Author: Scott Ogata

Episode 755 – The Great Vehicle’s Flower of Seven Purities

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>> With great blessings and Samadhi and wisdom, we are replete with both feet. We can spread Great Dharma by relying on truth. With nobly purifying practices, we can reach a state of stillness and clarity. The Buddha abides in myriad practices and magnificent power.

>> “Necklaces of pearls, valued in the millions, dignified his body, while servants and attendants holding white fly-whisks flanked his left and right.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”Covering him was a bejeweled canopy, which was hung with flowered pennants. Perfumed water had been sprinkled upon the earth and many prized flowers scattered everywhere. Treasures had been collected and arrayed, coming and going, being obtained and given away. Having such diverse, dignified adornments, his virtue seemed imposing and deserving of special respect.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Covering him was a bejeweled canopy: The bejeweled canopy is an analogy for the Four Infinite Minds and an analogy for how true compassion widely provides universal shade for sentient beings. This can protect people’s bodies and minds so they have no regret, resentment, anxiety or worry they have no regret, resentment, anxiety or worry.

>> [The canopy] was hung with flowered pennants: This is an analogy for the Four All-Embracing Virtues, charitable giving, beneficial conduct, loving speech and collaborative effort.

>> Perfumed water had been sprinkled upon the earth: This is an analogy for Dharma-water, which is sprinkled on the fields in the hearts of all Bodhisattvas to purify them of the dusts of delusion. It is also an analogy for Samadhi-water which is sprinkled to purify people’s hearts.

>> Many prized flowers were scattered everywhere: This is an analogy for giving teachings It is teaching Bodhisattvas to practice the Great Vehicle’s Flower of Seven Purities.

>> The Great Vehicle’s Flower of Seven Purities: One, the three categories of pure precepts. Two, the Great Samadhi of Surangama. Three, the true wisdom of the Middle Way. Four, severing of doubts regarding the Two Truths.

>> The Great Vehicle’s Flower of Seven Purities: Five, practicing the Great Dharma, to reach the path to Buddhahood. Six, perfect and complete wisdom and virtues, with total understanding and realization of true nature. Seven, achieving the virtue of ending and forever eliminating ignorance.

>> Treasures had been collected and arrayed, coming and going, being obtained and given away: This is also an analogy for the merits and virtues of benefiting oneself while benefiting others.

>> Treasures had been collected and arrayed: This is an analogy for collecting and arraying the true merits and virtues of all states. With the merits and virtues of wholeheartedly engaging in myriad practices, one thought is replete with 3000 natures and appearances. It has everything it is supposed to have.

>> Coming and going, being obtained and given away: It is an analogy for all actions of a Bodhisattva that benefit oneself while benefiting others.

>> Having such diverse, dignified adornments, Having such diverse, dignified adornments, his virtue seemed imposing and deserving of special respect.    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> His virtue seemed imposing and deserving of special respect: This is an analogy for the triumphant transformation-body, which has such diverse and dignified adornments.

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“With great blessings and Samadhi and wisdom, we are replete with both feet.
We can spread Great Dharma by relying on truth.
With nobly purifying practices, we can reach a state of stillness and clarity.
The Buddha abides in myriad practices and magnificent power.”

“Two-Footed Honored One” of blessings and wisdom is one of the Buddha’s distinctive epithets. As we engage in spiritual practice, we must also cultivate blessings while at the same time cultivating wisdom. Blessings come from going among people. When we give to other people, we are cultivating blessings.

The Buddha taught us to create many good affinities with others and to give to help [relieve] others’ suffering. In this way, we take others’ suffering as our own. This is what is meant by having unconditional loving-kindness and universal compassion. What connection do these people have with us? We may not be connected at all, yet we cannot bear for them to suffer, so we care for them. This is “universal compassion.” We cannot bear to let them suffer, so we help them. This creates great blessings.

The Buddha taught us the law of karma. We must take this to heart and comprehend it. Although [we face] worldly matters, they are governed by true principles. We must believe this. With Samadhi, we can develop faith. If we are in Samadhi, naturally our faith will be deep and our understanding clear. This is how we give rise to wisdom. So, “With great blessings, Samadhi and wisdom,” we are “replete with both feet.”

When it comes to us ordinary people, we must create blessings and cultivate wisdom; we must be replete with both. As for the Buddha, He is already replete with both of them. Only the Buddha is truly “the Two-Footed Honored One of. Great Blessings and Samadhi and Wisdom,” or simply the Two-Footed Honored One. As we engage in spiritual practice, we must cultivate both blessings and wisdom. Only by listening to the Dharma can we be replete with both blessings and wisdom.

“We can spread Great Dharma by relying on truth.” After taking the Dharma to heart, by relying on its true principles, we must widely promote the Buddha-Dharma.

In Mozambique, in that country, inconceivable causes and conditions [converged]. One “seed” from Taiwan, Denise Tsai, married a man from that place. Later, South African Tzu Chi volunteers also went to Mozambique to work with her, and gradually they have brought. Tzu Chi’s teachings to that place. Thus, causes and conditions converged. When these Asian volunteers went to Africa, they used love and gentleness to approach the people there. At the same time, very slowly, they began to understand the source of their suffering and what material goods these people needed. Thus, we began to send them these material goods; through very sincere actions, we gave out of love.

At first, people were suspicious, but later, they accepted our help and then faithfully accepted [the teachings] without question. Because they faced extreme suffering, once they accepted the Buddha-Dharma, they took it to heart very quickly. They promoted a vegetarian diet in their community.

For all of August, they promoted vegetarianism; in local communities, they gathered everyone together and a group of youths provided entertainment to lift everyone’s spirits. So, old people came, along with the sick and the infirm. They formed a circle and watched these energetic youths perform their traditional dances. When they finished dancing, they greeted everyone by saying “Amitabha.” Then everyone put their palms together and responded with, “Amitabha.” Next [the volunteers] talked about the law of karma.

There was a well-spoken woman named Paula. After understanding Tzu Chi and our principles, she could explain them to everyone. She explained the karmic law of cause and effect so that everyone deeply believes in it now. “In the past, we did not make enough deposits of good karma, so we are very poor now. Thus, we must promptly begin to make these deposits so that we will be wealthy in our next life. Right now, we can open up our minds and donate 50 centavos every day.” We have seen how they help others. When one of their care recipients fell ill, they meticulously helped clean her from head to toe, giving her massages on her pressure points. Then they shared teachings with her.

The elderly woman was so happy that she pulled out a coin, 50 centavos. The volunteer, Paula, then knelt before her to receive the 50 centavos with both hands. We could see the coin in her hands. Then she said, “These 50 centavos will come together with 50 centavos from many others. Combined together, this can save people. You are not poor; you are very rich. You have now made a deposit [of good karma]. Right now, this money can save others. The love you show right now is a seed that will make you rich in your next life.” In this way, with very simple and very practical actions, they give to others.

On that day, they also distributed white rice. Some entrepreneurs went to observe and learn. They learned how to hold the rice and present it to the recipients, by bowing from the waist and giving with a feeling of deep respect. These entrepreneurs were very inspired.

They also saw how we taught them filial piety. When it was lunch time, these young children served the food to their elders. The people who were older were given chairs to sit in. Denise taught [the children] how to kneel and lift up the food with both hands to respectfully present it to their elders. She also taught them that, to show gratitude to their parents for giving them this body, the children should wash their parents’ feet. Everything was done perfectly. It was quite a dignified event.

So, it says, “We can spread Great Dharma by relying on truth.” Although they were in a field of yellow dirt, from what we could see, they were engaging in “nobly purifying practices” as they came together in that place. Though they are [materially] poor, they have an abundance of love. Their attitude truly demonstrates how, “With nobly purifying practices, we can reach a state of stillness and clarity.”

This is due to the Buddha’s teachings. The Buddha’s conduct was characterized by these kinds of “nobly purifying practices.” This is how the Buddha-Dharma teaches us to live; we must practice according to the teachings. We saw that some people were filthy and unkempt before learning the Dharma. Now that they have the Dharma, the way they interact with their environment has completely changed. Their pure hearts are filled with love. This is the wisdom of the Buddha. It helps us treat everyone as equals, and this power brings dignity to all beings. This power of love is great.

Previously we discussed how, “Necklaces of pearls, valued in the millions, dignified his body, while servants and attendants holding white fly-whisks flanked his left and right.”

Isn’t this a scene of great abundance? Isn’t this a life of great wealth? [The Buddha’s] pure and undefiled state is one of great joy and abundance. The “necklaces of pearls” were valued highly, in the millions, and these priceless treasures dignified his body. He was also surrounded by many people. We now see these impoverished people giving to others with noble and pure love, dignifying their Dharma-assembly. It seems to me that the environment there was like the room the elder was in, filled with treasures and the Dharma. When people are able to apply the Dharma, its value is very great.

This sutra passage continues, “Covering him was a bejeweled canopy, which was hung with flowered pennants. Perfumed water had been sprinkled upon the earth and many prized flowers scattered everywhere. Treasures had been collected and arrayed, coming and going, being obtained and given away. Having such diverse, dignified adornments, his virtue seemed imposing and deserving of special respect.”

We must make an effort to mindfully understand.

Covering him was a bejeweled canopy: The bejeweled canopy is an analogy for the Four Infinite Minds and an analogy for how true compassion widely provides universal shade for sentient beings. This can protect people’s bodies and minds so they have no regret, resentment, anxiety or worry they have no regret, resentment, anxiety or worry.

The “bejeweled canopy” that covered him is an analogy for the Four Infinite Minds. The Four Infinite Minds are like a bejeweled canopy, which is also an analogy for “true compassion [It] widely provides universal shade for sentient beings.” Sentient beings need something like this bejeweled canopy, which “can protect people’s bodies and minds so they have no regret, resentment,” ․”worries and anxiety.”

This is like the Four Infinite Minds; they provide protection. To protect ourselves, we must make use of the Dharma, which is to have loving-kindness without regret, compassion without resentment, joy without worry and equanimity without expectations. To this end, when it comes to the Buddha-Dharma, we must accept it with deep faith. Then it will be as if we are “[covered by] a bejeweled canopy.”

We have already taken the Dharma to heart, and we are also protected by precepts. We can use precepts, Samadhi and wisdom to protect ourselves, and with loving-kindness, compassion, joy and equanimity we can go among people, safe and sound. This is like being covered by a bejeweled canopy; it is an analogy for how we must be firm in the Four Infinite Minds.

[The canopy] was hung with flowered pennants: This is an analogy for the Four All-Embracing Virtues, charitable giving, beneficial conduct, loving speech and collaborative effort.

“Hung with flowered pennants” refers to the way we should interact with other people in our daily living. These are the Four All-Embracing Virtues.

We should constantly be charitable. “Charitable giving” could mean offering a simple greeting to others. That is also a form of charitable giving. Offering well-wishes to someone is charitable giving too. If someone is carrying something and we offer them a hand, then we are giving them our strength. Offering mutual assistance in our relationships is a practice of charitable giving. “Beneficial conduct” is helping others. “Loving speech” is speaking kind words. When we engage in “collaborative effort,” we should constantly speak kind words to others. Good teachings must be mutually shared. Good abilities must be mutually taught. We should have love for our collaborators. These four practices of the Buddha-Dharma are called the Four All-Embracing Virtues.

In our daily living, these are essential for our interactions with others. If we engage in these four practices in our daily living, naturally everyone will love us, and everyone will respect us. If we are willing to help others, if everything we do benefits others and if none of our words are hurtful to others, then among people we collaborate with, who will not respect us? Who will not admire us? In a sense, these are ways of dignifying our body. Thus, when we give with genuine sincerity, it is like being “hung with flowered pennants.” These dignify the room; our surroundings will be filled with all these precious objects and these pure adornments.

At the same time, “Perfumed water had been sprinkled on the earth.” This water is very fragrant. After the ground was swept clean, perfumed water was sprinkled on it, creating a very joyous ambiance. This is an analogy for Dharma-water, which is sprinkled on the fields in the hearts of Bodhisattvas “to purify them of the dusts of delusion.”

Perfumed water had been sprinkled upon the earth: This is an analogy for Dharma-water, which is sprinkled on the fields in the hearts of all Bodhisattvas to purify them of the dusts of delusion. It is also an analogy for Samadhi-water which is sprinkled to purify people’s hearts.

We worry most that we still cannot resolve our delusions, that, like sand and dust, they will fly all over. “Perfumed water had been sprinkled on the earth” means that not only has the ground been swept clean, water has been sprinkled so that slight breezes will not stir up any dust. This is purifying the dusts of delusion; we must use water to cleanse the fields of our hearts. So, “Perfumed water was sprinkled on the earth.”

Many prized flowers were scattered everywhere: This is an analogy for giving teachings It is teaching Bodhisattvas to practice the Great Vehicle’s Flower of Seven Purities.

Furthermore, “Many prized flowers were scattered everywhere.” This is an analogy for giving teachings. The Buddha comes to the world to give teachings to sentient beings and to transform them. “He teaches Bodhisattvas to practice the Great Vehicle’s Flower of Seven Purities.” What is “the Great Vehicle’s Flower of Seven Purities”?

The Great Vehicle’s Flower of Seven Purities: One, the three categories of pure precepts. Two, the Great Samadhi of Surangama. Three, the true wisdom of the Middle Way. Four, severing of doubts regarding the Two Truths.

First is “the three categories of pure precepts.” These are the rules and precepts. Second is “the Great Samadhi of Surangama.” Surangama is the Avatamsaka state. If we want to cultivate Samadhi, we must enter the state of the Surangama. Third is “the true wisdom of the Middle Way.” Fourth is “severing doubts about the Two Truths.” The Two Truths are the truth of emptiness and the truth of illusiveness. We must eliminate all doubt regarding them.

The Great Vehicle’s Flower of Seven Purities: Five, practicing the Great Dharma, to reach the path to Buddhahood. Six, perfect and complete wisdom and virtues, with total understanding and realization of true nature. Seven, achieving the virtue of ending and forever eliminating ignorance.

Fifth is “practicing the Great Dharma to reach the path to Buddhahood.” We must practice the Great Vehicle Dharma. Sixth is “perfect and complete virtue of wisdom, with total understanding and realization of true nature.” When both our discerning and impartial wisdom are perfect and complete, naturally we will clearly understand the truths and return to our nature of True Suchness. Seventh is “achieving the virtue of ending and forever eliminating ignorance.” When we have already eliminated all kinds of ignorance, even the ignorance of dust-like delusions, then naturally all of our ignorance and deluded thoughts will be gone forever. This is the virtue of ending. When ignorance and afflictions manifest, we can promptly eradicate them. Of course, we must mindfully learn to do this.

Treasures had been collected and arrayed, coming and going, being obtained and given away: This is also an analogy for the merits and virtues of benefiting oneself while benefiting others.

Next we discuss how, “Treasures had been collected and arrayed, coming and going, being obtained and given away.” This expresses that, as we benefit ourselves, at the same time we must benefit others. Therefore, “This is an analogy for the merits and virtues of benefiting oneself while benefiting others.”

“Benefiting oneself” is to earnestly engage in one’s own spiritual practice. “Benefiting others” is when we continually go among people to give. Benefiting ourselves is cultivating wisdom; benefiting others is cultivating blessings. These are “treasures collected and arrayed, coming and going, being obtained and given away.”

Treasures had been collected and arrayed: This is an analogy for collecting and arraying the true merits and virtues of all states. With the merits and virtues of wholeheartedly engaging in myriad practices, one thought is replete with 3000 natures and appearances. It has everything it is supposed to have.

These “treasures collected and arrayed” are the true merits and virtues, being replete with both blessings and wisdom. “With the merits and virtues of wholeheartedly engaging in myriad practices” means when our minds are focused on one thing, with one thought, we can accomplish so many things. “One thought is replete with 3000 natures and appearances.” Of course, this is subtle and intricate Dharma. With a single thought, we can pervade the entire Trichiliocosm. This comes from having eliminated all the ignorance in the Three Realms; everything is very clear, and all teachings have manifested.

Coming and going, being obtained and given away: It is an analogy for all actions of a Bodhisattva that benefit oneself while benefiting others.

Next is “coming and going, being obtained and given away.” This is an analogy for “all actions of a Bodhisattva that benefit oneself while benefiting others.” To benefit ourselves, we must earnestly engage in spiritual practice. “Coming” and “obtaining” mean earnestly practicing the Dharma. If we want to benefit others, we must practice giving. To put benefiting oneself and others into practice is described as “coming and going, obtaining and giving away.” We obtain and take in the Dharma from outside and apply it in our minds as we give out of genuine sincerity

Having such diverse, dignified adornments, Having such diverse, dignified adornments, his virtue seemed imposing and deserving of special respect.   

“Having such diverse, dignified adornments, his virtue seemed imposing and deserving of special respect.” This is the mindset we must have. Isn’t this what Buddhist practitioners should do? We must make an effort to be mindful as we interact with others. By going among people, every experience we have brings wisdom. If we did not continue to face various situations, how could we grow our wisdom? So, we must certainly do as we have discussed, “coming and going, obtaining and giving away”; we must give to others. In fact, as we give to other people, we obtain a bit of wisdom. “Wisdom comes from experience.” By giving away something, naturally we will obtain something.

We were just talking about Mozambique. Why are there so many impoverished people there? How could they have such incredible superstitions? There are many poor or suffering, disabled or severely ill; who will help these people? Now that the Buddha-Dharma has made its entrance into Africa, these seeds have been sown in the land. Seeds turn into trees. The trees, in turn, bear fruits. Then, these fruits produce more seeds that can spread to other impoverished countries in Africa. When the seeds are brought to those places, as we have now seen, in those places the desert becomes an oasis. We have seen how they give to others. In particular, “Having relieved people of suffering, they then expound the Dharma to them.” They have taken the law of karma and have brought it to those places. They want to change their perspectives so that they will go to the doctor when they are sick instead of using human organs or killing people as part of rituals. These are mistaken practices.

So, by giving in this way, they naturally share the Dharma and plant seeds there that they can cultivate. We see hope for them and the light of dawn. This comes from “having such” Dharma, “such diverse, dignified adornments.” See how their lives have completely changed? Originally they were so impoverished, but now we see how they are so [full of love]! The virtue of the Dharma is in that place, and it elevates everyone’s dignity. So, their “virtue is imposing and deserving of special respect.” They are able to help others. Even a small coin can save people. This is an analogy for “the exceptional reward-body.” It is very exceptional, and this body manifests in the world to save people. Hence, “having such diverse, dignified adornments.”

His virtue seemed imposing and deserving of special respect: This is an analogy for the triumphant transformation-body, which has such diverse and dignified adornments.

In learning the Buddha’s Way, we must earnestly make use of this bright, radiant and boundless love and spread [the Dharma] throughout the world. This requires us to make an effort to be mindful. As long as we are mindful, everything in the world is Great Dharma. We must have faith that, with the Great Vehicle Dharma, we can be replete with the two feet of [great blessings] and Samadhi and wisdom. So, we must always be mindful.

Episode 754 – Developing Extensive and Complete Wisdom

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>> With Great Vehicle capabilities, we face the door with Right Views. With stuck aspirations, bias towards emptiness, our intentions will be of the Small Vehicle. Deviating from the true eyes of wisdom is like peeping from beside the door. Though in accord with the Buddha’s compassion, we have yet to enter the Buddha’s right wisdom.

>> “From afar he saw his father, occupying the lion’s couch, feet resting on a jeweled stand. There were Brahmins, ksatriyas and householders, who all respectfully encircled him.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Necklaces of pearls, valued in the millions, dignified his body, while servants and attendants holding white fly-whisks flanked his left and right.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Necklaces of pearls: they are a metaphor for the precepts of the. Great and Small Vehicles taught in the sutras. They are like strands of pearls that form a net. With all-encompassing wisdom, He gave the skillful teachings of dharanis.

>> Dharanis: They are called the door of total retention, which means retaining all Dharma and upholding all goodness. They allow all goodness to increase and never be extinguished and cause all evil things to be eradicated and never arise.

