still earnest and diligent. Now, she is an elderly Bodhisattva, a very senior Bodhisattva-volunteer.

She wholeheartedly and diligently advances without retreating. In the past, her family was well off. Her present family circumstances are still good. In the past, she was so wasteful. But over these 20 or 30 years, we have only seen her in three outfits, one is the Commissioner Mandarin gown, one is the Eightfold Path dress and one is the blue and white Tzu Chi uniform. This is what I usually see her wearing. She listened to the Dharma, then started walking toward the Bodhisattva-path. She first came to listen to the Dharma. After she listened and understood, she put it into practice. After practicing, she was happy. This shows she has been wholeheartedly focused. To this day, she spreads the Dharma everywhere.

Everyone intrinsically has Buddha-nature and thus should have an affinity with the Buddha. Some people’s affinities are deep. Some people’s affinities are shallow. Deep affinities mean we must have heard the Dharma in past lifetimes. But we have not yet eradicated our afflictions or put an end to delusions, so we continue to transmigrate in the Six Realms. But there are people with even deeper affinities who have delved deeply into the Dharma. They already understand now. As soon as they hear the Dharma, they enter the Bodhisattva-path. Or, when they encounter challenges, they immediately turn their mindset around and form aspirations.

So, practitioners of the Two Vehicles only listen to Dharma and cultivate their minds, but we must also “engage in contemplation,” earnestly rein in our minds and earnestly contemplate. We need to work hard.

The elder dispatched people to bring his son back, but his son refused. So, he used skillful means, which was to ask him to clear away waste and filth. As for us, we must develop a firm resolve. We should just be good, come back and show our willingness to do whatever work needs to be done. We just need to earnestly do the work. So, “[We] eliminate dust and defilements.” We must quickly get rid of the garbage in our mind. We must no longer just think about benefiting ourselves and quietly cultivate in the “great flatlands.” If we just turn our minds around, we can be earnest and diligent in our practice.

To sum it up, for Buddhist practitioners, everything depends on our thoughts. We may constantly let thoughts of indolence arise, but we want to constantly give rise to thoughts of diligence. We use diligence to counteract indolence. This is the only way to nourish our diligence and walk smoothly on this path of diligence. So, we should constantly engage in contemplation and [examine] all of our different thoughts. When we encounter diligent people today, we must follow their example.

The world today truly is the evil world of Five Turbidities. There are so many natural and manmade disasters. Now is the time for us to be united and diligent in paving this broad Bodhi-path. So, to pave this path smoothly, we must first eliminate the bumps in the road. When the road is bumpy, we must make it smooth and clear away any filthy things on it. This requires that we be very mindful “to eliminate dust and defilements.” This is the path in our minds, and we must earnestly clean up this path.

So, with principles, our wisdom and the truth nourish one another. “Principles” refer to all principles [To realize] all these principles, we must go among people. “Without experience, we cannot grow in wisdom.” So, being among people is helpful to us. This is “nourishing one another. With principles, our wisdom and the truth nourish one another.” The principles of wisdom are attained by going among people. When we interact with people, every person is an exquisite and wondrous sutra. From them we can attain many principles.

So, “Together [we are] following teachings, principles and practices,” teachings, principles, practices and realizations. In our spiritual practice, we must be immersed in teachings, principles, practices and the realization of the fruits. After we accept the teachings, how do we take the principles to heart? We must put them into practice; only then can we become one with the principles. So, we need teachings, principles, practices and realizations. We have listened to the “teachings,” and we must comprehend the “principles.” We must put them into practice to truly [realize], “Oh! So, this is the Dharma.” After taking the Dharma to heart and giving to others, we are filled with Dharma-joy. This is “realization.” We verify that giving is such a joyful thing [Seeing] suffering in this world, we realize how blessed we are.

So, we need “collaborative work in cultivation.” As we interact with people, we practice through collaborative work. We constantly apply the Four All-Embracing Virtues so that we can transform people. Charitable giving, beneficial conduct, loving speech and collaborative work, aren’t these things we apply in our daily living? Looking at these words, we feel, “This is so deep.” But actually, it is very simple.

“Bodhisattvas go among people without being defiled.” I constantly tell everyone that to walk the Bodhisattva-path we must go among people without being defiled by them, that means we have already realized the fruits, that we already understand the principles. We are willing to give to others, but will not allow their afflictions to influence our minds. “Without hindering or being hindered by others” means we go among people without being defiled and without hindering each other. If we just focus on giving, we will not hinder other people, and other people will not hinder us. All this must be learned by going among people.

If the poor son is in agreement, then bring him here and put him to work. If he asks what you desire him to do, then you can tell him, “You will be hired to clear manure, and the two of us will be working with you.”      

The previous sutra text states, “If the poor son is in agreement….” Because the elder continued to want his son to come home, he dispatched two people to be his companions and draw him in. They would ask him to come to this place to work. “If he asks what you desire him to do,” if he asked about the work he would be doing, “then you can tell him,” then they should answer him, “You will be hired to clear excrement.” This is because he liked to do physical labor. He enjoyed this kind of work, so they should tell him this is what he would be doing. “You should just tell him that both of you are willing to accompany him here, that, ‘We will be working together with you’.”

This is the method the elder used to get his son to come back. He took pains to put his heart into this. This is the love the father had for his son.

These “two people,” as we said yesterday, are analogies for the Bodhisattvas and the Dharma. Bodhisattvas are dispatched to go among people and apply the Dharma they hear. So, to recruit more Living Bodhisattvas, Bodhisattvas must transform people in this world. We call this recruiting more Bodhisattvas. To transform people, we need the Dharma. Without the Dharma, we truly “have no ‘way’ to transform them.” These are the “two people.” One is [Bodhisattvas] forming great aspirations to go among people; the second is the Dharma. With the Dharma, we can guide people in this world. If they are suffering, we can relieve it.

The next sutra passage states, “Then the two messengers set out at once to find the poor son, and when they had found him, they told him the above matter.”

When these two people spoke to the son, he was willing to come, so they told him what the elder told them to say

Thus, Then the two messengers set out at once to find the poor son is explaining that [Bodhisattvas] guided people to enter the Two Vehicles. Responding to and transforming Hearers, they undertook the Buddha’s mission of teaching and practiced according to teachings. This is ‘setting out at once to find the poor son’.

This is how Bodhisattvas go among people to respond to and transform Two Vehicle practitioners. First, they let them hear the Dharma to understand that life is truly filled with suffering. If people do not believe that this is the case, we should take them on home visits to show them. “Oh, there are really people who live like this!” This understanding comes from listening and from seeing it for themselves. Slowly, we guide them by saying, “Come, let’s help them clean up.” Through these Dharma-doors we have transformed many people.

“Responding to and transforming Hearers, they undertake the Buddha’s mission of teaching.” They are already Bodhisattvas, so they go among people with a sense of mission. We often talk about “returning on the ship of compassion.” Many Bodhisattvas come to the world in this way; they had created these affinities in the past. Don’t we often hear people say, “I vow to remain in a state of Bodhi life after life.” They did not just make this vow in this life; in their previous lives they made the same vow. If this is the vow we bring to the world with us, naturally we will have the causes and conditions to encounter the Buddha-Dharma and, in this era, enter the Tzu Chi School of Buddhism. We enter the Tzu Chi path and go among people because we come with a sense of mission “[We] practice according to teachings.” We walk [this path] in accord with the teachings. “This is ‘setting out at once’ ‘to find the poor son’.” This is the method we use. For regular people, this is the method we use to invite people to join us and enter the Bodhisattva-path.

And when they had found him: They had found those with the capabilities to be transformed. Having examined them they found that they had the capabilities. Thus it says, They had found him; they knew the child’s mind.

 “And when they had found him” refers to finding “those with the capabilities to be transformed,” people who could be moved and transformed. Thus, “[We] found that they had the capabilities” ․And when they had found him: They had found those with the capabilities to be transformed. Having examined them they found that they had the capabilities. Thus it says, “They had found him”; they knew the child’s mind. Everyone has this heart of kindness. Those who have affinities with a certain person are able to draw him in. “And when they had found him,” means they had a connection and an affinity, connected with him and had an affinity. “Thus it says, they had found him.”

“They knew the child”; they knew the son’s mind. We already understand this person who still has not come in contact with the Dharma and has not understood how to give to others and the blessings and joy it brings; he does not yet understand. But we know whom he has affinities with, who can draw him in.

They told him the above matter: The worker and the messengers will work together. “Clearing manure” means to eliminate suffering and causation. He taught cessation and the Path, leading them forward by praising the three carts. This is an analogy for the Tathagata exhorting us again and again to promote the Dharma-wheel of the Four Noble Truths in the Buddha’s stead.

“They told him the above matter,” meaning that he will be hired and they will remain with him and keep him company. They told him the above matter: The [son] and the messengers will work together. “Clearing excrement” means to eliminate suffering and causation. The Buddha taught cessation and the Path, leading them forward by praising the three carts.

Often, our senior Commissioners accompany those with less experience, especially since setting up community volunteering. However many have started introductory certification training, we assign people to keep them company. We have so many activities, and we must find a way to work harmoniously and give of ourselves. This requires people to accompany others. So, we must “work together. The [son] and the messengers will work together.” They use this method to work together with him

“‘Clearing excrement’ means to eliminate suffering and causation.” We know “suffering” and “causation.” What kind of “suffering” is this? To know, we must listen to the Dharma. Only by listening to it can we eliminate suffering. “Suffering” comes from ignorance. In interactions between people, cycles of animosity are often formed when people cannot open their minds. Those who do not understand principles tend to take issue with others.

When some people come in contact with Tzu Chi, Tzu Chi volunteers mindfully keep them company and open their minds to help them get rid of the garbage in their minds. Though their suffering and their lives have not changed, their minds have; their minds have turned from minds of afflictions into Bodhisattva-minds. In this way, they are instantly liberated. When their minds are liberated, naturally their environment will gradually change. Then their relationships will change. So, “eliminating suffering and causation” is “clearing excrement.” Clearing away those filthy things is eliminating the suffering in our afflicted mind.

“The Buddha taught cessation and the Path, leading them forward by praising the three carts.” He gradually taught them how to walk the Path with these methods, just as in the Chapter on Parables. In the burning house, all these people did not realize that the fire was about to burn them. So, the elder had to devise skillful means, tempting them with the three carts. He praised the three carts, then showed off the great white ox-cart. He used these methods to draw them out. This is an analogy for the Tathagata. He teaches us with reminders and advice so that we sentient beings, in the future, will go on behalf of the Buddha to “promote the Dharma-wheel of the Four Noble Truths.” This is what we must be mindful of.

Dear Bodhisattvas, when we learn the Path we must be mindful. We should listen to, contemplate and practice the Dharma. In our daily living, we must eliminate the dust in our minds. Teachings, principles, practice and realization must happen among people. As we interact with each other, we must apply the Four All-Embracing Virtues. These four kinds of methods are charitable giving, beneficial conduct, loving speech and collaborative work. In this way, transforming people is not difficult. So, “Bodhisattvas go among people without being defiled or [causing mutual hindrance].” Thus, we must all be mindful. We must carefully pave the path in our minds, and not be “quietly cultivating.” In this large group, we must work together, not quietly cultivate all alone. We must always be mindful.

Episode 771 – When Capabilities and Teachings Connect

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>> All afflictions arise solely due to the mind giving rise to delusional thoughts according to conditions. Our thinking and matters and objects, based on conditions, give rise to afflictions by coming together. Using our innate enlightenment of True Suchness to adapt to conditions, [we exercise] our Tathagata-garbha nature. It arises solely as the mind connects with states and phenomena; it too comes from our own mind.

>> “You can go to the poor son and gently tell him that there is a place to work where he can earn a wage twice the normal value.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “If the poor son is in agreement, then bring him here and put him to work. If he asks what you desire him to do, you can then tell him, ‘You will be hired to clear excrement, and the two of us will be working together with you’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> If the poor son is in agreement, then bring him here and put him to work: When capabilities and teachings are in accord, they are in agreement. If there are teachings but the capabilities are lacking, then there is no agreement. Since these capabilities and these teachings were in accord, there was agreement, so bring him here and put him to work.

>> If he asks what you desire him to do, then you can tell him: Concealing the true to give the provisional, the Buddha taught in accord with capabilities. He skillfully enticed them in accord with capacities to form the aspiration to turn from the Small towards the Great.

>> You will be hired to clear manure: He had them clear delusions of views and thinking and seek the realization of Nirvana. It was not a suitable time to give them teachings on pure Buddha-lands.

>> It speaks of clearing manure to mean eliminating all afflictions. Afflictions, delusions and karma are like filthy manure in the mind.

>> Practitioners of the Two Vehicles desire only to eliminate delusions and attain realizations. It was not suitable to discuss with them purifying Buddha-lands and helping sentient beings transform. Thus, You will be hired to clear excrement.

>> The teachings of the Two Vehicles inherently connect with the Great Vehicle. Everything accomplished through the Two Vehicles also brings one toward the One Vehicle. The power of these teachings can also help to eliminate afflictions. Thus it says: The two of us will be working together with you.

>> Bodhisattvas respond to and transform the Hearers by practicing the Small Vehicle Dharma together. Thus it says: “And the two of us will be working with you.”

>> So, The Great Enlightened World-Honored One taught throughout His life. Although the Great and Small differ, they do not go beyond teachings, principles, practice and fruition. Principles are revealed through teachings, practice is based upon principles and the fruits are attained through practice.

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“All afflictions arise solely due to the mind giving rise to delusional thoughts according to conditions.
Our thinking and matters and objects, based on conditions, give rise to afflictions by coming together.
Using our innate enlightenment of True Suchness to adapt to conditions, [we exercise] our Tathagata-garbha nature.
It arises solely as the mind connects with states and phenomena; it too comes from our own mind.”

