Author: Scott Ogata

Episode 868 – Review and Take the Dharma to Heart Flawlessly

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>> The Introductory Chapter relates opening events and arranges and synthesizes the principles at the proper time. The Chapter on Skillful Means tells of how the door to the Buddha’s wisdom is deeply profound and difficult to understand. In the Chapter on Parables, He opens up the provisional to reveal the true, that the Three Vehicles were taught skillfully. In the Chapter on Faith and Understanding, the poor son felt inferior, entering the treasury yet taking nothing as his own.

>> “At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>At that time, the World-Honored One: Having finished the Chapter on Faith and Understanding, the World-Honored One commended and praised what Mahakasyapa had said. He further verified that what they had understood and taught through the parable was suitable and acceptable.

>> [The World-Honored One] told Mahakasyapa and all the great disciples: Although the Buddha approved of Mahakasyapa’s telling of the parable of the poor son, because his faith and understanding were still not complete, the Buddha again spoke to him and all the great disciples. He mentioned Kasyapa by name because Kasyapa was the leader of the Hearers, the leader of the assembly and was the main teller of the parable of the poor son. Thus, He was partial to addressing him.

>> And all the great disciples: These are Subhuti, Katyayana, the Mahamaudgalyayana and others. Those four told the parable of the poor son to show they understood the burning house parable and were in deep accord with the Sage’s heart.

>> Excellent! Excellent!: He commended them twice in praise of their understanding of the provisional and realization of the true as not being mistaken. Matters were in harmony with principles, and the meaning resonated with the truth. They already understood that all Dharma is taught through the provisional and the true, and they also understood how parables teach the provisional and the true. This is why He doubly praised them.

>> Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken refers to when one’s words accord with the Buddha’s intent.

 >> The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent. >>They are indeed as you say: It is indeed as you have spoken out of your faith and understanding. Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say.

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“The Introductory Chapter relates opening events and arranges and synthesizes the principles at the proper time.
The Chapter on Skillful Means tells of how the door to the Buddha’s wisdom is deeply profound and difficult to understand.
In the Chapter on Parables, He opens up the provisional to reveal the true, that the Three Vehicles were taught skillfully. In the Chapter on Faith and Understanding, the poor son felt inferior, entering the treasury yet taking nothing as his own.”

This gives us an even clearer understanding. As we listen to the Dharma, we must be mindful. We are now about to continue with the Chapter on Medicinal Plants, the fifth chapter. As for the previous four chapters, we should mindfully review them.

The Introductory Chapter describes the events [at the start of the assembly] “[It] relates opening events and arranges and synthesizes the principles at the proper time.” It describes how the Buddha first gave teachings and then entered Samadhi. After the Buddha finished teaching the Sutra of Infinite Meanings, He entered the Samadhi of Infinite Meanings. This was different from past Dharma-assemblies. These opening events led those who saw them to feel that something was different. First, the Buddha taught the way of Living Bodhisattvas, then He entered the Samadhi of Infinite Meanings. He started radiating light and manifesting auspicious appearances. This was His orderly presentation; the principles were arranged and synthesized at the proper time. He summarized all of these principles and arranged them in the proper sequence.

Because the time of the Vulture Peak Assembly had now arrived, the Buddha wanted to express that this was something inconceivable, something very important; learning and practicing the Buddha-Dharma, walking the Bodhisattva-path and eventually attaining Buddhahood and returning to our intrinsic nature of True Suchness are very important matters. So, He started this with the Introductory Chapter. We must value this Introductory Chapter as the events it describes are clear, orderly, arranged and synthesized at the proper time. This was a very solemn beginning. Next is the Chapter on Skillful Means.

In the Chapter on Skillful Means, the Buddha gave teachings about “the door to the Buddha’s wisdom.” He thoroughly praised the wisdom of all Buddhas, the wisdom with which He connected and awakened to all things in the universe and all kinds of principles and matters of the world. This is truly profound, “deeply profound and difficult to understand.” For ordinary people to comprehend this is truly not an easy matter.

Sariputra, foremost in wisdom, had kept listening to the Buddha’s continuous praise, His praise of the state of enlightenment, the state of wisdom. Sariputra already understood the Buddha’s state of mind. He understood that the Buddha came to the world for the sake of one great cause; with complete impartiality, He hoped that all of His disciples could realize their inherent Buddha-nature [This Dharma] was meant to reach the whole world; everyone needed to understand this is a Dharma-door for transforming others, for widely transforming sentient beings. We must be like the Buddha who, for countless kalpas, was determined to transform sentient beings. Thus, Sariputra understood this and received a prediction of Buddhahood from the Buddha. In the Chapter on Skillful Means he comprehended the Buddha’s principles. Then in the Chapter on Parables, the Buddha formally bestowed on Sariputra this prediction of Buddhahood.

Later, in the Chapter on Parables, the analogy of the burning house was revealed. So, “He opens up the provisional to reveal the true” for everyone to understand this was about more than just the three carts. They left the burning house in order to get the three carts. But once they were outside, He told everyone, “Choose the ox-cart. Look, it can transport both you and others. The ox is very strong, and the cart is very spacious” [The Buddha] hoped everyone would choose the cart drawn by the great white ox. This is what the analogy of the burning house in the Chapter on Parables has already revealed.

Venerable Kasyapa, Subhuti, Katyayana, Maudgalyayana, etc. now understood. So, they gave the analogy of the poor son. “Now we have faith and understanding, but before we were like the poor son. Although we had drawn near the treasury, we felt inferior and thought it had nothing to do with us. So, we did not dare to seek it.”

The four of them described themselves like this in front of the Buddha. In this lifetime, they encountered the Buddha and early on began to engage in spiritual practice. It had been more than 40 years, but they were still stubbornly attached to the principles of the Small Vehicle Dharma. They still had not formed great aspirations and now they were getting old. They described this using the analogy of the poor son. Although the Buddha kept teaching and leading them to enter the treasury, they still did not know to take it for themselves.

This is what we need to review. The Lotus Sutra begins with the Introductory Chapter and continues through the. Chapter on Skillful Means and Chapter on Parables to the Chapter on Faith and Understanding. While we listen [to the Dharma], we should not allow what we previously heard to leak away. No, we must still remember it. We have mentioned earlier that we should be without Leaks. Then when afflictions appear, we will remain unwavering, because afflictions cannot enter our hearts. Because we keep the Dharma in our hearts, regardless of the external conditions, we will not be subject to afflictions infiltrating our minds. This is to be without Leaks.

Everyone, we must be very mindful. How can we listen to the Dharma without letting it leak away? This is also a great cause, everyone’s great cause in listening to the Dharma. Do not take the repetition as being long-winded. I hope everyone will comprehend and be mindful. We will now look at the Chapter on Medicinal Plants

“At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”

Everyone, looking at this sutra text, doesn’t it seem very simple? Indeed! “At that time” refers to when the Buddha finished teaching the. Chapter on Faith and Understanding. Did they all clearly understand at that time? Not yet. The Buddha looked at people’s capabilities. Those who had understood, such as Sariputra, Kasyapa and so on, although they had attained realizations, still had subtle and intricate dust-like afflictions that had not been eliminated. Not to mention, many at the assembly were disciples still in the state of ordinary beings; there were still many who were unclear. So, the Buddha continued His teachings. When the Chapter on Faith and Understanding ends, the [sutra text] continues, saying, “At that time”

At that time, the World-Honored One: Having finished the Chapter on Faith and Understanding, the World-Honored One commended and praised what Mahakasyapa had said. He further verified that what they had understood and taught through the parable was suitable and acceptable.

“At that time, the World-Honored One….” That was the time when the Chapter on Faith and Understanding ended. The World-Honored One complimented and praised them, [saying,]. “It turns out you already understand.” Mahakasyapa answered the Buddha, “We understand.” The Buddha also praised and verified that what they comprehended came from faith and understanding and that the analogy of the poor son that they told was just fine. It was not very thorough, but it was fine. This was worthy of praise.

So, “[The World-Honored One] told Mahakasyapa and all the great disciples”

[The World-Honored One] told Mahakasyapa and all the great disciples: Although the Buddha approved of Mahakasyapa’s telling of the parable of the poor son, because his faith and understanding were still not complete, the Buddha again spoke to him and all the great disciples. He mentioned Kasyapa by name because Kasyapa was the leader of the Hearers, the leader of the assembly and was the main teller of the parable of the poor son. Thus, He was partial to addressing him.

“He told Mahakasyapa and all the great disciples” means that other than Kasyapa, there were Subhuti, Katyayana and. Mahamaudgalyayana. These four disciples together expressed their remorse and repentance. They had followed the Buddha for a long time. But when the Buddha gave teachings, they only focused on the Small Vehicle Dharma, seeking only to awaken themselves. They did not want to come back to the human realm and transmigrate in the Six Realms; they only practiced for themselves. So, they did not comprehend that the Buddha wanted everyone to take the Dharma to heart and put the Great Vehicle Dharma into practice. Thus, these four disciples expressed that for the past decades, they had missed out on the Dharma taught by the Buddha. So, they used the poor son as an analogy.

This is what the Buddha praised; He praised these disciples. Thus, the Buddha mentioned Kasyapa, the leader of the Hearers, because Venerable Kasyapa was highly regarded by the Buddha. The Buddha praised him as “foremost in dhuta.”

“Dhuta” means engaging in ascetic practice. He had truly put the Dharma into practice. So, he wore cast-off clothing, all ragged, old clothing, and he practiced only in the desolate wilderness. His favorite places to go to were graveyards; he saw the human corpses piled up there. He saw the changes and decay in them; he saw the white skeletons and so on. He used this method to comprehend the impermanence of life and “contemplate the body as impure.” Many principles are found in human birth and death and the [body’s] transformation after death. So, he reduced his material needs to the bare minimum.

Some people did not approve of his practice. They thought, “As a spiritual practitioner, why do you want to be different from others?” He deliberately did not wash his body and wore cast-off rags. He had a very unkempt appearance and only asked for alms from the poorest people. Someone told the Buddha, “Venerable Kasyapa’s way of spiritual practice is very inappropriate. If people saw him, how could they listen to the Dharma he taught? How could he represent the Buddha’s Sangha and spread the teachings?”

One day, Venerable Kasyapa came to see the Buddha. When the Buddha saw him, he was indeed unkempt. So, the Buddha told him, “Kasyapa, do not be like this. You should thoroughly put your mind at ease and engage in spiritual practice. You do not need to go to the desolate wilderness. You should [practice] earnestly in the Sangha.” Venerable Kasyapa answered, “Venerable Buddha, I feel that. I possess nothing. In this world, I have nothing to fight over. My mind is very open and spacious. I do not have afflictions. I feel that with the life I lead, I am at ease.” After the Buddha heard this, He felt that Kasyapa’s words contained very profound principles.

The Buddha also had this thought. He said, “As for the Buddha-Dharma in the future, what kind of people will destroy my Sangha? King Mara and heretical teachings will destroy my Sangha. Those within the Sangha will also act to destroy it. Only if people are like Kasyapa, with such strong resolve, will their minds remain unaffected by worldly people, matters and objects.” Only the people with pure minds can extend and continue their wisdom-life in the Buddha-Dharma. So, the Buddha affirmed him. The Buddha said, “If you like engaging in spiritual practice in this way, just do it your way.”

This is referring to Kasyapa, who was the leader of the Hearers; everyone [in the Sangha] was led by him. He reiterated the analogy of the poor son and how they had already realized [the Dharma]. So, the Buddha called out their names, Kasyapa, Subhuti, Maudgalyayana and Katyayana. He called them to point out that these disciples had already comprehended and awakened. They used the analogy of the poor son [to show] they were in deep accord with the Buddha-mind; this was very worthy of praise.

And all the great disciples: These are Subhuti, Katyayana, the Mahamaudgalyayana and others. Those four told the parable of the poor son to show they understood the burning house parable and were in deep accord with the Sage’s heart.

Although the Buddha felt that these disciples had not yet attained a thorough understanding, the Buddha’s intent was something they now knew. So, He praised them, “Excellent! Excellent!” He commended them twice

Excellent! Excellent!: He commended them twice in praise of their understanding of the provisional and realization of the true as not being mistaken. Matters were in harmony with principles, and the meaning resonated with the truth. They already understood that all Dharma is taught through the provisional and the true, and they also understood how parables teach the provisional and the true. This is why He doubly praised them.

“Excellent” was the praise they received for already comprehending and awakening “[Your] understanding of the provisional and realization of the true was not mistaken. Not mistaken” means that it is correct. It is correct, the Dharma is so profound that people cannot comprehend it. So, using the poor son as an analogy was very proper. It was just right, very good. Thus, the Buddha said, “Excellent! Excellent! Very good! You have understood ‘the provisional’. Very good! You have comprehended the principles of ‘the true’.”

So, “Matters were in harmony with principles, and the meaning resonated with the truth. Meaning” means that within the principles, even more profound and wondrous truths exists. They are called “truths,” the wondrous Dharma of absolute truth. They had drawn close to the Buddha’s intent, so [the meaning] resonated with the truth, getting close to the Dharma of True Suchness.

“They already understood that all Dharma is taught through the provisional and the true.” After understanding the Dharma, they could begin to teach the “provisional.” They understood the principles, but they were not able to express them, so they used analogies to explain them. Thus, they also understood how parables teach the provisional and the true. Everything the Buddha taught was using provisional teachings as analogies for the profound Dharma. They had already comprehended and received the Buddha’s deeply profound teachings. By using analogies to explain it, they [showed that they] finally understood. This was why He praised them all together. The Buddha praised them for being able to give a description of themselves by using the analogy of the poor son. When they had not yet comprehended the Dharma, everything was still empty; their minds did not yet have the True Dharma. Now they comprehended it and used this method to make analogies

Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken refers to when one’s words accord with the Buddha’s intent.

“Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues. Skillfully spoken” refers to “when one’s words accord with the Buddha’s intent.” The words they spoke were already close to the Buddha’s intent. So, they were said to be “skillfully spoken.” The words they said were already close to what the Buddha meant.

So, “the Buddha’s intent” means what the Buddha meant. “Though there is only the One Buddha Vehicle, with skillful means, He taught the Three [Vehicles].”

The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent.

In fact, the Buddha only had One Buddha Vehicle, but no one understood the One Buddha Vehicle. So, He used skillful means to teach the Three Vehicles ․The Buddha’s intent: Though there is only the One Buddha Vehicle, with skillful means He taught the Three [Vehicles]. This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings. And you, Mahakasyapa, are also able to teach this, thus you deserve being praised as excellent. “This is the Tathagata’s inconceivable merits and virtues in adapting to sentient beings.” This was the Tathagata truly adapting to sentient beings. If the Buddha did not have such great wisdom, He would not be able to use so many skillful means to approach sentient beings. Now, Kasyapa and others were able to comprehend and could even describe this. This was worthy of being praised.

They are indeed as you say: It is indeed as you have spoken out of your faith and understanding. Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say.

“They are indeed as you say.” These [merits] are just like what you said. “It is indeed as you have spoken out of your faith and understanding” ․They are indeed as you say: “It is indeed as you have spoken out of your faith and understanding.” Kasyapa and the other three told the parable of the poor son. They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly. This is why the Buddha especially praised and approved of them. Thus it says: They are indeed as you say. Kasyapa and the three other disciples using the analogy of the poor son was the right and very appropriate thing to do. So, “They also took the lifetime of teachings of their fundamental teacher and the great cause for which He came to the world and revealed them clearly.” They described the Buddha’s coming to this world in a very simple way through this analogy. They used the analogy of a father and son to express all of these things. It was very simple and easy to understand, so the Buddha praised them for using this analogy [to explain these things].

Thus, we must mindfully listen to the Dharma, listen without Leaks. We must not let the Dharma leak away. We must mindfully comprehend it, so we can truly take the Dharma to heart. Therefore, we must always be mindful.

Episode 867 – The Parable of the Medicinal Plants

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>> The disciples all understood the profundity of the Buddha’s wisdom. Now He explained further that sentient beings’ capabilities differ, while the Tathagata, in His compassion, teaches the Dharma to all equally. This is likened to three kinds of roots each being nourished by rain that moistens everywhere equally.