>> Valued in the millions, [they] dignified his body: This is an analogy for all the infinite merits and virtues He had cultivated. The attainment of the flawless and pure precepts, Samadhi and wisdom is of infinite value and dignifies the Dharma- and reward-bodies.

>> Beginning from the first abiding conduct until the ultimate fruit of wondrous enlightenment, the wisdom gathered becomes extensive, complete. With wisdom in accord with the principles, we attain the reward of this body. Thus it speaks of dignifying the Dharma- and reward-bodies.

>> Servants and attendants are analogies for the skillful means of the Six Paramitas. Internally this is shared true wisdom, while externally it is adapting to conditions. They are like servants and attendants who serve and uphold their duties and responsibilities.

>> White fly-whisks: A fly-whisk is like a horsetail duster. It is an analogy for applying flawless skillful wisdom.

>> Right is an analogy for the wisdom of emptiness, brushing away obstructions of ignorance and afflictions. Left is an analogy for wisdom of illusiveness, brushing away temporary names and appearances, dust-like delusions and karmic obstructions.

>> Flanked on his left and right: These are the two kinds of wisdom, Wisdom of emptiness and wisdom of illusiveness are used as skillful means, so it says they flanked his left and right. This is also an analogy for the Tathagata’s true wisdom and provisional wisdom and how the two kinds of wisdom are perfect and complete.

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“With Great Vehicle capabilities, we face the door with Right Views.
With stuck aspirations, bias towards emptiness, our intentions will be of the Small Vehicle.
Deviating from the true eyes of wisdom is like peeping from beside the door.
Though in accord with the Buddha’s compassion, we have yet to enter the Buddha’s right wisdom.”

Everyone, when learning the Buddha’s Way, we need to have an open and spacious mind and mindfully accept the Buddha’s teachings. If we follow the Buddha and accept the teachings with a Great Vehicle mind, our views and understanding will not deviate. Thus, we can “face the door with Right Views.” If we have “stuck aspirations and a bias towards emptiness,” our “intentions will be of the Small Vehicle.” If we engage in spiritual practice only for our own sake, our aspirations are very limited. If we do not open the door to our minds and focus only on ourselves, we are lacking a broad perspective, a more open and expansive outlook. So, we must not remain stuck in a limited mindset. If we do, we will remain biased towards emptiness, and our intentions will be of the Small Vehicle.

As for “deviating from the true eyes of wisdom,” with these two eyes, one can see blessings and the other can see wisdom. When blessings and wisdom are aligned, our horizons will be wide open. If we shut one eye when we look at things, our vision will be deficient. “Though in accord with the Buddha’s compassion, we have yet to enter the Buddha’s right wisdom.” Since we want to learn the Buddha’s Way, we must not idle away our time. We cannot wait until we are old. However, once we reach old age, we must not lose our sense of mission. Though we are old, as long as we are diligent, we are no less capable than young people.

The Chapter on Faith and Understanding is closely related to getting old [The disciples] explained that they had idled away their time in the past. They expressed that, “We did not fully accept the teachings that the Buddha gave us before. We were biased toward the Small Vehicle.”

During the Agama period, the teachings they accepted only touched on the surface of the karmic law of cause and effect. So, they did not expand their understanding to include the compassion and right wisdom the Buddha has had since Beginningless Time. If we only have a biased understanding, though we know the truths of suffering, causation, cessation and the Path, the path we follow will be biased toward one side, that of eliminating our afflictions and not contriving affinities. This is clinging to illusory existence. Hearing the Vaipulya and Prajna teachings, we understand that all things arise from a convergence [of causes and conditions], and when they disperse, there is just emptiness. With this understanding, some cut themselves off from teachings of emptiness, and some, from teachings of existence [The disciples] were biased toward emptiness so they only practiced to eliminate [afflictions]. So, this is “deviating from the true eyes of wisdom.” They were biased, so they did not have complete understanding.

We must understand the principles of emptiness. It is true; absolute truth is without essence or form. It is empty in nature. Yet within emptiness, there is wondrous existence. We must not see only existence, for existence is illusory, and we must not see only emptiness, viewing everything as completely empty. Within illusory existence, appearances arise out of temporary unions. As we keep breaking down these temporary unions, of course we end up with emptiness. But if we mindfully comprehend emptiness, we will find wondrous existence within it.

So, we must not “deviate from the true eyes of wisdom.” We cannot use just one eye; we must use both. Just as we already understand that the Buddha has a heart of compassion, we must further comprehend His wisdom as well. To understand this wisdom, we have to truly be mindful, to think about it meticulously and earnestly contemplate it. “Though in accord with the Buddha’s compassion, we have yet to enter the Buddha’s right wisdom.” This is a pity.

The previous sutra passage states, “From afar he saw his father, occupying the lion’s couch, feet resting on a jeweled stand. There were Brahmins, ksatriyas and householders, who all respectfully encircled him.”

The poor son had been continuously drawing closer to his father’s home. He was now approaching the main gate. From there, he could see [inside], could see his father sitting on a very wide couch, which was very large and magnificent. The lion’s couch is like the lion throne; it was a big chair. Not only the chair, but even the table and the footstool were all magnificent. Everything was [adorned with] jewels. Moreover, he was surrounded by many people attending to him. There were Brahmins by his side, the most elevated caste, as well as Ksatriyas. There were also benevolent kings, ministers and other Buddhist practitioners; everyone was equal. These devout Buddhst practitioners all surrounded him respectfully. This was what the poor son saw as he stood by the gate.

The following sutra passage states, “Necklaces of pearls, valued in the millions, dignified his body, while servants and attendants holding white fly-whisks flanked his left and right.”

“Necklaces of pearls” is an analogy. The precepts of the Great and Small Vehicles taught in the sutras are like the thread that connects pearls. Pearls need to be connected by a string in order to form a necklace, so that the pearls will not scatter. This is an analogy for the Buddha’s teachings. All His teachings are treasures. Whether teachings of the Great or Small Vehicle, the Buddha always expounded the Dharma according to our capacities, so all teachings are treasures. We must make an effort to string all of these pearls together

Necklaces of pearls: they are a metaphor for the precepts of the. Great and Small Vehicles taught in the sutras. They are like strands of pearls that form a net. With all-encompassing wisdom, He gave the skillful teachings of dharanis.

Stringing pearls together to form a necklace is an analogy for “all-encompassing wisdom.” The Buddha had to exercise His wisdom, and all-encompassing wisdom is Buddha-wisdom. With this wisdom, He analyzed the capacities of sentient beings and taught the Dharma accordingly. Thus, “He gave skillful teachings.” During the Agama period, He taught with skillful means by adapting to the capacities of sentient beings. How are these skillful means referred to? As dharanis

Dharanis: They are called “the door of total retention,” which means retaining all Dharma and upholding all goodness. They allow all goodness to increase and never be extinguished and cause all evil things to be eradicated and never arise.

“Dharanis” are referred to as “the door of total retention,” or “retaining all Dharma and upholding all goodness.” He first helped us understand the karmic law of cause and effect, helped us to be very clear on it. “Refraining from all evil and doing all good deeds” is what “dharani” refers to. This is “[the door of] total retention.”

By retaining all goodness, we “allow all goodness to increase and never be extinguished.” This helps us broaden our great aspirations, so we give more and more each day and grow in our compassion and love. By retaining all goodness, it will only increase and never decrease [Dharanis] also “can cause all evil things to be eradicated and never arise.” This is “the door of total retention.”

To “retain all Dharma and uphold all goodness” means that when it comes to the Agama, Vaipulya, Prajna or. Lotus teachings, or even the Avatamsaka teachings, we are able to understand and completely realize them. This is “retaining all Dharma.” When we are able to experience and grasp this Dharma, have faith and understanding, we can then “uphold all goodness.” We can form aspirations, make great vows and give of ourselves for the sake of others. We can uphold precepts flawlessly. When we are flawless in precepts, Samadhi and wisdom, naturally no evil will arise [as we practice] virtuous Dharma. This is the “door of total retention.”

The following part of the passage states that [these pearls were] “valued in the millions” and “dignified his body.”

Valued in the millions, [they] dignified his body: This is an analogy for all the infinite merits and virtues He had cultivated. The attainment of the flawless and pure precepts, Samadhi and wisdom is of infinite value and dignifies the Dharma- and reward-bodies.

The son saw that not only did these necklaces of pearls dignify the interior of the room, his father, the elder, was draped with necklaces valued in the millions, which dignified his body. This was the appearance he presented, one of great wealth and nobility. This is an analogy for all the “infinite merits and virtues He had cultivated.” The merits and virtues the Buddha had cultivated were of course very numerous ․Valued in the millions, [they] dignified his body: This is an analogy for all the infinite merits and virtues He had cultivated. The attainment of the flawless and pure precepts, Samadhi and wisdom is of infinite value and dignifies the Dharma- and reward-bodies. The Buddha has been engaging in spiritual practice for kalpas since Beginningless Time. The Buddha goes among people in lifetime after lifetime, responding to the needs of sentient beings and constantly helping them. In this way, He has created merits and virtues.

By engaging in internal cultivation and external practice for a very long time, what He accumulated were “infinite merits and virtues and flawless and pure precepts, Samadhi and wisdom.” He engaged in spiritual practice a long time, so. He was firm in His precepts, Samadhi and wisdom. Thus, the Buddha’s pure nature of True Suchness forever remains bright and clear. With great perfect mirror wisdom, He became one with the universe. His vast ocean of enlightenment is infinitely wide open and radiant. Thus, it is “of infinite value.” This is an analogy for all the virtues that dignified His body. Thus, He is magnificent. This “dignifies the Dharma- and reward-bodies”

Beginning from the first abiding conduct until the ultimate fruit of wondrous enlightenment, the wisdom gathered becomes extensive, complete. With wisdom in accord with the principles, we attain the reward of this body. Thus it speaks of dignifying the Dharma- and reward-bodies.

What is “dignifying the Dharma- and reward-bodies”? It means starting from the first abiding conduct, from the time we first form our great aspirations, We formed great aspirations, “vowing to deliver countless sentient beings”; this was the beginning of this state of mind. “Until the ultimate fruit of [enlightenment],” these aspirations will never change.

I often say that in this life there has only been one thing that makes me very happy. From when I first formed my aspirations until now, my resolve has never wavered. This resolve has remained firm,

“beginning from the first abiding conduct,” which was when I formed my initial aspirations. I believe we all have affinities with the Buddha, yet while we formed aspirations in the past, they have “changed and ceased.” Thus, the Dharma in our minds was distorted. We turned from goodness toward evil, from True Suchness to afflictions, For this reason, the Dharma in our minds ceased to exist. This means that our unenlightened minds go through “arising, abiding, changing and ceasing.”

If we can remain firm in our initial aspirations and abide in that state, naturally we will be able to accept the Dharma, take it to heart and follow this path all the way to the end. In this way, we can attain “the ultimate fruit of wondrous enlightenment.” The moment we attain enlightenment, our minds will be one with the universe, just like the Buddha’s. This karmic reward is supremely wondrous, “the ultimate fruit of wondrous enlightenment.” Thus, “The wisdom we gather becomes extensive and complete.” This wisdom we are gathering stretches extensively in the ten directions and is both complete and harmonious. With this wisdom, we can connect with principles. Because our wisdom can pervade the worlds of ten directions, we can be in perfect harmony with principles. So, “With wisdom in accord with the principles, we attain the reward of this body.” What is this body? It is “the [dignified] Dharma- and reward-bodies.” There is an abundance of Dharma in the Buddha’s body. He is analogous to the elder in the house. Everything the poor son saw was so magnificent. This is the Dharma- and reward-bodies

Servants and attendants are analogies for the skillful means of the Six Paramitas. Internally this is shared true wisdom, while externally it is adapting to conditions. They are like servants and attendants who serve and uphold their duties and responsibilities.

“Servants and attendants” are analogies for “the skillful means of the Six Paramitas. Internally this is shared true wisdom, while externally it is adapting to conditions. They are like servants and attendants who serve and uphold their duties and responsibilities.” He used various methods to help sentient beings eliminate afflictions and reach the purity of the other shore. Those methods are paramitas;

there are the Six Paramitas and the Ten Paramitas. The Six Paramitas are giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are the Six Paramitas. What about the Ten Paramitas? If we add loving-kindness, compassion, joy and equanimity, the Six Paramitas become the Ten Paramitas. If we are able to be replete with the Ten Paramitas, we will be able to cross from this shore to the other shore.

This was how the Buddha at first used various skillful means to teach according to our capacities, to give us methods we can accept for eliminating afflictions and developing wisdom. This requires “internally shared true wisdom.” First we engage in internal cultivation, then we connect with external [affinities] and adapt to conditions. The Buddha’s mind is rich with wisdom internally, and He has an abundance of affinities externally. It was because He has this wisdom that He formed these affinities with sentient beings and “externally adapted to conditions.”

“They are like servants and attendants who serve and uphold their duties and responsibilities.” Thus, many people are willing to follow Him and are willing to give like Him. Every person has this responsibility; this is how we form affinities

[It mentions] “holding white fly-whisks.” In the past, if we could not clean something, we would attach a cloth to a bamboo stick and whisk it here and there. After whisking this cloth, doing some dusting, things would become clean. This is “whisking”

White fly-whisks: A fly-whisk is like a horsetail duster. It is an analogy for applying flawless skillful wisdom.

A fly-whisk is a horsetail duster. This is an analogy for “the use of flawless skillful wisdom.” With precepts, Samadhi and wisdom, we engage in spiritual practice and constantly eradicate our afflictions. By diligently dusting our minds, whisking and polishing them often, our minds will be very pure.

Right is an analogy for the wisdom of emptiness, brushing away obstructions of ignorance and afflictions. Left is an analogy for wisdom of illusiveness, brushing away temporary names and appearances, dust-like delusions and karmic obstructions.

“Right is an analogy for the wisdom of emptiness.” The right side is an analogy for the wisdom of emptiness, brushing away ignorance and afflictions. As for the left side, it is an analogy for the wisdom of illusiveness. With it, we brush away dust-like afflictions that come from illusory names and appearances.

This is [brushing on the] “left and right.” One side brushes away afflictions and ignorance, our bias toward emptiness. The other side brushes away illusory names and appearances and obstructions from dust-like delusions. If we are replete with both blessings and wisdom and apply the Three Flawless Studies in daily living, then naturally we will know the “wondrous existence in true emptiness” and the “true emptiness of wondrous existence” and be able to rid ourselves of dust-like afflictions and obstructions.

Flanked on his left and right: These are the two kinds of wisdom, Wisdom of emptiness and wisdom of illusiveness are used as skillful means, so it says they flanked his left and right. This is also an analogy for the Tathagata’s true wisdom and provisional wisdom and how the two kinds of wisdom are perfect and complete.

“Flanking his left and right” is like having wisdom on both sides. These are analogies for the two kinds of wisdom, the wisdom of emptiness and wisdom of illusiveness. Wisdom of emptiness is the understanding of the principles of emptiness, which is true emptiness. Wisdom of illusiveness is the understanding of all names and appearances that arise from temporary unions. We can understand both. These two kinds of wisdom, wisdom of emptiness and wisdom of illusiveness, are skillful means. When we engage in spiritual practice with them, we can understand everything. It is like being “flanked [on] left and right” as we engage in spiritual practice. This is also an analogy for the Tathagata’s provisional wisdom and true wisdom. When they are used together, they are perfect and complete.

In this world, the Buddha made use of. His true wisdom and skillful wisdom in union with each other. They are like a person’s left and right sides. This is like using both of our hands, both of our feet and both of our eyes simultaneously with great ease. Thus, we must always be mindful.

Episode 753 – With Great Effort, Seek True Principles

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>> Hiring someone means employing them for their physical labor. To use one’s strength to make a profit is to be a laborer. With hard work and great effort, we move ahead to seek true principles. Gradually, we form habits of wholesome practices, resulting in the development of world-transcending roots of goodness and the cultivation of the Great Vehicle.

>> “World-Honored Once, at that time, the poor son was hired as a laborer from place to place until he arrived at his father’s house and stood beside the gate.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “From afar he saw his father, occupying the lion’s couch, feet resting on a jeweled stand. There were Brahmins, Ksatriyas and householders, who all respectfully encircled him.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> From afar he saw his father: The father is like the Buddha, who, out of loving-kindness, physically manifested in the world with His body of joyful use.

>> A body of joyful use: This comes from the boundless true merits that arise when all Buddhas cultivate infinite blessings and wisdom, which allow Them to forever have this joyful use and this great Dharma-joy.

>> Furthermore, The Two Vehicle practitioners, despite having made great [aspirations], were still quite far from the non-retreating state of the Great Vehicle. Thus it says, from afar he saw.

>> Due to their deviation from the true wisdom-eye, although they have understood the principles, they are still very far away. Thus it says, “From afar he saw”.

>> The Buddha has great compassion as His room, The Buddha has great compassion as His room, gentleness and patience as His clothing, the emptiness of all Dharma as His throne, and achieves satisfaction through myriad practices.

>> Occupying the lion’s couch: A couch is a throne. The lion throne is an analogy for the seat where the Buddha first gave the teaching of the Avatamsaka sutra.

>> A jeweled stand is an analogy for ultimate reality. Resting His feet is an analogy for Samadhi and wisdom, the Samadhi and wisdom of the Great Vehicle. Resting on the true substance of ultimate reality, resting on one’s pure undefiled intrinsic nature, one cultivates the Great Vehicle Dharma.

>> Brahmins, ksatriyas and householders: These are analogies for the noble beings of the Three Vehicles, Great Vehicle practitioners, Solitary Realizers and Hearers.

>> Brahmins: The name means purifying practices; they were of the most elevated caste. They may have been lay practitioners or may have taken monastic vows. Through successive generations they passed down the [family] tradition of spiritual practice.

>> Brahmins: They called themselves descendants of Brahma and observed the Path through chastity. They were spotless in their actions. This is why their name means purifying practices.

>> Ksatriyas: They are those of the royal caste; the word means lords of the fields. They are the lords of the lands of the world; thus they are royalty. Later generations’ feelings gradually turned false with each wanting to cultivate fields on their own. Thus, those with virtue were elected to fairly divide the fields. This is how royalty began.

>> Householders: Those who resolutely practice the Buddhist-path at home are called householders. Adhering to the Path, practicing self-restraint. and having fewer desires, they accumulate virtue.

>> This is like Bodhisattvas at the stages of the Ten Faiths or the [Three] Virtuous Stages. They only eliminated delusions of views and thinking, but delusions of ignorance are still present. They have not yet entered the noble stages, so they are still in the virtuous stages.

>> Those of every rank and standing all serve the Tathagata respectfully and cultivate the Great Vehicle teachings, so they are able to attain Buddhahood. Thus it says that they respectfully encircled him.

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“Hiring someone means employing them for their physical labor. To use one’s strength to make a profit is to be a laborer. With hard work and great effort, we move ahead to seek true principles. Gradually, we form habits of wholesome practices,
resulting in the development of world-transcending roots of goodness and the cultivation of the Great Vehicle.”

As human beings, we must truly keep our feet firmly planted on the ground; we must make an effort to work hard, serve others. This was true in the past as well. People also had to labor in order to make a living. There is a story in the sutras about this. There were two brothers in a very impoverished family. The older brother heard people say that by praying, one could become wealthy. So, he thought, “I should pray earnestly to. Lord Bhima for blessings so that I can be wealthy and have lots of money.” At the same time, the younger brother diligently worked in the fields every day. A very long period of time passed. The older brother wondered, “Why haven’t I attained any wealth?”

One day, Lord Bhima took the form of his younger brother and came to him. The older brother asked him, “Why are you here instead of cultivating the fields?” The younger brother replied, “I am out working in the fields every day, which is very tiring; so, I wanted to see if I can also pray to attain wealth without doing any work. That is why I have come to pray.” The older brother told him, “The fields must be cultivated. If you do not put your heart and your effort into tending the land and sowing seeds, if you only spend your time praying, how can the land produce any grains?”