Everything comes back to conditions, so we must be mindful.

In our daily living, our minds connect with our surroundings. In every day, every moment, we are happy when our external conditions make us happy. Sometimes, things do not go our way, thus we get worried and angry. So, “All afflictions arise solely due to the mind.” All afflictions arise from our state of mind. Is our mind deluded? Or is our mind awakened? We must look and see; if our mind is deluded, it gives rise to delusional thinking. When we engage in delusional thinking, we give rise to a deluded mind. Then we follow our external conditions by connecting with them and taking action. This elicits many afflictions. When we act out of afflictions, we create karma. This is foolishness.

In the past, [we discussed] a parable about this in the Sutra of 100 Parables. There were two good friends. When it was cold at night, they would wrap blankets around their bodies. These two good friends decided to cross the desert together. In the wild, they encountered a group of bandits. Among the two of them, one was very alert. He saw some bushes in the open field and quickly dove inside them. The other one was duller and moved more slowly. When the bandits approached him, they snatched his blanket off his back. He felt cold, [so he thought,]. “I cannot lose this blanket.” Thus, he said to the bandits, “Please, I beg of you brother! Can you give that blanket back to me? Can I exchange some gold for that blanket? My gold is sown into the top seam of the blanket.”

As the bandit felt along the top of the blanket, he indeed felt a piece of gold. The bandit asked, “Who can confirm that this is real gold?” The man said, “If you don’t believe me, hiding in those bushes over there is my best friend. You can ask him if this is real gold. He is a goldsmith, so you can ask him to come out and verify what I said.” So, the group of bandits dragged out the person hiding in the bushes and likewise snatched away his blanket. Thus, both of them lost their blankets, and the duller one even lost his gold. This is foolishness!

Isn’t it the same in spiritual practice? If we do not earnestly engage in spiritual practice, we will also [negatively] influence other people. As the mind comes together with external states, in the course of our spiritual practice we may give rise to a thought that harms ourselves and also cuts off others’ spiritual aspirations.

We must pay very close attention to this. If we are Buddhist practitioners, we use our innate enlightenment of True Suchness to adapt to these states. With our Tathagata-garbha, with our good intent, as our minds connect with states and phenomena, when we see the conditions around us, our nature of True Suchness, our innate enlightenment, will arise.

For example, Dr. Peter Chen is a retired surgeon from the US. He is advanced in age, but he is very dedicated to participating in free clinics. Once, we were in a country with very poor medical facilities, where the hospitals lacked medical instruments. He resolved to purchase instruments in the US and bring them to this country as a gift. He also taught them how to perform operations. Although he has already retired, he is willing to volunteer with Tzu Chi and join international relief efforts. He is willing to go anywhere.

Most recently, he went to the Philippines. Apart from volunteering at free clinics, he also joined our relief distributions. At the relief distribution, there were many people, and it was raining. Seeing the many people staunchly sitting there, the Tzu Chi volunteers from the Philippines reverently led them in singing “Prayer.” After singing “Prayer,” some [volunteers] took plastic bottles, or even plastic bags, and went among the people. The people all knew [to donate] small change, one sentimo or five sentimos. Everyone happily held up their coins and said, “Here, I have some! I have some!”

Seeing that everyone was very happy and wanted to donate their change, Dr. Chen picked up a plastic bag as well and went among people to receive these one-sentimo and five-sentimo coins. He saw that on every person’s face there was a bright smile, “I want to donate too! I want to donate too!” Thus he deeply comprehended the meaning of “the rich among the poor.” Having money does not always bring happiness. Those people were already living in poverty. Then this major disaster struck, yet they were so happy and were even willing to donate their small change.

This is “using our innate enlightenment of. True Suchness to adapt to conditions.” In that environment, experiencing those states, he encountered his Tathagata-garbha, his true innate enlightened nature and truly comprehended [the love in] the human heart. So, “It arises solely as the mind connects with states and phenomena.” When our minds connect with these states and phenomena, love will arise in our hearts. This pure, undefiled great love comes from our nature of True Suchness; this is our awakened nature.

Whether we speak of afflictions or innate enlightenment, it is the same mind. It is only that the causes and conditions in our external states seduce us. This all depends on whether we have practiced. After we have gone through this inner cleansing, after cleansing ourselves, we will clearly perceive what we should do; if it is the right thing and the right direction, then we should just move forward.

The previous sutra passage states, “You can go to the poor son and gently tell him that there is a place to work where he can earn a wage twice the normal value.”

Previously, [the elder] hurriedly asked two people to bring his son back. Yesterday, we said that these two people are analogies for the Bodhisattvas and the Dharma. With the hearts of Bodhisattvas, they enticed him. They used methods to guide him. They thought of ways to approach the son and have a proper conversation with him so they could bring him back.

The next sutra passage states, “If the poor son is in agreement, then bring him here and put him to work. If he asks what you desire him to do, you can then tell him, ‘You will be hired to clear excrement, and the two of us will be working together with you’.”

This sutra passage seems very simple. They used this method to approach the son, used it to make an arrangement with him. “If the poor son is in agreement, then bring him here and put him to work.” He might say, “Alright, I will go with you. But what does this work entail?” He would ask this question

If the poor son is in agreement, then bring him here and put him to work: When capabilities and teachings are in accord, they are “in agreement.” If there are teachings but the capabilities are lacking, then there is no “agreement.” Since these capabilities and these teachings were in accord, there was agreement, so “bring him here and put him to work.”

“If the poor son is in agreement, then bring him here and put him to work.” This is talking about “when capabilities and teachings are in accord.” Our capabilities can be great or limited; because [of this], skillful means were used. If they had, with their status as nobles, approached the poor son in that poor neighborhood, he would have avoided them. Thus, they had to change clothing and take on the identity of poor people. This was the method they used.

Similarly, when people are told, “You can attain Buddhahood right now,” they cannot understand this teaching. Therefore, other methods must be used, simpler methods. People of more similar capabilities can go to draw them in, to get close to them in order to speak to them and keep them company. “Are you hungry? I am too. There is a place that will allow us to eat our fill and dress warmly. They have jobs that we can do. Why don’t we go together?” This is “capabilities” and “teachings” [in accord].

So, this is called being “in agreement.” They will say, “I agree. I can go with you to do this work that will help us sustain our living. I agree to do this.” This means that their capabilities [are sufficient] for accepting these teachings.

“If there are teachings but the capabilities are lacking, then there is no agreement.” Even if the teachings are very good, if people do not have the capacity to accept them, it is as if they do not want to accept them. Thus, “There is no agreement. I do not wish this. I do not accept your invitation to work there. I don’t want to.” Then there is “no agreement.” Thus, besides teachings there must be capabilities that can accord with them.

When speaking with a child in kindergarten, we must speak to them as if we are a nanny or a kindergarten teacher who teaches at a kindergarten. But if you ask a university professor to come teach at a kindergarten, as soon as the children see this solemn professor, not only will they not understand him, they will be scared. So, “Capabilities and teachings must be in accord. When the capabilities and the teachings are in accord, there is agreement.” If the teachings are in accord with capabilities, they will be willing to come. “Bring him here and put him to work”; he will be willing.

If he asks what you desire him to do, then you can tell him: Concealing the true to give the provisional, the Buddha taught in accord with capabilities. He skillfully enticed them in accord with capacities to form the aspiration to turn from the Small towards the Great.

“If he asks what you desire him to do, you can then tell him….” When capabilities and teachings are in accord, we can start to approach them; if they ask, “What will I do?” that is the time to use [skillful] methods

“Concealing the true to give the provisional” is like how the Buddha concealed the One Vehicle Dharma and established the Three Vehicles, adapting to the capabilities of sentient beings, teaching according to capacities. It is because their capabilities were so young and immature that He had to use limited teachings.

“The Buddha taught in accord with capabilities. He skillfully enticed them in accord with capacities to form the aspiration.” Earnestly and slowly speaking to them and gradually teaching them is “skillfully enticing in accord with capacities.” He gradually called on them again and again so that they could accept this teaching and form aspirations; He helped them to move on from limited teachings in order to make great vows.

This is “turning from the Small towards the Great.” At this time, by teaching the Lotus Sutra, the Buddha had already begun to lead the Two Vehicle practitioners into the Great Vehicle Dharma. This is how the Buddha used skillful means to slowly attract them. What did He want them to do?

You will be hired to clear manure: He had them clear delusions of views and thinking and seek the realization of Nirvana. It was not a suitable time to give them teachings on pure Buddha-lands.

Start with the Small [Vehicle], meaning He would give them the lowliest work. This is because the poor son thought he was only able to do jobs like cleaning and so on. So, they told him, “You will be hired to clear excrement.” He was being hired to clean out these dirty and filthy things. This is “to clear delusions of views and thinking and seek the realization of Nirvana. It was not a suitable time to give them teachings on purifying Buddha-lands.”

They would first tell him this, just like how the Buddha taught by first giving limited teachings to help people recognize suffering. When we experience suffering, our world becomes like a hell of cesspits. Our minds are filled with afflictions; afflictions contaminate our minds. In the beginning, the Buddha applied His wisdom to teach us how to eliminate afflictions. So, we must first understand suffering and how to apply the Four Noble Truths. By eradicating afflictions, we can enter Nirvana. Everyone thinks this means we will forever be in a state of extinction and will never again return to the world. They think as long as we eliminate afflictions, we will never transmigrate in the Six Realms again. This is [only] the first part of the teachings. “You will be hired to clear excrement” is applying the Small [Vehicle] teachings.

“Not suitable” indicates a lack of preparation. This is not the suitable time to tell them teachings on “purifying Buddha-lands. Purifying Buddha-lands” is walking the Bodhisattva-path. He first concealed these teachings about the Bodhisattva-path. Teachings about returning to our nature of True Suchness had to be temporarily set aside. So, He had to just talk about “clearing excrement.”

It speaks of clearing manure to mean eliminating all afflictions. Afflictions, delusions and karma are like filthy manure in the mind.

Thus, “Clearing excrement means eliminating all afflictions.” Eliminating afflictions, delusions and karma is eliminating “excrement and filth in the mind.” Clearing our minds of filthy things is the first step in the Buddha’s teachings

Practitioners of the Two Vehicles desire only to eliminate delusions and attain realizations. It was not suitable to discuss with them purifying Buddha-lands and helping sentient beings transform. Thus, “You will be hired to clear excrement.”

“Practitioners of the Two Vehicles desire only to eliminate delusions and attain realizations.” Two Vehicle practitioners only wish to eliminate afflictions, but actually they still have dust-like afflictions. They only want to attain the fruits of the Small Vehicle. They are unprepared to hear about “purifying Buddha-lands and helping sentient beings transform.” Thus, practitioners of the Two Vehicles have no desire to hear about the Bodhisattva-path, the Great Dharma that leads to Buddhahood. So, we do not need to share it with them. This is how the Buddha taught according to capabilities.

He even had [them] say, “The two of us will be working together with you”

The teachings of the Two Vehicles inherently connect with the Great Vehicle. Everything accomplished through the Two Vehicles also brings one toward the One Vehicle. The power of these teachings can also help to eliminate afflictions. Thus it says: “The two of us will be working together with you.”

“The teachings of the Two Vehicles inherently connect with the Great Vehicle.” This means that, although the Buddha taught. Hearers and Solitary Realizers separately with the Two Vehicles, there is also the Bodhisattva-Vehicle, making a total of Three Vehicles. We first pass through the Two Vehicles, but they have always led to the Great Vehicle. We start walking the path from the beginning, from the Small and the Middle to the Great Vehicle. They are all connected. “Everything accomplished through the Two Vehicles also brings one toward the One Vehicle. The power of these teachings can also help to eliminate afflictions.” The Great Vehicle is the Bodhisattva-path. We practice the Two Vehicles to eliminate afflictions; in the end we still enter the Bodhisattva-path. This is because, if we still have afflictions, when we enter the Bodhisattva-path we will be influenced by sentient beings. There is a saying, “We wish to transform sentient beings but are instead transformed by sentient beings.” Walking the Bodhisattva-path requires that we first eliminate our afflictions so sentient beings will not be able to affect us.

So, “And the two of us will be working together with you” refers to how Bodhisattvas and the Dharma approach the practitioners of the Two Vehicles. “Bodhisattvas respond to and transform Hearers by practicing the Small Vehicle Dharma together.”

Bodhisattvas respond to and transform the Hearers by practicing the Small Vehicle Dharma together. Thus it says: “And the two of us will be working with you.”

The elder dispatched those two men; they are analogies for Bodhisattvas and the Dharma. Bodhisattvas use the Dharma to approach. Small Vehicle practitioners and practice together with them. Thus it says, “The two of us will be working together with you.” Bodhisattvas work with Small Vehicle practitioners to slowly guide them

So, “The Great Enlightened World-Honored One taught throughout His life. Although the Great and Small differ, they do not go beyond teachings, principles, practice and fruition. Principles are revealed through teachings, practice is based upon principles and the fruits are attained through practice.”

Although the Buddha taught for a lifetime, His lifetime of teachings is inseparable from the Great and Small, the Great Vehicle and the Small Vehicle. For those with greater capabilities, He taught the Great Vehicle. For those with limited capabilities, He taught the Small Vehicle Dharma. With the Great and Small Vehicles, the Buddha spent a lifetime teaching in accord with capabilities. What He hoped to give them were “teachings.” He gave teachings based on absolute truth. He taught to help us understand the principles; now, we must then put them into practice. Only through practice can we truly comprehend and attain the fruits. This is “teachings, principles, practice and fruition.”

“Principles are revealed through teachings”; only after accepting the teachings are the true principles of life revealed to us. “Practice is based upon principles, and the fruits are attained through practice.” If we put them into practice, we will see the results.