>> “The Tathagata’s great loving-kindness universally extends to all Dharma-realms [He teaches] so that attaining Nirvana is not exclusive to certain individuals. By means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>>This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure.

>> This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest.

>> Using the parable of the poor son, the four disciples [demonstrated] that they understood the parable of the burning house and that they deeply resonated with the mind of the Sage. Thus, they praised this virtue.

>> They demonstrated their understanding through the parable of the poor son. Now, the parable of the medicinal plants is about benefiting the entire world.

>> Previously, in the Chapter on Faith and Understanding, Mahakasyapa and the others grouped themselves as having Hearer capacities. By gradually entering the perfect teachings, they gained understanding of the Buddha’s intent. However, their understanding of the great meaning was not yet complete, thus the World-Honored One taught this chapter. The three plants and the two trees all flourish, for the rain falls on them all universally. There are none that do not benefit. This reveals that the perfect teachings are applicable to every kind of capacity. >>The Buddha explained again what He taught before, for the Hearers had not yet completely understood. Thus, He again brought forth evidence so that all could faithfully accept and understand. This was the meaning behind His teaching of the Chapter on Medicinal Plants.

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“The disciples all understood the profundity of the Buddha’s wisdom.
Now He explained further that sentient beings’ capabilities differ, while the Tathagata, in His compassion, teaches the Dharma to all equally.
This is likened to three kinds of roots each being nourished by rain that moistens everywhere equally.”

From the Introductory Chapter, through the Chapter on Skillful Means, the Chapter on Parables and the Chapter of Faith and Understanding, all along the way, we witnessed Sariputra, the foremost in wisdom, beginning to understand that the Buddha’s wisdom is profound, profound, wondrously profound! He also realized that everyone possesses wisdom that is equal to the Buddha’s. Once he believed this, the Buddha bestowed a prediction of Buddhahood on him. Continuing on, in the Chapter on Parables, we began to comprehend more and more clearly [that the principles] are intangible and formless, yet able to encompass all things in the universe. All [of the Buddha’s wisdom] originates from the true principles of the One Vehicle that are contained within everything. We have all been gradually comprehending this.

If the Buddha had used very profound principles, we would not have been able to comprehend. So, He used simple methods and various analogies to help us understand and to gradually [guide us] into the Chapter on Faith and Understanding. We now understand that everyone is intrinsically equal to the Buddha, that we have abundant wisdom just like Him. Our nature of True Suchness has always been there, but when our thoughts went astray, our direction slightly deviated, leading us far off course. So, we have wandered throughout the Five Realms and the four forms of birth.

We often say that, “Big mistakes are easily corrected, but small mistakes are hard to eliminate.” We can easily correct big mistakes, but our subtle habitual tendencies are very difficult to change. This is why they are called dust-like afflictions, or dust-like delusions. When we have delusions, we cannot understand. Why it is that, although we know [the principles], unintentionally, in the moment a single thought surfaces, we may say and do things that can create many afflictions for us.

The Buddha’s disciples already recognized that. His wisdom was profound. They had all already comprehended and awakened to the depth of His wisdom. Yet the Buddha understood sentient beings better. Sentient beings have differing capabilities. Some people understood, but others did not yet understand. Some people understood the broader principles, but when it came to subtle and intricate afflictions, ignorance and delusions, they still could not eliminate them. So the Buddha, in His compassion, taught the Dharma, hoping everyone would be equal in being able to listen to the teachings, in being able to attain Buddhahood and understand the truths of attaining Buddhahood. This is how “The Tathagata, in His compassion teaches the Dharma to all equally.”

So, with all the Dharma He taught, [He ensured]. “The three kinds of roots would each be nourished.” He hoped [the teachings] would be like one rain that would evenly moisten all three kinds of roots. As we can see, when there is rainfall, [the roots of] large trees, of small trees and those of young saplings can all absorb water. Even flowers and grass are the same; according to their capabilities, each will absorb their own measure of water. All are able to receive nourishment from the rain water. This was due to the Buddha’s mindfulness. Thus, He did not help three or five people to understand and then end things there. The Buddha had many more disciples who had not truly comprehended [the teachings]. Those with great capabilities had comprehended, while those with average and limited capabilities were only just beginning to gradually accept them. Thus, from the Chapter on Faith and Understanding, the Buddha continued on with the Chapter on Medicinal Plants to help everyone understand it even further.

So, at this point, He began to [expound] the Chapter on Medicinal Plants. Medicinal plants grow from the earth. The earth can grow anything and everything. All things on earth respond to the needs of sentient beings. Previously, in the Chapter on Faith and Understanding, [the Buddha] emphasized that we must have faith, that we all intrinsically have Buddha-nature and that we all intrinsically have a Dharma-treasury. Since we all have a Dharma-treasury and are endowed with intrinsic Buddha-nature and wisdom, the Buddha now used the Chapter on Medicinal Plants to help us advance our understanding of [the fact] that all things in this world are interdependent. This earth provides everything to humankind, so we human beings must cherish this earth. This is what we must now begin to understand

“The Tathagata’s great loving-kindness universally extends to all Dharma-realms [He teaches] so that attaining Nirvana is not exclusive to certain individuals. “By means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.”

This means that the Tathagata, Sakyamuni Buddha, is the great compassionate father of all beings. He wanted to make this very clear to us. He did not only want us to know that we all have this storehouse of treasures. It was not simply this. We must also understand the methods of how to put these treasures to use. People need blessings, so we [must learn] how to cherish and create blessings. This was the Buddha’s great loving-kindness. Great loving-kindness is wishing for all people to experience blessings, to have blessings and be without suffering. This is like a father’s great love and compassion.

So, as “The Tathagata’s great loving-kindness universally extends to all Dharma-realms,” the Buddha treats all beings in the Dharma-realms as if they were His only child. When it comes to the Dharma-realms, we often talk about there being Ten Dharma-realms. The Ten Dharma-realms are the Four Noble Realms and the Six Unenlightened Realms. The Six Unenlightened Realms are the Six Realms of sentient beings. The Four Noble Realms are the Hearer, Pratyekabuddha, Bodhisattva and Buddha Realms. These are what we call the Ten Dharma-Realms.

The Buddha already achieved perfect enlightenment, supreme, universal and perfect enlightenment. But He still hoped for Bodhisattvas to rise to the next level and reach the point of attaining Buddhahood. “Since you have already made great aspirations, you need to continue moving forward.” And what of those in the Six Unenlightened Realms? The Six Unenlightened Realms are heaven, human, hell, hungry ghost, animal, etc. Beings in the Six Unenlightened Realms are full of afflictions, turbidities and ignorance so they need the Dharma to nourish them in order to wash away their ignorance and afflictions. Thus, in His great loving-kindness, the Buddha constantly spread the Dharma universally throughout these Dharma-realms so all sentient beings could access it

“[He teaches] so that it is not exclusive to certain individuals.” It is not good enough for just one person to attain Buddhahood. No, because here, attaining Nirvana is talking about great Nirvana, meaning all afflictions have been eliminated. It does not refer to just one person eliminating their own delusions and afflictions or even eliminating all their dust-like delusions. This great Nirvana means that “by means of the Tathagata’s Nirvana, [He helps them] all enter Nirvana.” He hoped that all sentient beings in the Ten Dharma-realms, or actually the nine realms since Buddhas are excluded, that all sentient beings in the nine realms would become equal to the Buddha. This was the Buddha’s equal compassion for all.

We keep saying the Buddha’s grace is tremendous. How can we repay it? To repay the Buddha’s grace, we must not give Him cause to continue worrying. Sentient beings in the Six Realms suffer, so He hoped that beings in the Four Noble Realms, the Hearers, Pratyekabuddhas and Bodhisattvas, would be more earnest and move forward to transform those in the Six Unenlightened Realms. This is repaying the Buddha’s grace. He hoped that sentient beings in the Six Realms could also accept the Buddha-Dharma and enter the state of noble beings. This was the mindfulness with which the Buddha treated sentient beings

This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure.

“This is just like a great cloud that rains upon all things. The plants, the trees and the forests all receive nourishment in their proper measure. This is just like the great clouds” is expressing how, when the water has begun to accumulate and the layers of clouds are thick, then it is about to rain. So, it “rains upon all things.” When the rain falls, it reaches all of the “the plants, the trees and the forests” on earth. Whether it is the plants on the plains, or the trees, or the forests in the high mountains, everything on earth “receives nourishment in their proper measure.” Small plants receive the earth’s water to grow. Trees both large and small all collect the rainwater. From their leaves, to the branches, to the trunks, down to their roots buried in the earth, they absorb the water. The groundwater can nourish the trees, etc. This is why we say that everything in the universe is always in this kind of cycle. This is the natural world we live in. The world is also in this kind of cycle.

Because of this, “This metaphor was taught.” This was the Chapter on Medicinal Plants. The Buddha wanted to universally nourish all people’s minds, like the rain from a cloud that can moisten the earth. “The universal loving-kindness of the Great Sage” is “as selfless as heaven and earth.” When the Buddha’s mind became one with the universe, His heart became as selfless as heaven and earth.

This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest.

So, as it continues in the next passage, there are mountains, rivers; many landforms are used as analogies, along with forests, medicinal plants, etc. These words will all appear. We cannot do without clouds and rain. They are needed to continue the cycle [of life]. The entire natural landscape is discussed in the Chapter on Medicinal Plants. Everything in the realm of nature is brought back to the Dharma

This passage is replete with mountains, rivers and forests of plants and trees, but it takes only medicinal plants for its name. The earth is what enables things to grow, and the clouds and rain are what nourishes them. Medicinal plants are what grow, what is nourished. “It takes only medicinal plants for its name.” There are mountains, rivers, the land, many kinds of landscapes and living things mentioned, so why don’t we use “Mountains and Rivers,” etc., as the name of this chapter? Why is it named Medicinal Plants? It is named Medicinal Plants because. “The earth is what enables things to grow, and the clouds and rain are what nourishes.” Everything arises from the earth. Whether mountains, rivers or lands, all are part of this earth. It is just that their shapes and names are different. So, “The earth is what enables things to grow.” The earth has these [elements] that allow all things to grow. The clouds and rain are what nourishes them, because they can moisten all things on this earth and help all living things to grow. “Medicinal plants” are what grows, what is nourished. They are grown on this earth and nourished by the rain. Thus, the name “Medicinal Plants” is used

All [plants] have their uses, and medicinal plants are the most powerful. Likewise, flawed goodness eliminates evil, but flawless goodness is the greatest. “All [plants] have their use.” When people fall ill, they need to have medicine. Thus, “Medicinal plants are the most powerful.” We really need them. “Likewise, flawed goodness eliminates evil.” Flawed goodness means having ordinary goodness, the Ten Good Deeds and Five Precepts. Practicing these protects us in our lives and can eliminate the suffering of [spiritual] illness. Although they are virtuous practices, they are flawed and are still not the true flawless Dharma. Thus, “flawless goodness” is the most important. We need the Dharma to develop our wisdom-life. “Flawed goodness” nourishes our life, but “flawless goodness” nourishes our wisdom-life. This is the Buddha-Dharma. So, these methods were used to begin to make an analogy

Using the parable of the poor son, the four disciples [demonstrated] that they understood the parable of the burning house and that they deeply resonated with the mind of the Sage. Thus, they praised this virtue.

“The four disciples” were Subhuti and the others. The four of them [gained understanding] because of “the parable of the burning house.” The elder saw that his children were deluded, so he used various analogies to entice his children to come out. This was the deep realization they gained from the Chapter on Parables. They could comprehend the Buddha’s mind. Therefore, “They deeply resonated with the mind of the Sage.” They praised Him and were joyful for this teaching which was suited to their capabilities.

They demonstrated their understanding through the parable of the poor son. Now, the parable of the medicinal plants is about benefiting the entire world.

So, they demonstrated their understanding using the parable of the poor son. It was only then that they could describe how the. Dharma was clearly available to the poor son, but he could not comprehend and awaken to it. Afterwards, when they had comprehended it, at that time, the Buddha started to use the analogy of “medicinal plants” to demonstrate that it was not enough for them alone to awaken to it; all people of this world had to comprehend it too. Everyone needs to understand the Buddha-Dharma. This is an important path for human beings, so He hoped that we all could understand it

Previously, in the Chapter on Faith and Understanding, Mahakasyapa and the others grouped themselves as having Hearer capacities. By gradually entering the perfect teachings, they gained understanding of the Buddha’s intent. However, their understanding of the great meaning was not yet complete, thus the World-Honored One taught this chapter. The three plants and the two trees all flourish, for the rain falls on them all universally. There are none that do not benefit. This reveals that the perfect teachings are applicable to every kind of capacity.

Before, in the Chapter on Faith and Understanding, Mahakasyapa, Subhuti and the others described themselves with an analogy as Hearers with relatively inferior capabilities. From this point onward, now that they had faith and understanding, they gradually entered the perfect teachings, understanding the Buddha’s wisdom and intent. “However, their understanding of the great meaning was not yet complete.” Although [they understood] this much, there were still even more subtle and intricate great principles contained within. Thus, the World-Honored One began to teach the.

Chapter on Medicinal Plants. The three plants and two trees are all nourished. No matter what kinds of plants are on this earth, they can all obtain this [moisture]. He did not want a few to understand it generally; every person must understand it thoroughly. Thus, we “all flourish”; we can all flourish when everyone can understand the Buddha-Dharma clearly. It was not only limited to India; He hoped the entire world [could understand it], not only a few people. He hoped that all people [could understand it]. Thus, “All flourish, for the rain falls upon them all universally. There are none that do not benefit.” This is like rain nourishing the earth; plants and trees can all benefit from it. “This reveals that the perfect teachings are applicable to every kind of capacity.” No matter the capacity, all can benefit

The Buddha explained again what He taught before, for the Hearers had not yet completely understood. Thus, He again brought forth evidence so that all could faithfully accept and understand. This was the meaning behind His teaching of the Chapter on Medicinal Plants. The Buddha “explained again what He taught before for the Hearers had not yet completely understood.” After the Hearers heard the Dharma, although they said they understood, they had not completely comprehended the principles that were contained within. So, once again He drew out the principles in order to guide us, not a small number of people, but a large number, not on a small scale, but on a large scale. We must understand this Dharma thoroughly. “All could faithfully accept and understand.” Because of this, He began to teach the Chapter on Medicinal Plants.

We must comprehend and awaken to it, but we must also help more and more people to receive the Buddha’s Dharma-rain to nourish the fields of their minds. This was the Buddha’s heartfelt wish, and the way to repay the Buddha’s grace as well as the way for us to deliver and awaken ourselves. We must not remain in cyclic existence. In this lifetime, we should not let afflictions cover us. If our afflictions are not eliminated, in this life we will remain covered with layers of afflictions and unbearable suffering. So, we must constantly be mindful.

Episode 728 – Predictions for Hearers Who Form Aspirations

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>>To penetrate the Dharma of the One Reality is to see the Path and have deep faith. To uphold Great Vehicle practices and cultivate the Path is to have understanding. To follow the Buddha and listen to the Dharma is to be a true Hearer. Skillful means and analogies awaken the aspiration to seek Bodhi.

>>At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant.   [Lotus Sutra, Chapter 4 – Faith And Understanding]
>>[They] heard from the Buddha teachings they had not heard before: This indicated that Subhuti and the others had heard the Buddha teach the Chapters on Skillful Means and Parables, and taking themselves as examples, they knew that like Sariputra they had a part in the attainment of Buddhahood. Thus they were joyful and jubilant.

>>[What they] heard from the Buddha: Their joy came first from listening to teachings of skillful means and more recently from the teachings on Parables.

>>Teachings they had not heard before: Sariputra, as a Hearer, received a prediction of Buddhahood just like Bodhisattvas. This was the teaching they had not heard before.

>>Subhuti and the others had already realized the wisdom of the emptiness of samsara. Before, in the Prajna Dharma-assembly, He had lectured on the principles of emptiness, and they had thus attained a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.

>>It is through the truth of emptiness that all things can come to fruition. This means when conditions converge, things arise. When conditions disperse, things cease. All phenomena are impermanent, constantly changing and never abiding. Due to the merits of their deep understanding that all phenomena are empty, these four disciples were known as Wisdom-life.