Once he said this, the younger brother disappeared and. Lord Bhima appeared in his place, saying, “That is right! You are so earnest in constantly praying. But all of your prayers are empty, since you are not creating any blessings. True blessings must be earnestly cultivated. You must diligently give to others.” When the older brother heard this, he [finally] understood.

This story is just like what we see in the world and like [what we learn] from the Dharma. The Buddha-Dharma teaches us that if we only think of spiritual practice as praying to the Buddha, [then we only] pray to Him to develop our wisdom and to grant us blessings and wisdom. What is our purpose in praying for wisdom? If we do not eliminate our afflictions, how can we possibly attain wisdom? If we pray for blessings but do not go among people to do good deeds and give charitably, where will our blessings come from? So, we must continue to practice diligently. Then, “We move ahead to seek true principles. Gradually, we form habits of wholesome practices.”

In the Buddha’s more than 40 years of teaching, everything He taught was virtuous Dharma that can help us eliminate evil and practice goodness. When we open our mouth, when we move our body, when we give rise to a thought, are we always mindfully considering how we can benefit everyone? If we are, we have taken the true principles to heart. Then we are truly “moving ahead to seek true principles” and are genuinely learning the Buddha’s Way.

During the Buddha’s lifetime, the disciples listened to Him teach for more than 40 years. Though they heard many teachings, each of them clung to certain ones. Some clung to “existence”; others clung to “emptiness.” Clinging to either emptiness or existence is an “extreme view”; both are perspectives biased toward one extreme. The Buddha wanted us to walk the Middle Way. After slowly moving away from our bias toward existence or emptiness, we must quickly make gradual course corrections and “form habits of wholesome practices.” Advancing in our practice of True Dharma “results in the development of world-transcending roots of goodness.”

With “world-transcending roots of goodness,” we can freely come and go in this world to fulfill one goal, achieve one wish, which is to help Buddhas and Bodhisattvas to save sentient beings. Advancing in our practice of the Great Vehicle is what we must learn to do. We must find a way to earnestly and diligently practice the true principles and gradually move toward the Middle Way. We must thoroughly understand true emptiness and wondrous existence. We must not lose our karmic connection with sentient beings, but we must also avoid being contaminated by sentient beings’ impurities. If we thus “form habits of wholesome practices,” these are “world-transcending roots of goodness”; we aspire and vow to advance in our practice of the Great Vehicle. This is the Buddha’s objective in coming to the world to teach us.

Next, didn’t we discuss this passage yesterday? Subhuti and the others said, “World-Honored Once, at that time, the poor son was hired as a laborer from place to place until he arrived at his father’s house and stood beside the gate.”

This is an analogy for our spiritual practice; before we form the great aspirations to walk the Bodhi-path, we are still outside peeking in, hesitating.

The next passage continues by stating, “From afar he saw his father, occupying the lion’s couch, feet resting on a jeweled stand. There were Brahmins, Ksatriyas and householders, who all respectfully encircled him.”

In this sutra passage, he had gone down the right road and was now already beside the gate. He saw his father from afar, but still did not recognize him. This is an analogy for how, “The Buddha in His loving-kindness physically manifested in the world with His body of joyful use (reward-body).”

From afar he saw his father: The father is like the Buddha, who, out of loving-kindness, physically manifested in the world with His body of joyful use.

This was for His joyful use. This is like the father. He was sitting in this extremely luxurious house, while the son peeked in from outside. This elder inspired a deep sense of respect in everyone who saw him. This is an analogy for the Buddha’s loving-kindness. With His body of joyful use, He physically manifested in this world. The body of joyful use is like our human body.

What is the body of joyful use?

A body of joyful use: This comes from the boundless true merits that arise when all Buddhas cultivate infinite blessings and wisdom, which allow Them to forever have this joyful use and this great Dharma-joy.

It is what the Tathagata had achieved after cultivating infinite blessings and wisdom.  The body is a vessel for spiritual cultivation. When we dedicate ourselves to [helping] people, we also must use this body. So, it is called the body of joyful use. For a long time, Buddhas and Bodhisattvas have been transforming people life after life, which is also done with their body of joyful use. They go among the countless sentient beings to bring blessings to them and to cultivate wisdom among people. Because they have done this, “Boundless true merits arise.” Their body of joyful use is the accumulation of many merits and virtues through their spiritual practice.

In spiritual practice, we reap what we sow. The effort we put in determines what we get in return. The longer we engage in spiritual practice, the more merits and virtues we have to say nothing of [those who have] accumulated merits and virtues since Beginningless Time, “which allow them to forever have this joyful use and this great Dharma-joy.” So, the Buddha repeatedly returns; all Buddhas and Bodhisattvas come to the world. Though the world is filled with suffering, they have made great vows. Each Buddha makes His own great vows about returning to deliver sentient beings.

Furthermore, The Two Vehicle practitioners, despite having made great [aspirations], were still quite far from the non-retreating state of the Great Vehicle. Thus it says, from afar he saw.

When Bodhisattvas form aspirations, they continue to advance. They do not retreat, nor do they get stuck. However, though Two Vehicle practitioners had formed great aspirations, they were unable to wholeheartedly move forward without stopping; this was still beyond them. So, they were still far from the Great Vehicle. Thus it says, “from afar he saw.”

Though they had formed aspirations, they were still looking on from far away, [like] the son looking at his father. This is the analogy used. “From afar he saw his father, occupying the lion’s couch.” He looked at him from afar, still unable to approach him.

Due to their deviation from the true wisdom-eye, although they have understood the principles, they are still very far away. Thus it says, “From afar he saw”.

We have also “deviated from the true wisdom-eye.” Our wisdom is still biased. We are either biased toward “existence,” or clinging to “emptiness.” Regardless, we are biased. So, “Although they have understood the principles, they are still far away.” They know how to walk this path, but they still have a long ways to go. This is also why it says, “from afar he saw”

“Occupying the lion’s couch” means that. “The Buddha has great compassion as His room, gentleness and patience as His clothing, the emptiness of all Dharma as His throne and achieves satisfaction through myriad practices.”

“Occupying the lion’s couch” means that. “The Buddha has great compassion as His room, gentleness and patience as His clothing, the emptiness of all Dharma as His throne and achieves satisfaction through myriad practices.”

The Buddha is already seated on the lion throne, just as the elder is seated on the lion’s couch, very awe-inspiring and magnificent. The owner of this stately room is the Great Enlightened Buddha. This is like how the very large room that the elder was in completely belonged to him. The same thing applies here. However, this “room,” the Buddha’s room, refers to how He has “great compassion as His room” and how He wears upon His body “gentleness and patience as His clothing.”

Next, “The emptiness of all Dharma is His throne.” This “throne” means that we do not need to have attachments. We often speak of the Three Spheres of Emptiness, about giving without expectations and moreover having gratitude. When people allow us to give to them, they enable us to engage in spiritual practice. So, we should not be attached to how much we have given.

“[He] achieves satisfaction through myriad practices.” We feel very satisfied; when we can give to others and have this large group of Bodhisattvas as our companions, we should feel very satisfied. This is called “occupying the lion’s couch.” It is so open and spacious.

Occupying the lion’s couch: A couch is a throne. The lion throne is an analogy for the seat where the Buddha first gave the teaching of the Avatamsaka sutra.

This “couch” is a “throne.” In ancient times, people had very large chairs. If they were tired of sitting, they could lie down. So, the “couch” is a chair, a very large chair people sat on.

The “lion throne” is an analogy for “the seat where the Buddha first gave the teaching of the Avatamsaka Sutra.” This refers to the vastness of the Buddha’s mind upon His enlightenment; His mind was in a tranquil and clear state. This was the state in which He taught the Dharma to heavenly beings and Bodhisattvas. This is sitting on “the lion’s throne.” Actually, the Buddha is always in that [enlightened] state of mind, so He is always sitting on the lion’s throne.

A jeweled stand is an analogy for ultimate reality. Resting His feet is an analogy for Samadhi and wisdom, the Samadhi and wisdom of the Great Vehicle. Resting on the true substance of ultimate reality, resting on one’s pure undefiled intrinsic nature, one cultivates the Great Vehicle Dharma.

As for “feet resting on a jeweled stand, a jeweled stand” indicates a rich household. Rich people have and use an abundance of precious objects. Even the stool they rest their feet on, even a footstool, is a treasure. This is an analogy for the Buddha being surrounded by magnificence and treasures, like His ocean of enlightenment. His ocean of enlightenment is vast; every word of Dharma is a treasure. So, He received people’s respect.

A jeweled stand is an analogy for the one ultimate reality. Resting His feet is an analogy for Samadhi and wisdom, the Samadhi and wisdom of the Great Vehicle. Resting on the true substance of ultimate reality, resting on one’s pure undefiled intrinsic nature, one cultivates the Great Vehicle Dharma. Great Vehicle Dharma, precepts, Samadhi and wisdom, are all true teachings. When we engage in spiritual cultivation, we must practice according to the True Dharma. So, “the true substance of ultimate reality” is like this throne, the chair that he sat upon. The table, the footstool, etc. were all very sturdy and very reliable, so are true principles. This is also how, “Resting on one’s pure undefiled intrinsic nature one cultivates the Great Vehicle Dharma.” This is how we engage in spiritual practice. We must use the Great Vehicle and form Great Vehicle aspirations; we must look to our [intrinsic] nature and engage in spiritual practice with a pure mind.

Moving on, it mentions, “Feet resting on a jeweled stand.” There were many others surrounding him. He was not alone in that room. There were also “Brahmins, Kshatriyas and householders.”

Brahmins, ksatriyas and householders: These are analogies for the noble beings of the Three Vehicles, Great Vehicle practitioners, Solitary Realizers and Hearers.

“Kshatriyas” are the [royalty]. Householders are ordinary Buddhist practitioners. “Brahmins, Kshatriyas” and householders are analogies for the practitioners of the Three Vehicles.

What does it mean to be a Brahmin? Brahmins engage in purifying practices. This was the most elevated caste.

Brahmins: The name means purifying practices; they were of the most elevated caste. They may have been lay practitioners or may have taken monastic vows. Through successive generations they passed down the [family] tradition of spiritual practice.

In India, Brahmins were the highest caste, followed by Kshatriyas. Whether they remained lay practitioners or became monastics, the tradition was passed down through successive generations; their family tradition was spiritual practice. They all studied Brahmin teachings. These were passed down through generations.

Brahmins: They called themselves descendants of Brahma and observed the Path through chastity. They were spotless in their actions. This is why their name means purifying practices.

They believed they had descended from Brahma. They observed the Path through chastity and knew to cherish and respect themselves. As spiritual practitioners, they engaged in purifying practices and saw themselves as followers of Brahmin teachings and as part of the supreme and unsurpassed caste. They believed they came from Lord Brahma, that they were his descendants. So, they considered themselves “spotless [in their actions].” This means they were very virtuous; this is why their name means purifying practices.

Ksatriyas: They are those of the royal caste; the word means lords of the fields. They are the lords of the lands of the world; thus they are royalty. Later generations’ feelings gradually turned false with each wanting to cultivate fields on their own. Thus, those with virtue were elected to fairly divide the fields. This is how royalty began.

“Kshatriyas” were royalty; they led the kingdom. They were the royals and the nobles, so they were royalty [Ksatriyas] also means “landlords,” which meant that they possessed a lot of land. And, they were the lords of the lands of the world. In this world, as people gradually acquired more land, desirous thoughts slowly arose in them. Gradually, people’s orderly lives were disrupted ․Later generations’ feelings gradually turned false with each wanting to cultivate fields of their own. Thus, those with virtue were elected to fairly divide the fields. This is how royalty began. People had slowly strayed from their true and pure intrinsic nature. “Gradually turned false” means they had gone off track, “each wanting to cultivate fields of their own.” So, they had to divide up the land. “This is yours, and this is his.” Thus, they needed a virtuous person, a person who could lead others, a person who could settle all disputes fairly. A person like this was called the “king.”

Householders: Those who resolutely practice the Buddhist-path at home are called householders. Adhering to the Path, practicing self-restraint. and having fewer desires, they accumulate virtue.

“Householders” are “those who resolutely practice the Buddhist path at home.” These are “householders.” A lay practitioner is anyone who is willing to take refuge in the Three Treasures. All disciples of the Three Treasures and are called “householders.” They “adhere to the Path, practicing self-restraint.” They earnestly uphold the Path and fulfill their fundamental responsibilities. “Having fewer desires, they accumulate virtue.”

“Accumulate” means to bring together. “Having fewer desires,” being content and free of desires, we can nurture our virtues. This is something lay practitioners can do. Lay practitioners must uphold the Five Precepts; this is how they fulfill their fundamental duties. Upholding the precepts makes them householders.

These three kinds of people, the Brahmins, Kshatriyas and householders, are all analogies for those people who are already at the stages of the Ten Faiths. These are virtuous stages, and those in them are virtuous people, but they have not yet entered the noble stages.

This is like Bodhisattvas at the stages of the Ten Faiths or the [Three] Virtuous Stages. They only eliminated delusions of views and thinking, but delusions of ignorance are still present. They have not yet entered the noble stages, so they are still in the virtuous stages.

They only focus on eliminating the delusions of views and thinking but they still have the delusions of ignorance. Ignorance comes from not understanding the true principles. There is still much they do not understand, so they have not entered the noble stages. They have only reached the virtuous stages; they have not yet entered the noble stages. So, they are the virtuous ones.

Brahmins, Kshatriyas and householders are spiritual practitioners on the edges of the Buddha’s monastic community. They often come to draw near, draw near the Buddha-Dharma and listen to the Buddha teach. So, “They all respectfully encircled Him.”

Those of every rank and standing all serve the Tathagata respectfully and cultivate the Great Vehicle teachings, so they are able to attain Buddhahood. Thus it says that they respectfully encircled him.

“Those of every rank and standing all respectfully serve the Tathagata and cultivate the Great Vehicle teachings, so they are able to attain Buddhahood.” It is not only the innermost disciples who are able to attain Buddhahood. The Dharma is equally available to those outside. As long as they are mindful, they can also attain Buddha-wisdom, As long as they give rise to Bodhicitta, they can practice the Great Vehicle Dharma; everyone is equal. So, as Buddhist practitioners, when we learn the Dharma we must be mindful and gradually learn to approach it more quickly; we must increase our efforts to always be mindful.

Episode 752 – Observing Principles Through Matters

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>> Through matters, we observe causes and conditions and the appearances that they give rise to. Through principles, we observe all Dharma and consider all phenomena with our true nature. Though we encountered the Buddha’s compassion and share the same nature and True Dharma, we have not yet entered the Buddha’s true wisdom, the Dharma ocean of wondrous enlightenment.

>> “He repeatedly had this thought, If only I could find my son, I could entrust my wealth to him. I would be calm and happy, and have no further anxieties.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “World-Honored One, at that time, the poor son was hired as a laborer from place to place until he arrived at his father’s house and stood beside the gate.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> World-Honored One, at that time, the poor son: This is explaining the analogy of the father and the son meeting. This means that one has come to understand the Five Turbidities taught in the Chapter on Skillful Means and the burning house of the Three Realms taught in the Chapter on Parables.

>> Through this, we renounce suffering, cut off causation, yearn for cessation and practice the Path, thereby gradually accumulating world-transcending roots of goodness. This is like being hired as a laborer from place to place.

>> Hired as a laborer: Hired laborers work for wages; this is an analogy for delighting in limited teachings.

>> Until arriving at his father’s house: Sentient beings diligently cultivate world-transcending good karma, great and small, so all can resonate with the Buddha’s compassion.

>> Sentient beings have the cause to connect to the Buddha. The Buddha has the conditions to respond to sentient beings. These all become the nourishment for the attainment of Buddhahood. We will reach the place of treasure where Buddhahood is attained.

>> As it says in the Lotus Sutra: The Tathagata’s room is a heart of great compassion. When sentient beings resonate with the Buddha-mind and practice the Great Vehicle, they have entered the room of the Buddha’s compassion.

>> In terms of matters: Arriving at his father’s house is an analogy for encountering [the Buddha]. This is comprehending the Buddha’s Bodhimanda, the place of enlightenment where He first attained unsurpassed enlightenment and taught the superior Avatamsaka assembly.

>> And stood beside the gate: Beside the gate is an analogy for the sides of the gate of the Great Vehicle teachings. Practitioners of the Two Vehicles are attached to and biased towards the principle of emptiness and have not awakened to the Middle Way, that there is only one gate. Practitioners of the Two Vehicles in this life had already planted Great Vehicle roots of goodness in the past, but they cultivated few causes and thus could not yet realize the fruits. So, it says that [they] stood beside the gate and peeked in. They could not enter the gate of the noble beings of the Great Vehicle

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“Through matters, we observe causes and conditions and the appearances that they give rise to.
Through principles, we observe all Dharma and consider all phenomena with our true nature.
Though we encountered the Buddha’s compassion and share the same nature and True Dharma,
we have not yet entered the Buddha’s true wisdom, the Dharma ocean of wondrous enlightenment.”

Regarding matters and principles, our daily living is caught up in matters and appearances. So, it is through matters that we must observe causes and conditions and the matters and appearances they give rise to.

For instance, during the Buddha’s lifetime, in the city of Rajagrha, there was an elder who had a young child, only five or six years old. At this age, he was very adorable and brought his father much happiness. But one day, a fortuneteller came to see the child and told the elder, “This child seems to be very blessed, It is a shame that his life will be so short.” When the elder heard this, he began to worry about his child every day. So, he brought his son with him and traveled around everywhere, seeking to extend the life of his child. Then he heard that the Buddha was at His abode. So he brought his son with him to seek help from the Buddha.

When the Buddha heard why the elder had come and saw how sad, anxious and worried he was, with great compassion He told him, “No one can determine the length of another person’s life. The length of one’s life depends on oneself. So, do not be anxious. Do not give rise to worries. Instead, give rise to faith. The two of you should seize the moment and have faith that time can bring everything to fruition.”

“See if you can seize this moment to go right outside the city, where there are many people living in poverty and hardship. One by one and with great joy, you and your son should give to help them. Furthermore, whenever you encounter people outside the city, bow and prostrate to them with great respect.” Hearing this, all the elder could do was trust Him. There was no use in worrying. Therefore, after preparing many things, they went outside the city. Sure enough, many people there were suffering from poverty and hardship. He actually forgot that they were doing this to gain blessings for his son. He just focused on teaching his son how to give to each person. Not only did they give to these people; they showed them heartfelt respect. As they gave things to these impoverished people, they also prostrated to them. Every time they prostrated to someone, they wished blessings upon that person. Everyone responded by offering them blessings in return. “I wish you a long life and great blessings.” This was what father and son did every day. Prostrating to every person and wishing blessings upon them, had become father and son’s favorite activity. Giving to others was what they did most willingly every day.

One day, many people passed by as usual. One of the people who received their bows, prostrations and blessings automatically replied, “I too wish you long life and many blessings.” After he passed them, he turned back. “Oh right! My mission was to find this child.” Just who was this person? The Ghost of Impermanence.

He had a rule that he would always live up to his word. Today, he had come to find this boy and take him away, but instead he had wished him a long life and great blessings, so how could he possibly take his life after that? “Forget it! I will let him be, as I have reverently wished him a long life and great blessings.” Sure enough, this child enjoyed a long and peaceful life.

During the Buddha’s lifetime, He encountered people and matters like this. This man sought Him out regarding this matter, and the Buddha told him, “Long life is not something another person can grant you. It [depends] on you.” The Buddha told this elder not to have expectations and not to be afflicted. He should happily give to other people and treat every person with respect. The father heard the Buddha’s instructions. This was not a profound principle, but a very simple task. So, he did as the Buddha instructed. These are causes and conditions.

“Through matters, we observe causes and conditions.” If we treat other people well, we are creating good affinities with them, and naturally they will be good to us in return. They will also feel joyful when they see us. This is the workings of people and matters. These are matters, so we must observe the causes and conditions.

