Author: Scott Ogata

Episode 460 – Limited Faith Restricts Our Understanding

>> “The mind, Buddha and sentient beings are the same in their nature. [The Buddha] taught wondrous provisional means and the True Dharma at different levels because people’s roots of faith were still limited and had not extended outwards.”

>> Why is this so? In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.

>> “World-Honored One, I have always lived alone in mountain forests under the trees. Whether sitting or walking in meditation, I constantly had this thought.”

>> “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.”

>> We all likewise realized the nature of things: He reflected on himself and contemplated how those who had also realized the nature of things and who had also listened to the Buddha-Dharma had been able to enter the state of unconditioned Nirvana while he remained at the state of the Small Vehicle.

>> The nature of things: The nature of all things is truly empty. In true emptiness there is wondrous existence. In wondrous existence there is true emptiness. This is the nature of things. This is similar to how water can become a wave, yet that does not change the nature of water.

>> They did not understand the workings of the Buddha’s mind, so they thought He only taught them the Small Vehicle Dharma. They doubted themselves and thought they had limited abilities and were incapable of taking on great responsibilities.

“The mind, Buddha and sentient beings are the same in their nature.
[The Buddha] taught wondrous provisional means and the True Dharma at different levels
because people’s roots of faith were still limited and had not extended outwards.”

“The mind, the Buddha and sentient beings are no different [in their nature],” which is no greater in Buddhas and no less in ordinary people. In terms of the pure nature of True Suchness, the Buddha does not have more of it, and we ordinary people do not have less. We are all equal in our pure, enlightened nature. It is just that the Buddha has been mindful; since Beginningless Time, He has made great vows, formed great aspirations. His resolve has never changed; it is unwavering. The minds of ordinary people are always in flux. Sometimes we are inspired, and sometimes our spiritual aspirations weaken. We keep going forward and backward, always in the state of unenlightened beings, just walking in place. Thus we never make progress.

In working for the sake of sentient beings, the Buddha has sustained His resolve. He constantly manifests in this world, waiting for causes, conditions and the right timing. How ever He manifested, He would inspire people. He never gave up on sentient beings. But, because of their capabilities, it was hard for them to change their habitual tendencies. Therefore, He had to first give wondrous provisional teachings. He taught True Dharma, but to adapt it according to their capabilities, He had to teach the Great, Middle and Small Vehicles. Actually, the Three Vehicles are still True Dharma.

It is just that we ordinary people may have a root of faith that limits our capabilities. Then we do everything for ourselves but cannot open up our hearts. When we learn the Buddha’s teachings, we must open up and expand our hearts. If we do not have faith, we assume we only have enough strength to take care of ourselves, to take of our families or our immediate surroundings. We are underestimating ourselves. If we feel inferior, we cannot exert our strength.

During the era of the Buddha, there was a small farming village in India. A calf was born in a farmer’s bullpen who only had one horn. The owner felt that a bull like this was very precious. Rather than reject him, he cherished him and gave him special treatment. Every day, he washed him and talked to him softly and gently. He cared for him so meticulously that this bull could understand human speech. The bull could also give simple responses. He knew the meaning of the owner’s words. Because the owner took very good care of him, he was very grateful.

During this time, at another village, there was another person who raised bulls. He owned a bull who was very strong. This owner had so much faith in his bull that he wanted to show off his strength to everyone. One day, he came to the first farmer’s village, and kept yelling loudly, “I have a bull with awesome strength. He can pull 100 carts. If there is anyone who is willing to have his bull compete with my bull, and my bull loses, then I will pay him 1000 taels.”

This one-horned bull thought, “If this is the bet, then I should win this money to repay my owner.” So, he went to tell his owner, “I also have great strength, so if you have faith in me, tell him that I will compete with his bull.” This owner had faith in his bull, so, the two made a bet.

When the day came, everyone in both villages showed up at the place. But, the one-horned bull’s owner, before starting, first told everyone, “My bull was born with only one horn.” When the one-horned bull heard these words, he lost his confidence and fighting spirit. He had always known that because he was born with only one horn, he was different from other bulls. But because his owner cared for him deeply, he was never self-conscious about it. But now that he was being compared to another, he felt inferior.

When the competition began, this other bull showed that he was truly strong. He really pulled a hundred carts at once. But the one-horned bull had lost his confidence. He had no fighting spirit. He could not even move the carts at all. Therefore, his owner lost 1000 taels.

When they got home, his owner was very unhappy. The bull told his owner, “I am sorry, master. I originally had great self-confidence, but after hearing what you said, I felt inferior. Once I began to feel inferior, I lost all my fighting spirit.” The owner replied, “But you usually have a lot of strength.” He said, “Yes, that is because I had confidence. Why don’t you arrange another contest with him. I will use my strength to win back all your money so you will not be at a loss. But before we begin, please say a few praises to give me more strength.”

The owner still had faith in his bull, so he scheduled another contest. “This time, we will double the bet. Last time you bet me 1000 taels. This time I will bet you 2000 taels.” This contest took place at the same spot. Everyone from the two villages gathered again. Before starting, the owner of the one-horned bull listed all of his bull’s good qualities for him to hear. So, the one-horned bull was mentally prepared this time. From his first step, he moved faster than his opponent. Thus he won the 2000 taels for his owner.

From this story, we can realize that everyone has great potential. With faith comes strength. “The mind, the Buddha and sentient beings are no different [in nature].” We just need to be constantly vigilant and encourage ourselves. We have the same intrinsic nature as the Buddha, as Prince Siddhartha. If Prince Siddhartha could attain Buddhahood, then why can’t we? So, we must all have faith in ourselves.

The previous sutra passage also mentions this. Sariputra first heard the Small Vehicle Dharma. Then when he heard the Buddha expound the Great Vehicle Dharma, opening the provisional to reveal the true, and his faith was also bolstered. When he heard the Great Vehicle Dharma at the Vulture Peak Assembly, he was happy to “attain what he never had before.” So, he “gazed up reverently upon the Buddha’s countenance” and happily put his palms together to express his reverence, to show the Buddha that the Dharma he heard had inspired such great faith in him. He was happy to attain what he never had before.

Yesterday we also discussed the line, “Why is this so?” Why had he become so joyful? He said, “In the past, I heard this Dharma from the Buddha.” The Dharma that the Buddha taught in the past was spoken to all three capabilities. Those were the Great, Middle and Small Vehicles. These teachings were given according to sentient beings’ capabilities.

Why is this so? In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.

Those with great capabilities accepted [the Dharma], formed Bodhisattva-aspirations and the Buddha predicted that they would attain Buddhahood. But what about other people? They followed the Buddha in spiritual practice, yet received no prediction of Buddhahood. “But I and the others felt that we were not included.” So, they felt very upset. This made them feel inferior. Would the Tathagata’s understanding and views not be shared with them? This was how they felt; this was how Sariputra described his feelings.

The next sutra passage starts with,

“World-Honored One, I have always lived alone in mountain forests under the trees. Whether sitting or walking in meditation, I constantly had this thought.”

Sariputra respectfully put his palms together to express his joy and explain how he had felt in the past. He said, “We constantly lived alone in mountain forests.” They lived in very pure places. “Whether sitting or walking in meditation, I constantly had this thought.” They may have sat in stillness or walked in meditation, just as we do when we circumambulate the Buddha. They also chanted the name of the Buddha; they also were being mindful of the Dharma. They also practiced diligently and did not become lax. But, he constantly thought about this. What was he thinking exactly?

“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.”

Why had the Buddha taught them with the Small Vehicle Dharma and taught others the Great Vehicle Dharma? In the past, they were not able to understand. But now, they were finally able. So, this sutra passage began with, “We all likewise realized the nature of things.” They thought about how they were all the same, that they had all received the same teachings from the Buddha. Now they finally realized that the Buddha was not biased; they needed to reflect on themselves. We all likewise realized the nature of things: He reflected on himself and contemplated how those who had also realized the nature of things and who had also listened to the Buddha-Dharma had been able to enter the state of unconditioned Nirvana while he remained at the state of the Small Vehicle.

After reflecting on himself, he realized he could not complain because the Buddha actually taught everyone the same Dharma. He had to reflect on himself, since “we all likewise realized the nature of things.” This means that everyone [received] the same Dharma and had the same pure nature as the Buddha, and the same wisdom as the Buddha. They all did. This is what the Buddha had always told everyone. So, why did the Buddha only bestow predictions of Buddhahood upon the people who had formed great aspirations, and not the others? Those people were very diligent, too.

Everyone can understand the nature of things. The nature of all things is true emptiness and wondrous existence.

The nature of things: The nature of all things is truly empty. In true emptiness there is wondrous existence. In wondrous existence there is true emptiness. This is the nature of things. This is similar to how water can become a wave, yet that does not change the nature of water.

I constantly tell everyone about “true emptiness and wondrous existence.” This is the nature of things. In true emptiness there is wondrous existence. The nature of wondrous existence is true emptiness. This is the nature of things. Take water, for example. There are ripples on the water. Actually, the ripples are still water.