>>When the conditions ripened, they could hear teachings they had not heard before. When the Buddha taught the Two Vehicles, everything He taught was skillful means to draw them to enter the Great Vehicle. This was a teaching they had not heard before. >>When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind.

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“To penetrate the Dharma of the One Reality is to see the Path and have deep faith.
To uphold Great Vehicle practices and cultivate the Path is to have understanding.
To follow the Buddha and listen to the Dharma is to be a true Hearer.
Skillful means and analogies awaken the aspiration to seek Bodhi.”

Everyone, think about this. The Buddha’s Way is very profound, but it is also found in our daily living. What we must pay particular attention to is how our minds can enter into the Dharma of the One Reality, which means that in our daily living we must seek to experience and understand how to walk and pave this road through life. Only by paving a smooth road through this world will we be able to enter the Bodhi-path.

When we understand the Dharma, we know that life is impermanent. When we understand the Dharma, we know that all things are without self. Since everything is impermanent, without self, why are we so often taking issue over things? So, once we understand these teachings, we must penetrate the True Dharma. We must not [cling] to the illusions of this world.

Recently, we have often been saying, “Impermanence can strike in an instant.” When we live in peace and safety every day, if we keep going about our lives in the same way, then even if every day we hear about how impermanence can strike at any moment, we are still unable to truly experience this. When impermanence strikes, in that moment, we must dedicate ourselves with body and mind to find a way to give to others.

Haven’t we profoundly experienced this recently? In Penghu, a TransAsia Airways jet crashed. This plane took off from Kaohsiung. As the plane was about to arrive in Penghu, for some unknown reason it suddenly crashed. It fell on top of houses in a residential area. See, this happened in an instant.

There was the sound of a loud crash. Then this news was broadcast on television. Tzu Chi volunteers from the Siaogang district in Kaohsiung immediately gathered at the airport, awaiting the arrival of [the victims’] families. They began to accompany and comfort them. On Penghu, Tzu Chi volunteers quickly divided into groups; some went to the funeral homes and prepared to chant for the deceased. Others went to the hospital and quickly assessed how to provide comfort. These volunteers are Bodhisattvas. When impermanence strikes in the world, in that instant, they share the same resolve. This is True Dharma; these are the true principles. They tell us of “impermanence.” They tell us of being “without self.” They tell us that, “Bodhisattvas arise because of suffering sentient beings.” Thus, we must have deep faith in the Dharma that the Buddha taught.

We must “uphold the Great Vehicle practices and cultivate the Path [to] have understanding.” We must not only have faith, not only have deep faith, but we must also “cultivate the Path.” How should we walk this road? Actually, Tzu Chi volunteers in the greater Kaohsiung area, knowing that Penghu had insufficient manpower, proactively organized themselves to go to Penghu to help. They remained there for one week. This is how Tzu Chi volunteers went to help.

One week after the crash, in Kaohsiung, after dark, in the middle of the night, a loud noise was heard. This was a gas explosion. An underground pipeline carrying what people nowadays call propylene had been leaking. Sections of several roads exploded in succession one after another.

That same night, that is, in the early morning of August 1st, starting at 2am. Tzu Chi volunteers began preparing breakfast for people. This was how quickly the culinary team assembled. Think about it; they were able to react so quickly because they were of the same heart and mind. They knew that major damage had been done. After midnight, they received news that many had been injured and sent to the hospital and that over 20 people had been killed and had been transported to funeral homes. The Tzu Chi volunteers designated to help at the hospital went there, while those who were to chant for the deceased at the funeral home went there. We saw that so many people were of the same mind. This is to truly “uphold the Great Vehicle practices and cultivate the Path.”

Because we understand, when an incident happens, we know what needs to be taken care of and in what ways people may need our help. In that instant, we can all comprehend this, so we gather our love and strength. This comes from the aspirations and vows we form on a regular basis. This world is a Bodhisattva training ground. These [volunteers] are very well-trained, thus they “uphold the Great Vehicle practices.”

We do not wait until something happens to us before we try to find a way to apply the Dharma; no. When something happens, all of us can come together as if of one mind to find a way to help others because we regularly listen to the Dharma; we must apply the Dharma by going among people. This is “cultivating the Path.”

This comes from the understanding we develop on a regular basis. All together, we have mobilized for more than 15,000 volunteers shifts. The local volunteers in Kaohsiung have been giving to others every day. Bodhisattva-volunteers from outside Kaohsiung have also mobilized to provide support. This is truly moving! An earth-shattering disaster should bring about a world-changing awakening. When sentient beings are in difficulty, Bodhisattvas immediately help them. So, as people who regularly listen to the Dharma, we should apply this Great Vehicle Bodhi-path and walk the Bodhisattva-path.

“To follow the Buddha and listen to the Dharma is to be a true Hearer.” During the Buddha’s lifetime, things were peaceful, and the population was small. People simply listened to the Buddha teach about how to cultivate their minds. However, the Buddha always wanted the Dharma be passed on, continually transmitted from that time on. So, more than 2000 years ago, during the later years of the Buddha’s life, He changed to teaching about the Six Paramitas, the Six Perfections, which is the Bodhisattva-path. He hoped that everyone could understand these principles. He did not just want us to listen to and take the sounds into our hearts; the Buddha changed His direction and told us, “These are skillful means.” Thus, He used many methods to create analogies in hopes that everyone could understand that the Dharma must be unceasingly transmitted; it is without beginning or end.

Perhaps back then, we were among those at the Lotus Dharma-assembly. Some people had a keener power of understanding. After accepting the Dharma, they passed it on, lifetime after lifetime. Others had a more limited power of understanding, so even as they listened to the Dharma, afflictions arose in them. Thus, they remained unenlightened beings. Now that we are listening to the Dharma again, we must develop our minds and our wisdom. Through these skillful means and analogies, we understand that life is full of suffering, so we must aspire and vow to seek the Bodhi-path. Thus, “To penetrate the Dharma of the One Reality is to see the Path and have deep faith.” We must put [the Dharma] into practice. Cultivating the Path enhances our understanding. The more we join in, the more we understand; the best way to help people becomes more clear. So, when we take the Dharma to heart, we manifest it in our actions. Today’s world is in great need of the Bodhisattva-path. It is in need of Bodhisattvas, so we must recruit more Bodhisattvas.

Previously, we began discussing the Buddha’s ten main disciples, We are already very familiar with Sariputra. Next, “Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and Mahamaudgalyayana” were all introduced one by one. Once these main disciples heard the Dharma at that assembly, they attained realizations one by one. At the same time, they asked the Buddha about what they “heard from the Buddha.” They expressed that the Dharma they had just heard from the Buddha was something “they had not heard before.” They “heard from the Buddha teachings they had not heard before”

“When the Buddha predicted Sariputra would attain Anuttara-samyak-sambodhi, they gave rise to a rare aspiration and were joyful and jubilant.”

This expresses that Subhuti and the others, the four of them, had already heard the Chapter on Skillful Means and then the Chapter on Parables and had seen Sariputra receive a prediction of Buddhahood from the Buddha. So, they were all very happy. Using themselves as an example, they said, “Since Sariputra could receive the Buddha’s prediction of Buddhahood, this means we are not far off. Let us wait for the Buddha to bestow predictions of Buddhahood upon us. We certainly have a part in this.” Thus, “They were joyful and jubilant”

to “hear teachings from the Buddha that they had not heard before”

 [They] heard from the Buddha teachings they had not heard before: This indicated that Subhuti and the others had heard the Buddha teach the Chapters on Skillful Means and Parables, and taking themselves as examples, they knew that like Sariputra they had a part in the attainment of Buddhahood. Thus they were joyful and jubilant.

Having heard that in the future they could attain Buddhahood, that they could receive this prediction from the Buddha, of course they were joyful

[What they] heard from the Buddha: Their joy came first from listening to teachings of skillful means and more recently from the teachings on Parables.

This came from listening a very long time ago. We understand that this Dharma was the wisdom accumulated by the Buddha over countless kalpas of spiritual practice. Now that He was in the human realm, He had to teach in a way people could understand. Thus He taught with skillful means. The Buddha used all kinds of worldly things as analogies to teach the Dharma. With the Dharma, He analyzed all kinds of things in the world; thus they were all able to understand. These were teachings they had not heard before. At the Lotus Dharma-assembly, the Buddha used many analogies in the Chapter on Parables to help them gain a greater and clearer understanding. They had not heard these before.

Teachings they had not heard before: Sariputra, as a Hearer, received a prediction of Buddhahood just like Bodhisattvas. This was the teaching they had not heard before.

Although Sariputra was considered a Hearer, he was now able to, like a Bodhisattva, receive a prediction of Buddhahood. In the past, the Buddha only bestowed predictions of Buddhahood upon Bodhisattvas. Now, even Hearers had the chance to attain Buddhahood. The Buddha began bestowing these predictions upon Hearers. This was also a teaching they had never heard before. Therefore, everyone was joyful

Subhuti and the others had already realized the wisdom of the emptiness of samsara. Before, in the Prajna Dharma-assembly, He had lectured on the principles of emptiness, and they had thus attained a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.

Subhuti and the other main disciples had already attained the fruit [of Arhatship]. They were constantly by the Buddha’s side, listening to the teachings. Aside from listening to the Dharma, they also transmitted the Buddha-Dharma to others. They traveled to spread the Dharma, and then returned to His side to listen to more. Thus, they “sought the Buddha’s Way and transformed sentient beings.” They were able to go everywhere to spread Dharma. Thus, they had already attained “a small part of the ever-abiding Dharma-nature of the Great Vehicle wisdom-life.” They had already begun to touch upon the essence of the Great Vehicle Dharma.

In the Chapters on Skillful Means and on Parables, they had gradually attained realizations. At this point, they let go of the sheep-cart and deer-cart and turned toward the great white ox-cart. This means that their Great Vehicle wisdom-life was beginning to grow, and they began to make vows.

It is through the truth of emptiness that all things can come to fruition. This means when conditions converge, things arise. When conditions disperse, things cease. All phenomena are impermanent, constantly changing and never abiding. Due to the merits of their deep understanding that all phenomena are empty, these four disciples were known as Wisdom-life.“

Through the truth of emptiness, all things can come to fruition.” By first understanding the principle of emptiness, they could easily let go of greed, anger and ignorance  So, emptiness, the principle of emptiness, can accomplish a lot. We can eliminate afflictions from our minds; we can master this skill. Then we can further understand how conditions converge to give rise to things and how when conditions disperse, things will cease All phenomena are impermanent, constantly changing and never abiding.” As the minutes and seconds continuously pass by, all phenomena in the world and the universe are undergoing changes. As for human life, in the same way, [our body] is constantly changing. We experience “birth, aging, illness and death” with changes that happen in every passing moment. The rising and setting of the sun also happens with the infinitesimal changes that happen in every second.

“Deep understanding that all phenomena are empty” means they had all attained these principles. They worked on internal cultivation and realized [the Dharma] through external practice. This created merits and virtues. Their appearance as spiritual practitioners came from their internal cultivation. So, they had already understood internal merits and external virtues. Therefore, these four people were all addressed as “Wisdom-life.”

At the start we mentioned “Wisdom-life Subhuti.” Actually, any monastic could be addressed as “Wisdom-life.” All of us have eliminated our desires and left our loved ones for the sake of listening to the Buddha-Dharma and dedicating our lives to the world and to all things in the world; this is spiritual practice. So, all spiritual practitioners can be addressed as “Wisdom-life.”

When the conditions ripened, they could hear teachings they had not heard before. When the Buddha taught the Two Vehicles, everything He taught was skillful means to draw them to enter the Great Vehicle. This was a teaching they had not heard before.

This passage also states, “When the conditions ripened, they could hear teachings they had not heard before.” The causes and conditions had ripened, and they had come to the Lotus Dharma-assembly. At this time, the Buddha started teaching according to capabilities to incorporate people of limited capacities and guide them toward developing greater capacities and toward walking the Bodhisattva-path. The causes and conditions for this were ripe. In the past, “They had not heard this.” So, now the Buddha said, “[In] the Two Vehicles, everything [I] taught was skillful means to draw [you] to enter the Great Vehicle.” The Two Vehicles are the Small and Middle Vehicles. These practitioners had stopped at that state of spiritual practice. The Buddha now told them that they must continue to advance. There is more than just the sheep- and deer-carts; there is also the great white ox-cart. So, everyone must diligently advance. These words were what they “had not heard before.” The Buddha had not spoken these words before; He began speaking them now.

When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind.

Then “The Buddha predicted that Sariputra would attain Anuttara-samyak-sambodhi.” Subhuti and the four others said that, “[Hearing] Bodhisattvas receiving predictions of Buddhahood was not surprising.” The Buddha had always bestowed such predictions on Bodhisattvas. But hearing a Small Vehicle practitioner receive such a prediction was very surprising. This was very inspiring to them ․When they heard Bodhisattvas receive predictions of Buddhahood, they were not surprised. Now that they heard Hearers receiving predictions of Buddhahood, they were astonished. This is why they were joyful in body and mind. From this they knew that the Two Vehicles are also part of the One Vehicle. This is why they were joyful in body and mind. So, “They gave rise to a rare aspiration.” Starting now, those who had not formed aspirations before did so. Thus, they could also receive a prediction of Buddhahood from the Buddha. “From this they knew that the Two Vehicles are also part of the One Vehicle.” Thus, they were happy, body and mind.

This passage expresses what these four, the Buddha’s main disciples, felt in their hearts.

This is why we must be mindful. The Buddha-Dharma is found in the world. The Buddha-Dharma is in our daily living. The Dharma we listen to regularly can be applied in a time of need; then everyone can give with mindfulness and jubilance. This world is our place of spiritual practice, a Bodhisattva training ground. The way of helping everyone so that they feel comforted and at peace is the Bodhisattva-path. So, we must always be mindful.

Episode 727 – Maudgalyayana, Foremost in Spiritual Powers

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>>With a clear mind, our spiritual powers can reach everywhere in the ten directions. We can clearly reflect all objects and grasp our past lives. With a pure nature, we make clear distinctions according to the power of Samadhi. Having no obstructions is called having spiritual powers.

>>At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.   [Lotus Sutra, Chapter 4 – Faith And Understanding]

Mahamaudgalyayana: The Sanskrit name Maudgalyayana means “kidney beans”. In the past, mystics liked to eat this food, so they took it as a surname. He was given his name from his surname, thus he was known as Maudgalyayana.

In the Lotus Sutra, Maudgalyayana received the Buddha’s prediction that he will attain Buddhahood countless lifetimes later. When he attains Buddhahood, his Buddha-epithet will be Tamalapattra- candana-gandha Tathagata.

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“With a clear mind, our spiritual powers can reach everywhere in the ten directions.
We can clearly reflect all objects and grasp our past lives.
With a pure nature, we make clear distinctions according to the power of Samadhi.
Having no obstructions is called having spiritual powers.”

“With a clear mind [and] spiritual powers…” Is our mind in a state of clarity all the time? Do we wipe the mirror of our mind every day? We must work hard! Are we able to wipe it clean? Or is it still tainted with dust? We must reflect upon ourselves. Is the state of our mind clear? If our mind is clear, naturally we will have spiritual powers.

Don’t we often hear people say, “You seem to be in low spirits”? What does it mean to be in low spirits? It means we have many afflictions in our minds. When we feel dispirited and downcast, we have no way to clearly distinguish our external conditions, or people, matters and objects. The things we should do are not done properly; the things we need to say are not spoken clearly. That is because our spirits are in disarray. If we have “a clear mind, our spiritual powers” can naturally “reach everywhere in the ten directions.” I often give this example. When someone brings up a person’s name, a person whom we have not seen for many years, once the name is mentioned, [we think,]. “Oh, I know this person. He is very tall, very sturdy. This person is… and so on.” Once we hear his name, his appearance will surface in our minds. In a moment’s time, our minds can cross countless mountains and rivers and transcend time and space, no matter how far. It is because our spirits are very clear that we can “reach everywhere in ten directions.”

In fact, if we are clear on the Buddha-Dharma, in the whole universe and in all Dharma-realms, there is nothing we cannot thoroughly understand. So, we must make an effort to be mindful and make sure the mirror of our mind is always wiped clean and is carefully protected.