What about principles? Speaking of principles, “Through principles, we observe all Dharma.” Since we are engaging in spiritual practice, we have to listen to the Dharma. In addition to being in harmony with people and matters, we must also be in harmony with the principles. It is precious to be born human, precious to hear the Buddha-Dharma. Behind people and matters, there are always principles. Every word we say, every thought we think and every action we take, everything we do with our bodies, is connected to our external conditions and results in positive or negative karma. This is all Dharma.

Every day, if we are in harmony with people, matters and things, then we are acting according to the principles. Thus, we are in harmony with the principles. When we are in perfect harmony with all principles, we have “perfect awakening.” So, “Through principles, we observe all Dharma.” As we interact with the world, we must see people, matters and things with a clear mind.

So, “Consider all phenomena with your true nature.” We must sincerely, meticulously and mindfully observe the Dharma in all things in the world. There are both virtuous and unwholesome teachings. What we seek is the virtuous Dharma, yet there are also many unwholesome teachings that are disruptive to people’s minds. So, through matters, we must begin to earnestly observe causes and conditions. Then through principles, we must earnestly observe all Dharma. For instance, people love gold, silver and jewels, but where do they come from? They are mined from the earth. Because our minds [crave] material goods, we destroy material things.

Principles underlie all things in the world. Though the principles are always there, we cannot see them. We all have a “consciousness” that leads us to take action. When our minds connect with external conditions, we may do either good or evil.

So, we “encountered the Buddha’s compassion and share the same nature and True Dharma.” Indeed, we all have the same nature as the Buddha. We have also aspired to engage in spiritual practice, get rid of unwholesome teachings and seek virtuous Dharma. We and the Buddha “share the same nature and True Dharma”; it is just that. “We have not yet entered the Buddha’s true wisdom.” We have His compassion, but the Buddha’s perfect enlightenment and His impartial wisdom are still beyond our reach. We still [think], “That is you, and this is me.” We still draw distinctions between ourselves and others; we have not been able to reach the level of the Buddha. If we can achieve the Buddha’s true wisdom, we will attain “the Dharma ocean of wondrous enlightenment,” so we can freely apply wisdom in all situations.

Thus, the most recent sutra passages have all been about gradually growing closer to the state of the Buddha. The poor son who had been wandering about had now gradually come to stay in the same city as [his father]. As we learn the Buddha’s Way, we must also gradually experience the Buddha-mind and quickly draw near His state of mind.

The previous passage states, “He repeatedly had this thought, If only I could find my son, I could entrust my wealth to him. I would be calm and happy and have no further anxieties.”

This is Subhuti describing the father’s mindset. “My son ran away. I have so much wealth. If my son came home, I would have someone to entrust my wealth to. I could pass down my business. That would make me very happy, and I would have no further anxieties.” This is how matters appear; people in this world are just like this.

The next passage states, “World-Honored One, at that time, the poor son was hired as a laborer from place to place until he arrived at his father’s house and stood beside the gate.”

Subhuti turned back to addressing the Buddha. “World-Honored One, at that time, the poor son….” This impoverished child had now started coming closer to his father’s house.

World-Honored One, at that time, the poor son: This is explaining the analogy of the father and the son meeting. This means that one has come to understand the Five Turbidities taught in the Chapter on Skillful Means and the burning house of the Three Realms taught in the Chapter on Parables.

This was [like] understanding the five turbidities taught in the Chapter on Skillful Means  The children [in all the parables] are like the Buddha’s disciples. For a time it was as if they were wandering about in other lands, in the midst of the Five Turbidities. Their minds were not yet pure; they still had not eradicated their afflictions. The Chapter on Parables talks about “the burning house of the Three Realms.” In the Chapter on Parables, it is constantly mentioned that the turbidities in the Three Realms are still very severe. Although through spiritual practice they had [transcended] the desire realm, their thinking still contained afflictions, so they were still in the form and formless realms. Thus, the Three Realms are like a burning house, and people are still unable to let go of their views, afflictions and ignorance. This is like being “hired as a laborer from place to place.”

Being “hired as a laborer from place to place” is great hardship. It means we must constantly work hard. To put an end to “suffering,” we must cut off “causation”; we “yearn for cessation and practice the Path.” Once we know the Dharma, the principles of suffering taught by the Buddha, we must earnestly put an end to “causation.” How do we put an end to causes and conditions? We yearn for and try to have our afflictions and these causes and conditions cease, and we earnestly practice the Path so that in this way, we can gradually accumulate world-transcending roots of goodness.

Through this, we renounce suffering, cut off causation, yearn for cessation and practice the Path, thereby gradually accumulating world-transcending roots of goodness. This is like being hired as a laborer from place to place.

“I want to quickly put an end to ‘causation’. I want to quickly eradicate all [afflictions].” To these disciples, wanting to achieve “cessation” meant that they were very afraid of creating affinities with sentient beings. Thus, they were afraid; they did not dare to go among people, so they were unable to manifest the. Great Vehicle Dharma. Thus, they simply kept practicing the Path; though they cultivated virtuous Dharma, they lacked great vows and aspirations. This also made things hard for them. So, this was like being “hired as a laborer from place to place.”

Hired as a laborer: Hired laborers work for wages; this is an analogy for delighting in limited teachings.

To be “hired as a laborer” means working for wages. It means working for another person. “The value of a day’s wages is equal to the value of a day’s work.” This is an analogy for “delighting in limited teachings.” They focused only on self-awakening and delighted in limited teachings. This was the practice they engaged in, so in the end, the scope of their understanding was limited, hence, “hired as a laborer from place to place”

Until arriving at his father’s house: Sentient beings diligently cultivate world-transcending good karma, great and small, so all can resonate with the Buddha’s compassion.

Thus, “until arriving at his father’s house” is an analogy for when, “Sentient beings diligently cultivate world-transcending good karma, great and small, so all can resonate with the Buddha’s compassion.”

By practicing any kind of virtuous Dharma, we recognize the Buddha’s compassion. By practicing the Great Vehicle Dharma, we can have even deeper realizations. “Sentient beings have the cause to connect to the Buddha.” Everyone can understand this; disciples practicing both the. Great and Small Vehicles are able to understand the compassion of the Buddha. “The Buddha has the conditions to respond to sentient beings.” If sentient beings have the cause to connect to the Buddha, then the Buddha has the conditions to respond to sentient beings

Sentient beings have the cause to connect to the Buddha. The Buddha has the conditions to respond to sentient beings. These all become the nourishment for the attainment of Buddhahood. We will reach the place of treasure where Buddhahood is attained.

Because of this, the Buddha’s conditions for responding to sentient beings are inexhaustible; they continue lifetime after lifetime. This must be mutual, this connection and response. Sentient beings connect, and the Buddha responds. Sentient beings who have no affinities with Him cannot be transformed [by Him].

These karmic conditions must exist. The Buddha has gone among people and spent a long time transforming them. Thus, He has been responding to their capacities, and through the Buddha’s teachings, sentient beings have received the nourishment for their wisdom-life and will thus reach the place of treasure where. Buddhahood is attained

As it says in the Lotus Sutra: The Tathagata’s room is a heart of great compassion. When sentient beings resonate with the Buddha-mind and practice the Great Vehicle, they have entered the room of the Buddha’s compassion.

So, as it states in the Lotus Sutra, “The Tathagata’s room is a heart of great compassion.” What is the “Tathagata’s room”? A heart of great compassion is the “Tathagata’s room.” The “Tathagata’s room” is our nature of True Suchness. Only by engaging in spiritual practice are we able to continue drawing near it ․”When sentient beings resonate with the Buddha-mind and practice the Great Vehicle, they have entered the room of the Buddha’s compassion.” This is what we should continually nurture in our minds.

In terms of matters: Arriving at his father’s house is an analogy for encountering [the Buddha]. This is comprehending the Buddha’s Bodhimanda, the place of enlightenment where He first attained unsurpassed enlightenment and taught the superior Avatamsaka assembly.

In terms of matters, “until he arrived at his father’s house” is an analogy for “encountering” [the Buddha]. The son had already arrived at a place close to where his father lived. This is like comprehending the Buddha’s Bodhimanda, the place where. He first attained unsurpassed enlightenment. This was when the Buddha and the universe became one [They] were now drawing near the state of the Avatamsaka assembly at the Bodhimanda, the state of that instant of enlightenment.

And stood beside the gate: Beside the gate is an analogy for the sides of the gate of the Great Vehicle teachings. Practitioners of the Two Vehicles are attached to and biased towards the principle of emptiness and have not awakened to the Middle Way, that there is only one gate.

So, “He stood beside the gate.” The poor son had already arrived at the place where his father lived, ․but he stood outside the gate, right by the door. This is an analogy for the disciples having arrived just outside the door of the Great Vehicle teachings.

“Two Vehicle practitioners are attached to and biased towards the principle of emptiness and have not awakened to the Middle Way, which has only one door.” So, they did not know about the Middle Way, that there is only one door they could enter. They still clung to biased principles, so they just stood by the side of the gate, not knowing that they must walk through the middle of the door. This is an analogy for Small Vehicle practitioners. The practitioners of the Two Vehicles, the Hearers and the Solitary Realizers, clung to their bias toward emptiness.

In the beginning, they had these. Great Vehicle roots. When they formed their initial aspirations, they wanted to be like the Buddha and likewise attain Buddhahood. In the beginning this was what they wanted. But as they learned that creating karmic affinities result in karmic retributions, they chose to create no affinities at all in order to eliminate all karmic retributions. So, they practiced only for their own benefit

Practitioners of the Two Vehicles in this life had already planted Great Vehicle roots of goodness in the past, but they cultivated few causes and thus could not yet realize the fruits. So, it says that [they] stood beside the gate and peeked in. They could not enter the door of the noble beings of the Great Vehicle.

Thus, the Two Vehicle practitioners had already planted. Great Vehicle roots of goodness in the past, “but they cultivated few causes.” They had not earnestly nourished these seeds, which means they had not cultivated causes. So, they “could not yet realize the fruits.” They were still unable to create and bring together all kinds of conditions to help them grow. They lacked those conditions. Though they had the “cause,” they lacked the “conditions” to bring it to fruition. Thus, they “stood beside the gate and peeked in.” They stood by the gate and stole glances inside. They were scouting it out but were not brave enough to enter. This is what is meant by “peeking in. They could not enter the door of the noble beings of the Great Vehicle.”

Subhuti already understood all of this, so this is why he told this parable. They were like children, like the poor son who was “hired as a laborer from place to place until he arrived at his father’s house and stood beside the gate.” He had arrived, yet he did not dare enter. Thus, we should be very mindful in observing matters; that is very important. If we cannot take care of worldly matters, how can we possibly understand all the principles of this world? Therefore, we must always be mindful.

Episode 751 – Being a Role Model Who Resonates

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>> The enlightened father’s thoughts are on those with limited capabilities. He is always with them to resonate as an example. Deeply contemplating. His desire to teach the Great Dharma, He long cultivated opportunities and conditions. But due to their limited capacities, people formed habitual tendencies. Thus, He guided them towards the Great. He transmitted the Dharma-essence, nourishing their wisdom-life and turning the Small to the Great.

>> “With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he so fervently thought of his son.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He repeatedly had this thought, If only I could find my son, I could entrust my wealth to him. I would be calm and happy and have no further anxieties.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> He repeatedly had this thought: This thought repeatedly occurred in his mind. It means he hoped to be free from worry.

>> If only I could find my son: This is the opportunity for transformation. Father and son think of each other, thus it talks about finding his son.

>> I could entrust my wealth to him. Bestowing a prediction of Buddhahood is to entrust the Dharma-wealth.

>> I would be calm and happy and have no further anxieties: The son no longer faced myriad sufferings and only experienced all kinds of joy. This addressed the Buddha’s original intent. Thus, the father would be calm and happy and have no further anxieties.

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“The enlightened father’s thoughts are on those with limited capabilities. He is always with them to resonate as an example. Deeply contemplating. His desire to teach the Great Dharma,
He long cultivated opportunities and conditions. But due to their limited capacities, people formed habitual tendencies.
Thus, He guided them towards the Great. He transmitted the Dharma-essence,
nourishing their wisdom-life and turning the Small to the Great.”

“Enlightened father” has two meanings. One is the Buddha external to us, Sakyamuni Buddha. The other meaning is our own innate enlightenment. We also intrinsically have Buddha-nature. We also know that we must earnestly work to eliminate our afflictions. We hope to eradicate all of our afflictions; this was our original hope, [and the state of] our original awakened nature.

However, we must be constantly vigilant. We should form great aspirations, not remain stuck with limited capabilities. We must put our lives to great use. Instead of focusing on ourselves, we should use them to benefit everyone. This is our inner Buddha.

The Buddha external to us is Sakyamuni Buddha, who is like a teacher and a father. His every thought is on sentient beings. Ever since Beginningless Time, throughout all His lifetimes, He follows sentient beings He has affinities with, constantly hoping to help them complete [their spiritual cultivation]. He hopes to go among them and create affinities with them. “He is always with them to resonate as an example.” He has this hope, so He follows sentient beings. As sentient beings transmigrate in the Six Realms, the Buddha still constantly returns on the ship of compassion to go among sentient beings and transform them. He deeply hopes to resonate with the minds of sentient beings and to be their role model, to teach them by personal example.

Thus He is “always with them”. “Always” means a very long time. “With” means He never abandoned sentient beings. He continued to follow us. “Resonate” means to connect with them. He used the Buddha-Dharma to resonate with the minds of sentient beings and set an example for them. He manifested these appearances to teach them. Doing this required deep contemplation. He had to be very mindful in thinking about how to spread these teachings widely among people and gradually help them all to experience the Great Vehicle Dharma. They must go beyond only benefiting themselves; they must also benefit others. This took a very long time.

This is like what farmers do. After planting seeds, they must gradually take care of them until they mature and produce an abundance of fruits. After all these fruits are harvested, their seeds can likewise be planted. To long cultivate something, we must constantly sow seeds and nurture the seeds. So, “He long cultivated opportunities and conditions.” He was waiting for the right opportunity. This requires mindfulness.

After the Buddha’s enlightenment, He wanted to help everybody know that each person intrinsically has Buddha-nature. Sadly, many people had very limited capabilities, so they were unable to accept [this teaching]. Thus, He had to have patience. He had to wait a very long time for the right opportunities and conditions in order to teach the Great Vehicle.

More than 40 years passed, and He could not wait any longer, so the Buddha began to teach the Great Vehicle. However, “Due to their limited capacities, people formed habitual tendencies.” They had developed habitual tendencies. Those whose causes and conditions had not yet matured were still in the majority. Therefore, “He guided them toward the Great.” Because of their habitual tendencies, people remained in the state of the Small Vehicle, so He had to put His heart into patiently guiding and enticing them to go toward the Great Vehicle.

Clearly, transforming sentient beings is very hard work! To help everyone thoroughly understand and be clear on the principles is not an easy feat. Therefore, “He transmitted the Dharma-essence, nourishing their wisdom-life and turning the Small to the Great.” He had to transmit this Dharma-essence. The Dharma-lineage must be passed on so that the Buddha-Dharma can be transmitted to those who will come after for generations to come into the distant future.

We should always feel grateful that we have sutras to read today. We must wholeheartedly cherish them. The ancient sages who wanted to bring sutras from India to China or travel to India to bring back the sutras had to face incredible difficulties; there were numerous obstacles. Reading the Lotus Sutra reminds us of Master Kumarajiva. It took him such a long time, and he had to overcome so many difficulties to arrive in China. To translate the sutras, he had to mobilize many people for this effort. Clearly, this was not an easy matter. So, “He transmitted the Dharma-essence, nourishing their wisdom-life.” This was transmitted with great difficulty.

We have been talking about “faith and understanding.” This is the Chapter On Faith and Understanding. As we are receiving the essence of Dharma, do we have deep faith and understanding? Are we taking this Dharma to heart? In our lives, we must exercise our true potential to go among the people without being contaminated by them or allowing them to shake our resolve. Can we do this? If we can, we are using the essence of the Dharma to nourish our wisdom-life. Remaining undefiled, growing in wisdom and cultivating both blessings and wisdom is what we must learn to do. So, “He transmitted the Dharma-essence, nourishing their wisdom-life and turning the Small to the Great.” We must turn from our Small Vehicle resolve and wholeheartedly move towards the Great, to advance in the Great Vehicle Dharma. Thus, we need to take care of our wisdom-life.

“The enlightened father,” when referring to us, is our intrinsic enlightenment, but we must also be grateful to Sakyamuni Buddha. For such a long time, since Beginningless Time, He has never abandoned sentient beings. His every thought is on sentient beings. Even if He already formed affinities with them, He still hopes that they can form Great Vehicle aspirations. Because of these causes and conditions, He will be with them forever.

This is like our own intrinsic enlightenment. We obviously know [it exists], and we have begun to form great aspirations; our resolve is so firm and earnest that in that moment, our nature of True Suchness radiates the brilliant light of True Suchness. But will we allow this dawning light of True Suchness to continuously spread and grow brighter? Will we allow this light to be continuously emitted, or will it be covered by our ignorance? We must “always be with” [our nature]; our intrinsic nature, our nature of True Suchness, is something we must always be aware of.

We must resonate with the Buddha–Dharma. We must take in the Dharma that resonates with our minds’ capabilities. We must set an example with our actions, not just look to other people. The Dharma has always been in our intrinsic nature and in our minds. If we take the teachings closer to heart, our nature of True Suchness will also move closer to these teachings. This is the only way for them to resonate with our minds and capabilities.

With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he so fervently thought of his son.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

Indeed, at all times, the elder’s every thought was on his child. This child had been gone for a long time. The elder had so much wealth, and he was getting old. What worried him most was that his son was not back. This is as if our intrinsic enlightenment has not yet been awakened. So, [the sutra is referring to] Sakyamuni Buddha, who was like that father waiting for his son, worrying “Once his life finally came to an end, his wealth would be scattered and lost.”

This is like how the Buddha [worried that] after He entered Parinirvana, no one would make an effort to spread the Dharma. This was what Subhuti had already awakened to, but he was also quite old. He had realized how the Buddha felt — if there was no one to spread the Dharma, the Path would end and the Dharma would cease, so there was an urgent need to find and bring home this wayward son. The elder needed to entrust his wealth to someone. What if “He had no one to entrust it to”? So, it was for this reason that “he so fervently thought of his son.” Because of this, he missed his son even more and looked for him even more fervently. This was the previous sutra passage.

Next, we are going to discuss,

“He repeatedly had this thought, If only I could find my son, I could entrust my wealth to him. I would be calm and happy and have no further anxieties.”

He repeatedly had this thought: This thought repeatedly occurred in his mind. It means he hoped to be free from worry.

This was his hope. He deeply hoped that his son would come home. So it says, “He repeatedly had this thought. Repeatedly” means that this continued on; this thought was always on his mind. “If only I could find my son, I could entrust my wealth to him,” means his every thought was about finding his son so he could pass on his wealth and property to him. This would make him very happy. He did not ask for anything else, just that his child would come home. This is like just wanting everyone to be able to return to their intrinsic nature. If this happens, he would be very happy and “and have no further anxieties.” He would not have to worry anymore.

If only I could find my son: This is the opportunity for transformation. Father and son think of each other, thus it talks about finding his son.

Next, let us discuss, “If only I could find my son, I could entrust my wealth to him.” Hoping that he could find his son is like having “the opportunity for transformation.” This is saying that even if children leave home, they will come back some day.

In the previous sutra passage, we read about how the poor son was drifting about the world. He wandered to other lands and became impoverished. He unceasingly begged for clothing and food. As he begged, he gradually came to the city his father lived in. This is like a person who has gradually accepted the Dharma. This is an analogy for sentient beings who have accepted the Dharma. This Dharma helps us grow in our wisdom-life; it is something we can depend on. Food and clothing are like spiritual nourishment. As we gradually attain more spiritual nourishment, we gradually develop our wisdom-life.

And they slowly draw near [our true nature]. So, “This is the opportunity for transformation”; it is an analogy for an opportunity. The father had begun looking for his son, and the son was looking for something to rely on. In this way, they slowly came closer together. This is called “finding his son. If only I could find my son,” signifies that the opportunity is coming. If he finds his son, he will naturally be able to relax.