We must accept and then actualize teachings. If we can do this, the way we live will truly bring us closer to our innate enlightenment. With innate enlightenment, we return to True Suchness. We will be very clear about all external states, will not let them delude or disturb our minds. If, with a mind of delusional thoughts, we connect with external states, we will give rise to many more afflictions and thus create more karma. We must exercise our innate enlightenment and nature of True Suchness to connect [with things]. According to conditions, we use the Dharma to get involved and help others without being influenced by them. Thus, our minds must constantly exercise our innate enlightenment and our nature of True Suchness when facing external states. In this way, we will always be mindful.

Episode 770 – Transcending the Three Realms

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>> All these Dharmakaya Bodhisattvas accompany the practitioners of the Two Vehicles. They transform Hearers and Solitary Realizers by working together with them. Concealing the true to give the provisional, they follow capabilities by using soft, kind and gentle speech. The clear principles and truths of the Great Vehicle are circuitously hidden in the limited teachings.

>> “At that time the elder wanted to entice his son and thus devised skillful means. Secretly, he dispatched two men who were lean, haggard and unimposing in appearance.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “You can go to the poor son and gently tell him that there is a place to work where he can earn a wage twice the normal value. If the poor son agrees, then bring him here and put him to work.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> He dispatched people to the place where the poor son was means that they were to go to the poor son. The Buddha dispatched Bodhisattvas to teach and transform those in the Two Vehicles by going through the same lives and matters.

>> Drawing them in with warm and loving speech is gentle speech.

>> You can go to the poor son and gently tell him: He saw those of limited capabilities from afar, those having no resolve or great vows. Thus He slowly gave provisional, limited teachings which were suitable to those limited capabilities.

>> And gently tell him: Clear principles are circuitously hidden to suit those in the limited teachings, not like the Great Vehicle method, which directly chases and seizes the son.

>> There is a place to work: This refers to views and practice. By eliminating the two delusions of views and practice, we can realize the true principles and transcend the Three Realms.

>> Eliminating all afflictions of greed, anger, ignorance and so on is the place to work on eliminating delusions. Thus it says “Tell him there is a place to work”.

>> The delusion of not understanding the principles of seeing the Path is the delusion of views. The delusion of not understanding spiritual practice along the Path is the delusion of practice.

>> Now by practicing the [Four] Noble Truths and [Twelve] Links, we can eliminate delusions and escape the sea of cyclic existence. Thus, He can earn a wage twice the normal value.

>> Before, they practiced the Five Precepts and the Ten Good Deeds to escape the Three Evil Destinies. Now the practice of the Four Noble Truths and the Twelve Links of Cyclic Existence enables them to escape the Three Realms. So, it is twice as valuable.

>> Now the practice of the Four Noble Truths and the 12 Links of Causes and Conditions enables them to escape the Three Realms. So, it is worth twice as much.

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“All these Dharmakaya Bodhisattvas accompany the practitioners of the Two Vehicles.
They transform Hearers and Solitary Realizers by working together with them.
Concealing the true to give the provisional, they follow capabilities by using soft, kind and gentle speech.
The clear principles and truths of the Great Vehicle are circuitously hidden in the limited teachings.”

Many years ago, we had these care recipients in Hualien. That family still continues to receive our care. An old couple only had one child, a daughter. When the daughter was very young, a car accident caused this young girl’s brain to completely degenerate to the mental functioning of a three year old.

Since then, her parents have taken care of her. They have carried her around since her teens, and now she is in her 30s. Moreover, she is very plump. Her parents have taken care of her for more than 30 years, ever since she was young. Now they are in their old age; they are both in their 80s.

The couple, whenever our Tzu Chi volunteers visit them, is very optimistic. “What else can we do? All we can do is treat her as a living toy.” She is like a living [doll]. “She can’t do anything. Although she’s nearly 40, she still acts like a three year old. But when you talk to her, she’ll smile. Like a three year old, she’s pure and innocent. We have listened to the Dharma-sister’s advice. She has frequently visited us in these decades. She told us to be understanding, to treat her like any other companion. With her as company, we do not get bored.”

Recently, the mother said, “What we’re more worried about is that we’re losing our strength. We don’t know what we will do in the future.” Tzu Chi volunteers then told her, “Just focus on the present. Don’t worry about the future. In the future, there will naturally be someone to take care of her. You’re right! I won’t worry too much then.”

This old couple relies on government assistance to sustain their living. However, when we visit them every month, if we bring something for them, they always say, “We don’t need financial assistance. There are people who are worse off than us. Your visits alone make us very happy. It feels like we’re part of a big family. That alone makes us happy.”

For over a decade, we have been by their side helping them. Over these years, they have opened up their minds. Their lives have also become stable. In this way, they are happy every day.

See, whether rich or poor, or struck by impermanence in an accident, people need Living Bodhisattvas to keep them company. So, “All these Dharmakaya Bodhisattvas accompany the practitioners of the Two Vehicles.” This describes spiritual practitioners. In the Lotus Sutra, this [sutra] passage has been talking about the poor son. The son is an analogy for spiritual practitioners. This poor son did not cherish his wealthy family. In a moment of abandon, he left and ended up in a life of destitution and hardship. Yet over many decades, he slowly neared his home. This shows that everyone inherently has roots of goodness. In the past, we listened to the Buddha-Dharma and planted seeds of goodness; moreover, we all intrinsically have Buddha-nature. When these causes and conditions mature, we are able to encounter and accept the Dharma. This is how we slowly get closer.

When we draw near the Buddha-Dharma, there will be Bodhisattvas around to guide us. Thus, we must show gratitude to every person. We will see various kinds of situations; when we see states of affliction, we must quickly remind ourselves to be vigilant. When we see states of diligence, we must quickly seize the moment. This is the only way for us to turn from being Hearers and Solitary Realizers and enter the Bodhisattva-path.

In the past, I have often mentioned the story of Never Slighting Bodhisattva. Over many kalpas of spiritual practice, he manifested this same kind of incarnation. When people yelled at him, he did not mind. When they hit him, he ran far away and then prostrated to them, saying, “I dare not look down on you because you will attain Buddhahood in the future.” This is how Bodhisattvas come to this world to transform people. They do this “by working together with them.” Bodhisattvas go among Hearers and. Solitary Realizers to engage in spiritual practice with them. “By working together with them,” by working with them, they can transform them.

So, “Concealing the true to give the provisional, they follow capabilities by using soft, kind and gentle speech. Oh, let me talk to you a while. Though I know much about the ‘true,’. I still want to listen to what you have to say. Following your words and intent, I will first comfort you. Later on, I will guide you.” This is just like how, after the Buddha attained enlightenment, because people’s minds were still unable to accept this state, He had to conceal the true and give the provisional, making use of all kinds of methods to slowly approach us. With a soft, warm and gentle attitude, He spoke kindly with everyone.

“The clear principles and truths of the Great Vehicle are circuitously hidden in the limited teachings.” The Great Dharma could be expounded right away, but these clear principles of True Dharma instead had to be taught circuitously. He had to take a very indirect way, using limited teachings to teach those with limited capabilities, to guide them; this is very hard work.

So, the previous passage states, “At that time the elder wanted to entice his son and thus devised skillful means. Secretly, he dispatched two men who were lean, haggard and unimposing in appearance.”

Do you still remember? In this story, the poor son had run away. They seized him but could not drag him back, so they had to let him go. He returned to a life of poverty and suffering. The elder felt for him. He never had any thought of abandoning his son, but he still had to let him go first. Then he began to devise skillful means for enticing his son to come back. To approach his son, he had to devise skillful means. “Secretly, he dispatched two men.” These two would go and approach his son. If these two men looked impeccable and were very neatly and lavishly dressed, his son would immediately avoid them on sight. So, these two men had to put on clothes that made them look like they were impoverished. They “were lean, haggard and unimposing in appearance.”

That was the appearance they took on. Thus, “You can go to the poor son.” This sutra passage states, “You can go to the poor son and gently tell him that there is a place to work where he can earn a wage twice the normal value. If the poor son agrees, then bring him here and put him to work.”

“Now the two of you will go and get close to this young man. You must gradually talk to and get close to him. Don’t frighten him; just tell him, ‘It is hard for all of us to make a living’ ‘We know of a place with work for us to do’ ‘With this chance to make money,’ ‘our lives can become very stable’ ‘Let us all go together’ ‘If you go, we will go with you’.” When the poor son became convinced to come, the men were to come with him and work by his side. This was the mindful thinking of his father

He dispatched people to the place where the poor son was means that they were to go to the poor son. The Buddha dispatched Bodhisattvas to teach and transform those in the Two Vehicles by going through the same lives and matters.

“He dispatched people to the place where the poor son was” means that they were to “go to the poor son. The Buddha dispatched Bodhisattvas to teach and transform those in the Two Vehicles by going through the same lives and matters.” This is an analogy for what the Buddha asked the Bodhisattvas to do. Bodhisattvas must be mindful. When it comes to people of limited capabilities, they must keep them company and help them transform from the Small to the Great. For those who only aspire to awaken themselves, Bodhisattvas must use the Bodhisattva-path to slowly bring them in. “By going through the same lives and matters” means that to approach a person, they must be of a similar appearance. Even if that person goes begging, they must also look like beggars. They must play the part of someone begging for food. “They go through the same lives and matters in order to go to the poor son.” This is how they go and approach someone; using this method, they draw near that person.

Drawing them in with warm and loving speech is gentle speech.

In every way that they interact with them, they must be more warm and gentle; this is using “loving speech.” This is considered “gentle speech.” By teaching gradually, they slowly entice others.

You can go to the poor son and gently tell him: He saw those of limited capabilities from afar, those having no resolve or great vows. Thus He slowly gave provisional, limited teachings which were suitable to those limited capabilities.

“He saw those of limited capabilities from afar.” From afar means that they are still very far away. They are far way because, with their limited capabilities, they do not have great resolve or vows. As they still have limited capabilities, they are a long distance away. The distance between Bodhisattvas and. Hearers and Solitary Realizers is still very large

As they have no great resolve or vows, they are unwilling to go among people. Thus, we should take time to share gradual teachings with them and slowly guide them along. “Gave” is talking about teaching. We must use this kind of method to teach with limited and provisional teachings in order to suit their capabilities. So, “He gave provisional, limited teachings which were suitable to those limited capabilities.”

When it comes to people with limited capabilities, we should teach according to capabilities. We should adjust to them and say what they enjoy hearing. We should get close to people they are close to and say things to their liking. By using this method, [we can] “gently tell him.” This is like growing closer to the poor son.

And gently tell him: Clear principles are circuitously hidden to suit those in the limited teachings, not like the Great Vehicle method, which directly chases and seizes the son.

“Clear principles are circuitously hidden to suit those in the limited teachings.” These must still be concealed. We are all already Bodhisattvas or Buddhas; concealing this and using this kind of method to approach them is “not like the Great Vehicle method, which directly chases and seizes them.” In the past, the Great Vehicle Dharma was used right away. Seeing the poor son, the father quickly dispatched people to bring him back. They tried to forcibly bring him back so the poor son struggled out of fear and fainted. Thus, instead of bringing him back directly, they slowly approached him, drew near him and spent time with him, saying what he liked to hear and accompanying him.

There is a place to work: This refers to views and practice. By eliminating the two delusions of views and practice, we can realize the true principles and transcend the Three Realms.

So, “There is a place to work” refers to “views and practice.” As we engage in spiritual practice, we must work with “views and practice.” When it comes to “views, by eliminating the two delusions of views and practice, we can realize the true principles and transcend the Three Realms.”

In our perspectives, as we have mentioned before, we have the Ten Afflictions, comprised of the five chronic afflictions and the five acute afflictions. The five chronic afflictions are our greed, anger, ignorance, arrogance and doubt. We must eliminate these. Moreover, as we engage in spiritual practice, we still have extreme views, deviant views, etc. We must eliminate these, too. This is part of engaging in spiritual practice. We have delusions of views and delusions of practice, so we must eliminate these two delusions. If we do not, we will be unable to transcend the Three Realms and will be unable to realize the true principles. We will not be able to attain true realization.

Eliminating all afflictions of greed, anger, ignorance and so on is the place to work on eliminating delusions. Thus it says “Tell him there is a place to work”.

We need to eliminate all afflictions of greed, anger, ignorance and so on. This is “the place to work on eliminating delusions.”

This is a place that allows us to work hard. We must put effort into spiritual practice. The place where we have taken refuge is a place to practice the Buddha-Dharma, and at this place of spiritual practice, we can completely eliminate afflictions of greed, anger, ignorance and so on. A place of practice is not necessarily a temple. All of the Buddha-Dharma is our place of practice. When the Buddha-Dharma is in our minds, we have an inner spiritual training ground. When we know the Dharma, we will know how to eliminate the five acute afflictions and the five chronic afflictions

The delusion of not understanding the principles of seeing the Path is the delusion of views. The delusion of not understanding spiritual practice along the Path is the delusion of practice.

Greed, anger and ignorance are what we must eliminate on a regular basis.

So, “the delusion of not understanding the principles seen on the Path” means that though we engage in spiritual practice, if our perspectives deviate, we will easily head toward a deviant path. We must be straightforward in spiritual practice. In this place for practicing the Right Dharma, we should earnestly uphold and practice. Right Understanding and Right Views, never deviating from this Dharma again. A slight deviation takes us far off course. As we engage in spiritual practice, if we go astray even slightly ignorance, afflictions and delusions will enter our minds.

“The delusion of not understanding spiritual practice along the Path” means that we are unable to understand the course of our spiritual practice. As spiritual practitioners, we must be mindful. Listening to the Dharma is not enough; we must put it into practice to be able to experience its truth. If all we do is listen, what this person says makes sense, and what that person says makes sense too. This person says it is a gradual process; that person says we can immediately awaken. In this world, is it possible to attain enlightenment right away? Can we achieve anything without any effort? However, unenlightened minds tend to grasp at fast and easy ways. We can be greedy in spiritual practice, too. So, if we think we do not need to practice, that we can attain the fruits without the labor, that is a very treacherous path

Now by practicing the [Four] Noble Truths and [Twelve] Links, we can eliminate delusions and escape the sea of cyclic existence. Thus, “He can earn a wage twice the normal value.”