When we stir up the water, there will be ripples. Ripples actually have the same nature as water. So ripples and bubbles do not originally exist; they have the same nature as water. Does the nature of water exist or not? Actually, water also needs the union of the four elements to exist. When the four elements are dispersed, there is no water.

Think about a river. It contains river water. A creek contains creek water. But if we look at the river later, the riverbed may be dry and there may be no water in the creek either. The causes and conditions for the formation of water have been lost. These kinds of changes in the modern world are due to impermanence. This principle helps us to thoroughly understand true emptiness in wondrous existence and wondrous existence in true emptiness. This is the nature of things.

If we can thoroughly understand it, the Dharma we hear is like water. Bulls, sheep, dogs and cats all need water. Bulls drink water, and sheep, dogs and cat all drink different amounts of water. As they need different amounts of water, they have different amounts of strength. The Buddha gave the same teaching to everyone, but they all had different capacities. Bulls drink the right amount of water for bulls and cats drink the right amount of water for cats. They each drink different amounts of water. Bodhisattvas, Hearers and Arhats gather at the same place to listen to teachings. During the same session of teachings, some people will form Bodhisattva-aspirations, put the Dharma into practice and go among people to transform them. Yet Hearers and Solitary Realizers also diligently practiced in the forests. For their own sakes, they sat and walked in meditation.

Sariputra now understood this, so he expressed his feelings. So, when “Bodhisattvas receive predictions,” everyone needs to reflect on themselves. “So why did the Tathagata use the Small Vehicle Dharma to transform us? The fault was ours, not the World-Honored One’s.” They had to examine themselves. They heard the same Dharma, so why was it that they could not attain predictions of Buddhahood from the Buddha? He had to reflect on himself. Before that time, before the Buddha taught the Lotus Sutra, they did not understand the workings of the Buddha’s mind. They did not understand how mindful the Buddha was in teaching the Dharma, so they still remained in the state of the Small Vehicle while receiving the teachings.

They did not understand the workings of the Buddha’s mind, so they thought He only taught them the Small Vehicle Dharma. They doubted themselves and thought they had limited abilities and were incapable of taking on great responsibilities.

So, no matter what the Buddha said, they still remained in the state of the Small Vehicle while receiving the Buddha’s teachings.

They “doubted themselves and thought they had limited abilities.” They felt a sense of inferiority and suspected they were “incapable of taking on great responsibilities.” They felt that, for Bodhisattvas to transform sentient beings, they must sustain great resolve. They must make great aspirations to go among the people. This is the only way to transform sentient beings. They must have great causes and great conditions to attain such great karmic retributions. Because they felt inferior, they felt that they lacked the strength, so they could not accept the great responsibility entrusted to them by the Buddha

so they doubted their own capabilities. This was not the Buddha’s fault. This was because they had not formed great aspirations in the past. So, there was no need to be sad because they now understood that as long as they formed great aspirations and walked the Bodhisattva-path willingly, someday the Buddha would also bestow predictions of Buddhahood on them.

So, the Buddha was well-known throughout the world. But how many people truly understood Him? During His lifetime, He gave the same teachings at the same time to help everyone understand. People of great, average or limited capabilities were all given the same teachings. These were wondrous provisional teachings. He gave the same wondrous Dharma to everyone. Yet our capabilities are so limited that there was no way we could understand it instantly, so He still had to start from the beginning. That is why He spent 40-plus years expounding these teachings. Actually, we are all people with great capabilities who can instantly understand and form great aspirations.

In summary, we must fully exercise our capabilities. We are like that one-horned bull. He had the strength, but lacked faith in himself, because he felt inferior. In fact, both bulls had the same strength. How could a missing horn be his problem? They had the same strength. They drank the same amount of water. They ate the same feed. However, when he lost confidence, his strength disappeared. The same principle applies to us, so I hope everyone will always be mindful.

Episode [number] – Realizing the Buddha’s Understanding and Views

>> “As the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings, the Buddha steers a ship of compassion in the churning sea of desires to deliver those who are sinking and bring them onto the other shore.”

>> “At that time, Sariputra was jubilant and delighted.” Thus he respectfully put his palms together and gazed reverently upon the Buddha and said to Him, “Now, having heard this Dharma from the World-Honored One,” having heard the Buddha’s teachings, he was “jubilant at having attained what I never had before.”

>> “Why is this so?”

>> Because, “In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the. Tathagata’s limitless understanding and views.”

>> Why is this so? In the past, I heard this Dharma from the Buddha: What he had heard were provisional teachings of the Small Vehicle Dharma. Because this was what Sariputra heard, he practiced these provisional teachings.

>> At this time, they saw the Buddha bestowing predictions of attaining Buddhahood to all Bodhisattvas. Yet they were still at the state of the Small Vehicle, so they felt sad.

>> Feeling they did not have the. Tathagata’s limitless understanding and views: Understanding comes from the mind-consciousness. Views come from seeing with the eye-consciousness. Or, when we deduce something, that is a view. When we awaken to it, that is an understanding.

>> Not only did Sariputra feel very sad, he was constantly remorseful because he and the others had listened to the Buddha-Dharma alongside those who formed Bodhisattva-aspirations, yet he could not understand the Buddha’s understanding and views. Therefore he felt sad.

“As the guiding teacher of the Three Realms
and the kind father of the Four Kinds of Beings,
the Buddha steers a ship of compassion
in the churning sea of desires
to deliver those who are sinking
and bring them onto the other shore.”

“The guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings,” this refers to the founder of Buddhism, Sakyamuni Buddha. It is not only the Saha World; He is the guiding teacher of the Three Realms. The Three Realms are the desire, form and formless realms. The Saha World, this evil world of the Five Turbidities, fills our minds with “desire.” We must find a way to transcend “desire” so that when we come in contact with “form,” material objects of various shapes and colors, we can view these forms without being tempted. They will simply be shapes and colors to us and our minds will not be defiled by them. This helps to eliminate our desires. From the form realm, we can move on to a realm without forms and desires. Then we see things for their usefulness. We do not make distinctions of [monetary] value, only out of utility.

Normally when we see things, we will compare them to see which is more valuable and which is cheaper. In truth, anything with a use must be treasured. But when we ordinary people have already eaten a full meal and are dressed warmly, we still choose to pursue expensive and precious things. So, our desires continue to grow. Don’t manmade disasters and family discord arise because we hold these kinds of values? When our values are in conflict, once desires arise, families will not be in harmony, society will not be peaceful and humankind will be in great chaos. This is all due to “desire.”

So, the Three Realms are the desire, form and formless realms. When we surpass the formless realm, we see everything as equal and know that whatever they are, they are unrelated to us. The Three Realms are part of our daily living. If we completely understand these principles, we will no longer be controlled by our desire for things. We will be carefree, at ease and free of desires. Unhindered by [afflictions of] the form realm, we will be content with what we have. This was what the Buddha taught. Only after we thoroughly understand principles will we be able to experience this.

The Buddha is also the kind father of the Four Kinds of Beings. These beings are womb-, egg-, transformation- or moisture-born. All living beings arise from one of these four kinds of birth. Humans are womb-born. Cows, goats and pigs are also womb-born. Chickens, ducks and other birds are egg-born. Most insects are moisture-born. Different forms of birth lead to different forms. Although all beings have different ways of living, because they were born, they are all living beings. The Buddha wanted to help us understand that we must work together to lovingly care for all these living beings.

Sadly, in the way we humans live, we have been continually polluted by the churning sea of desires. Sentient beings are already drowning in this sea, sinking in the churning sea of desires. But the kind father of the Four Kinds of Beings will not abandon us, so He steers a ship of compassion through the churning sea of desires to transform sentient beings, one by one.

I have previously shared with everyone about a little boy from Brazil. When he was just three years old, this little boy was about to eat, so he sat at the dining table. His mother had already finished cooking and she placed octopus and potatoes on his plate. The child felt that there was something odd about the octopus on his plate. He stared at it, then he asked his mother, “Mom, the octopus can’t talk, right?” His mother said, “It doesn’t have a head, how can it talk?” The child asked, “How come it doesn’t have a head? Is its head in the ocean?” His mother said, “It’s not in the ocean; it’s at the market.” [He asked,] “Why is it at the market?”

His mother said, “Because its head was cut off. We just buy the part of it we can eat. Animals like pigs, cows, chickens and fish must all be killed and chopped into pieces so they can be sold. This is so that we can eat them.” This child then said, “Fish are animals. Pigs and cows are also animals. Fish and chickens are animals. If people want to eat an animal, it will be killed, right? Yes, that’s the only way we can eat it.”

The boy said, “I don’t want to eat it. I want to see it moving around alive. I want to see it alive; I don’t want it to die. Mom, you should take care of it instead.” His mother laughed, “In that case, you will just have potatoes to eat. Sure!” His mother said, “I’m touched by you.” This child immediately asked her, “Mom, did I do something beautiful?” His mother said, “Yes, yes, eat quickly. Let’s eat the potatoes and not eat the octopus.” The child became very happy because he did not have to eat the octopus, just the potatoes.