I could entrust my wealth to him. Bestowing a prediction of Buddhahood is to entrust the Dharma-wealth. 「委付財物」，就是授成佛記，名稱「付法財」。就是佛陀準備要向弟子授記的時間，

“I could entrust my wealth to him” is to bestow a prediction of Buddhahood, which is to “entrust the Dharma-wealth”.  Gradually, the time when the Buddha would bestow predictions of Buddhahood on His disciples was getting closer. Once that happened, “[He] would be calm and happy and have no further anxieties.”

I would be calm and happy and have no further anxieties: The son no longer faced myriad sufferings and only experienced all kinds of joy. This addressed the Buddha’s original intent. Thus, the father would be calm and happy and have no further anxieties.

Thus, “The son no longer faced myriad sufferings and only experienced all kinds of joy.” The son had already entered this city. There was great prosperity in this city. At this point in the parable, we can see that the son is settling down. Having a stable source of food and clothing means his wisdom-life was growing. It was the same for the Buddha’s disciples who accepted the Dharma. He saw Sariputra had developed great aspirations and bestowed a prediction of Buddhahood on him. Subhuti, Mahakatyayana, Kasyapa and Mahamaudgalyayana were the [next] four. They stood up from among the group of disciples and came in front of the Buddha. With deep reverence, they repented to Him. They openly expressed the thoughts in their minds. In the past, they had accepted the Dharma, but then they went astray and stopped, thus wasting their time while they gradually grew older.

But at this time they knew that. Sariputra was old just like them, yet he had still formed aspirations, so they too should plant this seed in the ground; it was time for them to take the Great Vehicle Dharma to heart. Once they planted the seed and took the Dharma to heart, naturally the causes and conditions would mature.

“We have all realized that our pure nature of True Suchness, this ray of light, is something we should radiate.” Therefore, the Buddha should find this agreeable. This was in accord with His intent, so, “This addressed the Buddha’s original intent.” This is because the Buddha wanted to share the Dharma in His heart in hopes that everyone would understand. More than 40 years ago, at the Avatamsaka assembly. He was in this awakened state of mind. He sincerely hoped this state would be continuously available for all beings and all His disciples to experience; He hoped they would awaken to that state of mind.

If they did not enter the Bodhi-path, if they did not walk this road, they would not reach their goal. Now that He saw that His disciples were stepping onto the Bodhi-path, this should address His original intent, thus He could freely express it. He could freely speak of His original intent for everyone to realize. “This would address the Buddha’s original intent.”

“Thus, the father would be calm and happy.” The Buddha was like the father who saw that his son had come home. “It is good that you have come back! Now I can pass down the family business.” This was the Buddha’s mindset. Although His disciples were old, and He was advanced in age, it was good enough that they could understand and realize [the Dharma]. They should not focus on their age because they can still lead the assembly. The young people in the assembly all needed to develop their aspirations and manifest their nature of True Suchness. Then there would be more people to spread the Dharma.

So, we must all be mindful. We must awaken ourselves and also transmit the Dharma we have awakened to. This is the only way to preserve the Dharma. It must last for a very long time, until Maitreya attains Buddhahood. The Dharma must remain for a very long time. If the Dharma is not transmitted at this time, it will be a long time before the next Buddha comes. That is still a long way off.

“The enlightened father” is in our hearts. We must be grateful to those who transmitted the Dharma, those who expounded the Dharma. We must practice according to the teachings to take the essence of Dharma into our hearts and develop our wisdom-life. We need to turn from the Small to the Great. Therefore, we must always be mindful.

Episode 750 – Planting Seeds of Enlightenment with Compassion

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>> The Buddha-nature of intrinsic enlightenment is pure wisdom. He sincerely sought to inspire and guide us, yet these words, which suited our capabilities, are still somewhat obstructed when entering our hearts. The minds of sentient beings are such that, though they often listen to the Dharma, they constantly let it leak away. The compassion of all Buddhas is such that. Their every thought is on planting the seeds for sentient beings to attain enlightenment.

>> “He knew that he was old and worn out and still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he thought of his son so earnestly.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> With no heirs to succeed him: The Buddha wished for all sentient beings to be replete with world-transcending Great Vehicle aspirations. If there were no one to transmit and uphold the Great Vehicle Dharma, that would be like having no heirs.

>> Once his life finally came to an end: Once the Buddha entered Parinirvana, the Dharma-path would be cut off and annihilated, for there was no one to entrust it to. If the mind-seal was not passed on, His mind would be filled with regret.

>> This is analogous to the elder earnestly thinking of his son. Thus, it says he was old and worn out, increasingly thinking of his son with affection.

>> Those who had formed Great Vehicle aspirations had already retreated from them, so this was like having no heirs, because the Small Vehicle practitioners could not shoulder responsibility for the Dharma.

>> His wealth would be scattered and lost, for he had no one to entrust it to: If none of His disciples were willing to transmit it to form great aspirations and shoulder the responsibility, once He entered Parinirana, the Dharma-path would be cut off and annihilated.

>> This was why he thought of his son so earnestly: He earnestly thought of His disciples. If the mind-seal was not passed on, then when could He give the Two Vehicle practitioners predictions of Buddhahood and pass on the torch?

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“He sincerely sought to inspire and guide us, yet these words, which suited our capabilities, are still somewhat obstructed when entering our hearts.
The minds of sentient beings are such that, though they often listen to the Dharma,
they constantly let it leak away. The compassion of all Buddhas is such that.
Their every thought is on planting the seeds for sentient beings to attain enlightenment.”

We can understand how earnest the Buddha was in hoping that sentient beings could accept the Dharma, have faith in and understand it. This was what the Buddha intended. He constantly told us that everyone has the innate enlightenment of Buddha-nature. With utmost sincerity, He constantly guided us so that our minds might come together with His and be one with our pure Buddha-nature. He used all His efforts to inspire and guide us, but, “The words which suited our capabilities were still somewhat obstructed.” He mindfully taught the Dharma and mindfully adapted to people’s capabilities. Sentient being might have great or limited capabilities, so the Buddha used both the Great and Small Dharma to teach according to their capabilities. Nevertheless, sentient beings remained the same; they listened to the Dharma and took it to heart, but they still had some obstructions.

Isn’t this what ordinary people are like? We are happy when we hear the Dharma. “This is very applicable to me! I guess I should change my ways; fine, I will do it gradually.” Making changes is not that easy because there are obstacles. What is it that obstructs people? Habitual tendencies and afflictions. These are what obstruct them. So, “The minds of sentient beings are such that, though they often listen to the Dharma, they constantly let it leak away.” This is rather unfortunate.

If we have listened to the Dharma and have been able to apply even a few short sayings in our lives, we will have attained realizations. There are people who often recite these teachings, but when they encounter challenges, [the Dharma] leaks away again. They do not know how to apply it. Even if people remind them, “Don’t you remember? ‘Losing your temper is’ ‘a form of temporary insanity’?” They say, “I’ve already lost my temper. I can’t control it. I’ll do things differently next time!”

“Then shouldn’t you apologize to him? I’m still angry. Let me take this slow!” We know that even if the teachings leak out for a while, we have virtuous friends by our side who will always remind us of them. But having already lost our tempers, when it comes to changing we are “taking it slow.” After losing our tempers, will we apologize? If we are still angry, we may wait a little before apologizing. We may understand these principles [and say,] “I know, I know,” but if we let them leak away, then want to replace them, it will take time. This is what makes us sentient beings. This is what makes us ordinary people. So, sentient beings are constantly listening to the Dharma while often letting it leak away.

“The compassion of all Buddhas is such that Their every thought….” The compassion of all Buddhas is in Their every thought. What is Their every thought on? “On planting the seeds for sentient beings to attain enlightenment.” This applies to all Buddhas, not just Sakyamuni Buddha. Every Buddha has this resolve. With Their every thought, They hope that sentient beings will become the seeds of enlightenment. Once planted, one seed gives rise to infinity. Nowadays, people with resolve continue to find ways to transmit the Dharma. They put up Jing Si aphorisms everywhere, in the streets and alleyways, in hopes that someone will see that phrase on the wall. This is done by people who are very dedicated. People with this kind of resolve are like Buddhas with Their resolve. They “take the Buddha-mind as their own.” Having “taken the Buddha-mind as their own,” they hope that everyone will, in any place, find a saying that reminds them to be vigilant, a saying they can accept and make use of. This is in the hope that with each person, one will give rise to infinity, and they will become the seeds of enlightenment. As one person transmits the Dharma to another, they become the seeds of enlightenment.

In the Sutra of Infinite Meanings, it states, “One gives rise to infinity, and infinity arises from one.” When a single rice seed is planted in the earth, the stalk will become laden with grains of rice. As hundreds of grains of rice are produced, they can be grown into seedlings and then sown. Then each will generate hundreds more. Hundreds turn into thousands, tens of thousands; there will be a countless, infinite number.

This was the Buddha’s hope. People with resolve will sow the seeds. These people sow the seeds of Dharma, which is also the Buddha’s intent, that great compassion in every thought. In fact, this was how the Buddha came to transform sentient beings. He hoped they would form great aspirations. If we form great aspirations but then retreat again, that seed will soon dry out.

So, this is the previous passage; let us listen to it again mindfully, so we are ready for the teachings to come. In the previous passage, it states,

“He knew that he was old and worn out and still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing.”

This was how the disciples described that the Buddha was old already, and the disciples themselves were also old. So it says, “He knew.” They were thinking about themselves and about how the Buddha was also very old.

“[He] still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing.” This means the Dharma is a treasure, and there is an abundance of it. The Buddha’s wisdom “filled His vaults to overflowing.” The Buddha’s mind was filled with an abundance of wisdom; this is how it was described.

But the sutra passage continues with,

“With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he thought of his son so earnestly.”

 “With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he thought of his son so earnestly.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

很慨嘆！[The elder] was sad; he was getting old. What was the use of having all that wealth? He had no children to pass it on to.

With no heirs to succeed him: The Buddha wished for all sentient beings to be replete with world-transcending. Great Vehicle aspirations. If there were no one to transmit and uphold the Great Vehicle Dharma, that would be like having no heirs.

“[He had] no heirs to succeed him. The Buddha wished for all sentient beings to be replete with world-transcending. Great Vehicle aspirations.” The Buddha hoped that all sentient beings would be replete with world-transcending Great Vehicle aspirations. Because of the state He achieved after His awakening, and because sentient beings also have this nature of True Suchness, [the Buddha] hoped that, with this capability deep within them, they would transcend the world and quickly allow this potential to surface. To transcend the world, they must have Great Vehicle aspirations, which is their nature of True Suchness. They cannot bear for sentient beings to suffer, so they take working with sentient beings as their place of practice. It is only by interacting with sentient beings that we are able to truly purify our minds of afflictions and ignorance. If we do not polish our minds by going among people, we will never truly eliminate our afflictions.

So, to transcend this world with our nature of True Suchness, we must make Great Vehicle aspirations and go among the people. If it were not for people who had the world-transcending spirit to shoulder the Great Vehicle mission, there would be no one to transmit the Dharma, and no one to uphold the Great Vehicle Dharma. If no one shoulders this mission, “That would be like having no heirs.”

The Buddha had many disciples; at least 1200 of them were by His side. Though there were so many, even people like Subhuti admitted to the Buddha that they were unwilling to form great aspirations. It was as if there was no one who could pass it on. So, this was very sad. “Once [the elder’s] life finally came to an end,” when the Buddha entered Parinirvana, “the Dharma-path would be cut off and annihilated.”

Once his life finally came to an end: Once the Buddha entered Parinirvana, the Dharma-path would be cut off and annihilated, for there was no one to entrust it to. If the mind-seal was not passed on, His mind would be filled with regret.

If no one was willing to transmit it, how could the Dharma abide in this world? The great Bodhi-path that connects the state of unenlightened beings to the state of the Buddha is very long. It must be [preserved] in each generation, so there has to be someone to transmit the Dharma. Once the Buddha enters Parinirvana, if no one transmits the Dharma, the path would be cut off, and the Dharma would cease [At the Lotus Dharma-assembly,] this was something Subhuti worried about. Not only was the Buddha worried, so were Subhuti and others. They knew of the Buddha’s worries that no one would transmit the Dharma in the future. They realized this at that time, but they were already old and worn out.

“There was no one to entrust [the Dharma] to.” No one could pass on the mind-seal. How do we transmit the Buddha-mind? “By taking the Buddha-mind as our own. By taking our teacher’s mission as our own. Taking the Buddha’s mind as our own, taking our teacher’s mission as our own,” is there anyone who is actually putting this into practice?

Thus, “His mind was filled with regret.” Subhuti and the others all understood why the Buddha was worried. They recalled how, in the past, they had remained only in the Small Vehicle, only benefiting themselves. Their Great Vehicle aspirations had disappeared. The aspirations they had formed when they first took refuge with the Buddha had dwindled and stopped. They remained in the Small Vehicle, biased toward “emptiness” and focused on themselves, thus they had wasted their time. Now that they were in their old age, they inevitably felt remorse and regret over this. They were repentant and regretted this deeply–They were advanced in years, as was the Buddha. How would the Dharma continue to be transmitted?

So, this is analogous to the elder “earnestly thinking of his son. Thus, it says he was old and worn out, increasingly thinking of his son with affection.” Thus, they used the analogy of a person who was advanced in years. His child was undisciplined and had ran away, but no matter how undisciplined that child was, as the father grew old, he hoped that his child would return.

This is analogous to the elder earnestly thinking of his son. Thus, it says he was old and worn out, increasingly thinking of his son with affection.

In his old age, he hoped his child would return. Otherwise, what would he do with all his wealth? This is how worldly people think, and the Buddha-Dharma is inseparable from the workings of the world.

“Thus, it says he was old and worn out, increasingly thinking of his son with affection.” His longing for his son grew in its fervor. This is how people in this world feel. So, the Buddha’s mind was constantly likened to a father’s mind. The Buddha regarded all sentient beings as His children, just like His only son, Rahula. This was the Buddha’s mind, a father’s mind. But in the same way, He had gotten old. Therefore, Subhuti and the others felt a sense of regret.

Those who had formed Great Vehicle aspirations had already retreated from them.” Those who had formed Great Vehicle aspirations had already retreated from them, so this was like having no heirs, because the Small Vehicle practitioners could not shoulder responsibility for the Dharma.

“Those who had formed Great Vehicle aspirations” refers to their aspirations when they first took refuge with the Buddha. When they first began to learn from the Buddha, they had hoped to attain great awakenings and reach Buddhahood just like Him. But those who had formed Great Vehicle aspirations had since retreated from them; they remained stuck in the Small Vehicle. “This was like having no heirs.” Thus even having children made no difference. Subhuti evaluated himself in this way and thought back to his past. He felt sorry for the Buddha, regretting [what he had not done]. How was this different from having no children? No wonder the Buddha lamented this in His old age.

Therefore, “The Small Vehicle practitioners could not shoulder responsibility for the Dharma.” If they could not shoulder this responsibility, how could they take responsibility for the Great Vehicle Dharma and go among the people to transform sentient beings? They were only concerned with themselves. If they could not carry out their fundamental responsibilities, how could they shoulder the great mission of going among people to transform them? Small Vehicle practitioners were unable to do this.

His wealth would be scattered and lost, for he had no one to entrust it to: If none of His disciples were willing to transmit it to form great aspirations and shoulder the responsibility, once He entered Parinirana, the Dharma-path would be cut off and annihilated.

“Once his life finally came to an end,” once He had entered Parinirvana, what would happen then? “His wealth would be scattered and lost, for he had no one to entrust it to.” What would happen at that time? If none of His disciples were willing to transmit it, to form great aspirations and shoulder the responsibility, “once He entered Parinirvana, the Dharma-path would be cut off and annihilated.” The Dharma and the path would be completely cut off and annihilated. The Dharma-path would be cut off and annihilated “for there was no one to entrust it to.” This would be very sad!

So, “This was why he thought of his son so earnestly” This was why he thought of his son so earnestly: He earnestly thought of His disciples. If the mind-seal was not passed on, then when could He give the Two Vehicle practitioners predictions of Buddhahood and pass on the torch? For all sentient beings, He indicated the pearl hidden in their clothes.

He thought about His disciples so earnestly because He could not pass on the mind-seal. When would He finally be able to “give the Two Vehicle practitioners predictions of Buddhahood and pass on the torch”? When would the Two Vehicle practitioners finally be able to realize the Buddha-mind, truly be able to receive the Buddha’s predictions of attaining Buddhahood and pass on the light of the Buddha’s torch? Someone needs to hold up the torch to help people walk this path. This was what the Buddha deeply worried about.

Thus, “For the sake of all sentient beings,” He guided them along their path. The Buddha wanted to tell us that everyone is in possession of a precious pearl. We are like the poor son. In fact, this pearl had always been in his pocket. He carried it around with him in his wanderings. He sought food and clothing and suffered from cold and hunger, all the while never knowing that there was a valuable pearl on him. This is the delusion of sentient beings.

The Buddha was already old. When would His children actually return? Would His prodigal children ever return to shore? How would the son who had wandered off ever be able to gradually return to the elder’s side? This wandering child begged for food and clothing; he never had enough to eat or was warm enough as he drifted about. As we constantly remind everyone, we all intrinsically have Buddha-nature, yet we wander in the four forms of birth and the Six Destinies. We should always remember this. So, when the Buddha transmits the Dharma to us with utmost sincerity, to teach and guide us, there will be no more obstacles for us when we take it to heart. And, after we listen to the Dharma, we will not let it leak away again and go against what He intended for us.

The Buddha’s every thought was on sentient beings, hoping everyone would become the seed of enlightenment. As they form more affinities with other beings, one gives rise to infinity, giving them the spiritual nourishment for attaining Buddhahood. This is what we should be mindful of. Otherwise we will be left with many regrets. Subhuti had become aware of this himself, so we must do the same for ourselves. Therefore, we must always be mindful.

Episode 749 – Unable to Understand the Wonders of the Dharma

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>> Ever since the Avatamsaka assembly, He had wanted to proclaim His original intent, but His disciples could not understand the wonders of the Dharma. As if deaf or dumb to it, they could not accept the One Vehicle Dharma. They were biased and attached to either emptiness or existence and regretted that the past teaching could not yet deeply penetrate their minds.

>>“The father constantly thought of his son. They had been apart for more than 50 years, yet he had never spoken of the matter to anyone. He only thought of it himself, and it filled his heart with regret and hate.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He knew that he was old and worn out and still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing. With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he so fervently thought of his son.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The old man is an analogy for the Buddha. His merits and virtues had matured. All those who possess wisdom when contemplating the Three Perfect Virtues of the Tathagata, will give rise to profound love and respect. What are these three virtues? The first is perfection of the cause. The second is perfection of the effect. The third is perfection of His grace.

>> He knew he was old and worn out: His conditions for transformation were at an end. If in this lifetime, the capabilities of the Two Vehicle practitioners did not mature, they would not receive predictions of Buddhahood. Then who would there be to transmit the seeds of Buddhahood to sentient beings? Old and worn out! He lamented that things were this way.

>> Thus, he still possessed so much wealth, gold, silver and treasure filed his vaults to overflowing: The Buddha’s compassion is immense and His intrinsic nature perfect and complete.

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Ever since the Avatamsaka assembly, He had wanted to proclaim His original intent,
but His disciples could not understand the wonders of the Dharma. As if deaf or dumb to it, they could not accept the One Vehicle Dharma.
They were biased and attached to either emptiness or existence and regretted that the past teaching could not yet deeply penetrate their minds.”

The Avatamsaka state does not only exist in the Buddha’s thoughts at the moment of His awakening. Actually, the Avatamsaka state is in you and me; we all inherently have it. However, it is very far from our present state, countless kalpas away. Its source is so far away [in distance and time] that we have no way of measuring this. When the Buddha first became enlightened and attained this state, He realized that [this state] is within everyone. This ocean of enlightenment was something He wanted to share with everyone. He wanted to “proclaim His original intent.” He hoped that this state, this awakened nature everyone intrinsically has, could be revealed to everyone. However, He unfortunately did not know how to give everyone a way to experience it. It was not that the Buddha could not explain it; it was that once He explained it, sentient beings were unable to comprehend it. So, He “proclaimed His original intent,” but “His disciples could not understand the wonders of the Dharma.” Sentient beings were unable to comprehend it.