Look at how people protect things now. They worry that when they touch things they will leave prints, so they wrap those objects up or wear gloves when they hold them. We protect material things in these ways, so why don’t we protect our pure intrinsic nature? We must take good care of our minds so that they can “clearly reflect all objects.”

For a mirror to be clean, we must constantly wipe it and clean it. We must protect it so it is pure and undefiled. Then it will be “clear” and able to “reflect all objects.” In this way, we “can grasp our past lives.” What were we actually like in the past? What kind of karma did we bring here? Based on our relationships in this life, we can clearly tell whether we have formed good karmic affinities or not. This depends on our minds. We must be clear about ourselves and clear about other people too. When it comes to habitual tendencies, if we know what people’s tendencies are, we will not take issue over things.

In this way, “With a pure nature, we make clear distinctions.” We must believe that this True Suchness lies within us in order to clearly discern external phenomena. We do this “according to the power of Samadhi.” If our pure nature is able to draw these clear distinctions, naturally the power of precepts, Samadhi, wisdom will arise in our minds. If our minds can be focused, when we do things we will be able to be very clear. This kind of power is free of obstructions; it is called “spiritual power.” Focusing all our energy on understanding all Dharma is most important

At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.

Among the Buddha’s disciples, so far we have discussed. Wisdom-life Subhuti, Mahakatyayana and Mahakasyapa. Each had their own habitual tendencies, their own strengths, their own outstanding talents and so on. Now we will talk about Mahamaudgalyayana. Mahamaudgalyayana was also one of Buddha’s ten main disciples and someone who was “known and recognized by all.”

Mahamaudgalyayana: The Sanskrit name Maudgalyayana means “kidney beans”. In the past, mystics liked to eat this food, so they took it as a surname. He was given his name from his surname, thus he was known as Maudgalyayana.

Maudgalyayana is a Sanskrit name. It means “kidney beans; mystics liked to eat this food.” Spiritual practitioners from the past, since Beginningless Time, were called mystics. These kidney beans were what they liked to eat, so they turned it into the name of a clan [Venerable] Maudgalyayana was given this surname for his name. Thus he was known as Maudgalyayana. He was well respected among all the disciples, thus he was given the title “Maha.” Everyone knows that “maha” means “great.” Out of respect for him, people called him Mahamaudgalyayana. Among the Buddha’s disciples, he attained the greatest spiritual powers, so he was “foremost in spiritual powers.”

He was born in the ancient kingdom of Magadha, in a village outside the city of Rajagrha called Kolita. He was also born a Brahmin. He was truly a very talented person, as well as Sariputra’s good friend. They shared the same teacher in another religious tradition.

As they were being educated by their teacher, they felt there should be something more to it. To them, these teachings felt insufficient, as if something was still missing. Both of them kept saying, “In the future, between us two, we should try to find a teacher whose teachings satisfy us. If I find someone, I will certainly tell you. If you find someone, you have to let me know. We must seek together, share the same teacher and diligently advance together.”

This was their agreement. Each of them had their own group of disciples comprised of 250 people. Their teacher was old, and eventually he passed away. When their teacher passed away, Sariputra was unable to put his mind at ease. This was because before he passed away, their teacher said to Sariputra, “The true workings of life are something. I cannot yet fully understand. Desire is [the most harmful thing] in our lives. Worldly love and desire are so incomprehensible.” In his mind, Sariputra also wondered, “What is the principle behind this?” He was unable to resolve this question.

One day, when he was walking, suddenly he saw a person walking with a very dignified demeanor. His mannerisms and actions were very proper; this drew the attention of many people. When he suddenly saw this monastic, his eyes lit up. He hurried toward this spiritual practitioner. With mindful reverence, he asked, “What spiritual path do you practice? Which teacher do you rely on? What teachings has he given you? Why are your mannerisms and actions so different from other people?” This person was actually the Buddha’s disciple, Bhiksu Asvajit.

Sariputra continued to ask, so he said, “All things arise with causes and conditions. All things cease with causes and conditions. The Buddha, the great Sramana, always teaches this.” With these words, Sariputra suddenly realized the principle of “all things having no self,” so he was very happy and rushed to find Maudgalyayana. When Maudgalyayana heard this, he was also happy. The two of them arranged to bring all their disciples in front of the Buddha, asked Him to shave their heads, took refuge with Him and became monastics. One month later, Maudgalyayana attained Arhatship.

After Maudgalyayana took refuge with the Buddha, he and Sariputra were very diligent. Together, they brought 500 people into the Sangha, so they were among the heads of the Sangha. In particular, Sariputra was “foremost in wisdom.” After Maudgalyayana attained Arhatship, his mind and spiritual abilities opened up, and so he was “foremost in spiritual powers.” Because of this, he would constantly go to other places to expound the Dharma on behalf of the Buddha. This is how the Buddha-Dharma began [to spread] as more people joined the Sangha.

In the Lotus Sutra, Maudgalyayana received the Buddha’s prediction that he will attain Buddhahood countless lifetimes later. When he attains Buddhahood, his Buddha-epithet will be Tamalapattra- candana-gandha Tathagata.

In the Lotus Sutra, Venerable Maudgalyayana eventually receives a prediction of Buddhahood that after he attains enlightenment, his Buddha-epithet will be. Tamalapattra-candana-gandha Tathagata.

This is Maudgalyayana. In fact, Maudgalyayana followed the Buddha for a very long time, for more than 40 years. During these 40-plus years, Maudgalyayana constantly traveled for the sake of spreading the Dharma. While he was spreading the Dharma, he offended many other religious practitioners. This was because Venerable Maudgalyayana was a very righteous person. Right was right, and wrong was wrong. But some religious practitioners could not out-argue Maudgalyayana, so their minds became filled with hatred, and some even became very jealous. They were jealous that Maudgalyayana had helped the Buddha-Dharma flourish so that other kinds of religious practitioners were drawn to believing in the Buddha-Dharma.

You may recall. King Virudhaka’s massacre of the Sakya clan. Maudgalyayana kept asking the Buddha to save the Sakya clan. So three times, the Buddha sat in the middle of the road. As King Virudhaka assembled his troops to kill the Sakya clan, at the time, Sakyamuni Buddha sat under that withered tree under the blazing sun. Although King Virudhaka was a fierce and brutal person, when he saw the Buddha, respect arose in his heart. He got off his horse and paid his respects to the Buddha. He withdrew his troops right away.

The more he thought, the more conflicted he felt. He had vowed to eliminate the Sakya clan, but he still had respect for the Buddha. The first time, he [turned back after seeing] the Buddha. Then he mobilized his forces a second time. From afar, he saw the Buddha sitting there, so he withdrew his troops again. This happened a third time. When he saw the Buddha sitting there, he withdrew once again. After the third time, the Buddha was saddened; the Sakya clan could not escape this fate. When King Virudhaka gathered his troops again, he saw that the Buddha was no longer sitting there. Thus he was able to destroy the Sakya clan.

But as this happened, Maudgalyayana tried to manifest spiritual powers. With his alms bowl, he gathered up 500 people from the Sakya clan, so he could help them leave that place. But when he arrived at his destination and looked into the bowl, those people had turned into a pool of blood. He consulted the Buddha, “Why did this happen? People say I am foremost in spiritual powers; why couldn’t I save them?” He was very upset. Of course, the Buddha then told him about the Sakya clan’s karmic causes and conditions, the resentment they had incurred and so on. Infinite kalpas ago, they formed these affinities of hatred and enmity. Of course, that is another story.

Maudgalyayana had these kinds of spiritual powers, and he followed the Buddha loyally. He had dedicated his life to protecting the Buddha-Dharma and the Sakya clan, but even his spiritual powers could not help them.

He could not even save himself; in his old age, before the Buddha had entered Parinirvana, he was walking on the road one day when a group of religious practitioners saw him. They said, “That is Maudgalyayana. We have been looking for a way to kill him, so our teachings can flourish again.” This group of people gathered together and followed Maudgalyayana. Maudgalyayana came to the foot of the hill and sat under a tree. This group of religious practitioners stood at the top of the hill and worked together to push a huge boulder down the hill. Maudgalyayana was crushed to pieces. Thus he passed away.

When Sariputra heard this, he said, “Venerable Buddha, before Maudgalyayana left, he came to You and asked for a leave of absence. You already knew what was going to happen; why didn’t You stop him from leaving? Now Maudgalyayana is….” The Buddha said sadly, “Indeed! I knew this would happen. Sariputra, and all of my disciples, you should all know that the force of karma is as great as Mt. Sumeru. Whatever causes and conditions you created, you must eventually face the consequences. All the karma Maudgalyayana created has finally been exhausted in this lifetime, so we should just wish him well.”

This is the way life is; in this world, though Maudgalyayana was said to have spiritual powers, the Buddha always said we must have Right Understanding and Right Views. Even with spiritual powers, he could not escape his own karmic forces. When it comes to spiritual powers, “With a clear mind, our spiritual powers can reach everywhere in the ten directions.” If we can focus our mind, naturally we can understand anything; this is the meaning of spiritual powers. If our mind is constantly clear, naturally it will be able to reflect all external appearances. Matters and objects will become clear, and we will be full of spirit. This is also a form of spiritual power; there will be no obstructions in our thinking.

With our intrinsic nature of True Suchness, if we can draw clear distinctions and cultivate precepts, Samadhi and wisdom, our mental and physical power will be very great. Then we can earnestly lead the people harmoniously. Everyone will be able to listen to and accept what we say, so we can work with unity and concerted effort. Sharing the same mind, we work to benefit people. If we can do this, there will be no obstructions. These are spiritual powers.

Every person has these spiritual powers. Every day we chant the Three Refuges. “I take refuge with the Buddha. May all living beings comprehend the great path and form the supreme aspiration. I take refuge with the Dharma. May all delve deeply into the sutra treasury and have wisdom like the ocean. I take refuge with the Sangha. May we lead the people harmoniously without obstructions.” Isn’t this telling us to accept the Buddha’s teachings wholeheartedly? These are spiritual powers.

Maudgalyayana’s spiritual powers came from unifying his mind and his spirit. Thus he could thoroughly understand everything. So, he could travel and spread the Dharma on behalf of the Buddha. He dedicated his body and his life to the Buddha until the very end. This is Venerable Maudgalyayana. Dear Bodhisattvas, in learning the Buddha’s Way, we must learn to bring purity and radiance to our minds. By doing so, we are true Buddhist practitioners. So, we must always be mindful.

Episode 726 – Mahakasyapa, Foremost in Ascetic Practice

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>>Giving rise to a rare aspiration, they engaged in ascetic practices. Able to bear these painful practices, they peacefully abide in non-arising. Seeing the nature of wondrous existence, they enter the Buddha’s understanding and views. With faith, they realize their inner nature and transmit the Buddha-Dharma to others.

>>”At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>Mahakasyapa means great drinker of light.

>>Mahakasyapa practiced the Samadhi of complete cessation. He brought his mind-root to cessation and avoided clinging to external conditions. Though he had brought his mind-root to cessation, he could still know all phenomena.

>>”Maha” means great. It can describe the appearance of things, or great wisdom, great virtue, great heart. Thus he was called Great Kasyapa

>>Also, among the Buddha’s disciples, there were many named Kasyapa, such as Dasabala Kasyapa and the three Kasyapas. They all had the same surname, so to easily distinguish them, the most respected and eldest was given the unique title of great, hence Mahakasyapa.

>>At the Vulture Peak Dharma-assembly, the story of [Buddha] holding up a flower with a slight smile is a koan that many people chant and pass on in the Zen tradition. The Buddha entrusted the unsurpassed Right Dharma to Kasyapa so that after He entered Parinirvana, all bhiksus would have a great source of support.

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“Giving rise to a rare aspiration, they engaged in ascetic practices.
Able to bear these painful practices, they peacefully abide in non-arising.
Seeing the nature of wondrous existence, they enter the Buddha’s understanding and views.
With faith, they realize their inner nature and transmit the Buddha-Dharma to others.”

Since we want to practice, we must form great aspirations; moreover they must be “rare aspirations,” not ordinary ones. We must truly be determined.

“They engaged in ascetic practices,” which are also called “dhuta practices.” We must be able to withstand hardship, endure these ascetic practices and furthermore “peacefully abide in non-arising. Non-arising” means not giving rise to greed or attachment and having already eliminated all afflictions. Only someone who is willing to face hardships can attain a mind free of greed and attachments, without any afflictions in it. This is a requirement for spiritual practitioners.

If we can do this, “Seeing the nature of wondrous existence, [we] enter the Buddha’s understanding and views.” When we have faith in and understand the Dharma, with earnestness we will faithfully accept and deeply understand it. Then naturally we can see our nature, return to our pure intrinsic nature. This is to enter the Buddha’s wisdom. Then, just like the Buddha, we can become one with all things in the universe, one with all life. When the principles of all things in this world and the principles in our nature of True Suchness can come together as one, we “enter the Buddha’s understanding and views.”

Through faith and understanding of wondrous existence, we can see our nature, which is equal to the Buddha’s, and enter the Buddha’s understanding and views. Thus, “With faith, we realize our inner nature.” Our inner nature is equal to the Buddha’s. So naturally, not only can we learn the Dharma, we can also transmit the Buddha-Dharma. In fact, the Buddha had many disciples, but those who could realize His original intent were very few in number. So, when we learn the Buddha’s Way, we truly need to be mindful

“At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.”

From this sutra passage, we have already discussed. Wisdom-life Subhuti, who was foremost in understanding emptiness. Among the principles taught by the Buddha, the one he had the most insights into was the principle of emptiness.

As for Mahakatyayana, he realized that the Buddha was expounding the Dharma for all people, so he helped to transmit the Buddha’s teachings to everyone in the world and also helped protect the Buddha-Dharma. He often engaged in debates with other religious practitioners. Thus, he was “foremost in discussion of doctrine.”

Now let us talk about Mahakasyapa. What was Mahakasyapa’s background? Mahakasyapa was actually born into a notable family, a well-known Brahmin clan. His family was wealthy, yet he chose to engage in ascetic practices

Mahakasyapa means great drinker of light.

Mahakasyapa means “great drinker of light.” This venerable one’s body was extraordinary; it radiated light. Whether it was the light from the sun or the moon, wherever he walked, it was as if he absorbed it. Thus he was called “drinker of light. Maha” means “great.” After Venerable Kasyapa joined the Sangha, he demonstrated many extraordinary qualities. He “practiced the Samadhi of complete cessation; he brought his mind-root to cessation and avoided clinging to external conditions.” This was what made him extraordinary.

Mahakasyapa practiced the Samadhi of complete cessation. He brought his mind-root to cessation and avoided clinging to external conditions. Though he had brought his mind-root to cessation, he could still know all phenomena.

So, after he understood the Buddha-Dharma, he tried his best to avoid contriving connections with sentient beings. His goal was to eliminate all afflictions and eliminate the causes and conditions that would lead to future lifetimes in any of the Six Realms. So, he worked hard to bring his mind-root to cessation; he safeguarded his mind-root well so that nothing in his external conditions would attract his Six Roots and cause thoughts to arise in his mind.

He mind would remain still. Mahakasyapa was originally named Kasyapa. Kasyapa was also his surname. After entering the door of Buddha’s teachings, “Maha” was added to his name; it means “great.” Thus, he was called Great Kasyapa.

“Maha” means great. It can describe the appearance of things, or great wisdom, great virtue, great heart. Thus he was called Great Kasyapa

This could describe his appearance, or perhaps he was called “great” because he had great wisdom, or great virtue or a great heart. Great wisdom means that he had tremendous wisdom. He was able to completely cut off his Six Roots from the Six Dusts and focus on engaging in ascetic practices. He had no attachments to material things, even if that meant eating the worst food or wearing the worst clothes. At the same time, he was unwilling to live inside a building. He preferred living by the cemetery or in the wild. He wanted to live in a natural environment. This was part of his spiritual cultivation. Nothing could defile him. Thus, he had “great virtue.” Everyone praised him for this.

Also, among the Buddha’s disciples, there were many named Kasyapa, such as Dasabala Kasyapa and the three Kasyapas. They all had the same surname, so to easily distinguish them, the most respected and eldest was given the unique title of great, hence Mahakasyapa.