If we are learning the Buddha-Dharma, what method should we use to understand it? That would be the [Four] Noble Truths and [Twelve] Links that the Buddha used to gradually entice and teach us. The Four Noble Truths and Twelve Links of Cyclic Existence are what we have constantly been discussing. The Buddha made use of these teachings to help us recognize suffering in the world and the karmic law of cause and effect. Only by understanding them can we eliminate our ignorance and delusions. Only by applying the Four Noble Truths and Twelve Links of Cyclic Existence are we able to escape the sea of cyclic existence.

In this world, the time between birth and death is truly filled with suffering. So, coming to this place to engage in spiritual practice is worthwhile. It is has value many, many times over. So, we must make an effort to be mindful

Before, they practiced the Five Precepts and the Ten Good Deeds to escape the Three Evil Destinies. Now the practice of the Four Noble Truths and the Twelve Links of Cyclic Existence enables them to escape the Three Realms. So, it is twice as valuable.

In the past, we practiced the Five Precepts and the Ten Good Deeds in order to escape the Three Evil Destinies. If we have practiced the Five Precepts and Ten Good Deeds, being replete with the Ten Good Deeds leads us to be born in heaven and closely abiding by the Five Precepts brings us back to the human realm. Thus we will not fall into the hell, hungry ghost or animal realm.

Then, if we understand the Four Noble Truths and the Twelve Links of Cyclic Existence, naturally we will not fall into the Three Evil Destinies. “To escape the Three Realms,” we must take the next step of eliminating all afflictions. Then we can escape the burning house of the Three Realms. The Chapter of Parables explains this clearly. This is twice as valuable. Engaging in spiritual practice is much better compared to continuing to undergo the ups and downs of unenlightened beings. When we understand the wisdom of the Dharma, our [thinking] will definitely be different from other unenlightened beings. So, this is multiplying the value [of our lives]. Practicing the Four Noble Truths “enables one to eradicate delusion and attain Nirvana,” thus the benefit is twice as much, or even more.

Now the practice of the Four Noble Truths and the 12 Links of Causes and Conditions enables them to escape the Three Realms. So, it is worth twice as much.

So, whether lay spiritual practitioners who practice the Five Precepts, Ten Good Deeds or we [monastic] spiritual practitioners who come to this practice center and must abide by hundreds of precepts, we must be mindful. We each have our roles, whether we are lay or monastic practitioners, so we must truly be mindful. Though Bodhisattvas conceal the true to give the provisional, when we go among people and are with them, we need to nurture a mindset of treating people with gratitude, respect and love. If we can constantly say to people, “I’m so grateful you have come to keep me company,” then with one mind, we will dedicate ourselves to worldly matters. This is practicing the True Dharma. “I’m grateful! Living Bodhisattvas like you and him have come to keep me company.” Thus, we must be grateful to every person.

Because we are grateful that we are surrounded by Bodhisattvas, we should be respectful, just like Never Slighting Bodhisattva. We all express gratitude and respect together for one reason, to exercise pure and selfless great love. This is our undefiled Buddha-nature. The nature of True Suchness we all have is pure and undefiled great love. If we can do this, we will be true spiritual practitioners. So, we must always be mindful.

Episode 769 – Enticing Them From the Small to the Great

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>> The Buddha, in His wisdom, gave teachings that were partial or complete. He divided the teachings into the Great and Small. The Great Dharma gives the true teachings, so it is complete; it is the retaining and upholding of all Dharma. The limited teachings of the Two Vehicles are the partial teachings given according to others’ capabilities. To freely express His original intent in accord with His own words and wishes, He would explain the principles completely.

>> “The messenger said to the son, I now set you free. You can go where you wish. The poor son was joyous, having attained what he had never had before. He picked himself off the ground and returned to a poor neighborhood in search of food and clothing.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “At that time the elder wanted to entice his son, and thus he devised skillful means. Secretly, he dispatched two men who were lean, haggard and unimposing in appearance.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This explains that since their capabilities were not in harmony with the teachings, He immediately had to thoroughly consider how to entice them according to their capabilities. He slowly ceased transforming with Great Dharma. He could not abandon them, so He instead devised skillful means to entice them from the Small to enter the Great.

>> This explains how in Deer Park, He had already ceased transforming with the Great Dharma. He started from the Four Noble Truths, wanting to establish skillful means. Since He could not abandon them, it says that “He wanted to entice his son”.

>> Abiding in Dharma, He recalled how past [Buddhas] practiced the power of skillful means, the skillful means outside the true essence.

>> Skillful means can be divided into those inside and those outside the true essence. The skillful means taught in the perfect teaching are the skillful means inside the true essence. The skillful means taught in other teachings are the skillful means outside the true essence.

>> This helps to explain the previous description using the analogy of the three carts. Thus it is says: Wanting to entice his son, he established skillful means. Teaching the Three for the sake of the One is establishing skillful means.

>> Secretly dispatched: The principles permeating the One Vehicle were not yet clearly spoken. This was concealing the true to give the provisional.

>> Two men: An analogy for the doctrine of the Two Vehicles. When speaking of the people, these are the Hearers and the Solitary Realizers. When speaking of the teachings, these are the Four Noble Truths and the Twelve Links.

>> Secretly dispatched two men: Also, secret is an analogy for the True Dharma of the One Vehicle, the Bodhisattva-practice kept secretly inside. Dispatched means the outward appearance was of the Small Vehicle Dharma for Hearers.

>> Lean and haggard in appearance means that those practicing the Two Vehicle teachings do not cultivate [dignified] marks or characteristics for they only speak of suffering, impermanence, no-self and impurity.

>> They were not replete in blessings, wisdom or the Fourfold Fearlessness, so it says they were unimposing in appearance. Lean, haggard and not imposing are describing the merits and virtues of the Small Vehicle. They lack the magnificent marks.

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“The Buddha, in His wisdom, gave teachings that were partial or complete. He divided the teachings into the Great and Small.
The Great Dharma gives the true teachings, so it is complete; it is the retaining and upholding of all Dharma.
The limited teachings of the Two Vehicles are the partial teachings given according to others’ capabilities.
To freely express His original intent in accord with His own words and wishes, He would explain the principles completely.”

It seems that when everyone reads these words, they look quite unfamiliar. This is indeed so, because I have not shared this teaching before. But actually, this is something we regularly discuss. In His wisdom, the teachings the Buddha gave were either “partial” or “complete. Partial” and “complete” teachings correspond to the division into. Small and Great Vehicle teachings. “Partial” refers to Small Vehicle teachings. “Complete” refers to Great Vehicle teachings. These are special terms used in the Buddha-Dharma.

The Buddha taught sentient beings according to capabilities. Upon enlightenment, the Buddha’s heart held the hope that the state to which He awakened would be something we could all comprehend. However, that was not possible. So, if He had been able to freely express His original intent, those would be complete and perfect teachings. But sadly, sentient beings were unable to realize this state. So, He used “partial” teachings, meaning He gave the Small [Vehicle] teachings. He could not just give them the complete and perfect teachings right away, so he had to move from the Small to the Great. In this way, He gradually educated us.

“The Great Dharma gives the true teachings.” These teachings are what is called “complete.” From beginning to end, when put together, these teachings only express the hope that we can return to our pure nature of True Suchness. This is the most perfect and complete teaching. This perfect and complete teaching is the retaining and upholding of all Dharma. We must uphold all worldly and world-transcending virtuous Dharma; we must retain and uphold it all. Thus we must benefit ourselves as well as others and awaken ourselves while also awakening others. This is the Dharma we have recently discussed. It is the perfect and complete great teaching, which is also retaining and upholding all worldly and world-transcending virtuous Dharma. This is the Great Dharma.

However, the limited teachings of the Two Vehicles are called “partial” teachings. This means that after the Buddha first attained enlightenment, He wanted to share His state of mind with everyone and freely carry out His original intent. But He understood that sentient beings lacked the capacity to accept it. So, He reverted to “speaking according to their dispositions.” He spoke to them in ways they could understand, according to their capabilities. Thus it says, “according to others’ capabilities”; He taught according to others’ capabilities.

Most important were the perfect and complete great teachings, how He would freely express His original intent. “To freely express His original intent in accord with His own words and wishes, He would explain the principles completely.” This was what the Buddha truly wanted to say and wanted to freely express to sentient beings. This is “in accord with His own words and wishes.”

Whether it is ignorance, afflictions or dust-like delusions that are covering us, we intrinsically have the nature of True Suchness, a beautiful state of mind. In fact, our mind [is inherently] tranquil and still. When it becomes one with the universe, it is in the Avatamsaka state. However, we are now merely unenlightened beings who are being pulled by both good and evil. The Buddha-Dharma can continuously guide people’s minds toward goodness. If, in our daily living, we all orient ourselves toward goodness, we will gradually return to our intrinsic nature.

So, for a period of time, I often told everyone that the road through this world must be paved smoothly. That means that when we interact with people, we must carefully adjust our minds. As we adjust our own minds, we must also help to adjust other people’s minds. If we help each other pave the road in our minds, we are paving a road through this world. If we can pave the roads in our minds to be smooth by mutually benefiting and giving to each other, then we will already be approaching the Bodhi-path. So, practicing goodness in the world is practicing the Buddha-Dharma

The messenger said to the son, “I now set you free. You can go where you wish.” The poor son was joyous, having attained what he had never had before. He picked himself off the ground and returned to a poor neighborhood in search of food and clothing.

At that time, the poor son was outside, having already come back to his home. The elder saw him right away, but his son had already run away; he quickly ordered people to bring him back but his son kept on resisting. They could not bring him back. The elder let him go and then devised skillful means. This was the previous passage in the sutra.

Now, the elder began establishing skillful means. “At that time the elder wanted to entice his son, and thus he devised skillful means. Secretly, he dispatched two men who were lean, haggard and unimposing in appearance.”

 “At that time the elder wanted to entice his son.” With difficulty, he had finally found his son; how could he let him stay outside and return to a poor neighborhood? The father could not bear this, so he devised [certain means]. These represent the Buddha’s teachings. With perfect and complete teachings, the Buddha hoped that we could quickly catch sight of our Buddha-nature. That was the Buddha’s state of mind. After His enlightenment, He hoped we could quickly experience the Buddha-nature we all intrinsically have. But not only were we unable to experience this, we became scared as well. This was because our capabilities were not in harmony with the teachings

This explains that since their capabilities were not in harmony with the teachings, He immediately had to thoroughly consider how to entice them according to their capabilities. He slowly ceased transforming with Great Dharma. He could not abandon them, so He instead devised skillful means to entice them from the Small to enter the Great.

How can the capabilities of ordinary people be in harmony with those of someone who has already awakened? The capabilities of sentient beings and the teachings He wanted to expound were truly not compatible with each other. So, “He immediately had to thoroughly consider.” He had to mindfully, thoroughly contemplate this. Thus, for three weeks’ time He considered how to give teachings to sentient beings.

For instance, after attaining Buddhahood, Sakyamuni Buddha went to Deer Park. He chose these five people, who had the appropriate capabilities, to be recipients of these teachings. As He walked towards them from afar, before He approached them, while still far off, these five people saw the Buddha’s figure, and they became afraid. They channeled this fear into rejection, for they felt that the prince had abandoned ascetic practices and was therefore no longer a spiritual practitioner. It was with this sense of suspicion that they faced one who had attained enlightenment. With suspicious minds, they faced this enlightened person. However, the Buddha had the virtues of both wisdom and of blessings. With His perfect virtues of wisdom and blessings, as He came closer to them, the five of them could not control themselves. They had agreed to avoid and ignore Him, but as He came closer and closer, the five of them spontaneously did the same thing; they bent their knees and knelt before Him. It turned out that His appearance was completely different from before. He inspired respect from deep in their hearts.

Then the Buddha sat down. “Come here, come here. I want to take my recent mindset and experiences on the path of spiritual practice and share them with you.” He used such an everyday tone of voice to address these five people. After the five sat down, He began. He taught according to their capabilities and enticed them to [acknowledge] their suffering.

They were able to comprehend “suffering,” but as they understood the truth of suffering He spoke of, they realized it was not just limited to suffering that comes from spiritual cultivation. Rather, this suffering is a true fact of life. The workings of our body and mind result in the suffering we face, not just in this lifetime, but in past and future lifetimes as well, not just as humans, but in the four forms of birth and the Five or Six Realms as well.

After listening, some understood, some partially understood and some did not even have a partial understanding. So, the Buddha had to explain it three times. This is called the three turnings of the Dharma-wheel of the Four Noble Truths. He started with gradual teachings for these five. Thus it was said, “He slowly ceased transforming with Great Dharma. He could not abandon them. He slowly ceased transforming with Great Dharma” means He had to take His true intent, His enlightened state of mind, and temporarily conceal them. He gave “gradual teachings” to sentient beings, meaning that He taught gradually. When He expounded the Four Noble Truths, He had to teach these five people three times. When even one person did not understand, He would not give up or become annoyed. That is because “He could not abandon them.” So, “He instead devised skillful means to entice them from the Small to enter the Great”; He would entice them. He started with the Small Vehicle teachings to approach and entice them.

This explains how in Deer Park, He had already ceased transforming with the Great Dharma. He started from the Four Noble Truths, wanting to establish skillful means. Since He could not abandon them, it says that “He wanted to entice his son”.

“This explains how in Deer Park, He had already ceased transforming with the Great Dharma.” The Great Dharma was temporarily concealed. So, “He started from the Four Noble Truths, wanting to establish skillful means. He could not abandon them.” As we just discussed, it says that “He wanted to entice his son.” So, he “established skillful means.” These were [the Buddha’s] skillful means

Abiding in Dharma, He recalled how past [Buddhas] practiced the power of skillful means, the skillful means outside the true essence.