Even when He taught about suffering, causation, cessation and the Path at the first assembly, those five people alone needed the Buddha to explain the Four Noble Truths three times. For those five people to learn suffering, causation, cessation and the Path, He had to repeat the teachings three times. Only then could they understand that all sentient beings are suffering! Suffering comes from “causation.” These karmic retributions originated countless kalpas ago and were continuously replicated and endlessly created, so we [face suffering] beyond our control. Thus, if we want to put an end to “causation,” we must completely eradicate all evil. Similarly, when it comes to either form, feeling, perception, action or consciousness a thought of greed that arises will lead us to commit the Ten Evils. With all the Five Aggregates, we commit 50 evils. Thus, we must be vigilant and promptly extinguish [thoughts of evil].

However, actually eliminating them is difficult! We spiritual practitioners understand that we must do our best to put an end to afflictions and thoughts of desire. We can all accomplish this, but eliminating habitual tendencies, interpersonal conflicts, discursive thoughts, these subtle afflictions, is very difficult. Why is that? Because we “cannot understand the wonders of the Dharma.”

[These disciples] listened to the Dharma, but realizing its wondrous principles was still beyond them. So, it is “as if [they were] deaf or dumb to it.” This is because they “could not accept the One Vehicle Dharma”, until the time of the Lotus Dharma-assembly. Recall the appearances the Buddha manifested in the Introductory Chapter. No one could understand; why was it that every other time He taught, when He finished teaching, everyone would “happily uphold [the teachings], pay their respects and leave,” but this time it was different? After the Buddha finished teaching the Sutra of Infinite Meanings, He remained sitting, unmoving. Because He remained sitting there, no one left. When they saw the way He manifested appearances and radiated light, everyone found it to be inconceivable. The people there discussed this for a long time. Only then did Maitreya ask Manjusri Bodhisattva about what was happening. Only then did everyone listen closely.

The Buddha was in Samadhi, and the Bodhisattvas engaged in a dialogue; one of them asked, the other answered. This was in the Introductory Chapter. From the beginning until the Buddha emerged from Samadhi, the Buddha’s virtues were praised and admired for being inconceivable and. His wisdom for being extremely profound. This continued until Sariputra really felt [this was true] and asked the Buddha for teachings. “Venerable Buddha, can you please teach this to us?” As the Buddha was about to teach, 5000 people left. Think about it; this already shows sentient beings could not understand the wonders of the Dharma! This is due to causes and conditions; the causes and conditions had already matured for the Buddha to give those wondrous teachings, yet many people actually paid their respects and left.

Still, the Buddha said, “It is good that they left!” If they stayed, they would not understand. Since they would not understand, they would actually slander these teachings. So, it is better for them that they left. The people who remained all listened earnestly. The Chapter on Skillful Means and the Chapter on Parables were filled with very profound principles, taught with various skillful means, analogies and expressions. But could everyone have faith in and understand them?

Right now, we are discussing how The Chapter on Faith and Understanding is also filled with many parables. Subhuti and the others wanted to repent to the Buddha, because in the past [their practice] had been focused on themselves. Though they listened to the Dharma, they did not understand its wonders and were unable to form great aspirations. It was not until Sariputra received the Buddha’s predictions of Buddhahood that they began to realize, “It turns out that we can also attain Buddhahood.” But they were in their old age, so they openly expressed to the Buddha what their mindset had been like in the past and how they had been stuck in that state. To do this, Subhuti told a parable.

He told the parable of the poor son. He likened himself to a very poor person. Originally, this person was born to a rich family, but he did not recognize his family’s wealth. He was self-indulgent, so he left his home, and as soon as he left, his playing took him farther and farther away, and he did not know how to get home. This is an analogy for how we originally had this nature of True Suchness. Saying we are all born into wealth is an analogy for how we all have a pure Buddha-nature. It is just that we gave rise to an ignorant thought. With one thought of indulgence, we left home, and there is no telling how many times we unenlightened beings have wandered through the four forms of birth and the Six Destinies. This number is incalculable.

In the past, we did not earnestly accept The One Vehicle Dharma is the heart of the wonders of the Dharma. The One Vehicle Dharma is our nature of True Suchness. In the past, we did not make an effort to mindfully safeguard this state. We went astray and became biased and attached to either “emptiness” or “existence.” People born in the Buddha’s lifetime who became monastics and followed Him in spiritual practice heard the teachings He gave, from the Agama to the Vaipulya to the Prajna, and accepted them all. They thought that meant they understood everything. “Existence” is the law of karma. “Emptiness” is that everything is empty. They thought that the matters of causes and conditions were thus settled, that everything was empty in nature. So, thinking that everything was clear to them, they stopped there. “They were biased and attached to either emptiness or existence.”

But now they felt “regret.” Now that they had heard the Lotus teachings and understood the wondrous principles, they “regretted that the past teaching” [had not penetrated their minds]. They regretted that when the Buddha taught that within “existence” there is “emptiness” and within “emptiness” there is “wondrous existence,” they were unable to realize it. When these teachings were given in the past, they did not mindfully delve into them. That was indeed a great pity.

So, this sutra passage states,

“The father constantly thought of his son. They had been apart for more than 50 years.”

“The father constantly thought of his son. They had been apart for more than 50 years, yet he had never spoken of the matter to anyone. He only thought of it himself, and it filled his heart with regret and hate.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

The father’s every thought was of his son. 孩子與他還離那麼遠，We are still in a state very far from the Buddha. Translation does not match. “More than 50 years” is a very long time. “More than 50 years,” as all of you know, refers to the Five Aggregates, as well as the Five Destinies. In addition to the Five Destinies, there is the asura realm. We face all of this due to the workings of the Five Aggregates. So, for “more than 50 years,”

“He had never spoken of the matter to anyone.” Because our capabilities were not yet mature, the Avatamsaka state and the wondrous Dharma for returning to our pure nature of True Suchness were not within our capacity to accept. Thus, the Buddha had yet to explain them. “He only thought of it himself, and it filled his heart with regret and hate.”

This is followed by the next sutra passage,

“He knew that he was old and worn out and still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing. With no heirs to succeed him, once his life finally came to an end, his wealth would be scattered and lost, for he had no one to entrust it to. This is why he so fervently thought of his son.”

This sutra passage is also an analogy for the Buddha. This is how Subhuti described the Buddha’s state of mind. “This is why he so fervently thought of his son.” The father had constantly thought of his child, from the time he left as a youth to the present, when he was in his 50s. The father should have likewise been worn out and very advanced in age. He “still possessed so much wealth.” He had a lot of money and an abundance of things; there was so much still stored in his storehouse. Aside from what people could see on the outside, there was a lot more inside.

The old man is an analogy for the Buddha. His merits and virtues had matured. All those who possess wisdom when contemplating the Three Perfect Virtues of the Tathagata, will give rise to profound love and respect. The first is perfection of the cause. The second is perfection of the effect. The third is perfection of His grace.

“He knew he was old and worn out” was the way Subhuti and the others expressed that the Buddha’s merits and virtues were already very mature; He had already attained Buddhahood. His spiritual state and the Dharma He possessed were abundant and mature.

“All those who possess wisdom, when contemplating the Tathagata’s three kinds of virtues of perfection, will give rise to profound love and respect” What are these three virtues? The first is perfection of the cause. The second is perfection of the effect. The third is perfection of His grace.

Regarding these “causes” we speak of, the “cause” in the first virtue is the same “cause” as in “causes and conditions.” The cause of the Buddha’s affinity with all beings is already perfect and complete, because He had to have affinities with all beings to be able to come here and manifest the Eight Aspects of Attaining Enlightenment to transform sentient beings. This “cause” had matured, and the fruits of the Buddha’s own practice had matured as well. This is the perfection of the effect. So, He had virtues of the cause and the effect, which had been perfected. Thus He could come to this world and manifest appearances to transform sentient beings. The last is “grace,” the virtue of grace. The Buddha gave of Himself to sentient beings, so sentient beings should be able to feel that grace. Thus, the virtue of grace was also perfected. This is how the Tathagata came to the world with “the three kinds of virtues of perfection, which give rise to profound love and respect.”

He knew he was old and worn out: His conditions for transformation were at an end. If in this lifetime, the capabilities of the Two Vehicle practitioners did not mature, they would not receive predictions of Buddhahood. Then who would there be to transmit the seeds of Buddhahood to sentient beings? Old and worn out! He lamented that things were this way.

“He knew that he was old and worn out,” means the Buddha felt in His heart that. “His conditions for transformation were at an end” He knew he was old and worn out: His conditions for transformation were at an end. If, in this lifetime, the capabilities of the. Two Vehicle practitioners did not mature, they would not receive predictions of Buddhahood. Then who would there be to transmit the seeds of Buddhahood to sentient beings? Old and worn out, He lamented that things were this way. This is Subhuti describing how the Buddha was also advanced in age and worried that. “His conditions for transformation were at an end.” Subhuti himself said that the Hearers and Solitary Realizers, the Two Vehicle practitioners, still lacked great capabilities.

Since they were stuck at the state of Hearers or of Solitary Realizers, their capabilities had not yet matured. Thus, the Buddha was still unable to bestow predictions of Buddhahood upon them. So, who would transmit the seeds of Buddhahood to sentient beings in the future? Who would transform sentient beings in the future?

Thus, “old and worn out,” was an expression of his feelings; not only were the disciples old, the Buddha was even older. “He knew he was old and worn out” refers to how Subhuti felt, both when he looked at himself and at the Buddha.

Thus, he still possessed so much wealth, gold, silver and treasure filed his vaults to overflowing: The Buddha’s compassion is immense and His intrinsic nature perfect and complete.

He also knew that the Buddha still had a wealth of Dharma. He “still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing.” This expresses that, “The Buddha’s compassion is immense and His nature of wisdom is perfect and complete.”

Because the Buddha engaged in spiritual practice life after life, [His efforts] had accumulated over time. He had saved and transformed countless beings; He had truly done many things to benefit people. Life after life, He created blessings and relieved their suffering. This shows the Buddha’s compassion is immense and His blessings are infinite.

This is especially true of the love He has for sentient beings. Moreover, He was constantly working with people and developing His wisdom. Every time He saved someone, He had to understand all of this person’s afflictions, delusions and background. This understanding added to His knowledge. For each kind of background, He had to have a specific method for treating that person’s afflictions and delusions. Thus, the Buddha developed His wisdom and never abandoned sentient beings [By acting out of] compassion, He could develop His wisdom. Then with wisdom, He could act out of compassion to save people.

So, we often say that the Buddha is the Two-Footed Honored One, as He cultivates both blessings and wisdom. As He saves people, He simultaneously absorbs wisdom. This is “discerning wisdom.” With this wisdom, He discerns the problems of sentient beings and finds a way to use the Dharma to relieve their suffering for them so that everyone can also attain liberation and joy. Thus, with discerning wisdom, He teaches according to capabilities so that everyone can accept the teachings and attain liberation, the liberated state in which [they realize] all are equal. Thus they can “show compassion to all equally.”

To save people and save the world, the Buddha gave to others with this expansive state of mind. This is the state of the Buddha. Because He benefits people out of compassion, His blessings, like His wealth, are immense. Thus, He was able to achieve this magnificence and dignify His place of spiritual practice. When sentient beings saw this, they joyfully accepted [the teachings]. This is described in every sutra. As the Buddha saves and transforms all beings, He has infinite blessings. So, “The Buddha’s compassion is immense, His blessings infinite, His nature of wisdom perfect and complete.” Thus, He is perfect in blessings and wisdom. So it says, “[He] still possessed so much wealth. Gold, silver and treasures filled his vaults to overflowing.”

Everyone, as we learn the Buddha’s Way, it is only if we are very mindful of our thoughts that we will be able to understand the wonders of the Dharma. Otherwise, we cannot comprehend its wonders. If we do not understand the wonders of the Dharma, no matter how we listen to it, it will be the same as not having heard it at all. It will go in one ear and out the other, or we will only achieve a partial understanding. It would be as if we were “deaf or dumb [to it].” Most importantly, we must accept the One Vehicle. The One Vehicle Dharma is inseparable from our minds; everyone intrinsically has a pure nature of True Suchness. We must not become biased or attached; this is most important. Thus, we must constantly take more Dharma to heart.

Episode 748 – We Do Not Recognize Our Pure Buddha-nature

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>> The father searched for his son in vain, while the son wandered from village to village. He arrived in the city where his father lived in his search for food and clothing. Now father and son were both in the same city, on the same land with the same scenery, yet the son did not recognize his father, for he could not see his original appearance.

>>“At the time, the poor son wandered from village to village, passing through many kingdoms and cities, until finally he arrived in the city where his father had settled.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>“The father thought constantly of his son. They had been parted for more than 50 years, yet he had never spoken of the matter to anyone. He only thought of it himself, and it filled his heart with regret and hate.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The father thought constantly of his son: A father’s heart never leaves his son. In the beginning they were together, but because the son gave rise to an ignorant thought, all the Five Shandhas stired within him. Replete with 50 evils, the son was parted from the father for more than 50 years as the son drifted to far-off lands. They had not seen one another since.

>> Yet he had never spoken of the matter to anyone: This is like how, at the Avatamsaka assembly, the Buddha did not tell the great Bodhisattvas that these practitioners of the Two Vehicles were in fact children of the Great Vehicle. He also never told Two Vehicle practitioners: You have a part in the Great Vehicle. He had never told any of them this.

>> He only thought of it himself. This filled his heart with regret and hate: This “filled his heart with regret and hate.” When it comes to regret, he regretted that he did not diligently teach them in the past so that they had left without being taught.

>> The disciples lacked spiritual aspirations, so they were unable to advance without pause. Instead they confusedly left and could not return. This was the cause for the Buddha’s regret! Here, the word hate means remorse, for the Buddha’s heart is free of hate.

>> From the past until now, the Tathagata had been constantly thinking of his disciples’ great capacities, and His thoughts were always with sentient beings. Thus it says: The father thought constantly of his son.

>> Because they had turned back from the Great, these children drifted in the Five Destinies and even into the asura realm. Thus it says, for more than 50 years.

>> Sentient beings: This refers to all living beings with feelings and consciousness. Born from the accumulation of myriad conditions, they are also called myriad beings.

>> They have also passed through myriad lifetimes, so they are called the myriad beings. Within the Ten Dharma—realms aside from the Buddha realm, all those beings in the other nine realms are called myriad beings.

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“The father searched for his son in vain,
while the son wandered from village to village. He arrived in the city where his father lived in his search for food and clothing.
Now father and son were both in the same city,
on the same land with the same scenery,
yet the son did not recognize his father,
for he could not see his original appearance.”

I think everyone is more or less clear on this. This sutra passage tells us that the young child left his father to lead a vagrant life. From then on, his father searched for him. As the days, months and years passed by, the father gradually grew old, yet he continued searching for his child. His son had left his home at a very young age. He was so focused on having a good time that once he left he could not find his way home. He drifted about, doing in all kinds of things and making all kinds of friends. During this time, he had nothing at all. For several decades, he lived an impoverished life and drifted about. In order to survive, the son did whatever kind of work was available. If there was a task people asked him to do, he would do it. Isn’t this the same way we ordinary people go about our lives?

We ordinary people spend our whole lives busily running around. Sometimes, we do our work very well and become very successful at what we do. Sometimes, we work so hard, yet never achieve any success. With a life like this, we busily run around just to make a living. In order to survive, we may do wholesome or unwholesome things. Driven to make a living, we are constantly moving and working. How often do we see people like this in the world?

Human life is replete with the Five Aggregates, form, feeling, perception, action, consciousness, and from the Five Aggregates arise all kinds of interpersonal conflicts afflictive emotions, leading us to be endlessly entangled. Then all the actions we take, the good and evil karma we give rise to, are stored in our karmic consciousness. Thus, we experience countless births and deaths and are thus one of the myriad sentient beings.

If we are clear on the principles of the Five Aggregates, we can naturally guard against wrongs and stop evil. Thus we must abide in principles, abide in the teachings and principles, to keep control of our physical conduct. The Buddha once told a parable about this. He said there was once a village where a group of children lived. The children there divided the land among themselves. They each had a share of the land and carved out boundaries in the dirt.

Groups of them took some dirt and sand to build houses. They piled up dirt, “This is my home and that is your home. I have a storehouse over here, and over there I have….” They each exhausted their imaginations to build up their houses.

One of them saw what another was doing and said to him, “This isn’t right; you ought to move your boundary back a little. The land I have is not enough; I want another parcel.” The first person said, “My house is already built. Why should I yield my land to you?” They got into an argument. As they pushed each other around, the houses they had built with dirt were completely wiped out. They could not tell what belonged to whom.

As this was happening, an older man who happened to pass by decided to mediate between the children. “Hey children, come over here and listen to uncle. All of you, stand here. Think about it, you all came here to play. This is just a game! This thing you were all playing with, this land, who does it actually belong to?”

The children all shook their heads. “We don’t know whose it is. What did you use to build your houses? Dirt and sand. And now, where are the structures you built?” They looked around carefully. “They were here, but they have been ruined.” The older man said, “That’s right. Aren’t you all good friends?” Everyone nodded their heads yes. “You are good friends, but now you are fighting. What are you fighting for?” They all shook their heads. “You do not know, do you?” He asked again, “You do not know, right? No, we do not.”

The older man said, “You are arguing over dirt, over land that does not even belong to you. Look at all the effort you put into creating these things. Look at what happened to them; as soon as you fell into a slight disagreement, these things were all destroyed. Even after they were gone, you continued arguing. Does that benefit you in any way? No. Now think, are you still good friends?” They looked at each other. One of the older children said, “Yes, we are all still good friends.” At that, all the children quickly gathered. Holding each other’s hands, they drew together. “In the future, let us not [quarrel over] these useless things. They are not worth getting upset about.”

The Buddha stopped here and said, “Isn’t this the case? This is true of everyone. What exactly are the Five Aggregates? In daily living, what is the ‘form’ in our external conditions? Does everyone understand this clearly? They are illusory appearances, temporary unions that will completely disperse in the end. But every single person fights over these illusory appearances and labels. Our lives are also created in the same process, thus we are called the myriad sentient beings.”

Indeed, sentient beings are completely in a deluded state. So, as it says, “The son wandered from village to village.” This is like how we sentient beings wander among the four forms of birth and the Six Realms. We have wandered about in this way because the Five Aggregates have led us, in countless lifetimes, to give rise to discursive thoughts. After much difficulty, we have established this karmic affinity with the Buddha. Perhaps in our mix of good and evil [karma], we have done some good deeds as well. “He arrived in the city where his father lived in his search for food and clothing” means he came to the city where the father lived, to seek clothing and food. In this kind of place, we can seek the Dharma. What we are seeking now is the clothing of dignity and spiritual nourishment.

Yesterday, we discussed the Eightfold Right Path and the 37 Practices to Enlightenment. This means we have already gradually drawn near the Buddha-Dharma. We take the Path as our nourishment to nurture our wisdom-life. We take the precepts as our clothing; they clothe us in dignity and help us guard against wrongs and stop evils so that everything we do with our bodies keeps us on the path of being a good person. In this way, we slowly draw near and walk on the path laid out in the Buddha-Dharma. Thus, “We arrive in the city of the Buddha in our search for food and clothing.”

“Now father and son were both in the same city.” The son had already entered the city where his father lived. Yet, even “on the same land with the same scenery” although they were in the same city, the son still did not recognize his father. This was because, “He could not see his original appearance.” We all know that we intrinsically have a nature of True Suchness. Yet, we are still unable to be one with our nature of True Suchness. This is because we still possess ignorance, still possess afflictions; there is still a layer which separates us. So, we still cannot truly recognize our “father,” nor can we see our original appearance. This is why we sentient beings are still wandering.