His mindset, in which he did not have the heart eat the flesh of a living being, isn’t this human nature? This is our intrinsic nature of True Suchness. “Human nature is inherently good.” This story confirms that in our nature is the virtue of loving and respecting all life. If we have this virtue, that means we have already returned to our pure and undefiled intrinsic nature. With our pure and undefiled nature, in the formless realm we cannot be tempted by lust and objects of desire.

This is what the Buddha has taught us, solely to help us all realize these profound and wondrous principles. But for how many people do the Buddha’s teachings actually resonate? Still, out of His kindness, He did not abandon us. He taught with many kinds of analogies. As we continue reading the Lotus Sutra, we will see many kinds of parables. He used the parent-child bond as a parable for the bond between master and disciple.

So, “the kind father of the Four Kinds of Beings” is used as an analogy [for the Buddha]. We say He is like a kind father, because He nourished our wisdom-life with the Dharma. Our wisdom-life develops from learning the Buddha-Dharma. We all intrinsically have Buddha-nature, but we have buried it [under ignorance]. The Buddha put His heart into inspiring us, but ignorance is something we must eliminate ourselves. We must immediately change our bad habits. Wrong must be made right. We must quickly change what is wrong into what is right. We must turn evil into good. We ourselves have to change our direction. So, only we ourselves can change our habitual tendencies and ignorance. The Buddha cannot change them for us. He can only teach us the principles to helps us develop our wisdom-life.

So, the previous sutra passage states,

“At that time, Sariputra was jubilant and delighted.” Thus he respectfully put his palms together and gazed reverently upon the Buddha and said to Him, “Now, having heard this Dharma from the World-Honored One,” having heard the Buddha’s teachings, he was “jubilant at having attained what I never had before.”

He had never been this happy. The next sutra passage starts with,

“Why is this so?”

Why was Sariputra so delighted?

Because, “In the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the. Tathagata’s limitless understanding and views.”

This means he had heard the. Buddha give teachings and seen Him make predictions of Buddhahood for those who had formed great aspirations. Why were certain people considered Bodhisattvas? Why would they attain Buddhahood in the future? Especially as others would attain Buddhahood, why were people like Sariputra still in the state of Hearers and Arhats? So, they were saddened and upset by this, because they thought they “did not have the Tathagata’s limitless understanding and views.” The Tathagata had unsurpassed understanding and views, but it seemed they could not realize them.

So, this tells us that what Sariputra had heard and what the Buddha had taught in the past were the Three Vehicles, taught for people based on their capabilities. From this sutra passage, we know that those with sharp capabilities, hearing the same Dharma, the Three Vehicles, could form great aspirations and vows. They became Bodhisattvas because they put this Dharma into practice. They cared for and safeguarded sentient beings, just like that three-year-old child who could not bear to [eat the octopus]. He told his mother, “You should take care of them.” He controlled his own temptation to eat them and even said to his mother, “You should take care of these animals.” Even at such a young age, he understood this principle and could form great aspirations.

This is the same principle. Many people heard the teachings, but some people remained at the level where they heard the Buddha’s voice and understood what He said, such as “refrain from all evil and do all good deeds.” But they did not actively “do all good deeds.” They only faithfully accepted and practiced “refraining from all evil.” They focused on awakening themselves. From the law of karma, they learned not to create unwholesome causes. They stopped at the knowledge of these principles. They lacked the practice of doing all good deeds. Forming great aspirations and making great vows was not something they could achieve. So, their understanding remained at the level of the Small Vehicle Dharma.

Why is this so? In the past, I heard this Dharma from the Buddha: What he had heard were provisional teachings of the Small Vehicle Dharma. Because this was what Sariputra heard, he practiced these provisional teachings.

Because Sariputra had stopped at the state of Arhatship, when he saw the Buddha praising other people, even making predictions of Buddhahood for them, he and the Small Vehicle practitioners were very envious. They were upset by this. “Why hasn’t the Buddha praised me like this? Why hasn’t He made this prediction for me?” They were all upset. In this sutra passage, [Sariputra], “saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included.” They felt they could not [attain Buddhahood]. It seemed to them that they were not a part of it, that they did not [meet expectations] and that they had not realized [the Dharma]. So, we must mindfully seek to comprehend this sutra passage.

At this time, they saw the Buddha bestowing predictions of attaining Buddhahood to all Bodhisattvas. Yet they were still at the state of the Small Vehicle, so they felt sad.

At this time, they saw the Buddha bestow predictions for Bodhisattvas to attain Buddhahood, while they had stopped at the state of Arhatship. “[They were sad] at not having the. Tathagata’s limitless understanding and views.” Did this mean that they could not take part in realizing His understanding and views? So, they felt very dejected because they did not have the Tathagata’s limitless understanding and views. They felt left out. The Tathagata had a path that was very broad and profound and a Dharma that could not be fathomed. Even though Sariputra was foremost in wisdom, he still could not understand.

Feeling they did not have the. Tathagata’s limitless understanding and views: Understanding comes from the mind-consciousness. Views come from seeing with the eye-consciousness. Or, when we deduce something, that is a view. When we awaken to it, that is an understanding.

Breaking down “understanding and views” tells us that when our mind-consciousness comprehends something, we have an “understanding. How did you understand that? Based on my perception, based on what I heard.” We heard it, but did our ears do the hearing? Our ears heard something, but our mind-consciousness discerned it. This leads to “understanding.” Whether we see something black, something onscreen with a black background and white lettering or with various shapes and colors, we see with our eyes and discern with our mind-consciousness. We understand that this is a television. On its screen, the background is black and the words are white or yellow. This is an “understanding. I understand this, but I still need to see it with my eyes.” When our mind-consciousness comes into contact with our external conditions, we develop an understanding. “Views come from seeing with the eye-consciousness.” When we see something with our eyes, the mind-consciousness discerns it. This leads to understanding and views.

This is how we ordinary people develop our understanding and views. We can also understand things by deduction. Why was this kind of television developed? Can televisions display more than [just black and white]? Why does the lettering onscreen change so much? How can there be images and so on? How is this thing assembled? This can be deduced from principles. Modern technology is all about assembling different electronic components to form many kinds of different products. To come up with these new objects, we need reasoning; these are “views.”

Views can lead to awakening. Once we understand everything, when we look at something, it is not only the thing that we see. When we look at something, we should be able to deduce its workings. We can analyze and deduce what there was before this object was formed. We can deduce, study and comprehend this, step by step. However, with one glance, the Buddha can already see the workings of all things in the universe. He knows their underlying principles.

“Not only did Sariputra feel very sad, he was constantly remorseful.” He was very remorseful and sad, as well as regretful. “Why did I stop at the state of the Small Vehicle? Why can I not form great aspirations and make great vows?” He felt quite remorseful.

Not only did Sariputra feel very sad, he was constantly remorseful because he and the others had listened to the Buddha-Dharma alongside those who formed Bodhisattva-aspirations, yet he could not understand the Buddha’s understanding and views. Therefore he felt sad.

Time had passed; it is constantly passing. Only now did he start to listen and understand, and envy those who would attain Buddhahood. To attain Buddhahood, one has to start by walking the Bodhisattva-path. Though he had followed the Buddha for decades, only at that moment did he understand the importance of walking the Bodhisattva-path. He could not just refrain from all evil; he had to also proactively do all good deeds. Only then would he form Bodhisattva-aspirations. Some other people had also heard the Buddha-Dharma along with him, but they had been able to form these great aspirations and vows while he had stopped at the state of the Small Vehicle. So, this was what Sariputra thoroughly realized at this time.

Sometimes I feel that among the Buddha’s disciples, Sariputra was a very wise person. But as we have discussed, Sariputra still had habitual tendencies, ones that he clung to. All of us are the same. Our habitual tendencies hinder us. Those with serious habitual tendencies are very stubborn. They will stubbornly hold on to what is good. They say, “This is a good thing, I will hold on to it.” But all they do is hold on to it. They do not put it into practice; this is a form of stubbornness. Some people are stubborn in their affections, in love, hate and so on. There are so many kinds of stubbornness.

In everyone’s minds, there are 84,000 afflictions. Of these 84,000 afflictions, how many have we eliminated? So, we must seize every moment. When we hear “refrain from all evil,” we must eliminate the unwholesome things in us. Not only that, we must avoid doing bad things. We must proactively and promptly begin to do all good deeds. Only then are we exercising both compassion and wisdom. This is the true Bodhisattva-path. This is also what the Buddha taught us. The kind father of the Four Kinds of Beings came to save us from the sea of suffering. I hope that our wisdom-life will continue to grow, otherwise, we will fail to live up to all that Sakyamuni Buddha has done for us out of His compassion and wisdom. Therefore, we must always be mindful.