Among the Buddha’s disciples, there were many people named “Kasyapa.” Those who were named Kasyapa included. Dasabala Kasyapa, Gaya Kasyapa and Nadi Kasyapa. In summary, there were many called Kasyapa; how could they be distinguished from each other? Thus, this venerable one was called Great Kasyapa not only to indicate that he had great wisdom, great virtue and a great heart, but also to distinguish him from other Kasyapas. Hence he was called Mahakasyapa

In the Sangha, Great Kasyapa was more advanced in spiritual practice than other people; he was also called “Great Kasyapa” for this reason. He was very mindful and very earnest. He also engaged in ascetic practices, the dhuta practices. When Kasyapa was young, he was very smart and wise. His thinking transcended the mundane realm. Ever since he was young, he had a wish to become a monastic, engage in spiritual practice. However, his parents always remained fixated on the hope that he would quickly find someone to marry and establish a family.

He became annoyed at being pressured by his parents. There happened to be many antiques at their home, including a golden statue that was intricately carved and very beautiful. He picked up that statue at hand and said, “If you want to find a wife for me, find someone who looks exactly like this golden statue of a beautiful woman, and I will marry her.”

When his parents heard this, they sent people everywhere to look. In the neighboring kingdom of Vaisali, there was a very wealthy elder who had an only child, a daughter. He was also very worried that his daughter refused to get married and particularly enjoyed going to the temple to listen to teachings. Her parents were very worried. But having found a family of equal stature, the elder used a very forceful approach with her, telling his daughter she had to get married.

On their first day as a married couple, both of them were very worried. How were they to interact with each other? What should they do? It looked like they were both very unhappy. Eventually, Kasyapa broke the silence. He asked, “Why are you so unhappy about coming to my home?” She said, “I do not have the desire to be married. I hope to engage in spiritual practice.”

When Kasyapa heard this, he was very happy, “I did not want to marry you either. I wholeheartedly want to engage in practice too. Since you want to engage in spiritual practice and I do too, let us share a room with a pure mind, sleeping in separate beds, and be husband and wife in name only. Later on, when we have the chance, we can engage in spiritual practice together.”

After 12 years, Kasyapa’s parents passed away. They felt they had fulfilled their responsibility. Kasyapa said, “I will travel and look for a person that we can completely rely on, body and mind, and follow in spiritual practice. When I find that person, I will come back and find you so you can engage in spiritual practice too. Great idea!” Then he left.

The Buddha was at the city of Rajagrha. Kasyapa went to listen to Him teach every day. Every day he listened, he was very happy. So, he took refuge with the Buddha and became a monastic. This happened three years after the Buddha had attained enlightenment. After Kasyapa decided to follow the Buddha, eight days after he left the lay life, he attained the fruit of Arhatship. As he had heard the Four Noble Truths and the Twelve Links of Cyclic Existence, he wanted to find a way to bring to cessation the suffering that had been accumulated through causes and conditions. Because of this, he engaged in ascetic practices.

After he attained the deep and profound principles of the Buddha-Dharma, he hurried back to Bhadra Kapilani, the woman he married, so she could come to the community of bhiksunis and engage in spiritual practice. As her family was very wealthy, when she arrived she made great offerings such as offering Sanghati (robes). But, though she offered the best quality clothing to the bhiksus and bhiksunis, she herself wore old robes of the Buddha. Kasyapa even wore cast off rags that people had thrown away and treated like garbage. This was unique to Kasyapa’s spiritual practice.

He was foremost in ascetic practices in the Sangha. Though he listened to the Dharma with the others, he chose to live a different lifestyle. He did not want to live in manmade buildings. He preferred to be outside, regardless of whether under the tree, on the grass or even at a cemetery. At that time in India, they practiced sky burial. They brought the body to the cemetery for birds to pick at and bugs to gnaw on. At the cemetery he was able to see what happens to people when they pass away, what happens to their physical body. It rots and decays and turns into a pile of bones. This strengthened his spiritual aspirations, so it was his place of spiritual practice. His way of seeing and thinking was different from everyone else.

In particular, when he begged for alms, he did not go to the wealthy. Instead he always went to the most impoverished to ask for alms. Some of the monastics wondered, “Those people are already suffering. Why would you ask them to share their food with you?” Kasyapa was completely different from Subhuti. Subhuti had compassion for suffering beings, so he did not go to impoverished neighborhoods. He would ask for alms from the wealthy to create conditions for transformation. The other disciples asked the Buddha, “Whose lifestyle is right? Whose is wrong?” The Buddha called them both to Him and said, “We must follow karmic conditions. The purpose of our lifestyle is to create conditions for transformation. Every person we encounter is someone who has a karmic connection with us. We must accept those karmic conditions.”

After Subhuti heard this, he obeyed the Buddha but Kasyapa did not. He thought, “I worked so hard and have finally cut myself off from the influence of Dusts, from my Root connecting with conditions. Right now, I engage in spiritual practice in a very natural state. When I interact with the poor, I can live such a carefree life. Why should I contrive more affinities with this human world?” So, Kasyapa held fast to his ways. However, the Buddha also admired. Kasyapa’s determination.

At the Vulture Peak Dharma-assembly, the story of [Buddha] holding up a flower with a slight smile is a koan that many people chant and pass on in the Zen tradition. The Buddha entrusted the unsurpassed Right Dharma to Kasyapa so that after He entered Parinirvana, all bhiksus would have a great source of support.

So one time, during the Vulture Peak Assembly, when the Buddha was about to speak and everyone fell quiet, Sakyamuni Buddha casually picked up a flower. No one knew what the Buddha meant by this action. Everyone remained quiet and did not move. But from afar, He saw Kasyapa smile. The Buddha smiled in return out of understanding. They knew each other’s heart. The Buddha knew that Kasyapa understood His intent. In the Zen Buddhist tradition, many people can recite and share this koan. This expresses that the Buddha had entrusted the Right Dharma to Kasyapa. This is a tradition in the Zen school. After the Buddha entered Parinirvana, Kasyapa was asked to sit in the highest seat. It was he who assembled everyone in the Sangha to compile the sutras. This was because Kasyapa was the only one who had everyone’s respect.

So, when we learn the Buddha’s Way, it is important to “give rise to a rare aspiration” and to truly “engage in ascetic practice.” But we should not misunderstand and think, “We should be like Kasyapa and return [to nature]. We should go sit by the cemetery and look at skeletons” and so on. No, the causes and conditions are different. The times are different. In fact, the Buddha had once criticized him, “You should not do this.” Venerable Maudgalyayana also tried to counsel him, but he was stubborn. What the Buddha admired in him was that his mind was already cut off from contriving affinities in this world. But the Buddha did not affirm that people had to practice in this way. However, because of this, Kasyapa’s mind was free of hindrances. He was very free and at ease; this was his personality.

In the end, he was entrusted to pass on the Buddha’s robe and clothing. He has to wait at Cock’s Foot Mountain for 5.7 billion years until. Maitreya attains Buddhahood. Then he would pass the robe and alms bowl to Him. This is what is said in the Zen tradition. But, we must also believe in. Venerable Kasyapa’s determination to uphold the vows and follow the Way. So, when we engage in spiritual practice, it is most important to always be mindful.

Episode 725 – Mahakatyayana, Foremost in Discussion of Doctrine

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>>Faithfully accept the True Dharma of the One Vehicle. Comprehend the great path and form the supreme aspiration. This is what it means to have both faith and understanding. Faith and understanding illumine the Bodhi-path.

>>”At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.” [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>Mahakatyayana: He was skillful at describing the meaning of Buddha-Dharma to benefit the other disciples. His understanding and skillful explanation of the Buddha-Dharma led him to be called the foremost in discussion of doctrines.

>>Who is the king among kings? Who is the sage among sages? What does it mean to be foolish? What does it mean to be wise? How can we be free from defilements. How do we achieve the realization of Nirvana? And Who is floundering in the sea of samsara? How can we be free from defilements? How can we realize Nirvana?

>>Sakyamuni explained this passage for Katyayana: The king among kings is the king of the sixth heaven. The sage among sages is the Great Enlightened Buddha. One who is defiled by ignorance is foolish. One who eliminates afflictions is wise.
>>The two attachments, to self and to Dharma, lead us to flounder in the sea of samsara. By realizing interdependent arising and the nature of emptiness, we are liberated and free to journey. By cultivating the Path, we eliminate greed, anger and ignorance and are free from defilement. By diligently cultivating precepts, Samadhi and wisdom, we can realize Nirvana.

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“Faithfully accept the True Dharma of the One Vehicle. Comprehend the great path and form the supreme aspiration.
This is what it means to have both faith and understanding. Faith and understanding illumine the Bodhi-path.”

We must place importance on this; faith and understanding are very important. “Faith” means faithful acceptance. If we believe, we can accept the Dharma and take it to heart. What we are accepting is the True Dharma of the One Vehicle, which is the Great Vehicle Dharma. “Understanding” means penetrating comprehension. “Comprehend the great path and form the supreme aspiration.” If we can believe and comprehend, naturally, “This is what it means to have both faith and understanding.” As long as we faithfully accept [the Dharma] and as long as we understand it, naturally, we will be able to develop faith and understanding in parallel. So, “[illumined] by faith and understanding,” we can enter the Bodhi-path

At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.

When we read this sutra passage, it looks very simple. But actually, every person has his own background, his own story. First, it speaks of “Wisdom-life Subhuti.” He was “the foremost in understanding emptiness.”

Next is Mahakatyayana. Mahakatyayana also led quite an exciting life. He was born into a very prosperous family. His father was asked to be the Royal Teacher by the king. The Royal Teacher had two children. The older one, during his youth, traveled around to learn from various teachers; he was very talented. After a few years, he completed his studies and returned home. The younger brother was Katyayana. Though he did not travel to seek out teachers, he was intelligent, with sharp capabilities. He followed his father’s teachings, and he himself worked very hard. Thus, he was also brimming with talent and was very gifted.

When his older brother came home, his brother felt that he had absorbed much knowledge, so upon his return, he asked to give a lecture for the people in their hometown. He was very confident, but atyayana felt he was just as good as him. His big brother had traveled around and studied for such a long time, but now that he was back, how much did he actually understand? How many principles did he know that he could use to benefit others? Katyayana did not think any less of himself. “Though I have not traveled, I have worked very hard.” So, while the older brother erected a platform from which to speak to the townspeople, the younger did the same; he erected a platform opposite him to likewise give lectures.

When it came to these two brothers, in the beginning the townspeople thought, “The Royal Teacher’s older son has returned from extensive travels, so he must have so much to share with us.” They crowded together, shoulder to shoulder, to listen to the older son teach principles. As they listened to the older son, they could hear the younger son speaking too. Some people were attracted by Katyayana’s voice and the principles he taught, so they gradually moved to his side. After listening to both, in the end, everyone felt more connected to, and clear about, the principles that Katyayana taught. Thus, his audience became much bigger. This provoked a sense of resentment in his older brother. At home, neither brother gave way to the other.

Eventually, the Royal Teacher’s wife said to him, “We should encourage our younger son to travel and find teachers to study under. Maybe he should go see his uncle, Asita the sage.” Asita the sage was Katyayana’s uncle. After his mother earnestly counseled him, Katyayana set off for his uncle’s place to engage in spiritual practice. Indeed, his uncle was an extraordinary person, but first we should mention Katyayana’s wisdom. Later, when he joined the Buddha’s Sangha, his talent was that. “He was skillful at describing the meaning of the Buddha-Dharma.” The Dharma taught by the Buddha entered his ears, and after he understood it, he could use a lively manner and many methods to help the Buddha spread the teachings. Thus he helped many of the Buddha’s disciples to better understand the Buddha-Dharma. This showed Katyayana’s understanding of the Buddha-Dharma and why he was foremost in discussion of doctrines.

Mahakatyayana: He was skillful at describing the meaning of Buddha-Dharma to benefit the other disciples. His understanding and skillful explanation of the Buddha-Dharma led him to be called the foremost in discussion of doctrines.

This is who was later known as Mahakatyayana. This was his understanding. As for Mahakatyayana’s name, “katyayana” is a Sanskrit word that means “not empty.” He was born to a teacher in the court of the king of Avanti, a kingdom in southern India. This was the Royal Teacher, from a Brahmin family. He was the younger son of the Royal Teacher. Both he and his older brother were very gifted, and following his parents’ wishes, he went to Mt. Vindhya. From his uncle, Asita the sage, he learned the teachings of the Vedas. The “Vedas” were the most advanced teachings of the Brahmins, which led to the five spiritual powers, and he realized all of these principles.

As for Asita the sage, at the time when Prince Siddhartha was born, the king invited many fortune tellers to analyze his child’s appearance, and Asita was among them. When he held the prince before him, he became very emotional. Asita the sage wept. He told the king, “Congratulations! Your prince will be the one who saves the world. If he takes the throne, he will be a wheel-turning sage king. However, this prince will probably become the guiding teacher for all of humanity. He will probably leave the lay life and be the one who saves the world; he will be a noble being. I am crying because I am old. I will not be here when he attains enlightenment. I will not hear him teach in person. So, I feel very sad for myself.”

As Asita later recalled what had happened those many years before, he shared this memory with Katyayana and told him, “Prince Siddhartha will certainly attain Buddhahood and become the Great Enlightened One.” He always reminded him of this.

When Asita was close to death, he continued to give the same instructions, and with his last dying words to Katyayana, he cautiously and solemnly reminded him, saying, “The prince has already left the lay life and engaged spiritual practice for so many years. From what I can understand, he will soon attain enlightenment. My understanding only goes so far. The path to attaining awakening lies within the mind of the Enlightened One. I hope that in the future you will follow the Buddha to learn the Dharma and leave the lay life to engage in spiritual practice.” This was what his uncle earnestly urged him to do.

Then his uncle passed away, but Katyayana remained very arrogant for a while. He thought, “I understand all the principles and can see through everything,” and thus he was very arrogant. Not long afterward, near the city of Varanasi, an old stone tablet appeared. What did the words written on it say? No one knew. When the king saw it, he could not read it either. So, he quickly sent word throughout the kingdom. Katyayana could already read many languages, so he came to take a look. He could indeed read the words on the tablet. There, before the king and many others, he read aloud the inscription on the tablet. The words said, ․”Who is the king among kings? Who is the sage among sages? What does it mean to be foolish? What does it mean to be wise? How can we be free from defilements. How do we achieve the realization of Nirvana?” And “Who is floundering in the sea of samsara? How can we be free from defilements? How can we realize Nirvana?”

Who is the king among kings? Who is the sage among sages? What does it mean to be foolish? What does it mean to be wise? How can we be free from defilements. How do we achieve the realization of Nirvana? And Who is floundering in the sea of samsara? How can we be free from defilements? How can we realize Nirvana?

When he had deciphered and read the words aloud, everyone then asked him, “What does this really mean?” However, Katyayana could only read the words; he did not understand what it said. What could he do? So, Katyayana said to the King, “Give me seven days.” For seven days, Katyayana went to ask the brahmacarins and other religious practitioners, but nobody could explain this text.

He calmly thought, “There is no solution.” Then his memory turned to thoughts of his uncle. “What did my uncle teach me?” He recalled how his uncle constantly expressed his great admiration for Prince Siddhartha. His uncle had already prophesied that the prince would soon attain enlightenment through his spiritual practice. His uncle had said this many years ago. By his calculation, the prince should have attained enlightenment many years ago. He was somewhere in this world, but Katyayana, unable put his ego aside, did not wish to go and request his guidance. But then, how was he to solve this puzzle? So, he had no choice but to pay a visit to Sakyamuni Buddha.

Sakyamuni explained this passage for Katyayana: The king among kings is the king of the sixth heaven. The sage among sages is the Great Enlightened Buddha. One who is defiled by ignorance is foolish. One who eliminates afflictions is wise.

Sakyamuni Buddha first explained, “Who is the king among kings?” Sakyamuni Buddha said, “The king of the sixth heaven, the sixth of the Six Heavens of Desire,” which is “the heaven of those who take pleasure in the conjuring of others.” In our world, everyone exists in the desire realm. The heavenly king of the highest desire realm [lives in] “the heaven of those who take pleasure in the conjurings of others.”