“Abiding in Dharma, He recalled how past Buddhas practiced the power of skillful means.” After He attained Buddhahood, how could He widely spread the Great Dharma in the world? People’s capabilities were limited and they were unable to accept it, so what should He do? For three weeks, He contemplated how past Buddhas had also decided to make use of skillful means. Thus, “All Buddhas share the same path. He recalled” means He contemplated how past Buddhas practiced the power of skillful means. These are “the skillful means outside the true essence.”

In fact, skillful means can be divided into those inside and those outside the true essence

Skillful means can be divided into those inside and those outside the true essence. The skillful means taught in the perfect teaching are the skillful means inside the true essence. The skillful means taught in other teachings are the skillful means outside the true essence.

The skillful means inside the true essence are “skillful means taught in the perfect teaching.” These are teachings from the Four Noble Truths and the Twelve Links of Cyclic Existence up to the Six Perfections, which comprise the perfect and complete teachings. For limited capacities, He used the Small Vehicle to teach them to develop great capacities for using Great Dharma to walk the Bodhisattva-path. These are skillful means inside the true essence. “The skillful means taught in other teachings” are the skillful means outside the true essence. These are other teachings

This helps to explain the previous description using the analogy of the three carts. Thus it is says: Wanting to entice his son, he established skillful means. Teaching the Three for the sake of the One is establishing skillful means.

that use worldly phenomena as analogies to convey the Buddha’s wondrous teachings. An example of this is something we have discussed, the parable of the “three carts.”

Previously we talked about the elder outside the burning house where a few of his children were still inside playing with fire. Since they would not come out, he had to set up three kinds of carts outside. This is like the skillful means outside the true essence, because the Buddha had to use many worldly skillful means to create analogies. Thus, the Chapter on Parables includes many forms of life as analogies. Those are also skillful means outside the true essence.

Because of sentient beings’ [immature] capacities, the Buddha had to teach in this way. So it is said, “Wanting to entice his son, he established skillful means”

“Teaching the Three for the sake of the One….” Clearly there is the One Vehicle Dharma, but the Buddha had to establish the Three Vehicles. Hearer, Solitary Realizer and Bodhisattva, these were the Three Vehicles He devised. Clearly, the teaching is very simple; everyone intrinsically has Buddha-nature. Yet He had to teach it with so many methods, such as analogies, expressions, etc.

Secretly dispatched: The principles permeating the One Vehicle were not yet clearly spoken. This was concealing the true to give the provisional.

So, “He secretly dispatched two men.” The two men that were secretly dispatched are like the principles permeating the One Vehicle. But this was not yet clearly stated at the start. This had not yet been clearly expressed. This was hiding the true to give the provisional. He concealed it, while teaching skillful means outside.

So, these two people are the analogy for the doctrine of the Two Vehicles

Two men: An analogy for the doctrine of the Two Vehicles. When speaking of the people, these are the Hearers and the Solitary Realizers. When speaking of the teachings, these are the Four Noble Truths and the Twelve Links.

In terms of the Dharma, these two men represent the teachings of the Two Vehicles. Originally, there was only the One Vehicle. But since we were unable to realize it, He had to teach with the Two Vehicles instead. “When speaking of the people,” in terms of people, they refer to Hearers and Solitary Realizers. They can accept this kind of Dharma, the Four Noble Truths and the Twelve Links. These are the teachings they can accept, so they can be patiently guided with them

Secretly dispatched two men: Also, secret is an analogy for the True Dharma of the One Vehicle, the Bodhisattva-practice kept secretly inside. Dispatched means the outward appearance was of the Small Vehicle Dharma for Hearers.

Another analogy is that, “Secret is an analogy for the One Vehicle Dharma, the Bodhisattva-practice kept secretly inside.” This is the “secret.” Actually, Subhuti and the others already understood. They also understood the Bodhisattva-path, yet they were still concealing it. This is like how after the Buddha’s enlightenment, He concealed the True Dharma in His mind. “Secret” means it was concealed. “Dispatched means the outward appearance was of the Small Vehicle Dharma for Hearers. Dispatched” means “to make use of.” When the elder made use of people to bring his son back, it was like the Buddha making use of the Dharma to teach and transform sentient beings. The underlying principle is the same. This is “secretly dispatching two men”

Lean and haggard in appearance means that those practicing the Two Vehicle teachings do not cultivate [dignified] marks or characteristics for they only speak of suffering, impermanence, no-self and impurity.

“Lean and haggard in appearance” means that those “practicing the Two Vehicle teachings do not cultivate [dignified] marks or characteristics for they only speak of suffering, impermanence, no-self and impurity.” This is the Dharma cultivated in the Two Vehicles. They have not cultivated the perfect marks.

As I have just said, after Sakyamuni Buddha became enlightened, He was perfectly replete with blessings and wisdom. So naturally, His marks and characteristics, His pleasing appearance, could subdue people. These are what Hearers lack. So, “They were not replete in blessings, wisdom or the Fourfold Fearlessness.” They had not yet cultivated blessings nor attained wisdom. In order to cultivate both blessings and wisdom, as I have been saying, we must go among people and benefit them. Wisdom comes from experience. Only by going among people can we truly become replete with both blessings and wisdom

They were not replete in blessings, wisdom or the Fourfold Fearlessness, so it says they were unimposing in appearance. Lean, haggard and not imposing are describing the merits and virtues of the Small Vehicle. They lack the magnificent marks.

The Fourfold Fearlessness comes from thorough understanding of the Buddha-Dharma and being clear on the principles it contains. Then all the words and expressions we use will all be in accord with the principles, and we continue to speak of them joyfully. They did not have these, and they did not have good affinities with sentient beings, nor had they completely taken the Dharma to heart. For this reason, they were described as “lean, haggard and not imposing.” This is an analogy for the lack of merits and virtues in Small Vehicle practitioners and how they therefore lack a dignified appearance.

In conclusion, as Buddhist practitioners, we must be mindful. Whether He used complete teachings or partial teachings, the Buddha was replete with skillful means both inside and outside of the true essence. Therefore, we should always be mindful.

Episode 768 – Concealing the True and Giving the Provisional

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>> Two Vehicle practitioners’ capabilities are limited. They have no great resolve, intent or vows. Fearing cause and effect, they practice for their own benefit and carefully keep the precepts. They take no joy in the Great Dharma of the One Vehicle or in going among the people. They fear suffering in the Five Destinies and see upholding the Four Noble Truths and the [Twelve] Links as sufficient.

>> Why did he do so? The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept. Knowing full well that this was his son, he employed skillful means. He never told anyone else, “This is my son”. [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “The messenger said to the son, ‘I now set you free’ ‘You can go where you wish’. The poor son was joyous. Having attained what he had never had before, he picked himself off the ground and returned to a poor neighborhood in search of food and clothing.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> So, The messenger said to the son, ‘I now set you free, you can go where you wish’. This passage means that, In the place of enlightenment, the Bodhimanda, the Buddha’s innate enlightenment merged into the Avatamsaka ocean of enlightenment, and He realized that all sentient beings have Buddha-nature, so He urgently desired to give the great teaching. He was aware their capabilities were not suitable, so He gave provisional teachings and slowly ceased transforming with Great Dharma.

>> He knew their capacities were great yet weak, so they were unable to uphold the Great Dharma. Thus it says, I now set you free. He recognized they sought limited benefit. Those with limited capabilities only resolve to seek cessation of samsara’s causes and effects, to cross over samsara’s raging currents. Thus it says, You can go where you wish.

>> The poor son was joyous, having attained what he had never had before: To accord with their limited capabilities, He catered to their liking and followed their basic vows. Thus He concealed the true to give the provisional. He did not pressure them about the great teaching, but catered to their liking. Thus it says that the poor son was joyous, having attained what he never had before.

>> To cater and adapt to their capabilities, the Small [Vehicle] was given so they could attain awakening. Thus it says, He picked himself off the ground. When capabilities and teachings are in harmony, practitioners are able to engage in proper spiritual practice. In the midst of samsara, they aspire to seek the Two Vehicles. Thus it says, He picked himself off the ground.

>> Those who engaged in spiritual practice through the Small [Vehicle] Dharma are said to abide in the principle of emptiness, seeking the correct practices to enlightenment, or in the teaching of Four Noble Truths. Thus it says, [He] returned to a poor neighborhood in search of food and clothing.

>> Also, when they first heard the great teaching, they were as if deaf, blind, not understanding, as if lying bewildered in a place of ignorance. Now, by listening to the limited teachings, they can attain awakening. Thus it says he picked himself off the ground.

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“Two Vehicle practitioners’ capabilities are limited. They have no great resolve, intent or vows.
Fearing cause and effect, they practice for their own benefit and carefully keep the precepts.
They take no joy in the Great Dharma of the One Vehicle or in going among the people.
They fear suffering in the Five Destinies and see upholding the Four Noble Truths and the [Twelve] Links as sufficient.”

Those with limited capabilities have no great resolve or vows; they are unable to form aspirations. This was what concerned the Buddha most at first, what caused Him the greatest worry. The Buddha was getting older as the years went by, and His conditions for transforming the world were almost exhausted. But who would take responsibility for the Dharma? Who would be willing to transmit it? This was what worried the Buddha the most and caused Him the greatest concern. But when He looked around, most practitioners had stopped at having the capacities of the Two Vehicles. Those practitioners claimed they wanted to learn the Buddha’s Way and engage in spiritual practice, but their practice focused on understanding the law of karma. They knew emotions of love, hate passion and enmity in relationships would give rise to many afflictions. So, they began to fear cause and effect. They were very scared of becoming entangled with the karmic retributions of sentient beings. This is why Small Vehicle practitioners wanted to isolate themselves from sentient beings. They only wanted to benefit themselves. As long as they upheld precepts themselves, that was good enough for them. So, “They take no joy in the Great Dharma of the One Vehicle.”

The Great Dharma of the One Vehicle [requires] going back among the people to deliver and transform sentient beings. They had no interest in this at all and were unwilling to go among others. They feared that by being in the human realm, they would carelessly give rise to an ignorant thought, which would result in 84,000 afflictions. Then, following negative causes and conditions, they would transmigrate in the Five Destinies and four forms of birth without any control; this is what they feared. Now that they had become clear, had understood the Dharma and eliminated their afflictions, they dared not aspire to go among people. They simply feared being tempted by others. If a single thought of evil or a thought of ignorance or affliction were to arise, it would be very problematic because they would be unable to return [to a pure state]. These are the fears of. Small Vehicle practitioners. So, they only focused on the Four Noble Truths, on eliminating the “causation” of “suffering,” on bringing suffering to cessation. When they can prevent afflictions from arising, they have achieved “cessation.” This requires practicing the “Path.” By practicing a limited path, Hearers and Solitary Realizers did not recognize that these were merely provisional teachings given by the Buddha.

To reach the land of ultimate bliss, the [pure land] in the west, what does the Amitabha Sutra say we must do? For seven days, we cannot give rise to a single thought, to say nothing of how we “cannot lack the causes and conditions of roots of goodness, blessings and virtues to be born in the pure land.” This is telling everyone that only those who possess great roots of goodness and great capabilities are capable of being born in that pure land.

The best thing to do is, as we now know, no matter what realm awaits us in the future, to steadfastly walk the. Bodhisattva-path in this world now. We can become Bodhisattvas right now. We can help people right away. There is no need to wait for a future lifetime to walk this path. Beginning in this lifetime, we must start putting this into practice. To truly work to benefit everyone, to truly attain wisdom by interacting with others, this is true Buddha-Dharma. We must constantly strengthen our aspiration to give of ourselves for others. This is what makes one a Bodhisattva.

The passages we looked at previously were still about the poor son [The messengers] wanted to bring him back, and when they tried to forcibly drag him, he struggled furiously and became so afraid that he fainted. The elder had no choice but to give him some room. “Wake him! There is no need for him to come. Let him go.” The father was very worried about him and hoped he would come through the gate so they would be reunited. However, the son did not recognize his father. But because his son was always on his mind, the father knew him at a glance. Clearly, fathers in the world are like this, to say nothing of the world-transcending Great Awakened One. He had but one thought, [to deliver] the myriad sentient beings; this was His one great cause. Every single sentient being was His child. He hoped they could accept the Buddha-Dharma and awaken to it in order to return to their intrinsic nature.

In listening to Dharma, as in spiritual practice, at first we hear that we must quickly enter the Buddha’s teachings; He wanted to use the True Dharma to lead us from the small road to the big road, to the great, direct Bodhi-path. This is like the son continuing to gradually approach that luxurious home. Yet when he saw it, he was frightened. He turned and ran away. When the elder saw his son, he saw that he was afraid to come inside, so he had to first go easy on him. It was the same with the Buddha. Since sentient beings were unable to directly accept the Great Vehicle, the Buddha had to first let them be and gradually devise methods. He hoped to bring them back, and at last He had caught sight of them. For instance, the Buddha returns life after life; if He cannot deliver them in this life, He will work to deliver them in the next.

In the Introductory Chapter, we were warned. Manjusri and Maitreya already told us that spiritual cultivation takes a very long time. Furthermore, “All Buddhas share the same path.” They continuously return again and again. If They cannot deliver us in this lifetime, They will come again in the next. This is the Buddha’s compassion; He comes life after life until the next Buddha, Maitreya Bodhisattva, attains enlightenment.