Episode 458 – Learning the Profound Through the Simple

>> “A comparison is used as a reference. An example allows one to understand the teaching. Based on one thing, we understand something else. Through something simple, we learn something profound.”

>> Previously, the Chapter on Skillful Means explained how, in the past, the Buddha gave the provisional teachings of the Three Vehicles, but was actually teaching the One Vehicle. Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to reveal the true, and immediately awakened. Those of average or limited capabilities were still deluded and not yet awakened.

>> The Buddha, out of great compassion, did not abandon [sentient beings], so He established teachings with analogies: A moving tree is used to help people see the wind. The shape of a fan is used to depict a moon. This helps people awaken and understand. Something very easy is used to reveal something very difficult. We go from the simple to the profound, turn from the Small [Vehicle] to the Great.

>> “At that time, Sariputra was jubilant and delighted, He immediately put his palms together and gazed up reverently upon and said to the Buddha, Now, having heard this Dharma from the World-Honored One, my heart is filled with jubilance at having attained what I never had before.”

>> When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching. He was jubilant and delighted. He had listened to the Dharma for over 40 years, and now the Buddha was finally freely teaching the true Dharma of the One Vehicle. In the beginning, he did not know that the Two Vehicle Dharma that he was practicing was actually the One Vehicle Dharma, that it was one of the skillful means for learning the Great Vehicle Dharma. Those with great capabilities such as Sariputra were filled with jubilance and delight, which showed they understood the One Vehicle Dharma. This was the reason for their joy. “In the beginning, he did not know the Two Vehicle Dharma that he was practicing….”

>> He immediately put his palms together and gazed reverently upon the Buddha’s countenance and said to the Buddha: They used both palms and all ten fingers to show that their minds were focused, that they dare not become scattered. Putting their palms together showed respect. With reverence, they gazed upon the Buddha’s countenance.

>> Now, having heard this Dharma from the World-Honored One my heart is filled with jubilance at having attained what I never had before: The sound of the Dharma subdued the maras of resentment and destroyed all Leaks. This is the supreme [Dharma]. So, my heart is filled with jubilance at having attained what I never had before.

“A comparison is used as a reference.
An example allows one to understand the teaching.
Based on one thing, we understand something else.
Through something simple, we learn something profound.”

This explains the Chinese character for “analogy,” [composed of “comparison” and “example”]. Having discussed the Introductory Chapter and the Chapter on Skillful Means in the Lotus Sutra, we will now discuss the Chapter on Parables.

A “comparison” is used as a reference. When you do not understand something, I will find a way to explain it to you. For example, if I say it is about to rain, [you may ask,] “How do you know that?” Look at how there are many dark clouds in the sky. That signifies that it is going to rain. How do those dark clouds generate rain? It is because on the earth, there is humidity. There is moisture and so on, and when heated by the sun, it becomes water vapor. That water vapor then [condenses into] rain. This is also a comparison and an example.

“Based on one thing, we understand something else.” We can draw on something as an analogy; the principles of many things had to come together to create this phenomenon. Therefore, “based on one thing, we understand something else.”

“Through something simple, we learn something profound.” With something simple, I can help you understand. Actually, simple principles can be very profound truths. For over 40 years, the Buddha did all He could to analyze the true principles of all things, to help everyone thoroughly understand the Three Principles and Four States.

One time, when Sariputra traveled with the Buddha, Sariputra asked the Buddha, “Venerable Buddha, You always talk about transformative conditions and asking for alms, that this is a way of benefiting sentient beings. Can you explain the principles underlying this? Based on my understanding, we ask for alms to nourish our bodies so we are healthy enough to engage in spiritual practice. But how can this be considered a way of transforming sentient beings?”

The Buddha then gave an example which happened countless kalpas ago. There was an old lady who made her living by producing sesame oil. She collected sesame seeds and extracted their oil. There was a spiritual practitioner who knew that the lady was producing sesame oil. So, he began to ask her for oil [every day]. The old lady asked, “You come here for oil every day. Is it just to sustain your own health, or [is it for something else?].” This spiritual practitioner told the woman, “I ask for oil to make an offering for the Buddha.” This made the old lady feel very happy, so every day, she joyfully gave this practitioner a small cup of oil.

In the evening, when this Buddha gave teachings, this oil lamp [provided them all with light]. The months and years passed, and after a long period of time had gone by, this Buddha bestowed a prediction upon the practitioner, “You will attain Buddhahood in the future.” When the old lady heard that this bhiksu had received a prediction for attaining Buddhahood she wondered what kinds of causes and conditions had led him to receive this blessing. The information passed back to her was that this bhiksu, by providing the oil for this Buddha’s lamp every day for many years, had helped many people create good karmic connections. This Buddha praised him for this and therefore predicted that he would attain Buddhahood.

Hearing this, the old lady was also very happy. She rushed to see this Buddha and tell him, “Venerable Buddha, the bhiksu’s oil came from me. That was the offering I made to him. So, shouldn’t You also bless me with a prediction for attaining Buddhahood?” This Buddha said to her, “I blessed this bhiksu with a prediction. When he attains Buddhahood in the future, he will bless you with the same prediction.” The old lady was very happy to hear this.

The Buddha stopped here and turned to Sariputra, “Sariputra, do you know that this bhiksu has already attained Buddhahood? His name was Dipamkara Buddha. That old lady has also attained Buddhahood. She is me, Sakyamuni Buddha.” These are causes and conditions from long ago. This event that happened countless kalpas ago seems to embody a very simple principle. However, this simple principle contains a very profound [truth]. Over a long period of time, whatever we did in the past, our merits and virtues accumulate little by little. As are the causes and the conditions, so are the effects. With the karmic law of cause and effect, no matter how much time passes, these causes will continue to accumulate.

See, isn’t this an example of how, “through something simple, we learn something profound”? The Buddha appears in the world and then teaches according to the time and to people’s capabilities. He had to do this with many skillful means, such as analogies and provisional teachings. This helped everybody accept the Dharma and then put it into practice.

Although in the past, the Buddha gave provisional teachings of the Three Vehicles, He actually did so to teach the One Vehicle. He did this because people have great, average or limited capabilities. So, the Buddha had to teach the Three Vehicles, the Great, Middle and Small Vehicle Dharma. He actually did this in order to discuss the One Vehicle. He gave so many teachings, all with the goal of revealing the one true principle, the One Vehicle.

Previously, the Chapter on Skillful Means explained how, in the past, the Buddha gave the provisional teachings of the Three Vehicles, but was actually teaching the One Vehicle. Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to reveal the true, and immediately awakened. Those of average or limited capabilities were still deluded and not yet awakened.

Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to reveal the true. From the Chapter on Skillful Means, we learned that He taught with the Three Vehicles, also known as skillful means. By opening up the provisional and setting aside skillful means, He revealed the True Dharma to everyone. The Buddha openly talked about True Dharma; this is “opening up the provisional to reveal the true.” So, these people “immediately awakened.” They had great capabilities and sharp wisdom. Those with great capabilities and sharp wisdom are like Sariputra.

However, those of average or limited capabilities were “still deluded and not yet awakened.” They were still deluded. When the Buddha was about to teach the True Dharma, “5000 people withdrew.” However, the Buddha still did not give up on those with average or limited capabilities. He still taught with various analogies; the Lotus Sutra contains many parables to accommodate people with these capabilities. Out of great loving-kindness and compassion, He was unwilling to give up on any living being. So, He “established teachings with analogies.”

The Buddha, out of great compassion, did not abandon [sentient beings], so He established teachings with analogies: A moving tree is used to help people see the wind. The shape of a fan is used to depict a moon. This helps people awaken and understand. Something very easy is used to reveal something very difficult. We go from the simple to the profound, turn from the Small [Vehicle] to the Great.

“A moving tree is used to help people see the wind. It’s windy! But you can’t see the wind! Yes you can! See how the tree is moving. If it is moving, that means it’s windy.” This is because the wind can move trees. “The shape of a fan is used to depict a moon.” A half-moon is like a fully opened fan. The full moon is like the combination of two fans; if you combine two half-moons, you will get a full moon.

This is how principles [are taught]. If we simplify these difficult principles into something simple, then from these simple principles, we can gain deep and profound realizations. After we have these deep realizations, we will naturally turn from the Small to the Great. This is how analogies work, and how the Chapter on Parables [teaches]. Following the Chapter on Skillful Means, where the provisional is used to reveal the true,

at the beginning of the Chapter on Parables, the sutra passage states,

“At that time, Sariputra was jubilant and delighted, He immediately put his palms together and gazed up reverently upon and said to the Buddha, Now, having heard this Dharma from the World-Honored One, my heart is filled with jubilance at having attained what I never had before.”

They heard the [Dharma] from the Buddha. When the Buddha taught the Dharma, He had to speak it aloud. That is why they heard the Dharma from Him. Those who hear the Buddha teach the Dharma [will think,]. “My heart is filled with jubilance at having attained what I never had before.” This happiness could not be expressed by words. Therefore, “When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching.” He had been listening to the Dharma for 40 years and now the Buddha [was finally] freely teaching the One Vehicle.