The previous sutra passage states,

“At the time, the poor son wandered from village to village, passing through many kingdoms and cities, until finally he arrived in the city where his father had settled.”

At that time, the poor son was wandering about, searching. In order to make a living, he kept walking, all the while unwittingly drawing near to where his father was.

The following sutra passage states,

“The father thought constantly of his son. They had been parted for more than 50 years, yet he had never spoken of the matter to anyone. He only thought of it himself, and it filled his heart with regret and hate.”

The father thought constantly of his son; he thought of him day and night. The father’s heart never left his son, and he had remained in this same land but his son [had left] when an ignorant thought arose in his mind. This is an analogy for “all of the Five Skandhas stirring.”

The father thought constantly of his son: A father’s heart never leaves his son. In the beginning they were together, but because the son gave rise to an ignorant thought, all the Five Shandhas stired within him. Replete with 50 evils, the son was parted from the father for more than 50 years as the son drifted to far-off lands. They had not seen one another since.

The Five Aggregates are the Five Skandhas. Once the Five Skandhas stir, an ignorant thought creates the Three Subtleties, and we end up replete with 50 Evils.

When we see a certain “form,” we give rise to discursive thoughts and begin to commit the Ten Evils. Each aggregate gives rise to the Ten Evils, so the Five Aggregates give rise to 50 evils.

 “Replete with the 50 evils, the son was parted from the father for more than 50 years.” This was the distance between father and son. The Buddha was already in an enlightened state, while sentient beings were still deluded. Thus, they wandered through the four forms of birth and the Five Destinies. In “more than 50 years, 50” refers to the heaven, human, hell, hungry ghost and animal realms. “More than” refers to the asura realm. Therefore, we say “more than 50 years.”

Because we “drifted to far-off lands,” we moved farther and farther away, so it was harder for us to see the Buddha. In fact, the Buddha is the father in this story. In this parable, as the son became more undisciplined, he wandered farther away. Yet, the father’s [heart] never left his son, and he always remained in the same place, the original state of True Suchness. The Buddha, for the sake of sentient beings, came and went in the Three Realms to transform them. The sentient beings in the Three Realms, because of the Five Aggregates, keep creating many afflictions and karmic forces, and thus they continue to wander. The Buddha could not do anything about this.

Yet he had never spoken of the matter to anyone: This is like how, at the Avatamsaka assembly, the Buddha did not tell the great Bodhisattvas that these practitioners of the Two Vehicles were in fact children of the Great Vehicle. He also never told Two Vehicle practitioners: You have a part in the Great Vehicle. He had never told any of them this.

“Yet he had never spoken of the matter to anyone.” This is an analogy for what happened after the Buddha’s enlightenment, when He was in the state of Avatamsaka. Upon attaining enlightenment, He was in a “tranquil and clear” state. But when it came to His awakened state, at that time He still could not “tell the great Bodhisattvas” about the state of Buddhahood because those Bodhisattvas still could not yet experience that enlightened state, to say nothing of heavenly beings and humans. Later on, the Buddha still expounded the Dharma for the whole world. But He could not teach it to the practitioners of the Two Vehicles. Neither Hearers nor Solitary Realizers were able to realize it.

When it comes to the state of Buddhahood, if we do not walk the Bodhi-path of the Great Vehicle, we will absolutely not be able to realize it. Thus, as it says, “He had never spoken of the matter to anyone.” But all of us are “in fact the children of the Great Vehicle.” Everyone is the seed of this Dharma, the seed of the Great Vehicle Dharma; we have always been so. Yet He still could not tell the practitioners of the Two Vehicles that “[Buddha-nature] is intrinsic to everyone.”

When we are still in the process of learning, we would still be unable to understand the core of the Great Vehicle Dharma. At the center of the seed of the Great Vehicle is the original intent of the Buddha; having realized [the truths] of all things in the universe, He wanted to tell everyone, yet He was still unable to do so. Thus it says, “Yet he had never spoken of the matter to anyone.” He could not talk about this yet. So, “You have a part in the Great Vehicle” was something He was still unable to tell people. We all have the Great Vehicle within us, the potential for attaining Buddhahood. “He had never told any of them this.” These things had gone unmentioned so far.

The Chapter on Skillful Means and the Chapter on Parables constantly mentioned the Great Dharma of the One Vehicle. This is truly the seed of Buddhahood. The Buddha had yet to directly express His original intent to us. Though He had not talked about it, it was always on His mind. Every time He expounded the Dharma, even when He gave the Agama, the Vaipulya and Prajna teachings, the Avatamsaka state was on His mind. He still intended to share it with everyone.

He only thought of it himself, and it filled his heart with regret and hate: The Buddha’s heart was filled his heart with regret that he did not diligently teach them in the past so that they had left without being taught.

“He only thought of it himself” means sentient beings still could not understand it; the Buddha could not explain it in a way they could understand, so this “filled his heart with regret and hate.” When it came to regret, He regretted that, “He did not diligently teach them in the past so that they had left without being taught.” He had not thoroughly taught this in the past. These children were unable to be taught, and they had run away at a young age. When teachers are unable to teach their students, sometimes they are filled with self-reproach. The Buddha also had the same kind of thoughts of having “not diligently taught them in the past so that they had left without being taught.”

The Buddha has repeatedly returned to this world; is He really the one at fault? It is we sentient beings who must reflect on ourselves. There is a saying, “Teachers will show the way; the students must walk the path.” But virtuous teachers reproach themselves because they have a strong sense of responsibility. So, we should say, “The disciples lack spiritual aspirations, so they will not diligently advance without pause.”

If the disciples lacked spiritual aspirations, so they were unable to advance without pause. Instead they confusedly left and could not return. This was the cause for the Buddha’s regret. Here, the word: hate” means remorse, for the Buddha’s heart is free of hate.

Now Subhuti understood the reason that the Buddha lamented. Actually, [in the analogy] the child lacked spiritual aspirations and thus did not diligently advance. His disciples were the same way. So, they were compared to the son who had left at a young age. This is why it says that, “This was the cause for the Buddha’s regret”.

“It filled his heart with regret and hate” really means that the Buddha had a deep sense of regret. Here, the world “hate” means remorse and regret because there is no hate in the Buddha’s heart. All His thoughts, as He was in an enlightened state, were free of hate. There was only remorse and regret; there was no hate. With hate comes animosity. When the sutras mention “regret and hate,” they mean remorse and regret. That is how the Buddha felt about sentient beings.

From the past until now, the Tathagate had been constantly thinking of His disciples’ great capacities, and his thoughts were always with sentient beings. Thus it says: The father thought constantly of his son.

Since Beginningless Time, the Tathagata has always cared for sentient beings like a father who misses his children. He also knows each of His children has great capabilities within them and that everyone intrinsically has Buddha-nature. His thoughts were always with sentient beings. Thus it says, “The father thought constantly of his son.” The Buddha knew that all sentient beings have Buddha-nature, yet they are stubborn and hard to transform. However, the Buddha never gave up on them. So, He “thought constantly of His [children].”

Because they had turned back from the Great, these children drifted in the Five Destinies and even into the asura realm. Thus it says for more than 50 years.

These children had retreated from the Great, from their nature of True Suchness. Constantly covered by afflictions, they drifted about among the Five Destinies and in the asura realm. Along with the Five Destinies, there is also the asura realm. So, in this way, sentient beings continually drift through [these Six Realms].

Sentient beings: This refers to all living beings with feelings and consciousness. Born from the accumulation of myriad conditions, they are also called myriad beings.

All beings with feelings and consciousness are collectively called the myriad sentient beings. The origin of the “myriad sentient beings” is found in the Five Aggregates. Because of them, they have passed through myriad lifetimes. So, “They are also called myriad sentient beings.” The Buddha works within the Ten Dharma-realms. Setting aside the Buddha realm, there are nine Dharma-realms; these beings are the “myriad sentient beings.”

They have also passed through myriad lifetimes, so they are called the myriad beings. Within the Ten Dharma—realms aside from the Buddha realm, all those beings in the other nine realms are called myriad beings.

Sentient beings drift about in cyclic existence. So, the Buddha repeatedly returned to this world, painstakingly, in the hope that they would gradually come to seek the Dharma and enter the city. He hopes we will not leave once we enter this city. This depends on whether we put our hearts into constantly safeguarding this city. Our father is living in this city, so we need to immediately meet with him and realize our original appearance. To do this, we must always be mindful.

Episode 747 – The Great Vehicle Returns Us to True Suchness

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>> When causes and conditions come together, their workings are difficult to fathom. Fundamental causes are deeply buried, awaiting the coming together of conditions. With pure causes, positive conditions and the seeds of Bodhi, the True Dharma of the Great Vehicle returns us to True Suchness.

>> “[He had] elephants, horses, carriages, oxen and goats beyond number. His trade brought in profits and even reached other lands. His merchants and vendors were also many in number.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “At the time, the poor son wandered from village to village, passing through many kingdoms and cities until he finally arrived in the city where his father had settled.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> At the time, the poor son: The poor son in his wanderings eventually happened upon and entered his father’s city. This is an analogy for how we are permeated by the teachings over a long period of time and how we repeatedly encounter the Buddha as He comes and goes through the Three Realms in His transformation-body.

>> So, [The son] wandered from village to village, passing through many kingdoms and cities. This is an analogy for going through the Three Realms and the Six Destinies, where sentient beings experience all sufferings. With deep and growing disgust toward suffering, they desire to seek escape by observing the villages of the Five Aggregates.

>> He first taught the tranquil and pure state, of the Avatamsaka’s great awakening. This is the eventual arrival in the father’s city.

>> Kingdom: 18 Realms. City: 12 Entrances.

>> The Six Sense Organs: Eye, ear, nose, tongue, body and mind. The Six Sense Objects: form, sound, smell, taste, touch and thought. The Six Consciousnesses come together to make up the Eighteen Realms.

>> The 12 Entrances: These are why the deluded are severely enthralled by form. Through the door of the great noble teachings we can understand form through ten of the sense organs and sense objects, while the mind is only given two.

>> Seeking through the Eightfold Right Path and the 37 Practices to Enlightenment is spiritual nourishment for our wisdom-life. Over a long time we continue to learn and practice. This is an analogy to the poor son wandering from village to village, passing through many kingdoms and cities.

>> Until he finally arrived in the city where his father had settled: Those who practiced the Two Vehicles, planted blessings over many lifetimes, for hundreds of kalpas, they cultivated causes, so they were fortunate to again encounter the fundamental teacher who manifested the Eight Aspects of attaining enlightenment.

>> He first taught the tranquil and clear state of the Avatamsaka’s great awakening. This is the eventual arrival in the father’s city, the Great Vehicle city where the Buddha abides.

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“When causes and conditions come together, their workings are difficult to fathom.
Fundamental causes are deeply buried, awaiting the coming together of conditions.
With pure causes, positive conditions and the seeds of Bodhi,
the True Dharma of the Great Vehicle returns us to True Suchness.”

In life, once we can thoroughly understand causes and conditions, nothing will make us worry anymore. It is because we do not understand the karmic law of cause and effect that we are so busy running around in this world, taking issue with one another. We like some people but not others, and we have [good] affinities with some but not with others; we constantly give rise to this discrimination. This is suffering! If we can thoroughly understand “[the coming together of] causes and conditions,” we will realize it is indeed incredible. This is truly wondrous and difficult to fathom.

Every day, we experience many causes and conditions. “What a chance of running into this person today! I haven’t seen him in more than a decade. What are the chances!” I had someone tell me this. That person came up to me and said, “Master, I tell you that in the past this person took advantage of me, did this to me….” I told him, “That is in the past. It happened many decades ago. It is incredible that you still recognize him; that shows you still have an affinity!” The person responded by saying, “How could I not recognize him! Even chopped to pieces, I would still know him.”

I asked, “Do you feel such strong hatred toward him?” “It’s not hatred; it’s just resentment.” “Do you need to resent him that much? Haven’t you already gotten past it? Perhaps he did treat you unfairly, but didn’t you manage to get through it safely?” He said, “I guess you’re right! Now that I think about it, it was because of the grief he brought me that led me to change careers and be so successful today.” I said, “Yes! That’s right. You were meant to do this kind of work. Without the aggravation he caused you, how would you have ended up on this path?”

He said, “You’re right. Master, now that you have told me this, if I see him later, I will thank him” [I said], “Right, and he is very dedicated too. He has been successful in business and is very supportive of Tzu Chi as well! You must also thank him for me.”

After a while, the other man actually came in. As everyone met, they shook each other’s hand and chatted warmly. After this, would they continue to take issue with each other? “Causes and conditions [are] difficult to fathom.” Truly, when [people] come together like this, sometimes they bring hatred and resentment. By gently dissolving this resentment and hatred, it can be turned into gratitude. Now they often see each other and go on international relief trips together. They are now companions on the Bodhisattva-path. Sometimes I see them together, happily enjoying each other’s company, and I feel very happy too. So, “When causes and conditions come together, their workings are difficult to fathom!”

“Fundamental causes are deeply buried, awaiting the coming together of conditions.” Sometimes we talk about the causes and conditions in karmic consciousness. Nowadays, people talk about “genes.” In regard to “genes,” [for us as practitioners,] we talk about “causes” and “seeds.” These “seeds” can also be called “karmic seeds.” The seeds of karma can be very deeply buried, but when the time is right, causes and conditions will come together and these seeds will break through the surface.

So, “with pure causes, positive conditions and the seeds of Bodhi,” we must earnestly care for these pure causes. We must take good care of our nature of True Suchness and not allow it to be affected by defilements. Our past afflictions have already covered our nature of True Suchness. Now is the time to diligently peel away these afflictions layer by layer; then we can manifest our nature of True Suchness.

So, to have “pure causes and positive conditions,” we must continue to create good affinities and walk the Bodhisattva-path. We must prevent further afflictions from arising, and we must widely create positive affinities. Think about the two friends I described earlier. In the past, they were business partners, but they hurt each other and developed feelings of resentment and hatred. Then when causes and conditions happened to bring them back together, those negative emotions were resolved. They created good affinities with each other and are now Bodhisattva companions who walk together on the Bodhisattva-path. This is because of pure causes and positive conditions. By eliminating their past afflictive causes and conditions, they returned to pure causes and positive conditions, helping each other cultivate the seeds of Bodhi.

So, “The True Dharma of the Great Vehicle returns us to True Suchness.” We must have faith in and understand the Great Vehicle Dharma and put it into practice. We must turn from darkness to light, turn away from our past afflictions and dedicate ourselves to [creating] good karma. We must earnestly seek out our nature of True Suchness.

Recently we have been talking about a son who left his parents and wandered far away from home. He was completely impoverished and had nowhere to live. He drifted all around the world. His father was looking for him, but he was not looking for his father. He was just eking out an existence.

His father never stopped looking for him. Now they were in the same city and were gradually drawing near each other. The father never forgot his son and constantly thought about him, but the son had forgotten where his home was and even forgot what his father looked like. The son was completely lost.

His father was very wealthy. How wealthy was he? The previous sutra passage states,

“[He had] elephants, horses, carriages, oxen and goats beyond number. His trade brought in profits and even reached other lands. His merchants and vendors were also many in number.”

They traveled abroad to trade, or sat inside their shops to do business. Thus, he was engaged in such a large business, and he also had many close advisors around him helping him manage this family business. He was very wealthy.

As the passage continues, it states,

“At the time, the poor son wandered from village to village, “passing through many kingdoms and cities until he finally arrived in the city where his father had settled.”

This passage shows how the poor son had been wandering around, eking out a living. He had already drawn near this “kingdom and city.” He had passed through many places and had now approached and entered the city where his father lived.

At the time, the poor son: The poor son in his wanderings eventually happened upon and entered his father’s city. This is an analogy for how we are permeated by the teachings over a long period of time and how we repeatedly encounter the Buddha as He comes and goes through the Three Realms in His transformation-body.

“The poor son in his wanderings eventually happened upon and entered his father’s city.”He had already arrived at where his father was and was loitering around outside. He had no idea that this was his father’s house and thus his house as well. He continued loitering there, still not knowing. This is an analogy for us as we are learning the Buddha’s Way. Though we are learning the Buddha’s teachings, we have not yet thoroughly understood them. We may have not yet understood their meaning. However, we have the causes and conditions to listen to them and to gradually be permeated by them.

This is like how, in the Buddha’s lifetime, Subhuti and the others expressed that they had been permeated by the Dharma for countless kalpas, that for lifetime after lifetime they had continuously learned the Buddha-Dharma. Thus they had, over and over again, “encountered the Buddha as He came and went through the Three Realms in His transformation-body.” No matter where they were, they were able to live at the same time as the Buddha. These were truly incredible causes and conditions!

They were able to encounter His transformation-body. The Buddha’s transformation-body responds to sentient beings’ needs by appearing in whatever place He is needed. This is His transformation-body. This was something that Subhuti and the others rejoiced over “to repeatedly encounter the Buddha as He comes and goes in His transformation-body.”

“[The son] wandered from village to village, passing through many kingdoms and cities.” This is an analogy for going through the Three Realms and the Six Destinies, where sentient beings “experience all sufferings. With deep and growing disgust toward suffering, they desire to seek escape by observing the villages of the Five Aggregates.”

“Wandering from village to village” is an analogy for the Three Realms and Six Destinies, the places sentient beings have been led to by their direct and circumstantial retributions. In response to sentient beings’ needs, the Buddha likewise went into the Three Realms and Six Destinies to transform these suffering beings.

Among these sentient beings, some had already faced all kinds of suffering, and after listening to the Buddha-Dharma, they sought to renounce [cyclic existence]. Recognizing that this was suffering, they understood that they had to “observe the villages of the Five Aggregates. Villages” is an analogy for the Five Aggregates. We should all clearly know that the Five Aggregates are form, feeling, perception, action, consciousness. In our daily living, we are amidst the workings of the Five Aggregates.

In this way, all day long our unenlightened minds are always wandering through the Five Aggregates. This is like the poor son. Without the Dharma in our hearts, we are extremely foolish and deluded. With greed, anger and ignorance, we wander through the Three Realms and Six Destinies, facing all kinds of suffering. All this is because the Five Aggregates cause us to cling to our delusions so that we fall into these places and become attached [and trapped] in these places. Now that we have begun to observe them, we recognize [their workings]. How have we recognized this? Because after encountering the Buddha-Dharma, we have gradually unlocked our wisdom and have come to observe the Five Aggregates, which are [gathered together like people in] villages. This is the analogy used; from the standpoint of the Dharma, they are the Five Aggregates. To our unenlightened minds, they are like villages. When we see clearly, we see principles; when we do not, we see the appearances of things. Deluded, we are lost in how things appear. Awakened, we see [true] principles and are able to analyze things.

In addition to the Five Aggregates, there are also the 18 Realms.

Kingdom: 18 Realms. City: 12 Entrances.

“The villages [are] the Five Aggregates” and of the kingdoms and cities passed through, the 18 Realms are the “kingdoms,” and the 12 Entrances are the “cities.”

All of these are analogies. What are the Five Aggregates? I just explained them. The 18 realms are the Six Sense Organs, Six Sense Objects and Six Consciousnesses.

The Six Sense Organs: eyes, ears, nose, tongue, body and mind. Six Realms: form, sound, smell, taste, touch and thoughts. Six Consciousnesses: the Six Sense Organs, Six Sense Objects and the Six Consciousnesses come together to make up the Eighteen Realms.

Six multiplied by three is 18. Eyes, ears, nose, tongue, body and mind correspond to form, sound, smell, taste, touch and thoughts. Our consciousnesses begin to function when the sense organs connect with the sense objects. There are six of each. These three sets of six are the 18 Realms.

The 12 Entrances: These are why the deluded are severely enthralled by form. Through the door of the great noble teachings we can understand form through ten of the sense organs and sense objects, while the mind is only given two.

The 12 Entrances: These are why the deluded are severely enthralled by form. Everything that we see and understand is from the 12 Entrances, the reasons we are severely deluded by “form.” They are the Six Sense Organs and Sense Objects, and it is because of the convergence of our sense organs and the sense objects that our consciousness goes astray.