“And who is the sage among sages?” The Buddha explained that it is the Great Enlightened Buddha. “Those defiled by ignorance are foolish.” How does one become defiled by ignorance? The Buddha said, “By being a foolish person.” Thus, “Those who eliminate afflictions are wise.”

The two attachments, to self and to Dharma, lead us to flounder in the sea of samsara. By realizing interdependent arising and the nature of emptiness, we are liberated and free to journey. By cultivating the Path, we eliminate greed, anger and ignorance and are free from defilement. By diligently cultivating precepts, Samadhi and wisdom, we can realize Nirvana.

Next He explained, “With the two attachments, to self and to Dharma,” people like this “flounder in the sea of samsara”

What does it mean to be lost in the sea of samsara? This happens because of our sense of “self.” We are self-important, so we cling to that sense of self. We think, “I can do anything; I have great skill.” We think we are unsurpassed in our understanding of the Dharma. These are the two kinds of attachments; one is attachment to self, and one is attachment to the Dharma. With these two attachments, even if we learn all of the Dharma, we will still be unable to be liberated from “floundering in a sea of samsara.”

If we can “realize,” which is to comprehend, the principles of “interdependent arising and the nature of emptiness,” we will be liberated and free to journey, unfettered by afflictions. Comprehending this is called “realizing.” If we can understand that everything is empty, then we can attain liberation. Only by attaining liberation can we journey freely with great ease. We must realize that all principles are contained in “the arising and ceasing of karmic conditions.”

So, “By cultivating the Path, we eliminate greed, anger and ignorance and are free from defilement.” If we engage in spiritual practice, the goal of spiritual practice is to eliminate greed, anger and ignorance. If we do not eliminate greed, anger and ignorance, our minds will continue to be polluted by defilements. Then, won’t we give rise to even more ignorance? The text on the tablet asked, “How can we be free from defilements?” The only way is to cultivate the Path. “By cultivating the Path, we eliminate greed, anger and ignorance.” In this way, we become “free from defilement.”

So, “By diligently cultivating precepts, Samadhi and wisdom, we can realize Nirvana.” After eradicating our afflictions, we must diligently practice. Only when we are free of afflictions can we become more earnest and diligent and thus practice precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom, the Three Flawless Studies, can help us guard against wrongs and stop evil, settle our minds and awaken our wisdom. If we can do this, we will realize Nirvana.

Katyayana, having gone to the Buddha, understood the meaning of the text on the tablet. He immediately went to the king to explain this puzzle. “The puzzle of the text of this tablet was completely solved by the explanation given by Sakyamuni Buddha. I am fully convinced. My goal is to engage in spiritual practice. I want to follow the Buddha and be a monastic.” So, he returned and went before the Buddha and reverently prostrated to Him. He explained how he had been arrogant and proud and how he had repented to his older brother. Then he expressed his admiration for the Buddha, his hope to be accepted as a disciple and his willingness to become a monastic. This gave the Buddha great joy.

Katyayana was very intelligent, and his wisdom surpassed all. Among the Sangha, he was the one who could understand the profound meaning of the Buddha’s teachings. Thus, he was able to become a monastic. It was because of Katyayana that the Dharma later became very widespread. This brought the Buddha great happiness. When he followed the Buddha, the respect and deference he held for Him was wholehearted; he was deeply loyal and always had faith in the Buddha’s teachings. His faithful acceptance and practice was foremost in the Sangha.

Because other religious practitioners often slandered and spread rumors about the Sangha, to protect the Buddha-Dharma, with his understanding of the teachings, he often debated with other religious practitioners, and neither side yielded to the other. But each time, he was able to persuade them. By clearly explaining Buddhist principles, he was able to convince many people. After the Buddha entered Parinirvana, Katyayana focused on making the teachings known, on spreading the Dharma and sharing the teachings. Thus, he would often discuss the teachings with other religious practitioners. Among the Buddhist disciples, he was “foremost in discussion of doctrine.”

So, each of the Buddha’s disciples had their own background and their own journey through life. I often tell everyone that each of us is a sutra. Hearing this story, isn’t it like a sutra? We talked about Subhuti earlier, and now Katyayana; don’t their backgrounds and life journeys tell of their remarkable lives?

Thus, when we learn the Dharma we must adjust our hearts and minds. We must not be arrogant or proud. All things in the world are truly empty, but there is wondrous existence within them. Even though we know these words, what is the meaning behind them? We must definitely first develop “faith.” We should “faithfully accept the True Dharma of the One Vehicle.” We must “comprehend the great path and form the supreme aspiration.” Only with this mindset will we have a way to develop “faith and understanding.” Otherwise, we only recognize the words, but are unable to understand their meaning. Then how can we enter the Bodhi-path? So, when we learn the Buddha’s Way, we must first overcome ourselves so that we can truly accept the Dharma and take it to heart. Thus, we can transform ourselves and others; this is “transforming with the Dharma.” Therefore, we must always be mindful.

Episode 724 – Giving Rise to the Samadhi of No Conflict

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>>People such as these have faith and understanding. Because they have deep faith, they have no doubts. Because they can understand, the principles are clear to them. Those with faith and understanding have the deepest wisdom among all people.

>>”At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>These four disciples, Subhuti and the others, were the heads of the Sangha. They awakened after Sariputra.

>>According to the commentary: Sariputra, from the Introductory Chapter on, was constantly filled with self-doubt, regret and reproach. He was not happy with the Small Vehicle. So, when he heard Hearers would become Buddhas, he was then able to faithfully accept it.

>>At that time, Wisdom-Life Subhuti: After the teaching of the parables, he instantly gained clear faith and understanding. At that time: This refers to the time after the Buddha finished teaching the parable of the burning house.

>>Wisdom-life: A common title for bhiksus who followed the Buddha and became monastics. They begged for food to sustain their physical life, and requested the Dharma to sustain their wisdom-life.

>>Subhuti means benevolent and auspicious. He was also called Good Karma as well as Born of Emptiness.

>>Why did Subhuti have the unique title ‘Wisdom-life’? Because of his benevolence and auspiciousness and his understanding of emptiness. So, he took Wisdom of Emptiness as his appointed name.

>>Among the ten great disciples, he was “foremost in understanding emptiness”. The Buddha used this man to teach the Prajna principles of emptiness.>>Subhuti naturally had a benevolent disposition and never fought over anything. Becoming a monastic, understanding emptiness and attaining the Way, he simultaneously nurtured loving-kindness and achieved the Samadhi of no conflicts. Since he always protected living things, his other name was Good Karma. He followed the Buddha in spiritual practice, understood the principle of emptiness and realized the Samadhi of no conflicts.

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People such as these have faith and understanding.
Because they have deep faith, they have no doubts.
Because they can understand, the principles are clear to them. Those with faith and understanding have the deepest wisdom among all people.”

When learning the Buddha’s Way, only when we mindfully, genuinely, penetratingly and wholeheartedly believe in the Buddha-Dharma are we able to take it to heart. Only with deep faith and understanding will the Dharma be able to take effect in our minds. Have we brought our bodies and minds to meet and become one with the Dharma? Have we? Or are we still a long way off? What can we do about this? The only way is to be “people such as these.” The only way is to “have faith and understanding.” We must deeply and faithfully accept the Dharma. So, we must put the Dharma into practice.

What kind of mindset did the Buddha have when He engaged in spiritual practice? We must learn to develop that state of mind. If we can form the same aspirations as Him and be firm in our resolve, lifetime after lifetime, over countless kalpas, everything we do will be for sentient beings; we will give for the sake of sentient beings and will give for the sake of seeking the Dharma. This is what we must learn.

As for faith and understanding, “Because they have deep faith, they have no doubts.” Most of us have an equal mix of faith and doubt. We have faith in the Buddha but we doubt ourselves. Can we really attain Buddhahood? We doubt ourselves; where is our nature of True Suchness? Since we have faith, we should have deep faith, faith that everyone has the potential to attain Buddhahood beyond the shadow of a doubt. We must absolutely believe that everyone intrinsically has Buddha-nature, including ourselves.

Since everyone has Buddha-nature, how can we not respect them? Then, “Because they can understand, the principles are clear to them.” If we can experience and realize these principles, then everything will become totally clear.

Everyone, we must truly have this realization. Life is filled with impermanence. So much can change in an instant; all of this is beyond our control! Since we can deeply penetrate the Buddha-Dharma, we should have deep faith in the principles. We must bring our actions into accord with our faith. If our faith is not a part of our actions, we will never be able to realize this Dharma. For example, when a disaster occurs, we see many who, without a second thought, steadfastly go among the people and enter the disaster area to provide help and relief. Seeing them do this should evoke a deep sense of respect in us, for they are all Bodhisattvas.

If we want to further understand how they can give of themselves in this way without complaining of being tired, we must go experience this for ourselves. When we physically enter that environment, to face the people who are suffering and to face that environment, we will immediately console and comfort them. In this way, suffering sentient beings can lean upon the shoulders of Bodhisattvas to cry and express their suffering and will feel like they have someone to rely on. Thus after we help them, we see that those suffering and mourning beings are already at peace. Moreover, after comforting them, when they can transcend that state of unbearable suffering, we will know we were able to do this out of love. This is selfless love; it is a true principle.

Bodhisattvas arise because of suffering sentient beings. Thus, “Because they can understand, the principles are clear to them.” Bodhisattvas are never too far from us. They are not just the [statues] that sit or stand there, while we are here constantly paying our respects. Not at all. Actually, we ourselves are Bodhisattvas too. This is the realization we spoke of. We have experienced this for ourselves, so we deeply understand that when those who save come together with those who suffer and help them, this is the kind of principle [that makes someone] a Bodhisattva, the principle of awakened love, the principle of sincere compassion. These are the principles that we must have faith in and understand. As for “deepest wisdom,” if we have deep faith and understanding, then naturally we will be like the Buddha, the wisest among people.

So, when it comes to faith and understanding, if we do not experience and accept [the Dharma], then we will be unable to listen to the sutras, learn the teachings and awaken, to become one with the Dharma. Therefore, I always hope that everyone will have deep faith and understanding. This is a very important teaching

in the Chapter on Faith and Understanding. The Chapter on Faith and Understanding begins, “At that time, Wisdom-life Subhuti, Mahakatyayana, Mahakasyapa and. Mahamaudgalyayana heard from the Buddha teachings they had not heard before.”

These four were four of the ten main disciples of the Buddha. When we include Sariputra, there were five. These four were “the heads of the Sangha”

These four disciples, Subhuti and the others, were the heads of the Sangha. They awakened after Sariputra.

The 10 main disciples each had their own strengths. Sariputra’s strength was being foremost in wisdom, so of course he was the first to awaken to the principles the Buddha taught,

to say nothing of the fact that the Buddha had expounded the Dharma for more than 40 years. Only after 42 years did He begin to give the Lotus teachings. In the past, the disciples had remained in the state of the Small Vehicle. This included Sariputra. After following the Buddha for more than 40 years and having listened to so many teachings, he still practiced only for his own benefit; he feared future transmigration in the Six Realms. He also understood the principle that, “All things are empty.”

But then came the Lotus [Dharma-assembly]. When the Buddha gave the Lotus teachings, at the time of the Introductory Chapter, the Buddha manifested auspicious appearances and radiated light. People at this assembly wondered, “Why is the Buddha doing this?” After teaching the Sutra of Infinite Meanings, why did He stay seated there and enter Samadhi? As He “entered the Samadhi of Infinite Meanings,” deep in concentration, He radiated light from between His brows. While He did this, people began to have doubts. But Sariputra believed that there had to be a reason behind this. Only as he listened to the dialogue between Maitreya and Manjusri did he deeply comprehend [this reason]. So, he continued to request the Dharma on behalf of the assembly. The Buddha was asked three times by Sariputra, and three times He stopped him, but in the end, “How could [He] not expound it?”

Thus, even in the Introductory Chapter, Sariputra had already begun to reflect on himself and began to doubt his previous cultivation of the Small Vehicle Dharma, He began to make vows; he would no longer remain in the state of the Small Vehicle. When the Buddha began to praise how all sentient beings could attain Buddhahood, [he realized that,] if this was so, Hearers could become Buddhas too. For this reason, his resolve was set; he accepted this Dharma with deep faith. Thus Sariputra was the first to receive the prediction of Buddhahood.

According to the commentary: Sariputra, from the Introductory Chapter on, was constantly filled with self-doubt, regret and reproach. He was not happy with the Small Vehicle. So, when he heard Hearers would become Buddhas, he was then able to faithfully accept it.

Now as we continue on, there are four more who had begun to accept the Buddha’s teachings. They hoped that they themselves would receive the Buddha’s prediction as an affirmation. Wisdom-life Subhuti was the head of these four. So, this chapter begins with, “At that time, Wisdom-life Subhuti.” The Chapter on Faith and Understanding began by talking about Subhuti.

At that time, Wisdom-Life Subhuti: After the teaching of the parables, he instantly gained clear faith and understanding. At that time: This refers to the time after the Buddha finished teaching the parable of the burning house.

“After the teaching of the parable….” It was not until after the Chapter on Parables that they could truly comprehend, and then immediately they gained faith and understanding.

“At that time” refers to the time when the Buddha taught [the parable] of the burning house. This was in the Chapter on Parables, describing the elder and the burning house and the relationship between him and his children. Out of his compassion, the elder did everything he could to get the children to quickly come out and escape the burning house. Also with compassion, he set up three kinds of carts outside the door. The disciples realized the principles behind this, so after hearing the parable of the burning house, they truly developed a deep understanding.

So, of the four of them, Subhuti was called “Wisdom-life [Subhuti].” In fact, anyone who is a monastic should be “one with wisdom-life,” because they have already understood the Buddha’s teachings. We pursue the Buddha-Dharma in order to seek Buddha-wisdom. By taking the Buddha-Dharma to heart, we can develop our wisdom-life. So, everyone who cultivates pure practices should be able to be addressed as “Wisdom-life.” Actually, all bhiksus could be addressed as “Wisdom-life”

Wisdom-life: A common title for bhiksus who followed the Buddha and became monastics. They begged for food to sustain their physical life, and requested the Dharma to sustain their wisdom-life.

In the Buddha’s lifetime, members of the Sangha “begged for food to sustain their physical life.” The Buddha wanted everyone to be equal, with no distinctions based on class among those who joined the Sangha for spiritual practice. So every person, in order to sustain themselves, had to beg for alms themselves.

Firstly, they begged for alms for the sake of sustaining their physical life. Secondly, they wanted to help people understand that the Buddha’s teachings had been established, and there was this kind of monastic order. In this way, monastics and lay people would have a chance to come in contact with each other. This is why “begging for alms” is also called “conditions for transformation.”

Thus they begged for food to create “conditions for transformation” and to sustain their physical life. This was during the Buddha’s lifetime. Requesting the Dharma sustains our wisdom-life. After returning from begging for food, after eating their fill, they listened to the Buddha expound the Dharma. So, they sought the Dharma from the Buddha to develop their wisdom-life. Thus all monastics could be addressed as “Wisdom-life”

Subhuti means “benevolent and auspicious.” He was also called Good Karma as well as Born of Emptiness.

This describes the events of Subhuti’s birth. On the day that he was born, something inconceivable happened. Originally, his family was very wealthy and had many things in their storehouses. But the moment Subhuti was born, on that very day, all of his family’s treasures, everything in their storehouses, suddenly disappeared; there was just emptiness. His parents were panic-stricken. They immediately called a fortune teller to tell the child’s fortune.

The fortune teller told them, “This child is a good omen, not a bad one. His appearance is very auspicious. In the future, this child will accomplish great things. He will benefit humanity and will be a person of great wisdom.” Because of this, his mother and father asked the fortune teller to choose a name for him. So, the fortune teller chose one word that meant “benevolent.” And because he would benefit sentient beings and be of help to them, he added “auspicious,” thus he was called Benevolent Auspiciousness. So, “Subhuti” had the name Benevolent Auspiciousness. He was also called Born of Emptiness. This was because when he was born, all the things in his house disappeared. Three days later, everything was restored

“Why did Subhuti have the unique title ‘Wisdom-life’? Because of his benevolence and auspiciousness and his understanding of emptiness.” So, he took Wisdom of Emptiness as his appointed name.