When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching. He was jubilant and delighted. He had listened to the Dharma for over 40 years, and now the Buddha was finally freely teaching the true Dharma of the One Vehicle. In the beginning, he did not know that the Two Vehicle Dharma that he was practicing was actually the One Vehicle Dharma, that it was one of the skillful means for learning the Great Vehicle Dharma. Those with great capabilities such as Sariputra were filled with jubilance and delight, which showed they understood the One Vehicle Dharma. This was the reason for their joy. “In the beginning, he did not know the Two Vehicle Dharma that he was practicing….”

He had listened to the Dharma for over 40 years and accepted it from the beginning. The Buddha, with the Middle and Small Vehicles, taught according to people’s average and limited capabilities. So, this was the kind of Dharma that people accepted. They thought the Hearer’s and Solitary Realizer’s methods of practice led to attaining the ultimate fruits. They thought that this was all they could achieve. They did not realize that. Hearers and Solitary Realizers also had the great potential of attaining Buddhahood. Having learned this was true, they were very happy because they had not initially known that the Two Vehicles are actually the One Vehicle. The Buddha used them to pave the road for the One Vehicle, then opened up the provisional to reveal the true. At this point, people understood that the Buddha taught skillful means for the sake of the Great Vehicle. In order to explain the Great Vehicle, He opened the doors of skillful means. Only at this point did people understand the Buddha’s original intent.

This is the reason that Sariputra and people with the same great capabilities as he, after hearing this Dharma, were “jubilant and delighted.” This shows that they had opened up their hearts and had thoroughly understood the One Vehicle. This brought them happiness. So they were “jubilant and delighted.”

Sariputra and everyone who understood the truth of this Dharma were all very happy. Everybody was so happy, they stood up. “He immediately put his palms together and gazed reverently upon the Buddha’s countenance.” They were originally sitting. Now, out of reverence and joy, they quickly stood up and then knelt on the ground. Then they put their palms together and gazed reverently upon the Buddha’s countenance. They watched Him attentively, with great reverence. With gratitude, they put their palms together. By looking up at the Buddha, they expressed their reverence and gratitude. Focusing their gaze on Him showed that they were attentive towards Him. They expressed themselves through this gesture.

He immediately put his palms together and gazed reverently upon the Buddha’s countenance and said to the Buddha: They used both palms and all ten fingers to show that their minds were focused, that they dare not become scattered. Putting their palms together showed respect. With reverence, they gazed upon the Buddha’s countenance.

Sariputra was happy from the bottom of his heart. To show his gratitude to the Buddha, he put his palms together. Everyone pressed all their fingers together to show that “their minds are focused; they dare not become scattered.” Our minds are usually scattered. Now, to show that we want to focus, we rein in our scattered thoughts and put our palms together. This shows that our minds are not scattered. “Putting palms together” shows respect. In Indian culture, putting the palms together shows respect. With great respect, they “gazed reverently upon the Buddha’s countenance.”

“Now, having heard this Dharma from from the World-Honored One my heart is filled with jubilance at having attained what I never had before.” They began to tell the Buddha, “Now, the Dharma you have been expounding has penetrated my mind. I am happy, very happy. From the past all the way until the present, I have never heard Dharma like this. Thoroughly understanding it brings me peace. Understanding it brings freedom. Thus I feel very happy. When the sound of this Dharma entered my mind, it subdued the maras of resentment.”

Now, having heard this Dharma from the World-Honored One my heart is filled with jubilance at having attained what I never had before: The sound of the Dharma subdued the maras of resentment and destroyed all Leaks. This is the supreme [Dharma]. So, my heart is filled with jubilance at having attained what I never had before.

Our minds give rise to doubts. Greed, anger, ignorance, arrogance and doubt are the Five Poisons, five poisonous things that exist in our minds. After hearing this Dharma, we understand them. So, when greed, anger, ignorance and so on arise in our minds, we can naturally pacify them and completely destroy the maras of resentment. These afflictions will all be eliminated; we cleanse ourselves of Leaks, which are afflictions. Even if we take the Dharma to heart, as long as we have afflictions, it will leak out. So, the Buddha always cautioned us to cultivate precepts, Samadhi and wisdom, the Three Flawless Studies. He wanted to tell us that when we take the Dharma to heart, we must not let it leak away.

Now that we have thoroughly understood and penetrated the One Vehicle Dharma, we can tame the maras of resentment and the ignorance and so on in our minds. Thus we can sweep aside all our afflictions. We can completely eliminate them. We will have “destroyed all Leaks,” eliminated all our afflictions. “This is the supreme [Dharma].” When we thoroughly understand the One Vehicle Dharma, we can tame all our ignorance and afflictions. Then our hearts will be filled with unprecedented jubilance.

Dear Bodhisattvas, as Buddhist practitioners, we must mindfully go from the simple to the profound and turn from the Small to the Great. The Buddha mindfully [taught us in this way]. Because we sentient beings have limited capabilities and wisdom, with our [limited] faith, we have no way to [accept the Buddha’s state]. After the Buddha attained enlightenment, He wanted to directly share the state He realized, but there was no way we could accept it. We must go through a process of eliminating our ignorance and afflictions. Only by doing so can we manifest the pure and undefiled nature of True Suchness that everyone intrinsically has, which is as clear and bright as a crystal. In order to reach this state of mind, we must eliminate our ignorance.

No matter how many teachings there are, their purpose is to cure the illness in our minds and tell us how to eliminate the maras of resentment. Even though these teachings differ greatly, the principles of the One Vehicle have always run through them. From ancient times until now, they remain absolutely the same. Therefore, we must believe in them. The Buddha put His heartfelt efforts into this, so we must remain unwavering and sustain our spiritual aspirations.

As for our old afflictions, we must ceaselessly work to eliminate them. Only after taming those afflictions can we remove them, layer by layer. Only then can our pure nature of True Suchness gradually emerge. Take dark clouds, for example. After all the water has precipitated, it will be sunny; this is the same principle. Therefore, we must always be mindful.

Episode 457 – A Look Back at the First Two Chapters

>> “The Buddha, at the Vulture Peak Assembly, freely taught in accordance with. His mind’s place of enlightenment. In the preface of the sutra, the Six Fulfillments were met. He radiated light and manifested auspicious appearances to teach the Dharma.”

>> “Since all of you already know how the Buddhas, the teachers of the world, work by giving suitable and skillful means, you should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood.”

>> The Buddha taught the Dharma at Vulture Peak for the sake of one great cause, to help everyone realize the great path and enter the ocean of enlightenment and wisdom. Sadly, people’s capabilities were dull and they found it hard to resonate with the Buddha-mind. Now was the time to open up the provisional and reveal the true for the sake of expounding the One Vehicle of the Lotus teachings.

>> The Six Fulfillments in the Introductory Chapter 1. Thus: fulfillment of faith 2. I have heard: fulfillment of hearing 3. At one time: fulfillment of time 4. The Buddha: fulfillment of host 5. Where the Buddha taught: fulfillment of place 6. The group of listeners: fulfillment of assembly.

>> At the Vulture Peak Assembly, all conditions [for teaching] were fulfilled. The Buddha sat, radiating light in silence. Maitreya and Manjusri engaged in a dialogue, referencing Sun-Moon-Lamp Radiant Buddha and all the subsequent Buddhas also named Sun-Moon-Lamp Radiant.

>> “These were the 20,000 Buddhas who expounded the Great Vehicle sutra named Infinite Meanings. They taught the Bodhisattva Way.”

>> Those with average and limited capabilities who have not developed faith and understanding were taught with analogies so they could understand and turn from the Small [Vehicle] to the Great.

>> Next is the Chapter on Skillful Means, which focuses on ultimate reality. It includes teachings of analogies and causes and conditions to guide those of average and limited capacities to clearly understand the meaning of the Buddha Vehicle.

“The Buddha, at the Vulture Peak Assembly,
freely taught in accordance with. His mind’s place of enlightenment.
In the preface of the sutra, the Six Fulfillments were met.
He radiated light and manifested auspicious appearances to teach the Dharma.”

This is a brief review of the first two chapters. In the seven volumes of the Lotus Sutra, the first volume contains two chapters, the Introductory Chapter and the Chapter on Skillful Means. We have now finished our discussion of them. Do you remember yesterday’s final passage from the Chapter on Skillful Means?

“Since all of you already know how the Buddhas, the teachers of the world, work by giving suitable and skillful means, you should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood.”

The Buddha tirelessly taught with various skillful means, expressions and analogies, always hoping that everyone could realize that [all] principles are the truth; they are just taught according to capabilities. So, “Since all of you already know” means they had all understood that the Buddha’s intention was to turn everyone toward the same direction and raise people’s [capabilities for understanding]. This is the Buddha’s one great cause. He hoped everyone could realize that. He was sharing the most important principles at that time. When the Buddha comes to the world, He does everything He can to adapt to the capabilities of sentient beings. So, we “should have no further doubts.” We should not have any misgivings. When we come to a place like this, our minds should be open and accepting and we should be happy we can learn the Great Dharma. This Dharma and our wisdom-life are closely interrelated.