With delusion, we form attachments. If we were awakened, we would understand that when the eyes see things, we give rise to cravings. There is no need to be greedy; our mind-consciousness can make this decision. If we are deluded, we will form attachments. If we are awakened, we can go through the door of the great noble teachings. If our consciousness becomes deluded, then we will degenerate. If we can awaken, we can take the Dharma to heart. If we do not awaken and remain deluded, then we will fall.

So, the 12 Entrances include our ears, eyes, nose, tongue and body. These are the Five Sense Organs. Form, sound, smell, taste and touch are the Five Sense Objects. If we can have a clear understanding of the consciousness that arise in between when sense organs connect with sense objects, we will not give rise to greed, anger and ignorance. Therefore, when we listen to the Dharma, we must develop a clear understanding so that we can take in the Buddha-Dharma and wash away our ignorance and afflictions.

How can we do that? With the Eightfold Right Path and the 37 Practices to Enlightenment, we can start to develop our wisdom-life. They are our spiritual nourishment. The Buddha came and went through the Three Realms and the Six Destinies because. He had this spiritual nourishment.

Seeking through the Eightfold Right Path and the 37 Practices to Enlightenment is spiritual nourishment for our wisdom-life. Over a long time we continue to learn and practice. 喻窮子遂漸遊歷諸聚落，passed through many kingdoms and cities.

With a stable source of nourishment, He was able to pave the great Bodhi-path. Regardless of what is transported on this great Bodhi-path, the foundation of this road must be paved well ․Seeking through the Eightfold Right Path and the 37 Practices to Enlightenment is spiritual nourishment for our wisdom-life. Over a long time we continue to learn and practice. So, the Eightfold Right Path and the 37 Practices to Enlightenment are paving the way for us. They can help us develop our wisdom-life.

As for Subhuti and the others, they had spent a very long time learning and practicing in this way. Though they described [themselves] as the poor son who had spent a long time wandering around apart from the Dharma, with the Eightfold Right Path and the 37 Practices to Enlightenment, they had established a solid foundation. This took lifetimes of spiritual cultivation. This took lifetimes of learning and practicing.

So, in the parable, the poor son “gradually wandered from village to village.” In the parable, the poor son gradually wandered about. Very slowly he drew near, drew near to that village. By thoroughly understanding the principles, he had come to this Dharma-city. Gradually, he arrived there, having “passed through many kingdoms and cities.”

Until he finally arrived in the city where his father had settled: Those who practiced the Two Vehicles planted blessings over many lifetimes, for hundreds of kalpas, they cultivated causes, so they were fortunate to again encounter the fundamental teacher who manifested the Eight Aspects of attaining enlightenment.

The poor son had arrived in that place, the place where his father lived. This expresses how “the Two Vehicle practitioners planted blessings over many lifetimes”. Though Hearers and Solitary Realizers still practiced the Small Vehicle Dharma, they had spent lifetime after lifetime drawing near the Buddha-Dharma and avoiding committing evils while cultivating virtuous Dharma. How long did they do this for? “For hundreds of kalpas, they cultivated causes. Hundreds of kalpas” is a very long time. These “causes,” these seeds, were cultivated in this way.

“So, they were fortunate to again encounter the fundamental teacher who manifested the Eight Aspects of Attaining Enlightenment.” It is because they had cultivated these causes and conditions in the past that they could come to the world in a lifetime when the Buddha had manifested in the world. Thus they were able to see Sakyamuni Buddha and take refuge with Him to listen to Him expound the Dharma. They spent a lifetime drawing near the Buddha-Dharma.

He first taught the tranquil and clear state of the Avatamsaka’s great awakening. This is the eventual arrival in the father’s city, the Great Vehicle city where the Buddha abides.

“He first taught the [awakened Avatamsaka] state.” The Buddha constantly taught about. His enlightened state. Whenever the Buddha gave teachings, they contained what He originally intended to teach, this awakened state He first taught the tranquil and clear state of the Avatamsaka’s great awakening. This is the eventual arrival in the father’s city, the Great Vehicle city where the Buddha abides. Gradually, everyone came to understand that though the Agama, the Vaipulya and the Prajna teachings explained existence and emptiness, in the past they had either clung to emptiness or existence. Now they had gradually come to realize this and had already arrived in the Buddha’s city, “the Great Vehicle city where the Buddha abides.” The Buddha forever abides in the Great Vehicle city.

So, as we learn the Buddha’s Way we must make an effort to be mindful and pay close attention to causes and conditions. Spiritual practice is not just about listening. “I don’t understand! Not understanding is the same as not listening. Since I don’t understand, I might as well not listen.” That is not right; at the very least, we can remain immersed in the Dharma. There is no telling which phrase will lead us to change our habitual tendencies. With every small negative habitual tendency we eliminate, we draw closer to the Buddha-Dharma and start giving off more of the fragrance of virtue.

I hope that everyone will place great importance on the convergence of causes and conditions. Though these workings are wondrous and difficult to fathom, no matter how deep we plant those seeds, the time will come when they will converge with conditions. Indeed, we have “pure causes and positive conditions.” There are Bodhi-seeds in everyone’s minds. With “the True Dharma of the Great Vehicle,” we must promptly turn from darkness to light. Turning away from afflictions we become pure and return to our nature of True Suchness. Therefore, we must always be mindful.

Episode 746 – Acting with Dignity in the Nine Dharma-realms

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>> Through the cause of faith and understanding, we enter the Buddha-Dharma’s ocean of teachings. By engaging in spiritual practice we uphold infinite Dharma-doors. If we desire to go from an unenlightened state to the state of noble beings, faith will first guide us until we give rise to aspirations.

>> He had many servants, chamberlains, assistants and attendants, elephants, horses, carriages, oxen and goats beyond number. He came and went, engaged in profitable ventures and even traveled to all the lands around. His merchants and vendors were also many in number.    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Elephants and horses represent great power. This is an analogy for the Buddha’s body, speech and mind. Turning the wheel of His Threefold Karma to teach, He crushed to pieces the deluded karma of sentient beings.

>> This is like the Tathagata, who displays understanding through karma of body, expounds the Dharma through karma of speech and discerns capabilities through karma of mind. With these He crushes the afflictions and deluded karma of sentient beings. This is why they are called the three wheels.

>> Carriages: This is an analogy for transformation by the Three Vehicles and the teachings of the Five Vehicles.

>> Oxen and goats beyond number: This is an analogy for how, with worldly forms and appearances, one can display great wealth. This is like shepherds, who consider oxen and goats their wealth.

>> Also, oxen and goats beyond number is an analogy for His magnificence in myriad actions. The Buddha had 84,000. Dharma-treasuries and treasuries of practice.

>> He came and went, engaged in profitable ventures and even traveled to all the lands around: This is an analogy for bringing to fruition the merits and virtues of benefiting oneself and others throughout the lands of the nine Dharma-realms.

>> Merchants: These are itinerant businessmen who take what one place has and sell it in other places that do not have it. Vendors: These are shopkeepers whom customers visit to purchase goods.

>> Merchants and vendors: These are analogies for the many sages of the Three Vehicles who promote the Buddha-Dharma.

>> There were locals. There were those from abroad. There were those who transformed the people here. There were those who spread the teachings abroad. Their numbers were uncountable. Thus it says they were also many in number.

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“Through the cause of faith and understanding, we enter the Buddha-Dharma’s ocean of teachings.
By engaging in spiritual practice we uphold infinite Dharma-doors. If we desire to go from an unenlightened state to the state of noble beings,
faith will first guide us until we give rise to aspirations.”

The Buddha’s wisdom is like the ocean. To enter this ocean of enlightenment, we must earnestly advance. But if we do not have faith and understanding, we will not know which direction to advance in. To develop faith and understanding, we need to [sustain] our initial aspiration. We must have all of this for our minds to be focused in one place. Only with wholehearted focus can we enter the Buddha-Dharma’s ocean of enlightenment.

“By engaging in spiritual practice we uphold infinite Dharma-doors.” To truly enter the Dharma’s ocean of teachings, [we need to learn] innumerable teachings. Thus we call it an ocean of teachings. Our minds must be focused and our resolve firm; we must earnestly engage in spiritual practice and remain steadfast. If we do not earnestly practice or hold fast to our resolve, after a while we will become tired. Our minds will give rise to a sense of irritation. If we can sustain our original aspirations and continue to maintain them firmly, then we will be able to earnestly uphold infinite Dharma-doors.

Thus it says, “We desire to go from an unenlightened state to the state of noble beings.” When we engage in spiritual practice, we hope to [transcend] our unenlightened minds. From our unenlightened state, we admire the state of noble beings, the state of the Buddha. Thus, we really want to enter the state of noble beings. Of course, this road is very long. As we are walking this road one step at a time, if we wonder how long it will be before we arrive, weariness will arise in our minds. Thus, we must quickly give rise to faith again. “Faith will first guide us.” We just need to have faith that each step is taking us closer to our goal; this is faith. So, our faith must be firm. It does not matter how far we have to go; we just need to keep moving our two feet forward. With each step, we advance one step. Our two feet are blessings and wisdom. We must cultivate both blessings and wisdom; only then can we walk steadily on this path.

During the Buddha’s lifetime, once, as He was traveling and teaching, He reached a kingdom called “Southern Mountain” and found Himself at a settlement. On the day that the Buddha arrived, He saw everybody celebrating happily. It was a holiday, and everyone was celebrating. People were drinking themselves into a stupor. As everyone was feeling happy, enjoying themselves and getting drunk, suddenly a spark escaped the bonfire and ignited the surrounding grass. Everyone was still enjoying themselves in their state of drunkenness. Some people though, were sobered up by the fire. They began shouting, “Look! A fire is spreading [to the forest]! It is about to reach our houses!” They yelled this loudly. Those who were drunk realized what was going on. What should they do? Where should they run to? They were still in a stupor. Though they saw the fire and were afraid, they were still in a drunken state. Where should they run to?

As they were panicking, the Buddha, looking peaceful, happened to arrive at this place. A person saw the Buddha and shouted loudly, “Look! The Buddha is in front of us. Let us quickly, with great reverence, ask the Buddha to help us find a way out of this burning forest.” The Buddha was still standing far away, but they reverently implored Him to lead them out of this place. The Buddha slowly approached these people and told them that in life, this is not the only kind of fire they will experience. There are three kinds of fires. What are the three kinds of fires? The fires of greed, anger and ignorance.

A single spark from the fire of greed may ignite a prairie fire. An ignorant thought may easily kindle a fire that burns our body. An angry thought can [also] start a fire, but in our arrogance, we are unable to distinguish between a fire and a plaything. With these three kinds of fires internally, externally we may easily kindle fires that can destroy everything. To escape these fires,

the only way is to calm our minds. That is the course we follow to avoid these fires. As the villagers heard the Buddha say this, without realizing it, their minds became calm. The fire in the forest also gradually died out. Everyone’s minds became still as they calmly listened to the Buddha’s words. Without them noticing, the fire had gradually ceased burning. Luckily, it had not reached their village. When everyone saw that the fire was out and their houses were undamaged, they felt a sense of joy. With gratitude and joy, they prostrated to the Buddha. The Buddha then encouraged them to uphold the Five Precepts to extinguish those three fires. Everyone happily and faithfully accepted this and took refuge with the Buddha.

Ananda and other disciples following the Buddha had seen how big that fire was. How was He able to remain so composed and calm everyone’s minds? Those people were in a drunken state, and when they saw the fire they panicked. They pushed against each other to escape. But the Buddha was able to calm them all down. As they became calm, the fire also gradually died out. This was inconceivable. They asked the Buddha about this.

The Buddha told everyone that spiritual practice takes a long time, and that in our spiritual practice, we must not overlook the virtue of speech. We must not treat it lightly; we must cultivate the virtue of speech. Actions are of great importance in spiritual practice. Our actions must always be in accord with the great and direct Bodhi-path. To have a [dignified] demeanor, we must constantly extinguish the greed, anger and ignorance in our minds and not overlook the slightest thought that arises.

The most recent [sutra] passage expresses this same concept. In the parable that Subhuti is telling, the poor son who had been wandering about was slowly making his way home. The elder had been searching for his son, and he was now slowly drawing near. When the son entered the city, the elder was already there. The elder was very wealthy. “He had many servants, stewards, assistants and attendants.” There were many people who served as the elder’s stewards, assistants and attendants. There were also “elephants, horses, carriages, oxen and goats beyond number. His trade brought in profits and even reached other lands. His merchants and vendors were also many in number.”

He had many servants, chamberlains, assistants and attendants, elephants, horses, carriages, oxen and goats beyond number. He came and went, engaged in profitable ventures and even traveled to all the lands around. His merchants and vendors were also many in number.    

In this city, this elder was very rich. In addition to being surrounded by people, he also had much visible wealth, “elephants, horses, carriages, oxen and goats beyond number.” He also had much wealth coming in and going out; he was involved in trade and was doing business on a large scale. Likewise, this is also an analogy.

Elephants and horses represent great power. This is an analogy for the Buddha’s body, speech and mind. Turning the wheel of His Threefold Karma to teach, He crushed to pieces the deluded karma of sentient beings.

“Elephants and horses” are animals with great power. This is an analogy for how the Buddha turns the wheels of Threefold Karma, body, speech and mind, in order to teach. The carts which elephants and horses pull are very heavy, and the wheels of such a heavy cart must be very big. These wheels can also be used for crushing

This is like the Tathagata, who displays understanding through karma of body, expounds the Dharma through karma of speech and discerns capabilities through karma of mind. With these He crushes the afflictions and deluded karma of sentient beings. This is why they are called the three wheels.

A wheel can be used to carry away many things. What is it used to carry away? This is a metaphor for how the Buddha displays understanding through His actions. The Buddha can make use of body, speech and mind.

With the karma of speech, He can expound Dharma. Look at what happened in the story you just heard. By expounding the Dharma through speech, the Buddha could soothe and comfort people. This is expounding the Dharma with speech. He was able to help these drunk people, these people panicked by the fire, to calm down. This is the power of the Buddha’s speech, or rather the power of speaking the Dharma with the virtue of speech.

The karma of the mind is used to discern. The Buddha can understand and discern the capabilities of sentient beings. Do we have great capabilities? If we do, He will teach us the Great Dharma. If we have limited capabilities, He will give us corresponding teachings. To teach in this way, according to capabilities, the Buddha discerns our capacities. This is the wisdom of the Buddha. Moreover, He is able to make use of His body to manifest a dignified appearance. Thus He can crush the afflictions of sentient beings. In this way, He can push away their afflictions and crush their deluded karma.

The karmic forces created by sentient beings are truly powerful. Without the great power of elephants and horses, without great wheels, it would not be possible to crush our ignorance into pieces. To crush our ignorance. He had to use the wheels of the Threefold Karma, His body, speech and mind.

So this is a cart; “carriages” refers to carts. This is an analogy for the Three Vehicles and the teachings of the Five Vehicles.

Carriages: This is an analogy for transformation by the Three Vehicles and the teachings of the Five Vehicles.

We know the Three Vehicles are. Hearers, Solitary Realizers and Bodhisattvas. To have the Five Vehicles, we add the heaven and human realms.

The Buddha taught the Three Vehicles to His monastic disciples. He also expounded the Dharma to heavenly beings and humans. To be born in heaven, we must practice the Ten Good Deeds. To be human, we must uphold the Five Precepts. These are the Five Vehicles. This was how the Buddha expressed the power of His love.

Oxen and goats beyond number: This is an analogy for how, with worldly forms and appearances, one can display great wealth. This is like shepherds, who consider oxen and goats their wealth.

In, “oxen and goats beyond number,” the oxen and goats beyond number are an analogy for how, with worldly forms and appearances, [the Buddha] can display great wealth. This is like shepherds, who consider oxen and goats their wealth.

Also, oxen and goats beyond number is an analogy for His magnificence in myriad actions. The Buddha had 84,000. Dharma-treasuries and treasuries of practice.

Thus, “oxen and goats beyond number” is an analogy in the Buddha-Dharma for the Buddha’s “magnificence in myriad actions”.  The Buddha’s wisdom [manifests in] His conduct. By applying His wisdom, He is dignified in all respects. How great is the Buddha’s wisdom? How magnificent is He? This is immeasurable. As this is immeasurable, we use the number 84,000 84,000 is a descriptor for a very large number. In ancient Indian custom, a number that is so large that it cannot be calculated is expressed as “84,000.” This indicates a very large number. Thus, in the Buddhist sutras, we often see the number “84,000.”

In fact, I commonly use this number as an analogy. How much time is there in a day? There are 86,400 seconds. In a normal day, we give rise to [many] thoughts, and the span of a thought can last a lifetime. A single thought that arises may determine the rest of our lives, and we give rise to so many thoughts each day. In one second, we may have gone through many thoughts, to say nothing of so many seconds.

As spiritual practitioners, every thought and every second must be spent on our practice. If we do this the entire day, that is equivalent to 86,400 kalpas in which our every thought is on our spiritual cultivation. So, we should be mindful.

He came and went, engaged in profitable ventures and even traveled to all the lands around: This is an analogy for bringing to fruition the merits and virtues of benefiting oneself and others throughout the lands of the nine Dharma-realms.

“His trade brought in profits and even reached other lands.” His trade was extensive and even reached other kingdoms. He is like a businessman. A businessman will have money that goes in and money that goes out. He did not only do business in the same place; he engaged in trade in other places.

Don’t we see people like this now? When a person’s company has branches in countries all over the world, that means this person has great worldly wealth. However, the Buddha’s great wealth lies in sentient beings in this world. This is like “bringing to fruition [the virtues of] benefiting oneself.” In coming and going, we bring to fruition the virtue of benefiting ourselves and others. Does transforming sentient beings benefit us or does it benefit other people? Actually, coming and going in this world is benefiting oneself and then others. This is how we go “throughout the lands of the nine Dharma-realms.”

The Buddha transforms sentient beings throughout the lands of the nine Dharma-realms. We should be clear about the nine Dharma-realms. They come from the Ten Dharma-realms, the Four Noble and Six Unenlightened Realms. Do you remember them? The Four Noble and Six Unenlightened Realms are the realms of Hearers, Solitary Realizers, Bodhisattvas and Buddhas; these are the Four Noble Realms. Then there are the heaven, human, hell, hungry ghost, animal and asura realms; these are the Six Unenlightened Realms. The Buddha is in the Buddha realm, and He teaches and transforms beings of the other nine realms. For different sentient beings, He teaches according to their different capabilities.

“His merchants and vendors were also many in number” With such a big business, inevitably, there will be many people involved.

Merchants: These are itinerant businessmen who take what one place has and sell it in other places that do not have it. Vendors: These are shopkeepers whom customers visit to purchase goods.

Merchants engage in trade, and vendors are shopkeepers. They are people who buy and sell.

Merchants and vendors: These are analogies for the many sages of the Three Vehicles who promote the Buddha-Dharma.

Merchants and vendors are analogies for those who spread the Buddha-Dharma, “the sages of the Three Vehicles who promote the Buddha-Dharma.”

The Three Vehicles are those of Hearers, Solitary Realizers and Bodhisattvas. The Buddha uses the Three Vehicles to teach sentient beings, and the Three Vehicle practitioners should spread the Buddha-Dharma. Everyone who has heard the Buddha-Dharma should promote it.

There were locals. There were those from abroad. There were those who transformed the people here. There were those who spread the teachings abroad. Their numbers were uncountable. Thus it says they were also many in number.

“There were locals” and “those from abroad.” When both people locally and from abroad come to a place to seek teachings, it is like people coming from all directions to engage in trade. People come here from “abroad” or perhaps people here go abroad to promote the Dharma they know.

Thus we must be mindful. After we listen to and take the Dharma to heart, we must spread this Dharma to other places. So, we must be steadfast here, in our own place of practice. From our own place of practice, we spread the Dharma to other countries. In those countries, there must be dedicated Bodhisattvas to receive it or come here for teachings; they come here on a pilgrimage for teachings, then bring them back and promote them. This is how we can spread the Dharma. So everyone, we must always be mindful.