However, future sentient beings would become more and more complicated in their thoughts. This is because every time they come to the evil world of Five Turbidities they are contaminated. This contamination grows more and more severe, so many people are needed to protect [the Dharma]. See, when Sakyamuni Buddha came to the world, so many Bodhisattvas came to assist Him! Manjusri, Maitreya, Samantabhadra, Earth Treasury, Guanyin and many other Bodhisattvas followed Sakyamuni Buddha to come and transform and deliver people in this world. If they cannot deliver us in this life, they will try again in the next. No matter how many lifetimes it takes, they will continue until we attain Buddhahood, until we have formed Bodhisattva-aspirations and we ourselves can deliver others.

So, the previous passage discusses why [the elder] released his son. “Why did he do so?”

Why did he do so? The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept. Knowing full well that this was his son, he employed skillful means. He never told anyone else, “This is my son”.

“The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept.” The time was not right. “Knowing full well that this was his son, he employed skillful means.” Now that he knew where his son was, he could devise skillful means. “He never told anyone else, ‘This is my son’.” He never told anyone that this man was his son. He would devise skillful means himself that would allow him to approach his son. This was the love and compassion of the father. Isn’t the Buddha the same?

The passage continues again by stating, “The messenger said to the son, ‘I now set you free’ ‘You can go where you wish’. The poor son was joyous. Having attained what he had never had before, he picked himself off the ground and returned to a poor neighborhood in search of food and clothing.”

The messengers heard the elder say, “Let him go. Wash his face with water to wake him up. Then set him free.” So, the messengers had to let him go. One told him, “I am letting you go. I am setting you free. You can go where you wish”; he gave him his freedom. “The poor son was joyous.” He was happy that this man was letting him go

So, The messenger said to the son, ‘I now set you free, you can go where you wish’. This passage means that, In the place of enlightenment, the Bodhimanda, the Buddha’s innate enlightenment merged into the Avatamsaka ocean of enlightenment, and He realized that all sentient beings have Buddha-nature, so He urgently desired to give the great teaching. He was aware their capabilities were not suitable, so He gave provisional teachings and slowly ceased transforming with Great Dharma.

So, “The messenger said to the son, ‘I now set you free, you can go where you wish’.” This passage means that, “In the place of enlightenment, the Bodhimanda, the Buddha’s innate enlightenment merged into the Avatamsaka ocean of enlightenment, and He realized that all sentient beings have Buddha-nature, so He urgently desired to give the great teaching.”

This again describes the instant Sakyamuni Buddha became enlightened. In the Avatamsaka ocean of enlightenment, He became one with the universe and realized [its] vast and expansive principles. In that moment, He attained realizations, the first of which was that all sentient beings have Buddha-nature. Thus, His original intent was to quickly help everyone know this state. However, they were unable. Knowing this, He contemplated further ․”He was aware that their capabilities were not suitable, so He gave provisional teachings and slowly ceased transforming with Great Dharma.” He understood what sentient beings were like. At this time, they were unable to accept this Great Dharma. So, this was not a suitable time for teaching with the Great Dharma. What method should He use? So later, He devised teachings; “He gave provisional teachings.” He began teaching with skillful means.

He looked at the world to see what kind of Dharma could quickly help sentient beings resolve their suffering. That would be the truth of suffering. To relieve sentient beings of their suffering, He had to first help them understand suffering. So, upon returning to Deer Park, He taught suffering, causation, cessation and the Path, the Four Noble Truths. He had to turn this Dharma-wheel three times just for five people [to understand]. These five had all come from the palace to accompany the prince in his spiritual cultivation; when suffering was explained to them, they were unable to understand. See, just for five people, He had to teach it three times before they finally understood the truths of suffering. In this way, He began to deliver sentient beings. All the teachings He gave were inseparable from worldly suffering. All the truths He taught had to do with the workings of the Twelve Links of Cyclic Existence, He wanted everyone to understand the karmic law of cause and effect.

So, if we are learning the Buddha’s Way, we should listen to the Great Dharma. The Buddha had the intention of leaving this wonderful Dharma to the world, so we should faithfully accept it and put it into practice. Yet, with our capabilities we are still unable. When people’s karma manifests, we will not be able to sway them, no matter how persuasive we are. They will not be persuaded! This is due to that single ignorant thought. We can share the Great Dharma with them, but they will not be able to accept it. Sentient beings like this are hard to train. So, “I now set you free, you can go where you wish”

He knew their capacities were great yet weak, so they were unable to uphold the Great Dharma. Thus it says, “I now set you free.” He recognized they sought limited benefit. Those with limited capabilities only resolve to seek cessation of samsara’s causes and effects, to cross over samsara’s raging currents. Thus it says, “You can go where you wish.”

This describes how, “Their capacities were great but weak.” Although everyone has the potential to attain Buddhahood, everyone has wisdom equal to the Buddha and everyone has the ability to help others, these [capacities] are weak and limited. The aspirations they form are weak. When it comes to the size of people’s capacities, people do not inherently have limited capacities. Actually, their capacities are inherently great. They possess that latent ability within them; it is just that their aspirations are weak, and they are unwilling to dedicate themselves to helping others. In this way, their capacities were weak, so “They were unable to uphold the Great Dharma.” How can people like this be willing to accept the Great Dharma? They are unwilling. Thus it says, “I now set you free.” The Buddha let them go and temporarily did not teach the Great Dharma; instead He imparted limited teachings, leaving them to enjoy limited benefits. Limited benefits refers to self-awakening.

“Those with limited capabilities only resolve to seek cessation of samsara’s causes and effects.” They think that by not coming into contact with other people, they can eliminate samsara’s causes and effects and never again transmigrate in the Six Realms. So, they will “cross over samsara’s raging currents.” They think they will not return to samsara, that they can deliver themselves. Samsara’s raging currents are very frightening, so they focus on awakening themselves and delivering themselves from samsara. They do not deliver others. Others are experiencing samsara as well, but they are unwilling to extend a hand and tell them, “Come, let’s cross together.” So, people with limited capabilities do this alone, which is in fact very dangerous. Yet, they just want to awaken themselves. “You can go where you wish.” They follow their own intent.

The poor son was joyous, having attained what he had never had before: To accord with their limited capabilities, He catered to their liking and followed their basic vows. Thus He concealed the true to give the provisional. He did not pressure them about the great teaching, but catered to their liking. Thus it says that the poor son was joyous, having attained what he never had before.

The poor son is an analogy for how “[He] accorded with their limited capabilities.” They did what they were willing and happy to do. “I am just happy and willing to practice the Small Vehicle Dharma.” So, “To accord with their limited capabilities, He catered to their liking and followed their basic vows, thus concealing the true and giving the provisional.” The Buddha could not do anything except to accord with their capabilities.

“He did not pressure them about the great teaching.” He did not want to pressure them through using the great teachings and saying, “You must immediately understand that you yourselves can attain Buddhahood.” Actually, they could not understand this. If He were to continually tell them this, then of course they would feel pressured. So, “He catered to their liking”; that is why He gave so many teachings, as in the 12 divisions of the Tripitaka. This was truly hard work. Thus it says, “The poor son was joyous, having attained what he never had before.” When we can do what we want, we feel very happy. It is best when no one bosses us around. This is our self-indulgent nature.

To cater and adapt to their capabilities, the Small [Vehicle] was given so they could attain awakening. Thus it says, He picked himself off the ground. When capabilities and teachings are in harmony, practitioners are able to engage in proper spiritual practice. In the midst of samsara, they aspire to seek the Two Vehicles. Thus it says, He picked himself off the ground.

“Catered and adapted to their capabilities” means catering and adapting to capabilities by teaching with the Small [Vehicle] so they could gradually awaken. Even people with limited capabilities can at least eliminate their afflictions and gradually awaken.

“When capabilities and teachings are in harmony,” when teachings and capabilities mutually connect, and teachings are given according to capabilities, they are gradually guided to engage in proper spiritual practice. At least they could understand the law of karma and proper principles. “They can engage in proper spiritual practice. In the midst of samsara, they aspire to seek the Two Vehicles” [These are] the Hearers and Solitary Realizers. This is called “picking oneself off the ground.” It is at least better than following a deviant path.

Those who engaged in spiritual practice through the Small [Vehicle] Dharma are said to abide in the principle of emptiness, seeking the correct practices to enlightenment, or in the teaching of Four Noble Truths. Thus it says, [He] returned to a poor neighborhood in search of food and clothing.

“He returned to a poor neighborhood in search of food and clothing” ․Those who engaged in spiritual practice through the Small [Vehicle] Dharma are said to abide in the principle of emptiness, seeking the correct practices to enlightenment, or in the teaching of Four Noble Truths. Thus it says, “[He] returned to a poor neighborhood in search of food and clothing.” Engaging in spiritual practice through the Small [Vehicle] Dharma is abiding in the principle of emptiness, in the state of emptiness. By breaking our attachment to “existence” we enter the principles of “emptiness.” Or, we enter the Dharma of the Four Noble Truths. This is returning to applying the Dharma of the Four Noble Truths and firmly remaining there.

Also, when they first heard the great teaching, they were as if deaf, blind, not understanding, as if lying bewildered in a place of ignorance. Now, by listening to the limited teachings, they can attain awakening. Thus it says he picked himself off the ground.

As for the great teaching spoken of before, it was as if they were deaf or blind and had no way of understanding it. When the Buddha taught the Great Dharma, they all thought, “This is for Bodhisattvas. It is not for me, I cannot understand it by hearing or reading it.” So now, “By listening to the limited teachings, they can attain awakening.” The Small [Vehicle] teachings could gradually lead them toward awakening; this is like “picking himself off the ground.”

Everyone, the Buddha-Dharma is so profound; understanding it is so difficult. So, we must make an effort to be grounded and mindful in our spiritual practice. Since we have aspired to learn the Buddha’s Way, we must move toward attaining Buddhahood. This is only possible through the Bodhisattva-path. So everyone, we must always be mindful.

Episode 767 – Replete with Dharma-Wealth and Virtues

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>> We are replete with innate enlightenment, Dharma-wealth and all virtues. Small Vehicle practitioners’ resolve is limited so they fear the Great Dharma. Two Vehicle practitioners’ wisdom is shallow and their blessings thin, so the Great Dharma is difficult for them to accept. Thus, He did not speak according to His intent to directly teach the Bodhisattva Way.

>> “Why did he do so? The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Knowing full well that this was his son, he employed skillful means. He never told anyone else, ‘This is my son’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> He knew full well that in the presence of two trillion past Buddhas they had formed spiritual aspirations and were truly Buddha-children

>> He never told anyone else, This is my son: An analogy for how the Buddha inherently knew that they had previously formed great aspirations. Since the time and capabilities were not yet ripe, it would not be beneficial to teach it. Thus, to follow their wishes to listen to and utilize the Small Vehicle Dharma for their spiritual practice, He gave provisional teachings of skillful means.

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“We are replete with innate enlightenment, Dharma-wealth and all virtues.
Small Vehicle practitioners’ resolve is limited so they fear the Great Dharma.
Two Vehicle practitioners’ wisdom is shallow and their blessings thin, so the Great Dharma is difficult for them to accept.
Thus, He did not speak according to His intent to directly teach the Bodhisattva Way.”

“We are replete with innate enlightenment, Dharma-wealth and all virtues.” This “innate enlightenment,” as I am constantly, constantly telling everyone, is something we all intrinsically have. This originally pure and undefiled nature is the Buddha’s enlightened nature. With this innate enlightenment, all it takes is for each of us to take action and turn our mindset around, and this innate enlightenment can quickly manifest, as this innate enlightenment is inherent in us all. We just need to find a way to clean up the defilements in our minds, to eliminate our afflictions, our greed, anger, ignorance, arrogance and doubt. These are our afflictions; this is ignorance. These are dust-like delusions. If we continue to create them, that is like [generating] garbage.

If, after we use a can, we just throw it away, then it becomes dirty and water builds up inside where mosquitos can breed. By continuously doing things like this, we harm the planet. The same thing applies to our minds. When our innate enlightenment is covered over by afflictions, we become very troubled. This is why we are often ignorant and foolish. We only point out other people’s mistakes, never recognizing our own faults.

So, [we have] “innate enlightenment, Dharma-wealth and all virtues.” Our innate enlightenment is always there, so if we are not contaminated by afflictions, naturally our wisdom will be equal to the Buddha’s.

Some young children, as we have often heard recently, can immediately understand the Dharma they hear. Many of them uphold vegetarian precepts because they know to cherish life. Yesterday, I heard what a child said on Da Ai TV. This three-year-old girl said, “We should cherish these animals’ mothers. Baby animals will be very sad without their mothers, so we should cherish their mothers.” This is wisdom [She also said,] “Don’t eat baby animals. If we eat baby animals, their mothers will cry. They will hurt.” So, she upholds a vegetarian diet. Nothing can tempt her to [eat meat]; she has remained vegetarian.

When children are born, they have this innate enlightenment and Dharma-wealth. If we tell them one thing, they can [understand] many others. In this way, “We are replete with innate enlightenment, Dharma-wealth and all virtues.” This is our “innate enlightenment.” With our intrinsic nature and wisdom, we can be one with all things in the universe. This is the Dharma-wealth we are replete with.

“Small Vehicle practitioners’ resolve is limited.” They only seek to benefit themselves; they have no desire to form great aspirations and make great vows “[Their] resolve is limited, so they fear the Great Dharma.” They think, “If I practice the Great Dharma, then I have to care for all sentient beings. I do not want to take on this responsibility.” Not wanting to take it on, they avoid it.

“Two Vehicle practitioners’ wisdom is shallow and their blessings thin, so the Great Dharma is difficult for them to accept.” The Two Vehicle practitioners, Hearers and Solitary Realizers, when among people still refuse to benefit them. If they do not interact with people, they cannot grow in wisdom. So, their wisdom will always be limited to. “Thus have I heard.” They are unable to understand the true suffering of all people, how its “causation” is accumulated or how they can bring the suffering from afflictions to “cessation.” They will not know this. So, to practice the Great Vehicle Dharma, we must become one with everyone. Two Vehicle practitioners focus on. “Thus have I heard. I understand, I realize, this is what the Dharma says, so thus have I heard, thus are my understanding and views.” They are limited to “thus,” unable to expand their understanding and views. Because they refuse to accept the Great Dharma, the Buddha “did not speak according to His intent.”