So He said, “Let your hearts be filled with joy, knowing that you will attain Buddhahood.” We should understand that we are no longer ordinary people. We understand the origins of our transmigration in the Six Realms and our karmic retributions. How did we come to be unenlightened beings? Once we discover the reason, we naturally understand that we need to immediately change our course and step onto the great and direct Bodhi-path. This will completely free us from transmigration in the Six Realms so that we can forever roam with ease over the Dharma-sea. This is a tranquil and clear state, as pure as crystal. This is the state we are in when we apply the Dharma to return to our intrinsic nature of True Suchness. So, we feel happy.

That is why I say, “The Buddha, at the Vulture Peak Assembly, freely taught in accordance with. His mind’s place of enlightenment.” Previously, His consideration was, “Can I teach the Dharma at this moment? If I teach it, can sentient beings accept it? If they cannot, would it be counterproductive?” He considered many factors. At this time, the Buddha needed no further consideration. Without obstacles, He felt free. The [connection between] the Buddha’s mind and the minds of all sentient beings and of His disciples should be free and unhindered. From His own mind, He delivered that Dharma into their minds. So, He “freely taught in accordance with. His mind’s place of enlightenment.” He fully opened up this place of enlightenment.

“In the preface of the sutra, the Six Fulfillments were met.” The first chapter of the first volume of the. Lotus Sutra is considered the “sutra preface.” Every sutra is organized in this way. The Introductory Chapter that opens the sutra must include the Six Fulfillments. The Six Fulfillments began with the Buddha’s arrival at Vulture Peak. Then the listeners also arrived. This place for spiritual cultivation was empty; originally, there was no one at Vulture Peak. Before the Great Dharma can be taught, the speaker must arrive, gradually followed by the audience. Beings of various forms all gathered there. These are the Six Fulfillments.

We should understand what the Buddha did at Vulture Peak before He began teaching at the Dharma-assembly. The way He taught there was different from the way He had taught in the past. In His teachings this time, He summarized and addressed the most essential part of. His one great cause.

For the sake of His one great cause, the Buddha manifested in the world. He was born into and grew up in the royal palace, and experienced many matters of the world, like the inequality that existed among humans and the suffering of the servants and the untouchables. He was saddened by this. This description of how. He had been young and wealthy but was still able to feel for people who suffered shows His exceptional wisdom. As He grew up, He wanted to find a way to resolve these entanglements of the world. The only way to fulfill this kind of great vow was to leave the family He loved and look for ways that He could break the restrictions of the caste system. In order to change this system, He traveled

to learn about the 96 religions of the time. The Buddha visited all the spiritual centers. None of these methods led to the ultimate. Moreover, these various spiritual practices were inhumane and irrational. Therefore, after coming to understand them fully, the Buddha felt that there must be one true, pure, undefiled principle that could unite Him with the heavens and earth. Therefore, after these five years of travel, He began to seek the truth and meaning of all things in the universe. So, over six years of ascetic practices, He tried to connect His body to nature. He first experienced the cycle of the four seasons and then other aspects of living in nature. Then He considered the ascetic practices of living in nature, in conjunction with the 96 other religious practices, to try to fathom the ultimate path.

He calmed His mind and slowly contemplated this. When His karmic conditions matured, He saw the morning star in the night sky and became one with the universe. In that state, it seemed that all past Buddhas and Bodhisattvas, Their countless places of spiritual practice, and the countless states of the heavens, were fully revealed to Him. This state is called the Avatamsaka assembly. It is vast and boundless, pure and undefiled. All the Dharma in the universe, the trillions, incalculable numbers of teachings, were instantly encompassed by. His ocean of enlightenment.

This was what He really wanted to share. This was His one great cause. However, sentient beings could not easily accept this teaching. The Buddha expended a lot of effort on figuring out the right methods. What was the best way to give teachings? How could He “help everyone realize the great path?” How could He help all sentient beings to universally understand the great path? Everyone has the potential to understand it, and when they do, naturally they will “enter the ocean of enlightenment and wisdom.”

The Buddha taught the Dharma at Vulture Peak for the sake of one great cause, to help everyone realize the great path and enter the ocean of enlightenment and wisdom. Sadly, people’s capabilities were dull and they found it hard to resonate with the Buddha-mind. Now was the time to open up the provisional and reveal the true for the sake of expounding the One Vehicle of the Lotus teachings.

Sadly, sentient beings’ capabilities were dull, so to resonate with the Buddha-mind was very difficult. This was why the Buddha, for over 40 years, had to work very hard, up to this point; “now was the time.” This was the right time. The Buddha was almost 80 years old. According to the natural course of life, He did not have much time left. So, “now was the time”; the Buddha had to open up the provisional to reveal the True Dharma. This happened at the Lotus Dharma-assembly, which took place at Vulture Peak. When the Buddha had to open up the provisional to reveal the true, it was time to teach the. One Vehicle Dharma [found in] the Lotus Sutra. So, we must deeply comprehend the Buddha’s heart. He finds ways to help us develop our wisdom-life and open up our sea of wisdom. That is the grace the Buddha shows to all beings.

Now, all of us should understand that every sutra must have the Six Fulfillments.

At the beginning of the Vulture Peak Assembly, the listeners arrived. First, every sutra begins with, “Thus have I heard. One time, the Buddha” taught at some place, and certain people came to listen. All this must first be fulfilled.

The Six Fulfillments in the Introductory Chapter 1. Thus: fulfillment of faith 2. I have heard: fulfillment of hearing 3. At one time: fulfillment of time 4. The Buddha: fulfillment of host 5. Where the Buddha taught: fulfillment of place 6. The group of listeners: fulfillment of assembly.

In the Introductory Chapter, just discussing. “Thus have I heard. One Time, the Buddha…” took a very long time.

Simply put, “Thus” is the fulfillment of faith. This is the truth. We must believe in it. Since we want to listen to the Dharma, we must believe in it. Moreover, the one who recounts the Dharma must enable people to have faith in it. This is fulfillment of faith. Those without faith will not listen to the Dharma. So, we must have faith, a very firm faith.

Ananda proclaimed, “[Thus] have I heard. I heard” refers to the things he had [learned]. He wants us to believe that, at a certain place, the Buddha and certain people engaged in a dialogue where He gave teachings and that he heard all of it. Everything that the Buddha taught was precisely repeated by Ananda for everyone else. So, he could say, “I have heard.” Fortunately, Ananda had a great memory and could repeat the teachings of the Buddha. So, the Buddha-Dharma was first passed down through the primitive method of recitation and oral transmission.

“One time” refers to the moment, the time when the Buddha taught the Great Dharma. Over those 40-plus years, every Dharma-assembly happened at “one time.” The Buddha taught at a certain time and place, to certain people; the date could not be recorded.

No matter how good one’s memory is, one can still forget the actual time. Moreover, at that time, the Buddha had the wisdom to thoroughly understand the principles of the universe. For instance, morning in Taiwan is nighttime in New York, not to mention the time on other planets! How would we specify a [universally applicable] month and day? Thus we generally refer to this as “one time.” Then there will not be any contradictions. Even if we just speak in terms of time on Earth, basically, there are different time zones, so there is no universal time. So, we generally refer to “one time.” That is the fulfillment of time. The time referred to here is the time of the Vulture Peak Assembly.

The Buddha was the one who taught the Dharma. If the time comes and the speaker is not yet there the conditions cannot be fulfilled. When the speaker is there but the listeners are not, the conditions cannot be fulfilled either. Therefore, all the conditions must be fulfilled. There has to be the fulfillment of host. Thus the “host” is the Buddha. The place where the Dharma is taught satisfies the fulfillment of place. There is a person to teach, people to listen, and the right time. But where is the Dharma being taught? For instance, at this moment, we are in Hualien, at the Jing Si Abode. At this moment of time, I am here and so are all of you. So many causes and conditions have matured. Similarly, during the Buddha’s lifetime, there had to be a place, as well as listeners. Everyone in the world, from monastics, to kings, to ordinary merchants, all came. On top of that, all Bodhisattvas and the eight classes of Dharma-protectors also arrived. This was such an exceptional Dharma-assembly. These are the Sixth Fulfillments.

The host, the speaker, was Sakyamuni Buddha. The place for teaching was Vulture Peak, and with the listeners, the conditions for the Vulture Peak. Dharma-assembly were completely fulfilled.

While the Buddha was sitting, He radiated light. At that time, the tuft of hair between His brows became especially bright. Everyone wondered why He remained in Samadhi for such a long time. During that period of time, He was teaching the “unspoken Lotus Sutra.”