As soon as he was born, those [storehouses of] worldly material goods all of a sudden disappeared. This was an auspicious sign. Because of this, everyone knew the story of his birth. Thus, he was also called Born of Emptiness.

People also recognized that he was very clear on the principles and that he was very wise. After becoming a monastic, he completely accepted the Buddha-Dharma; when it came to the Buddha’s teachings, he faithfully accepted and practiced all of them. He took them in completely; he faithfully accepted all of them. For this reason, among the ten main disciples he was “the foremost in understanding emptiness.” He had a true, penetrating understanding.

Among the ten great disciples, he was “foremost in understanding emptiness”. The Buddha used this man to teach the Prajna principles of emptiness.
You see, in the Diamond Sutra and the Prajnaparamita Sutra, Subhuti was designated as the recipient of those teachings. Whenever the Buddha gave teachings, Subhuti was certain to be present. When the Buddha began teaching and wanted to ask, “Do you understand?” he would call on Subhuti. “Subhuti, what do you think?” Then Subhuti would verify the teachings by sharing his understanding. Thus, it was said that Subhuti had wisdom and was foremost in the wisdom of understanding emptiness. Whenever the Buddha wanted to teach the principles of emptiness, He always designated Subhuti as the recipient of those teachings for he could understand them better.

Subhuti, in particular, “naturally had a benevolent disposition”; he was very kind. He came from a very wealthy family, but ever since he was young, he had no interest at all in material things. Toward suffering people, he was quite sympathetic. Every time he saw people suffering, he would give everything he had to them, even the clothes he wore when he left the house, the pearls and carnelian he wore. He even took off the clothes he was wearing and gave them away, returning home in his underwear. This constantly troubled his parents. From his point of view he felt, “What value is there in material things? Suffering people are very important. Those of us who have things should immediately help those who are suffering.” With his benevolent disposition, he never came into conflict with others over material things

Subhuti naturally had a benevolent disposition and never fought over anything. Becoming a monastic, understanding emptiness and attaining the Way, he simultaneously nurtured loving-kindness and achieved the Samadhi of no conflicts. Since he always protected living things, his other name was Good Karma. He followed the Buddha in spiritual practice, understood the principle of emptiness and realized the Samadhi of no conflicts.

Subhuti never fought with people over anything. If they wanted something, if they were in need, he would give charitably. Thus, when he became a monastic, he “understood emptiness and attained realization” and “simultaneously nurtured loving-kindness.” He went beyond, “I understand; everything is empty.” He was also rich in loving-kindness, so he “realized the Samadhi of no conflicts.” He had no conflicts with others and no conflicts over matters. With loving-kindness and compassion, he attained the “Samadhi of no conflicts.” He constantly cherished the lives of all beings and [showed] his love for the world, his love for people and his love for all kinds of beings by completely giving of himself to them. Thus he was called Good Karma.

“He followed the Buddha in spiritual practice,” so he “understood emptiness.” He understood this principle, so he “achieved the Samadhi of no conflicts.” This was how he lived his entire life. But as for attaining Buddhahood, for going among people without getting involved or becoming afflicted, he had not reached that state. So, only after hearing the Chapter on Parables did he truly realize the Buddha’s original intent.

When we engage in spiritual practice, we must have these diligent, enduring aspirations to go among people. We should not strive [to protect] our own purity; we must go among people yet remain undefiled. This is the true path to Buddhahood. So, as we learn the Buddha’s Way, we can see that it was not easy even for people who had been at the Buddha’s side for decades, even for the leaders of the Sangha, to easily develop faith and understanding, to say nothing of we who live in this era. Nevertheless, we have the chance to listen to the Buddha-Dharma, and this is truly a blessing. From the beginning, we must make an effort to faithfully accept and practice [the Dharma]. We must have true faith and understanding. We must have deep faith and be without doubts. We need to develop understanding so that we can become one with the principles. We must earnestly learn from the Buddha, the wisest among us. So, every day, we must always be mindful.

Episode 723 – Accept the Dharma with Faith and Understanding

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>> Faith in and understanding of all Dharma is the source of the Way, of merits and virtues. Those with deep wisdom are able to reach an understanding through parables, like that of the elder, the burning house, the three carts and the One Vehicle; they comprehend true emptiness and thoroughly realize wondrous existence.

>>Faith and understanding: Faith is the source of the Way and the mother of merits and virtues. It nurtures all roots of goodness and eradicates all doubt and delusion. The World-Honored One, for the sake of one great cause, manifested in the world to open up the supreme path.

>>Subhuti and the others had such faith and understanding, thus, speaking in unison, they told the parable of the poor son in response to the Tathagata’s teaching of the parable of the burning house.

>>Subhuti and the others were consistently satisfied with attaining the Small, and thus were not earnestly progressing. They had no thoughts of regret or reproach until Sariputra received the prediction of Buddhahood. It was then that doubt and regret arose in them, so they listened closer to the parable. Then they began to have faith and understanding.

>>Faith: We must accept the Dharma with deep, sincere faith and cultivate deep roots of faith. Understanding: From our faith, we must attain an actual and deep understanding of the truths and principles. Without deep understanding, this is not truth. By believing in the Dharma and taking it to heart, our ignorance will be subdued.

>>Thus we know that when the Buddha was asked to teach the Great Vehicle, those with overbearing arrogance left due to lack of faith and understanding. The assembly of heavenly beings and humans reverently praised the Buddha, seemingly with the utmost respect and faith, yet they were still not able to understand.

>>When the Chapter on Skillful Means was taught, all the bhiksus and the others had faith, yet did not fully understand. Among the assembly, there were ordinary people with great aspirations, who understood much upon listening to the Dharma, yet were not able to have deep faith.

>>Faith is the true substance of all teachings and is the pure virtue of the Three Treasures. We first must have faith in the Buddha-Dharma, because by having faith in the Dharma, we can give rise to Right Thinking. From this, we reach deep faith and understanding.

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“Faith in and understanding of all Dharma is the source of the Way, of merits and virtues.
Those with deep wisdom are able to reach an understanding through parables,
like that of the elder, the burning house, the three carts and the One Vehicle;
they comprehend true emptiness and thoroughly realize wondrous existence.”

These two words, faith and understanding, are so important to us as Buddhist practitioners. If we have faith in our hearts, we can realize and comprehend all Dharma, [the principles] of all things in the world. This is the source of the Way, of merits and virtues. To walk the Bodhisattva-path, we must begin with faith and understanding.

Thus, “Those with deep wisdom are able to reach an understanding through parables.” Since the Dharma is so profound, for us to comprehend the Dharma, for our minds to become one with all things in the world, is not easy at all. So, in the Lotus Sutra, the Chapter on Parables uses [the parable] of an elder to explain. In the elder’s household, gradually, disasters arose and a fire broke out. When his children saw the disasters and the fire, they did not know to be afraid. So, the elder had to come up with a method. Outside the house, he quickly set out three carts, three kinds of carts, the sheep-cart, the deer-cart and the great white ox-cart, representing “the three carts and the One Vehicle. Thus the elder could give them what they desired and entice them to leave the house. Once they reached a safe place, the elder began to explain things to them. Then everyone began “to comprehend true emptiness and thoroughly realize wondrous existence.”

Isn’t learning the Buddha’s Way just like this? The Buddha is like this elder. He came to this world for this reason; He wanted us to understand that as we go through birth, aging, illness and death, only if we understand true principles now will we be able to do the same in future lives. Only by forming aspirations in this lifetime will we have the causes and conditions to do so in our future lifetimes. In the sutras there is a story told about

In the sutras there is a story told about when the Buddha and His Sangha were at the abode in Jetavana. At this time, there was one night when Ananda, around dusk, found a place inside a grove of trees to sit down and earnestly engaged in calm contemplation. He thought about the Buddha and contemplated how He came to have the causes and conditions, lifetime after lifetime, to form this incredible aspiration to seek the Buddha-Dharma.

After thinking about it for a while, he thought it was better to quickly go to Him and ask Him directly. The Buddha described how, countless kalpas ago, during a certain era, there was a great king named Mahaprabhasa. This king ruled over 500 minor kingdoms; he was a very majestic leader. One day, he and his ministers arranged to tour some scenic spots. A group of elephants was prepared for them. The king was placed on a beautiful elephant. However, the elephant the king was riding suddenly saw a female elephant in the forest. This elephant was carrying the king, but suddenly his lustful nature flared up, and he chased after the female elephant. He charged forward as if he had gone mad. The trainer was also riding an elephant. He immediately rushed after them, but he was unable to control the king’s elephant. The king was very shocked and frightened.

Back at the palace, he was furious. He blamed the elephant trainer and wanted to sentence the trainer to death. The elephant trainer felt helpless; he begged the king’s pardon, “This is his lust at work; it cannot be controlled. If you want to sentence me to death, I’m willing to accept it. But can you grant me a three-day reprieve? After three days, the elephant will be back.”

Indeed, three days later, the elephant came back. How was the elephant trainer going to prove that this elephant was actually very well-trained? He heated some iron balls in a fire. When the elephant returned, he obediently kneeled in front of the trainer. The elephant trainer told the elephant, “Since you made this mistake, neither of us can escape punishment for it. The only way for us to atone for it is to die. That is the only way for us to show our loyalty to the king.” He was heartbroken to have to do this because of his love for the elephant, but he had no choice. The trainer was very sad, and the elephant also shed tears, showing his remorse. He was very obedient; with his trunk he picked up an iron ball, put it in his mouth and swallowed it. Then he picked up a second and a third until he had swallowed all the iron balls. In this way, the elephant died.

As the king witnessed this along with all his ministers, they realized that the trainer had trained the elephant to be very obedient. However, his animal nature also contained these desires within. With these kinds of lustful desires, once they arise, they become uncontrollable. Truly, such desires are very frightening. The king asked the elephant trainer, “If an elephant experiences such lust, how can you tame him?” The trainer felt this was beyond him. He told the king, “Your Majesty, lustful desire is a kind of ignorance. Only a Buddha can tame it. In our era, there is no Buddha.”

“What does it take for there to be a Buddha?” the king then asked. “It requires engaging in spiritual practice for countless kalpas to eliminate all afflictions, realize the true principles of all things in the universe and thus attain enlightenment. So, it takes a very long period of spiritual cultivation.” The king was very moved. He formed an aspiration, “From now on, I, King Mahaprabhasa, will seek the path to Buddhahood until I am able to find a way to completely tame the ignorance and desirous thoughts of sentient beings.”

The Buddha paused at this part of the story and turned to Ananda and the group of bhiksus. “Do you know now? That King Mahaprabhasa is now I.” This experience led the Buddha to form this aspiration so that for countless kalpas, life after life, He constantly had this incredible resolve to seek the Buddha-Dharma. This was why He was able to attain Buddhahood.

He “comprehended true emptiness and thoroughly realized wondrous existence.” This begins with faith in and understanding of all Dharma, which is the source of the Way and the beginning of our initial aspiration, So, our faith and understanding must never waver

Faith and understanding: Faith is the source of the Way and the mother of merits and virtues. It nurtures all roots of goodness and eradicates all doubt and delusion. The World-Honored One, for the sake of one great cause, manifested in the world to open up the supreme path.

This is faith and understanding. “Faith is the source of the Way and the mother of merits and virtues. It nurtures all roots of goodness.” We need to earnestly nurture our roots of goodness and have deep faith and understanding. This is the direction for spiritual practitioners. Only by doing so are we able to “eradicate all doubt and delusion.”

The afflictions of sentient beings are due to their doubts, delusions and ignorance. With such severe ignorance, greed and desire are difficult to eliminate. So, the World-Honored One, for the sake of one great cause, came to manifest in the world. He did this life after life. He spent a very long time engaging in spiritual practice, cultivating Himself and forming good karmic connections with people. He set the conditions so that in future lifetimes we would understand His words, accept them and put them into practice. This required that He spend life after life forming good affinities with sentient beings. So, He constantly manifests in the world “to open up the supreme path.” The Buddha spent lifetimes opening up this road.

Thus, in the Chapter of Parables, Sariputra formed [great] aspirations and made vows. He started forming these aspirations, so the Buddha bestowed a prediction of Buddhahood upon Sariputra. This happened in the Chapter on Parables. This was because in the Chapter on Skillful Means, the Buddha praised the pure intrinsic nature that everyone possesses. Everyone has the potential to attain Buddhahood, as well as pure and undefiled all-encompassing wisdom etc. Thus, Sariputra developed faith and understanding. Because of his deep faith and realizations, in the Chapter on Parables, the Buddha bestowed this prediction upon him.

Next is the Chapter on Faith and Understanding. We will see people like. Subhuti, Mahakatyayana, Kasyapa. Maudgalyayana and others. One after another, beginning in the Chapter on Faith and Understanding, they will receive predictions of Buddhahood

Subhuti and the others had such faith and understanding, thus, speaking in unison, they told the parable of the poor son in response to the Tathagata’s teaching of the parable of the burning house.

They “had such faith and understanding.” Before being inspired to form Great Vehicle aspirations, they had to have faith and understanding. Now they started to develop deep faith in and understanding of the Great Vehicle Dharma. So, the Buddha bestowed this prediction on them.

In response, they spoke in unison, presenting the parable about the poor son. They did this in response to “the Tathagata’s teaching of the parable of the burning house.” In the Chapter on Skillful Means, they still could not thoroughly understand. Sariputra had understood and believed, but they did not yet have faith and understanding. It was not until the Chapter on Parables, with the story of the elder and the burning house, that they began to truly believe and understand

Subhuti and the others were consistently satisfied with attaining the Small, and thus were not earnestly progressing. They had no thoughts of regret or reproach until Sariputra received the prediction of Buddhahood. It was then that doubt and regret arose in them, so they listened closer to the parable. Then they began to have faith and understanding.

So, Subhuti and the others, in the past, had all only been cultivating. Small Vehicle practices. They were “satisfied with attaining the Small. I more or less understand the Dharma. I have attained the [spiritual] fruits, the fruit of Arhatship, so I am satisfied.” They did not want to move forward. So, “They had no thoughts of regret or reproach,” nor did they reflect upon themselves. To reach our goal as Buddhist practitioners, everyone must form great aspirations and vows. It was not until the Chapter on Parables that they began to recognize that. Sariputra received the prediction of Buddhahood because he had formed great aspirations. “It was then that doubt and regret arose in them. If we remain at the state of the Small Vehicle, is that the right thing to do?” They began to reflect upon themselves. This is having “doubts and regrets. So, they listened closer to the parables.” Only by listening to the parables, hearing the Buddha make all kinds of analogies, did they begin to develop faith and understanding

Faith: We must accept the Dharma with deep, sincere faith and cultivate deep roots of faith. Understanding: From our faith, we must attain an actual and deep understanding of the truths and principles. Without deep understanding, this is not truth. By believing in the Dharma and taking it to heart, our ignorance will be subdued.

Having faith means, “We must accept [Dharma] with deep, sincere faith.” This faith absolutely must be sincere. When learning the Buddha’s teachings, the most important thing is to “accept [them] with deep, sincere faith.” We must earnestly believe in and accept them. Moreover, we must work to put them into practice and “cultivate deep roots of faith.”

Having understanding means, “From our faith, we must attain an actual and deep understanding of the truths and principles.” Regarding true principles, we definitely must have deep faith. We also need an actual, deep understanding. We must understand very thoroughly. We need to have deep faith in order to have a deep understanding of the true principles. “Without deep understanding, this is not truth.” If we do not have deep faith and faithful acceptance, if we do not have a very deep understanding, we have not actually understood the truth. So, when we have faith in the Dharma, we must take it to heart. After believing in the true principles of the Dharma, we must take them deeply to heart. Only by taking them to heart will we be able to tame our ignorance

Thus we know that when the Buddha was asked to teach the Great Vehicle, those with overbearing arrogance left due to lack of faith and understanding. The assembly of heavenly beings and humans reverently praised the Buddha, seemingly with the utmost respect and faith, yet they were still not able to understand.