After the Buddha’s enlightenment, He originally wanted to share with everyone, “You, you and you, every one of you will become a Buddha because you all intrinsically have Buddha-nature.” But we were unable to realize this Dharma, because over countless kalpas we have only taken care of ourselves. It is because our minds have given rise to endless thoughts of ignorance that all these ignorant thoughts have continuously covered our innate enlightenment. Not only are we unable to understand, we actually give rise to more afflictions and dust-like ignorant thoughts. For this reason, the Buddha could not directly teach about innate enlightenment. So, He “did not speak according to His intent.” He could not freely express His original intent.

As I have said many times in the past, because sentient beings did not have the capabilities to accept it, He could not directly teach the Bodhisattva Way. So, He had to slowly and mindfully teach according to capabilities. Sentient beings have 84,000 kinds of ignorance, so the Buddha had to open 84,000 Dharma-doors to accommodate them. Then could sentient beings accept the teachings? Our ignorance toward all things still causes us great suffering. This is why, in life, we are unable to awaken, why we are unable to turn our minds around. Thus we always remain in a state of ignorance.

We are like the poor son. When he saw that magnificent scene, he became scared and ran away. But the elder inside, his father, saw his figure. He quickly dispatched people to bring him back. This led to a struggle, scaring the son so much he fainted. The father could not bear this, so he told them to loosen their grip and let him go. His son had fainted, so he told them to use water to wake him up. The priority was to wake him up first. This is an analogy for how giving direct teachings can scare people. It is better to use limited teachings and help them understand the Four Noble Truths. He taught with this Dharma, along with the Twelve Links of Cyclic Existence, this [Dharma-]water, to first wake people up.

This is an analogy for how ordinary people are in a state of darkness, so the Buddha had to teach according to their capabilities. First, He taught with the Four Noble Truths and the Twelve Links of Cyclic Existence to help them wake up. Then they could understand the principles of “suffering” and “causation” and know to earnestly eliminate their afflictions by cultivating the “Path.” These are the Four Noble Truths.

Furthermore, He helped them understand the source of suffering in life, that it comes from a single thought, like the desire between men and women. This kind of possessiveness and ignorance then continues to propagate. We are ignorant of the fact that. “We cannot take anything with us when we die.” No matter how much we learn, how advanced our schooling is, if we have not eliminated our ignorance, an ignorant thought arises “We cannot take anything with us when we die. Only karma follows us to our next life.” In the future, we keep that thought of ignorance as we carry our karma with us [to the next life]. This then propagates continuously. Out of ignorance, we feel pride and arrogance, which then further multiplies our ignorance. So, the Buddha used the Dharma-water of the Twelve Links of Cyclic Existence to awaken everyone. But listening to the teaching of the Twelve Links, they think, “We are already suffering; to avoid further propagating this ignorance, I no longer want to form affinities with people.” For this reason, they remain focused on benefiting themselves and have no desire to go among people.

Over the past few days, I have said very clearly that if you do not interact with people, you cannot cultivate blessings. If you are not among people, you cannot experience infinite Dharma-doors. “Without experience, we cannot grow in wisdom.” So, starting from this point, the Buddha wanted everyone to go among people to give to them without becoming contaminated by them. This is a very important concept [to realize]. So, when we listen to the Dharma, this is a very important part. We must tirelessly listen to and talk about it, truly imprinting it on our minds.

The Buddha helped people understand that this is the way life works. But they were still unable to accept the Great Dharma, so the Buddha quickly let them go for now. Because of this, the Buddha “did not speak according to His intent.” Their capabilities had not matured yet. “His intent” was to tell everyone that they can become a Buddha. But people still did not understand. To truly attain Buddhahood, we have to walk the Bodhisattva-path. The Bodhisattva-path is the bridge between our unenlightened state and Buddhahood. If we do not cross this bridge, we will be unable to cross from this shore to the other shore.

To realize prajna, He taught us to practice the Six Paramitas, giving, precepts, patience, diligence, etc. With these tools, we can cross this river of afflictions. We can build a bridge to cross from this shore to the other shore. This requires the Dharma, which is the Bodhisattva-path. Bodhisattvas benefit people, society and the world. We should awaken ourselves and others, transform ourselves and others. Seeing that some were unable to accept teachings, like the father He had to say, “Let them go. Do not forcibly pull them back. Just help them quickly awaken.” This was the time to teach with limited teachings.

The previous sutra passage states, “Why did he do so? The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept.”

The father understood that his son did not have this kind of resolve and would rather continue wandering than come home. So, he did not want to force him. The Buddha fervently hoped His “children” could accept and spread the Dharma, expounding the Dharma to others. He clearly knew they had this talent, and He had this hope for them, but they had “limited resolve.” Right when He needed them to [accept it], they were unwilling, so He had to let them go. Because “The father knew his son to be of limited resolve. He knew that his nobility and grandeur would be difficult for his son to accept.” They were not vessels for the Dharma because they were unable to accept, expound and spread it, so the Buddha had to let them go. This previous sutra passage spoke of how causes and conditions had not matured.

The next passage states, “Knowing full well that this was his son, he employed skillful means. He never told anyone else, ‘This is my son’.”

Now that the father knew where his son lived, he had them let him go. By gradually understanding where he was, he could go back and develop skillful means. He did not tell people, “This is my son.” He did not tell people this. This was when he began to develop skillful means

He knew full well that in the presence of two trillion past Buddhas they had formed spiritual aspirations and were truly Buddha-children

This means that. “In the presence of two trillion past Buddhas, they had formed spiritual aspirations and were truly Buddha-children.” Remember, the Introductory Chapter spoke of the Sun-Moon-Lamp Radiant Buddhas. Manjusri and Maitreya mentioned in the Introductory Chapter that the Buddha had been in the presence of 20,000 Sun-Moon-Lamp Radiant Buddhas; at that time, They taught and transformed [Him]. Those 20,000 Buddhas had manifested in the world one by one, all with the same name, Sun-Moon-Lamp Radiant Buddha. In every lifetime, They taught many people. In every lifetime, there were people who formed great aspirations and made great vows. At that time, many people had also heard the Bodhisattva Way and knew they should form great aspirations. The spiritual aspirations they formed then were great aspirations;

“[They] were truly Buddha-children.” Actually, these people were all Buddha-children. From the time of the 20,000 Lamp Radiant Buddhas, they continued extending these affinities. Life after life they have abided in the Dharma and often connected with these principles. In fact, they were all Buddha-children. These Buddha-children are analogous to the son of the elder, but they likewise became lost. So, “He never told anyone else, ‘This is my son’.” This is like what the Buddha already knew. He already knew that these people once formed great aspirations. Thus they had the affinity to draw near the Buddha-Dharma in this life. They all formed aspirations, so they have these affinities now

He never told anyone else, “This is my son”: An analogy for how the Buddha inherently knew that they had previously formed great aspirations. Since the time and capabilities were not yet ripe, it would not be beneficial to teach it. Thus, to follow their wishes to listen to and utilize the Small Vehicle Dharma for their spiritual practice, He gave provisional teachings of skillful means.

“Since the time and capabilities were not yet ripe, it would not be beneficial to teach it.” If He taught them the Bodhisattva Way right away, saying, “You will become a Buddha. The way to attain Buddhahood is to walk the Bodhisattva-path,” telling them this right away would not be beneficial; they would be unable to do it. So, He had to slow down in order to “follow their wishes.” This depended on their capabilities. He clearly knew that these were Buddha-children who could inherit and accept all this Dharma, this abundance of Dharma. They had once formed great aspirations, but the causes and conditions were not yet ripe, so, “It would not be beneficial [to teach it].” Rather, they should do the work first.

We frequently talk about Living Bodhisattvas. When they invite people who listen to the Dharma to help others, those practitioners would say, “Do not contrive affinities.” So, in these past decades, we have said that everyone intrinsically has Buddha-nature. Everyone has a loving heart. Where there is suffering, we can find a way to help those people. Helping people is a good deed; by helping people, we can become very happy. “Come on! Offer just a bit of your strength. Reach out your hands so we can help this person.” When they reach out to help them and say, “Be well,” seeing others at peace makes them happy. People do not realize that doing this is practicing the Dharma; the happiness it brings is Dharma-joy.

Dharma-joy comes from continuously aspiring to help other people. This is a method [of practice]. We should not directly tell people, “You are Buddhas, you really are!” Do not say this. We do not need to share very profound Dharma, helping them distinguish between the five chronic and five acute afflictions. There is no need to go into detail and analyze the Ten Afflictions for them. Just say, “If we each give a little, by pooling our efforts together, we can help many people” [They realize,] “I can do this. It doesn’t negatively affect my life. When I donate 50 cents, I feel at peace. Some say a household that practices good deeds will certainly have more than enough blessings. I donate 50 cents every day. Making this donation makes me happy.”

“When I go shopping at the market, I say, ‘Give me 50 cents less vegetables’.” Hearing that people will naturally ask, “What will you do with that 50 cents? I can help others! 50 cents can help people? That sounds reasonable. In this case, I will donate 50 cents too.” During these transactions, when people deposit these donations, they feel happy; when they are pooled together, these coins can help save others. Isn’t this unconsciously awakening the love in their hearts? Isn’t this unconsciously paving a road of working with people in this world?

Nowadays, we can see that wherever there is a disaster, there will be many people in Tzu Chi uniforms. They rush to help others. After serving others, they mutually express their gratitude. “I’m grateful! You have given me this chance to join in this work.” Thus everyone is happy. This is something we Buddhist practitioners intangibly accumulate.

In the past few years, the effects of the “Dharma as Water” lectures have been seen. The Dharma is like water. We must have faith in it. Of everyone born into this world, who is without mistakes? Who is without fault? We all inevitably make mistakes and create karma. So, we must repent! After I taught the Water Repentance for a while, people began to look at the world and see there is so much imbalance in the macrocosm and an endless series of manmade calamities. This planet is the evil world of Five Turbidities; people’s minds are impure. So, we began to practice and promote repentance as a way of spiritual practice.

Dear Bodhisattvas, in life, everyone has innate enlightenment. All sentient beings have a pure intrinsic nature. The awakened nature in their minds has always been pure. That is their Buddha-nature. So, we need to “transcend all delusions,” all thoughts of delusion. If we can correct our negative habitual tendencies. I believe everyone can return to their innate enlightenment. So everyone, please always be mindful.

Episode 766 – The Doors of Exhortation and Admonishment

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>> The two doors, exhortation and admonishment, practiced together transmit blessings and wisdom. With wisdom and compassion, the Buddha used both doors, exhortation and admonishment. With their capacities, it is difficult to resonate with the Great Dharma, so He had to adhere to capabilities. Waiting for capabilities to ripen, He opened both doors, of exhortation and of admonishment.

>> “The father saw this from afar and said to the messengers` do not need this man Do not force him to come here Sprinkle cold water upon his face to wake him up, then say nothing more to him.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Why did he do so? The following sutra passage continues, The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept. Knowing full well that this was his son, he employed skillful means. He never told anyone else, ‘This is my son’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This explains, All Buddhas who come to the world share the same path; they conceal the true and give the provisional, first teaching the Three and then the One.

>> He temporarily ceased the great transformation and taught according to capabilities. So, no one knows the son like his own father.

>> [The father knew his son] to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept: We detest suffering and enjoy emptiness. Thus, later in the sutra it says, We are subject to the Three Sufferings.

>> The Three Sufferings: The suffering of suffering, The suffering of decay, The suffering of action. First is the suffering of suffering. This is suffering that we give rise to because of the conditions of suffering such as being cold, hot, hungry and thirsty and so on.

>> Second is the suffering of decay. This is the suffering we give rise to when our state of happiness decays.

>> The third is the suffering of action. This is suffering due to the impermanence of and constant changes in all conditioned phenomena.

>> Thus, in samsara when we faced all kinds of fiery afflictions, confusion, delusion and ignorance, we joyfully clung to the Small Vehicle Dharma.

>> Grandeur and nobility are metaphors for the Great Vehicle. One mind giving rise to myriad practices to cultivate virtue is called grandeur. Myriad practices of cultivating the virtue of our intrinsic nature encompassed by one mind is called nobility.

>> Their compassion and wisdom had yet to develop, so they feared the Great Vehicle Dharma would be hard and thus had no wish to seek grandeur and nobility.

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“The two doors, exhortation and admonishment, practiced together transmit blessings and wisdom.
With wisdom and compassion, the Buddha used both doors, exhortation and admonishment.
With their capacities, it is difficult to resonate with the Great Dharma, so He had to adhere to capabilities.
Waiting for capabilities to ripen, He opened both doors, of exhortation and of admonishment.”

“Exhortation” is counseling everyone to practice all kinds of good deeds. “Admonishment” is cautioning everyone not to create a lot of negative karma out of afflictions and ignorance. So, “exhortation” and “admonishment” are two kinds of methods, two kinds of doors, that must be practiced in parallel. The Buddha has taught us this way for a long time. He did this for the sole purpose of teaching us to cultivate blessings and wisdom in parallel.

But in order to cultivate blessings and wisdom, we must put efforts into the “door of exhortation.” We must practice kindness for the greater good. We should not just benefit ourselves, but simultaneously benefit others as well. This is kindness for the greater good. We must not just focus on our own benefit. The Buddha asked that we look beyond ourselves to also care for all sentient beings of the world and go among the people. He explained this clearly to us to help us to know how to eliminate afflictions and to help us eliminate our past habitual tendency of contriving affinities.