Prior to teaching the “unspoken Lotus Sutra,” He taught the Sutra of Infinite Meanings, as this sutra taught the Bodhisattva Way. It clearly explained the close connection between. Bodhisattvas and this world. So, prior to teaching the Lotus Sutra, the Buddha taught the Sutra of Infinite Meanings to help everyone gain a clearer understanding of the Bodhisattva Way. Besides skillful means, He also used analogies. He wanted everyone to know that for 40-plus years, the skillful means that He taught never deviated from true principles or from the One Vehicle Dharma. So, the Sutra of Infinite Meanings is the essence of the Lotus Sutra, which describes how the Bodhisattva-path, the human path and the path to Buddhahood are all one continuous path. This path must not be severed. The human path and the Bodhisattva-path help us deeply penetrate the path to Buddhahood. This has to be done in sequence.

So, after teaching the Sutra of Infinite Meanings, He sat down and began to radiate light and manifest auspicious appearances. Then Maitreya and Manjusri engaged in a dialogue, referencing Sun-Moon-Lamp Radiant Buddha.

At the Vulture Peak Assembly, all conditions [for teaching] were fulfilled. The Buddha sat, radiating light in silence. Maitreya and Manjusri engaged in a dialogue, referencing Sun-Moon-Lamp Radiant Buddha and all the subsequent Buddhas also named Sun-Moon-Lamp Radiant.

There was a sequence of Buddhas, each named Sun-Moon-Lamp Radiant Buddha. We talked about them for a while. How many in total were there? 20,000. Manjusri Bodhisattva kept talking about how. Sun-Moon-Lamp Radiant Buddhas constantly returned. There were 20,000 such Buddhas.

“These were the 20,000 Buddhas who expounded the Great Vehicle sutra named Infinite Meanings. They taught the Bodhisattva Way.”

When Sakyamuni Buddha sat in meditation, Manjusri Bodhisattva described how, in the past, 20,000 Buddhas appeared in the world and did the same thing. In the end, They all taught a Great Vehicle sutra named Infinite Meanings, of the Bodhisattva Way. Every Buddha shared this same original intent. Those with average and limited capabilities could not develop faith and understanding.

Those with average and limited capabilities who have not developed faith and understanding were taught with analogies so they could understand and turn from the Small [Vehicle] to the Great.

In the past, the 20,000. Sun-Moon-Lamp Radiant Buddhas also taught in this way. To freely express Their original intent, They had to wait for the right time because those with average and limited capabilities could not believe and understand. Therefore, They taught with analogies. With various analogies, They explained things so those with average and limited capabilities could turn from the Small [Vehicle] to the Great.

This was what the Buddha began to teach in the Introductory Chapter. Next is the Chapter on Skillful Means, which focuses on ultimate reality.

Next is the Chapter on Skillful Means, which focuses on ultimate reality. It includes teachings of analogies and causes and conditions to guide those of average and limited capacities to clearly understand the meaning of the Buddha Vehicle.

Though it is called the Chapter on Skillful Means, these are wondrous provisional teachings; their essence is the True Path. Everything is teaching the ultimate truth. Although it is titled Skillful Means, it is actually explaining to us the appearances of matters and objects and [the nature of] their underlying principles. This is how the Chapter on Skillful Means teaches [the principles of] ultimate reality.

If people still cannot accept this, then the next section of the sutra will start drawing analogies. The third chapter is the Chapter on Parables, which is focused on drawing analogies as well as causes and conditions. Its sole purpose is to guide those with average and limited capabilities to come together and realize the principles of the One Vehicle.

The Buddha was mindful, with great aspirations; as ordinary beings, we must learn from Him and set aside the Small Vehicle for the Great. Therefore, we must always be mindful.

Episode 190 – Entering the Door of Wisdom through the Precepts

>> The wisdom of all Buddhas is like the light from a torch. “Wisdom can illuminate the darkness of ignorance, help us realize how to avoid dangers and understand the wisdom-door that the Buddha has opened to transform sentient beings.”

>> “Wisdom-door is difficult to understand and enter. It cannot be known by any Hearers or Solitary Realizers.”

The wisdom of all Buddhas is like the light from a torch.
“Wisdom can illuminate the darkness of ignorance,
help us realize how to avoid dangers
and understand the wisdom-door that the Buddha
has opened to transform sentient beings.”

When an ignorant thought arises in sentient beings, the road ahead becomes unclear. We do not know where we came from nor where we are going. Thus at any moment, if one thought goes astray, we may end up thousands of miles off-course. This is how we ordinary people are. Our minds are filled with darkness,

but if we can receive the Buddha’s wisdom, the light from His torch of wisdom will illuminate the state of our minds. If our minds can receive the light of wisdom, the roads in our darkened minds can be illuminated. Then naturally we can avoid dangers. If we can sweep away the ignorance in our minds, we will be disciplined and reverent as we deal with things.

Precepts can guard against wrongs and stop evils, prevent us from having unwholesome thoughts and stop us from committing evil acts. Therefore, when the Buddha’s wisdom has entered our minds, naturally we can thoroughly understand the wisdom-door the Buddha used to transform sentient beings.

For us to be able to understand this wisdom, [upholding] precepts is very important. The Buddha came into the world to transform us, to teach us how to diligently do the things we should do and immediately refrain from the things we should not do. If we can stop ourselves in time from doing things we should not do, our minds and conduct will be upright. “One upright thought destroys 10,000 deviant ones.”

There is a story about wisdom and precepts that took place in a small village. One day around dusk, a handsome young man suddenly appeared [at the door] of a small house. He looked exhausted and told the man of the house, “I am very tired from walking. Do you have any space in your house where. I can stay for a night?” The man of the house said, “Young man, I can see that you are very tired. Where did you come from?” The young man said, “I came from the Kingdom of Sravasti. Many people in my country are Buddhists who uphold the Five Precepts. My parents are even more devout than others;”

“One time, I went away for business and. I was careless and took a drink. When I returned home, my parents smelled the alcohol on me. They angrily told me that. I did not uphold the five precepts and that by violating the one against drinking, I brought shame to the family. So, in their rage, they threw me out and told me to go far away to self-reflect.”

The man of the house did not know what the Five Precepts were, but he felt that this young man was kindhearted. The man was very hospitable and quickly prepared a room for the young man.

After he helped the young man settle in, the owner busily got to work. What was it that he busied himself with? Every day, this man held lavish ceremonies to make offerings to the three ghosts of wealth, as they would bestow wealth upon the house. His wealth was inexhaustible, therefore, he believed these were blessing conferred upon him by the three ghosts of wealth. So, he made lavish offerings every day.

That night the sky was full of stars, and the young man stayed in his quiet room to mindfully contemplate the Buddha’s Five Precepts, continually repenting. At this time, the three ghosts had arrived. They were about to reach the house when they could feel a virtuous aura from afar. Therefore, they could not get closer, and they quickly turned around and ran away.

The man of the house saw these spirits of wealth turning and running away, so he quickly called after them, “Oh, you ghosts of wealth, why are you running away without taking the offerings?” As he chased after them, he respectfully asked this question. As the spirits ran away they replied, “Because in your house, there is an honored guest. There are many Dharma-protectors there, so we cannot go near.” As they spoke and ran, they were terrified.

The man of the house was mystified, so in the morning he asked the young man. The young man said, “The Buddha’s Five Precepts are Right Dharma. Although I broke the precept against drinking, one out of the Five Precepts, I still very reverently uphold the other four and have been continually repenting. Perhaps this is why. I am surrounded by Dharma-protectors.”

So, the man of the house asked, “What are the principles of the Buddha-Dharma?” The young man told him what little he knew. Then he said, “I do not know a lot but you can go to the Kingdom of Sravasti to see the Buddha and the Sangha for yourself.” The owner decided, “All right, I will go see them. Is it possible that the true principles are so penetrating?” On that day, he made preparations and then began his journey. The young man moved on to the next city as the man of the house started walking toward Sravasti.

After a day of walking, [this man] saw a single house in the distance. So, he went and knocked on the door. The woman who opened the door looked very proper. She asked him, “What is your business?” He said, “I am [traveling] to Sravasti, but I still have a long way to go. [Now], it is getting dark, and there are no other houses close by. I was hoping to ask you for lodging.”

The woman looked reluctant and was very hesitant. Eventually she said, “Honestly, I must tell you, it is not that I am unwilling to help you, but this place is very dangerous. my husband is a man-eating ghost, a demon that eats people. You must leave here as soon as possible; he will come back soon.” The woman kept declining his plea, but he persisted in his request, so she let him stay in a room.

In the evening, indeed the man-eating ghost came home. Yet, from far away he saw over 20 Dharma-protectors surrounding his house. He became frightened and could not further approach this virtuous aura, so he left.

After the night passed peacefully, the woman told this man who sought lodging [with her], “You must leave quickly. You are very fortunate and blessed that my husband did not come back. So, you must take this opportunity to leave now.”