In the Chapter on Skillful Means, the Buddha was asked three times by Sariputra before He expounded this Dharma. As He was about to expound the Great Vehicle Dharma, “those with overbearing arrogance” left the assembly. Why did these people leave? Because of their “lack of faith and understanding.” They did not thoroughly believe; they lacked deep faith and understanding. This was because this group, including laypeople, upasakas and upasikas, and monastics, bhiksus and bhiksunis, had not yet developed a deep faith. Their understanding of the Dharma was very superficial. Thus, with a “lack of faith and understanding,” they paid respect to the Buddha and then left.

However, many heavenly beings and humans were still there. Many of these beings, reverently praised the Buddha; They showed respect and faith in Him but they had not yet thoroughly penetrated those principles. Therefore, they stayed at the assembly to listen to the Buddha expound the Dharma

When the Chapter on Skillful Means was taught, all the bhiksus and the others had faith, yet did not fully understand. Among the assembly, there were ordinary people with great aspirations, who understood much upon listening to the Dharma, yet were not able to have deep faith.

There were also many bhiksus who, when the Chapter on Skillful Means was taught, had already begun to believe in the Dharma that was praised by the Buddha. They had faith in it, but they still could not understand it well.

Among them, many were ordinary people who had formed great aspirations. In that assembly, there were many ordinary people who came to listen to the Buddha and respectfully and faithfully accepted the Dharma. Although they had listened to many teachings, their understanding was still not very deep. They still had traces of doubts. Since their faith was not yet very deep, how could their understanding be? Though they had formed great aspirations, they still had a long way to go.

Faith is the true substance of all teachings and is the pure virtue of the Three Treasures. We first must have faith in the Buddha-Dharma, because by having faith in the Dharma, we can give rise to Right Thinking. From this, we reach deep faith and understanding.

“Faith is the true substance of all the teachings and is the pure virtue of the Three Treasures”  Therefore, faith is of great importance. The Root of Faith must be deeply planted; it is the true substance of all the teachings. Taking the True Dharma to heart in this way is the virtue of the Three Treasures. Only by having deep faith are we able to eliminate our afflictions. Then, those contaminants will no longer cover our minds, and our minds can always remain pure. “We first must have faith in the Buddha-Dharma, because by having faith in the Dharma, we can give rise to Right Thinking.” Because we have faith in the Buddha and believe in the teachings He gave, we can still our minds. That is called Right Samadhi. Meditation, Samadhi and wisdom are all forms of Right Thinking. “From this, we reach deep faith and understanding.”

Everyone, now we are about to enter the Chapter on Faith and Understanding. We must be very clear on these two words, “faith” and “understanding.” We need to “first have faith in the Buddha-Dharma, because by having faith in the Dharma, we can give rise to Right Thinking. From this, we reach deep faith and understanding.” We need to know that faith and understanding are the foundation of our spiritual practice. So, we must always be mindful.

Episode 461 – Understand the Buddha’s Mind and Make Vows

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>> “Those with great capabilities and sharp wisdom hear the Dharma and attain realizations. Those with average and limited capabilities still cling to their delusions. [The Buddha] kindly exercises compassion to give provisional teachings with skillful wisdom.”

>> We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s.

>> “If we had waited for the Buddha to teach the cause of attaining. Anuttara-samyak-sambodhi, we certainly would have been delivered by the Great Vehicle.”

>> We certainly would have been delivered by the Great Vehicle: This was like saying they would wait respectfully and have deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment, which is to make the Four Great Vows and form the great aspiration to attain supreme enlightenment.

>> To make vows: All Buddhas make both universal and specific vows. The Four Great Vows are universal vows. When all Bodhisattvas first form aspirations, they must make these vows.

>> “There are countless sentient beings, and I vow to deliver them all. By connecting with the truth of suffering, they vow to deliver countless beings.”

>> “There are endless afflictions, and I vow to eliminate them all.” By connecting with the truth of the causation of suffering, they vow to eliminate an endless number of afflictions.

>> “There are infinite Dharma-doors, and I vow to learn them all.” By connecting to the truth of the Path to the cessation of suffering, they vow to learn infinite Dharma-doors.

>> Fourth, “The path to Buddhahood is unsurpassed, and I vow to accomplish it.” This relates to the truth of the cessation of suffering attain supreme Buddhahood.

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“Those with great capabilities and sharp wisdom hear the Dharma and attain realizations.
Those with average and limited capabilities still cling to their delusions.
[The Buddha] kindly exercises compassion to give provisional teachings with skillful wisdom.”

Those with great capabilities and sharp wisdom realize the Dharma right after hearing it. Those with average or limited capabilities still cling to their delusions. Though they may all listen to the Dharma together, some will refuse to put it into practice. People hinder themselves when they are unwilling to let go of their attachments. So, they cannot make progress with the Dharma; they just forever walk in place.

The Buddha comes to this world in the hope that everyone could “comprehend the great path” and that everyone could push aside their ignorance and habitual tendencies and immediately reveal their nature of True Suchness. In this way, they can become one with the universe. This is the Buddha’s hope for sentient beings. However, sentient beings vary in their capacities. So, He exercised loving-kindness and compassion. [By means of] gradual teachings, He slowly guided them, step by step. So, with cleverness and wisdom, He taught skillful means. He used His wisdom and His skill; this was how He gave provisional teachings.

Indeed, we have recently been learning about how the Dharma taught by the Buddha is all the same. From the start, He taught for all three capabilities, but because our capabilities are different, we take in different things. Those with great capabilities can hear one teaching and realize it instantly, accepting it and putting it into practice to transform sentient beings. Among those whom the Buddha teaches, there are many people like this. Those with such capabilities are considered Bodhisattvas and walk the Bodhisattva-path.

If we only consider the changing of the seasons and realize the impermanence the Buddha taught, we may understand it. We may believe in the concepts of impermanence, suffering, emptiness [and no self]. However, we still do not understand the state of wondrous existence. So, if we are like [Hearers] we may follow on the Buddha’s teachings to understand worldly matters and objects. Yet Hearers still cannot progress on the path. That is because they still have not eliminated the delusions lingering in their minds; there are still so many of them. So, the Buddha has always exercised great loving-kindness and compassion. Out of great compassion, He exercises skillful wisdom in teaching and guiding sentient beings.

We all need to try to understand the previous sutra passages. Sariputra, at the Lotus Dharma-assembly, was very happy because of the Dharma he heard, as he attained something he never had. He felt jubilant and joyous. He had never experienced this happiness before. Actually, he had heard the same Dharma as everyone else. So, why had others been able to open their minds, understand it and put it into practice? We must understand that in the teachings the Buddha gave, there is no Great or Small [Vehicle]. The difference was in people’s capabilities. What is the true path to Buddhahood? The path to Buddhahood is something that has to be put into practice.

So, in the previous sutra passage, Sariputra said, “We all likewise realized the nature of things.”

We all likewise realized the nature of things, so why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours and not the World-Honored One’s.

The Buddha taught the Dharma in this way, spoke to everyone in this way. Everyone heard the Dharma at the same time; He did not teach a special Dharma to any one person in particular. The teachings were all the same.

“So why did the Tathagata transform us with the Small Vehicle Dharma?” How was it that the Bodhisattvas understood the Dharma taught by the Buddha while others did not? Was it because the Buddha had given them different teachings? Such were the questions in Sariputra’s mind. These questions had come up previously.

This sutra passage continues to describe what he was unable to understand in the past and the doubts that were still in his mind. Was the Buddha still teaching the Small Vehicle Dharma [to them]? Did He only teach the Great Dharma to those who had formed aspirations and vows? This was Sariputra’s frame of mind, which was the same frame of mind that other Small Vehicle practitioners had. Sariputra was the foremost in wisdom, and in the Sangha, he represented wisdom. The question asked by Sariputra, the doubt he had in his mind, was the same question everyone else wanted to ask and echoed the doubts in their own hearts.

“Is the Buddha [still] teaching us the Small Vehicle Dharma?” Now they understood. “The fault was ours, not the World-Honored One’s.” The Buddha was not at fault. He actually taught the Dharma impartially. At the Dharma-assembly, He gave everyone the same teachings, but because people had different capabilities, they had different realizations. How much they realized depended on them. It was they who did not put in the effort to comprehend the Buddha’s mind, what He had intended to teach them. Being unable to do so was their own fault. It was not the Buddha who lacked the method; it was they who lacked Dharma, being unable to take the Buddha-Dharma to heart. So, “The fault was ours, not the World-Honored One’s.”

This was in the previous passage. The next sutra passage states, “Why is this so?” It was not the Buddha’s fault. It was their fault that they could not take the Buddha-Dharma to heart. It was their own fault, but why?

“If we had waited for the Buddha to teach the cause of attaining. Anuttara-samyak-sambodhi, we certainly would have been delivered by the Great Vehicle.”

Why did they say it was their fault? They had to examine themselves. If they had, from the beginning formed these great aspirations and made these great vows, with these kinds of expectations, the Dharma taught by the Buddha would naturally have led them to attain “Anuttara-samyak-sambodhi.” In that case, they would have been transformed.

Anuttara-samyak-sambodhi, as we should all know, is supreme, universal and perfect enlightenment. If, when the Buddha was teaching the Dharma, they had had this inclination, they could have attained supreme, universal and perfect enlightenment. If they had this mindset, then they certainly would have “been delivered by the Great Vehicle.” At that time, if they could have accepted the Dharma and taken it to heart, they could have also attained supreme, universal and perfect enlightenment.

Sariputra asked to hear the One Vehicle Dharma with great earnestness. Now that he finally understood, Sariputra had begun to seek the One Vehicle Dharma with great earnestness. So, “If we had waited for the Buddha to teach the cause of attaining. Anuttara-samyak-sambodhi….” At this point, Sariputra was waiting earnestly. He had already missed out on opportunities from over 40-plus years of the Buddha’s teachings. Now that he understood, he earnestly awaited the teachings; he expressed his earnestness in seeking the True Dharma of the One Vehicle. Now his mind was leading him toward the Great Vehicle path to seek the Dharma.

If he could do this, “[he] certainly would have been delivered by the Great Vehicle.”

We certainly would have been delivered by the Great Vehicle: This was like saying they would wait respectfully and have deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment, which is to make the Four Great Vows and form the great aspiration to attain supreme enlightenment.

This is saying he had a deep sense of reverence, a sense of expectation and earnestness. This earnestness came from his heart, as he respectfully and faithfully awaited [teachings]. “They had deep faith in what the Buddha would teach as the cause for practicing the path to enlightenment.” With that cause, they could start walking forward again.

Causes are seeds. When people form Great Vehicle aspirations, that aspiration is a cause. Now they hoped to attain the cause for walking the great Bodhi-path. Once they had this seed, how should they help it to grow, so that these Bodhi-seeds become a Bodhi-forest? This was the hope of. Sariputra and all the other disciples.

Of course, for this cause or seed to be planted, various causes and conditions had to converge. As various causes and conditions converge, we must take action and engage in actual practice. We must make the Four Great Vows, as they are the aspiration to attain unsurpassed enlightenment.

For all Buddhas and Bodhisattvas, to attain Buddhahood and walk the Bodhi-path, they must first make vows. Vows can be universal vows or specific vows.

To make vows: All Buddhas make both universal and specific vows. The Four Great Vows are universal vows. When all Bodhisattvas first form aspirations, they must make these vows.

So, the universal vows are the Four Great Vows. When all Bodhisattvas first form aspirations, they begin making these four vows.

The first one is, as everyone here has memorized,

“There are countless sentient beings, and I vow to deliver them all. By connecting with the truth of suffering, they vow to deliver countless beings.”

I constantly tell everyone, “Bodhisattvas arise because of suffering sentient beings.”

Second, we vow to eliminate endless afflictions. We have many, many afflictions. To be able to attain Buddhahood, we must definitely make the [Four] Great Vows. We cannot allow any habitual tendencies to remain. We must eliminate them, one by one. Not only do we need to eliminate them, we must cut them off and not develop any more. This is “connecting with the truth of causation of suffering.”

“There are endless afflictions, and I vow to eliminate them all.” By connecting with the truth of the causation of suffering, they vow to eliminate an endless number of afflictions.

All sentient beings are suffering. Where does suffering come from? From “causation”; from the accumulation of subtle ignorance that turns into habitual tendencies. These then continue to multiply and give rise to countless afflictions. So, to walk the Bodhisattva-path and transform suffering sentient beings, we must eliminate our own habitual tendencies.

The third is, “There are infinite Dharma-doors, and I vow to learn them all.”

There are as many Dharma-doors as there are afflictions in sentient beings. So, this is “connecting to the truth of the Path.” This is what we call learning the Path.

“There are infinite Dharma-doors, and I vow to learn them all.” By connecting to the truth of the Path to the cessation of suffering, they vow to learn infinite Dharma-doors.

We need to pave a road in this world. If this road is smooth, it can naturally connect to the Bodhi-path. Have you seen that outside of all of our buildings, we use interlocking paving blocks? I often refer to them as links of love. To lay them flat, the ground must first be made even and flat. Only then are the blocks laid down, one by one. The rain seeps through the cracks between them and enters the soil to return to the earth.

In the same way, as we learn the teachings, we must understand their underlying principles. After we have learned the Dharma, we understand its principles. How can we help people in the world understand and accept the teachings of the Path? When people accept it, they can perceive the Dharma that exists in nature. This is the truth of the Path.

With the truth of the Path, we know how many blocks we need so that the road we are paving can connect with the Bodhi-path. So, we must persistently and patiently exercise our wisdom and take the Dharma to heart. When we are among people, we progress steadily, step by step. The vow to learn infinite Dharma-doors is the truth of the Path.

Fourth, “The path to Buddhahood is unsurpassed, and I vow to accomplish it.” This relates to the truth of the cessation of suffering attain supreme Buddhahood.

Actually, “cessation” is the cessation of all our afflictions. If we do not engage in spiritual practice or go among people, we will not be able to realize the principles. Take suffering, for example. many people are living very ordinary lives. Some live like there is no tomorrow. They indulge in pleasure and live empty lives. How can they recognize suffering? They do not recognize it. So, we must aspire to understand life’s impermanence. The Buddha comes to this world to guide us in the right direction. We need to realize this ourselves. This realization comes from realizing the truths of suffering by witnessing the suffering of others. Thus, Tzu Chi volunteers give unconditionally and also express their gratitude because they can realize the truths of suffering from people who are suffering.

Every morning, during the morning volunteer assembly, we hear about the things our hospital volunteers have seen. Every family has its own difficulties. Every person’s body is subject to impermanence, These are sufferings of the world. All suffering can be realized in these places of spiritual practice. What places of spiritual practice? The hospital is a place for spiritual cultivation. It is where we learn to accept life. Birth, aging, illness and death can all be seen at the hospital. All this is suffering. Parting with those we love, meeting those we hate, unfulfilled desires and the raging Five Aggregates are all kinds of suffering. [This is why] the hospital is a place for spiritual cultivation. People who go there to volunteer, or those who work at the hospital, doctors, nurses and pharmacists, all exercise their love in that place of spiritual cultivation. They experience the “suffering” the Buddha spoke of.

Each person is a “living sutra” in the Tzu Chi Archive. They help us realize wisdom and understand a particular Dharma-door. So, Dharma-doors are infinite and we must learn them all. We must understand the workings of this world through the truth of the Path. Only then can we enter the Bodhi-path. Through the act of giving to help others, we can realize principles and thus become very happy.

Do we have afflictions? We must be vigilant of ourselves and act quickly to eliminate and remove all past habitual tendencies and afflictions. We learn by observing other people. By eliminating afflictions, layer by layer, naturally we can connect to the truth of the cessation of suffering and make the vow to attain unsurpassed Buddhahood.

So, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” Indeed, these are the Four Great Vows. They are derived from the Four Noble Truths. Think about this. From the very beginning, the Buddha taught about suffering, causation, cessation and the Path. Aren’t these true principles? Sariputra and the others thought this was the Small Vehicle Dharma. Actually, if we are to practice the Great Vehicle, we must still understand these truths.

We must realize the loving-kindness of the Buddha. He exercised loving-kindness and compassion. The way He teaches us is very mindful. Since the Buddha put that much care into teaching us, how can we not faithfully accept and practice. His teachings? We must, with gratitude, put these teachings into practice every day. Of course, this requires us to always be mindful.