We must all be clear on what it is to “contrive affinities.” Contriving affinities is saying different things to different people and spreading rumors about things to affect people’s relationships, or forcibly creating connections with people to gain some advantage for ourselves. This is definitely not the proper mindset. The Buddha taught us to be sincere. Awakened beings care for everyone in the world and for all worldly matters; this is to be selfless and assume responsibility for the world. This is how we benefit everyone and create good affinities with sentient beings. Thus we are replete with blessings and wisdom.

Some people cultivate empty wisdom. All they have done is understand many principles; they have not applied them among people. They think others have nothing to do with them; this kind of wisdom is biased and empty. What the Buddha needed was to teach us to keep our feet on the ground, to create blessings among people and to cultivate wisdom among people. To cultivate blessings and wisdom among people while not being contaminated by them is true spiritual practice. So, “The two doors, exhortation and admonishment, practiced together transmit blessings and wisdom.” This is very important for all of us.

“With wisdom and compassion, the Buddha used both [doors].” The Buddha’s original intent was freely expressed in the Lotus Sutra. At the Lotus Dharma-assembly, He shared everything that was in His mind. So, He still placed great importance on how compassion and wisdom must be used simultaneously. Therefore, “the doors of exhortation and of admonishment” must be used in parallel like this. That is what the Buddha emphasized for us in the Lotus Sutra.

“With their capacities, it is difficult to resonate with the Great Dharma.” With their capacities, resonating with the Great Dharma is very difficult. Even if they are engaged in spiritual practice, they are practitioners with limited capabilities who only focus on self-awakening. They do not want to form great aspirations and benefit everyone. Many people are like this. Thus, even if we hear many teachings, though we listen, we still continue to say different things to different people and draw distinctions between ourselves and others; “What you like, I do not like.” We extol the virtues of people we like, but speak of others’ shortcomings, explaining them clearly and exhaustively, until everyone knows that they have more than just this one shortcoming; they are also flawed in many other ways. It is as if we are afraid that this person’s flaws are not clear to everyone. That is not right either.

In the past people said, “Praise people’s virtues and conceal their faults.” We know everyone innately has Buddha-nature, but habitual tendencies are hard to change. If someone has the will to change, we must put our hearts into helping them. Regarding their small habitual tendencies, we must find a way to help them eliminate these [bad habits], so they are able to develop their kindness and their pure potential. We must find a way to accompany them. Everyone has innate enlightenment, a pure Tathagata-nature. So, when among fellow spiritual practitioners, we must be each other’s virtuous friends.

How do we organize a place of spiritual practice? How orderly a place of spiritual practice is depends on each person’s mannerisms and actions. Are we all behaving in an orderly manner? Take morning recitations for example. As we are chanting, to express our reverence, we must let our voices ring out from our hearts. The more reverent we are, the louder our voices will be. Yet as we sing loudly, we must be in concert with other people’s singing. We listen to their voices and sing out with our own voices. When our voices and their voices join together in harmony, that demonstrates reverence of speech, reverence of the mind and reverence of the body. When our Threefold Karma of body, speech, mind are united in reverence, we can resonate with the Great Dharma with our capacities. Even just practicing in this way, achieving unity and harmony, is Dharma. Being orderly is also Dharma. When voices are in unison, that is also Dharma. All of this begins with our hearts.

To be so orderly in a place of spiritual practice, our hearts must be united with those of others. Everyone is orderly when prostrating to the Buddha because they are paying close attention and are united in their hearts. When we chant, the melody is harmonious when our hearts express reverence through our mouths. Praising the Buddha and chanting both come from the mouth. Every day, with our Threefold Karma, we enter the Great Hall in an orderly manner. With this first action we can already “resonate with the Great Dharma.”

“With our capacities, it is difficult to resonate with the Great Dharma.” If we are unable to unify our minds, then we know that we have not yet taken the Dharma to heart, that we are not being mindful of the Great Dharma. Thus, the Buddha “had to adhere to capabilities.” We must really make an effort to be mindful.

“Waiting for capabilities to ripen, He opened both doors, of exhortation and of admonishment.” He waited for our capabilities to ripen so we could realize His “exhortation” and “admonishment.” He exhorted us to practice good deeds. He exhorted us to be united in our intent to create blessings and cultivate wisdom for the sake of all sentient beings. He waited for the opportunity to do this in the hope that all of us spiritual practitioners could open both doors. We spiritual practitioners must not miss this opportunity. Otherwise, we will be like the poor son in the story Subhuti told. The poor son poked his head in, then quickly ran off.

The previous sutra passage states, “The father saw this from afar and said to the messengers, I do not need this man Do not force him to come here Sprinkle cold water upon his face to wake him up, then say nothing more to him.”

The father saw his son from afar struggling against the men he had dispatched. He urgently told them, “Stop, I do not need this man. Do not forcibly drag him back; let him go. He has fainted; quick, sprinkle water on him. Splash it on his face so he will quickly wake up.” This is like the Dharma; the Buddha knew that the Great Dharma was still unsuitable for sentient beings’ capacities. In an act similar to the father’s, He temporarily let go of teaching the Great Dharma. He still continued to teach the Four Noble Truths and Twelve Links and allowed them to remain in the Small Vehicle, peaceful and at ease. The father did not yet say who the son was, nor did he reveal his own identity, so as not to give his son pressure.

In fact, the poor son was the son of this wealthy man, but he had wandered away from home “Why did he do so?” The following sutra passage continues, “The father knew his son to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept. Knowing full well that this was his son, he employed skillful means. He never told anyone else, ‘This is my son’.”

His father took great pains to help him. For now, he would wake him up and then let him go. In this way, he would know where he was. He just wanted to know where his son was, but he did not yet reveal the son’s identity. How would the father interact with his son? He had to devise certain methods ․This explains, “All Buddhas who come to the world share the same path; they conceal the true and give the provisional, first teaching the Three and then the One.”

Every single Buddha in the world uses the same methods, “first teaching the Three and then the One.” The state He achieved upon enlightenment is definitely not something that ordinary people would be able to realize. So, He has to first use Small [Vehicle] teachings “to teach about existence and emptiness.” Only later does He bring “existence” and “emptiness” together. By talking about wondrous existence in emptiness, He brings them together to teach the Great Dharma of the One Vehicle.

This explains, All Buddhas who come to the world share the same path; they conceal the true and give the provisional, first teaching the Three and then the One.

At this time, Sakyamuni Buddha did as all past Buddhas had done. He began to “bring the Three into the One.” He wanted to give great teachings, but since their capabilities had not yet matured, He “temporarily ceased the great transformation.” Because their capabilities were not mature, He had to spend a long time patiently guiding them.

Think about this; Sakyamuni Buddha spent seven years expounding just the Lotus Sutra. Isn’t that a long time? He still had to spend seven years teaching it. So, He still had to slow down and “temporarily cease the great transformation.” He was about to enter Parinirvana so He had to earnestly teach the Dharma to help them understand it very clearly.

He temporarily ceased the great transformation and taught according to capabilities. So, no one knows the son like his own father.

Thus, “A father knows his son best.” People say that no one knows a son better than his own father. Now he had to teach according to capabilities. Knowing that his son’s resolve was not strong, he had to go slowly. This was the father’s mindfulness toward his son.

[The father knew his son] to be of limited resolve. He knew that his grandeur and nobility would be difficult for his son to accept: We detest suffering and enjoy emptiness. Thus, later in the sutra it says, We are subject to the Three Sufferings.

His son had limited resolve, but the elder had “grandeur and nobility.” This means that one who has “limited resolve” will “detest suffering and enjoy emptiness.” As Two Vehicle practitioners, they already recognized suffering. Ah, suffering! As the Buddha said, [life is] filled with suffering. They understood birth, aging, illness, death and the raging Five Aggregates. In particular, in the human realm we suffer from not getting what we want, parting with those we love and meeting those we hate. In addition, there are the Five Aggregates. Time keeps moving through infinitesimal changes, and with these aggregates, we endlessly accumulate negative karma over time. As time endlessly passes, we keep collecting negative karma and afflictions. How frightening! Every day we experience happiness, anger, sorrow and joy, love, hate, passion and animosity. These feelings are also suffering. So, these practitioners “detest suffering and enjoy emptiness. I want to cut off all karmic connections. I have no need to contrive affinities. Living a life of only awakening myself brings me such joy and such freedom. Isn’t that a good thing?”

The sutra text says there are the Three Sufferings. What did the Chapter on Parables say that the Three Sufferings are? First is “the suffering of suffering. This is suffering that we give rise to because of the conditions of suffering such as being cold, hot, hungry and thirsty and so on.” This is suffering that happens in life.

The Three Sufferings: The suffering of suffering, The suffering of decay, The suffering of action. First is the suffering of suffering. This is suffering that we give rise to because of the conditions of suffering such as being cold, hot, hungry and thirsty and so on.

Many people experience poverty and hardship. They do not have roofs or have broken roofs. And their walls? Their walls are not solid; they all have cracks in them. The freezing wind blows right in. The snow falls on top of them. The rain completely drenches them. When the cold wind blows, they shiver. In this way they experience extreme heat and cold. Whether it is hot or cold, they suffer immensely. Sometimes impoverished people are also hungry and thirsty. This is truly unbearable suffering. They face these painful conditions, on top of which comes birth, aging, illness, death. If they are old and sick, or disabled, aren’t they suffering? This is tremendous suffering! This is “the suffering of suffering.” There is not just one [layer] of suffering. Facing suffering on top of suffering is “the suffering of suffering.”

Second is the suffering of decay. This is the suffering we give rise to when our state of happiness decays.

The second is “the suffering of decay.” We possess many things, but we hope to have even more. What worries us most is losing things. This is decay, deterioration. This gaining only to lose is “the suffering of decay.” When a state of happiness decays, that suffering is even worse. Some may have lived in comfort and wielded great power; they could even “command water to freeze.” But once they fail, they end up on the streets, and no one knows them. Once they fail, everyone else will distance themselves. This is the “suffering of decay”

The third is the suffering of action. This is suffering due to the impermanence of and constant changes in all conditioned phenomena.

The third is “the suffering of action. This is suffering due to the impermanence of and constant changes in all conditioned phenomena.” Living in a world of conditioned phenomena, we create karma. Then impermanence strikes in the blink of an eye, bringing suffering; this happens often. This is suffering caused by constant changes; everything is truly impermanent. We often hear how the four elements are imbalanced. We often hear that the world is impermanent, etc. When people’s minds are in discord, manmade calamities will endlessly arise. This truly brings great suffering.

Therefore, we all have these Three Sufferings. “Thus, in samsara we face all kinds of fiery afflictions.” This is why practitioners of the Two Vehicles renounced coming back to the human realm and going among people.

Thus, in samsara when we faced all kinds of fiery afflictions, confusion, delusion and ignorance, we joyfully clung to the Small Vehicle Dharma.

With “confusion, delusion and ignorance, [they] joyfully clung to the Small Vehicle Dharma.” They did not know that, by trying to end suffering in this way, they are in fact adding to confusion and delusion. They only eliminated their afflictions, and had not yet eliminated their ignorance; they still had dust-like afflictions.

In the past, we have constantly said that, regarding the afflictions of the Three Realms, even if we [transcend] the desire and form realms, we may not be able to transcend the formless realm. With dust-like afflictions, inevitably more afflictions will arise. With this “confusion, delusions and ignorance,” we “joyfully cling to the Small Vehicle Dharma.” Why do we not train ourselves to cultivate blessings among people, to cultivate wisdom among people? Only by going among people do we know what kind of Dharma they need. Only if we can train ourselves to go among people without becoming contaminated by them can we truly eliminate our dust-like afflictions.

So, the Buddha already understood these practitioners of the Small Vehicle.

Grandeur and nobility are metaphors for the Great Vehicle. One mind giving rise to myriad practices to cultivate virtue is called grandeur. Myriad practices of cultivating the virtue of our intrinsic nature encompassed by one mind is called nobility.

He knew [they feared His] “grandeur and nobility. He knew” means that He understood. This Great Dharma, the Great Vehicle Dharma, begins with one mind. One mind giving rise to myriad practices to cultivate virtues is grandeur. We cultivate myriad virtues with one mind. Where do we go to cultivate myriad virtues? The only thing to do is to go among sentient beings that need our help; only by giving to them can we cultivate myriad blessings and virtues. This is called “grandeur.”

“The innate enlightenment of one mind encompassing myriad practices,” this enlightened and virtuous nature, is called “nobility.” Everyone intrinsically has a virtuous nature of innate enlightenment. We all inherently have it. We all have a virtuous and enlightened nature, which we can exercise by going among people to cultivate myriad virtues and myriad practices. We can cultivate these by going among the people. So, we all inherently have “grandeur and nobility.” With our intrinsic nature of True Suchness, we are replete with many teachings and can exercise both compassion and wisdom.

However, for Small Vehicle practitioners, “Their compassion and wisdom had yet to develop.” They were still lacking in compassion. They were unwilling to exercise wisdom. “Their compassion and wisdom had yet to develop, so they feared the Great Vehicle Dharma and had no wish to seek grandeur and nobility.” They thought it would be “difficult.” Their compassion and wisdom had yet to develop, so they feared the Great Vehicle  Dharma would be hard and thus had no wish to seek grandeur and nobility.

Actually, if we are willing to form aspirations, nothing is difficult; it is just that we refuse to form aspirations. If we fear the Great Vehicle Dharma, this will be difficult; if we want to walk the Bodhisattva-path, we will find that every step is difficult. Thus we have “no wish to seek grandeur and nobility.” We are unwilling to seek wealth, unwilling to seek the Great Vehicle Dharma.

So, we must form great aspirations and make great vows. We were all originally children of a wealthy family. We must hurry back to our original home. We have a grand home and abundant treasures, so we should make an effort to go back, to find the road back. In our intrinsic nature, our myriad virtues gives us grandeur, and our intrinsic awakened nature gives us nobility. We all have this wealth within us, so we must always be mindful.