As he stepped outside, he saw many human bones, and he became very scared. Then he thought, “This woman is very beautiful. If her husband is a man-eating ghost, staying with him must be very dangerous for her. At home, I was living in luxury every day. Why should I treacherously continue forward to seek the Five Precepts, whatever they are? Although I want to learn about the Five Precepts, and I have been thinking about what that young man told me, the journey seems so far.”

Once he changed his mind, He decided that he should go home and he might as well take this beautiful woman away from this dangerous place. So, he turned back and said to her, “I am still very tired, can I stay for one more night? I really want to talk to you.” The woman tried refusing him again, but he still refused to leave.

Indeed, after the sun set, her husband hurriedly rushed back. When the woman saw that her husband was almost home, so she quickly told the man to hide in a liquor barrel. When the man-eating ghost came back, he said, “Why is there a new human smell here? The scent of this flesh is very fresh; bring it to me quickly!” The woman said, “What do you mean? The house is empty. There are no humans here. As for you, why didn’t you come home last night?” She used her charm, [pretending to be] angry to ask him accusingly about not coming home. He quickly explained, “I did come home last night, but there was a virtuous aura of heavenly spirits inside and around our house, so I could not come any closer. I had to leave in a hurry.”

The woman then remembered that the man spoke of going to see the Buddha and seeking to receive the Five Precepts. [She wondered, “What are these Five Precepts?” Is simply mentioning [them] in my home enough to scare my husband? So, she asked him, “Do you know what the Five Precepts are?” He said, “I do, but I cannot say them. Why not?” she asked, “You must tell me!” This man-eating ghost could not put off the requests of his wife, so he told her about the Five Precepts.

After he explained them, his wife began to recite the Buddha’s name in her mind and developed spiritual aspirations. The man hiding in the liquor barrel also began to repent, realizing that he should have journeyed forward to seek the Five Precepts from the Buddha. So when both of them thought about seeking the Five Precepts at the same time, the heavenly spirits appeared again with more than twice their original numbers. Previously, there were about 20, now there were more than 50. They appeared all at once. The man-eating ghost could not endure the aura of virtue, so he disappeared again.

Then this woman called for the man to come out of hiding. She said, “You are very fortunate. My evil husband has left again, you must leave right now.” Now he believed her, so he said, “Since the Buddha’s Five Precepts can bring about such an aura of virtue, why don’t you take refuge with the Buddha, too?” By this time, the woman also realized that every day she lived in great suffering. Now that she knew there was a right path, she [decided to] leave with this man. On their journey, they met a group of 498 people leaving the Kingdom of Sravasti.

They asked the group, “Where are you coming from?” The group said, “We come from the Kingdom of Sravasti. Isn’t the Buddha residing “in Sravasti right now?” [they asked]. These people said, “Yes, but we cannot understand His teachings, so we left.”

The two of them shared their experiences about how an aura of virtue came from upholding the Five Precepts. After these 498 people heard the story, they thought, “The Buddha is residing in our own kingdom; why can’t we understand Him? As it turns out, if we reverently receive the Five Precepts that are taught, we can attain great merits and virtues.” So, when they saw that these two people were walking toward Sravasti, these 498 people also turned around to follow them back to Sravasti. At the Buddha’s abode, these 500 people

reverently took refuge with the Buddha. After they took refuge, the Buddha began giving them teachings. The bhiksus found their story incredible as they described their experiences. They felt that precepts truly have very inconceivable powers. So, the Buddha told them that a Buddha’s wisdom is difficult to understand. Only when people wholeheartedly believe in, accept and uphold the precepts will. Dharma-protectors naturally appear.

So, the Buddha’s.

“Wisdom-door is difficult to understand and enter. It cannot be known by any Hearers or Solitary Realizers.”

This is not something easy to understand. We should know that the Buddha’s teachings and the Buddha’s wisdom can open the door to the principles of all things in the universe. This is the Bodhi-door to the Right Path. This path is so very broad.

If we Buddhist practitioners can pass through this door, this wisdom-door is “the knowledge and understanding of all things, which is ultimate truth.” We must pass through the wisdom-door to reach the ultimate truth. This ultimate truth is the gateway to the aura of virtue. So, we must deeply penetrate it. If we can pass through this door, we can thoroughly understand many principles.

So, the wisdom-door is a mindset. From this story, we can understand that practicing the Buddha’s Way depends on our minds. If we are reverent, an aura of virtue will surround us. So, [the idea that] “one thought can destroy all disasters” is also based on the same principle. So, we must always trust in the Buddha’s wisdom. Actually, the Buddha’s wisdom is also the wisdom of sentient beings. We intrinsically have it. Therefore, we must always be mindful.

Episode 189 – Open the Door to Wisdom with Compassion

>> “All Buddhas feel sympathy for sentient beings.” This is because “unenlightened beings are immersed in a sea of desires. [Practitioners of] the Two Vehicles are attached to Nirvana and cannot understand and realize the One Vehicle.”

>> “At that time the World-Honored One arose serenely from Samadhi” and looked at everyone. [His gaze] fell on Sariputra, so He told him, “The wisdom of all Buddhas is extremely profound and unlimited.”

>> Thus, this sutra opened and revealed [the Dharma] in response to practitioners of the Two Vehicles, particularly to guide the best of them. Therefore, He specifically taught Sariputra, so he would not be attached to the Small Vehicle fruit of Nirvana, but seek the Great Vehicle Nirvana of non-attachment to cyclic existence.

>> “This wisdom-door is difficult to understand and enter. It cannot be known by any Hearers or Solitary Realizers.”

>> The wisdom-door is “knowledge and understanding of all things, which is the ultimate truth.” A “door” is a way to understand clearly, somewhere we can enter. Once the door is open, we can enter and exit freely. This is the wisdom-door.

“All Buddhas feel sympathy for sentient beings.”
This is because
“unenlightened beings are immersed in a sea of desires.
[Practitioners of] the Two Vehicles are attached to Nirvana and
cannot understand and realize the One Vehicle.”

This is what worries the Buddha most. Because we are all unenlightened beings, we are immersed in a sea of desires.

All sentient beings have “desire.” This applies to sentient beings in all Six Realms, even in the heaven realm. Heavenly beings also have heavenly desires. Asuras have heavenly blessings but lack heavenly virtues. Therefore, they are also deeply immersed in the sea of desires. As humans, what type of mindset do we hold? It is also a boundless sea of desires, which is why we talk about, “1000-foot swells rise in the river of cravings 10,000 waves surge in the sea of suffering.” Because of [our cravings], we transmigrate within the Six Realms. This is because of humankind’s desires.

I often say that humans create the sources of all disasters, which all begin when greedy thoughts arise. When that greed is not satisfied, we become angry. Once the flames of anger are ignited, we become lost. Because of ignorance, we become greedy. Because we are greedy, we become angry. These three are truly subtle afflictions that continuously reproduce themselves in an endless cycle.

Because greed, anger and ignorance arise many other afflictions [also arise], [causing] people to create much karma. So, greed, anger and ignorance exist in people alongside pride, arrogance and doubt, leaving us unable to believe in the law of karma or to accept the Buddha’s Right Dharma. Therefore, many things happen because of desire. This is the state of ordinary people.

The Buddha comes to this world out of sympathy for sentient beings. Because their minds have not yet awakened, they are immersed in the sea of desires. Some people do already believe that the Buddha comes to this world to tell us that we all have an intrinsic Buddha-nature. Some people have a karmic affinity with Buddha, and they agree to return to this world together and accept the Buddha’s teachings, life after life. “Beings lacking affinity cannot be transformed.” From these words, we know that in our past lives, we have likely formed karmic affinities with the Buddha. Some have achieved Buddhahood, some are achieving, some have not yet achieved.

So, there are practitioners of the Two Vehicles. They believe in the Buddha’s teachings and can understand how life is “[full of] suffering, empty, impermanent, and without permanent self.” The Buddha taught these principles, and they understand them.

People may also live in a time without a Buddha, like the present moment. Though Sakyamuni Buddha left us over 2000 years ago, there are still people with sharp capabilities. Even if they have not encountered the Dharma, they still realize that life is truly impermanent; the seasons change, day and night alternate, and [humans undergo] birth, aging, illness and death. Some people have encountered His teachings, though they have not seen the Buddha in person. Yet just by understanding these principles alone, they can realize many of His teachings. In this way, they know they must engage in spiritual practice.

[The earliest spiritual practitioners] sought to be liberated from birth and death. These Small Vehicle practitioners sought the fruits of [the Small Vehicle], the initial, second, third and fourth [fruits]. They practiced only to benefit themselves by seeking [total release in] Nirvana. They believed that Nirvana meant no birth and no death, so they would no longer have to transmigrate among the Six Realms. Thus, they sought and were attached to. Nirvana because they saw it as a state of non-arising and non-ceasing.

But actually, ultimate Nirvana is free of attachments. This is why the Buddha had now begun to teach the Lotus Sutra, He set aside skillful means and began teaching the One Vehicle Dharma because the Two Vehicle [practitioners] were still too attached to attaining Nirvana. Though the Buddha has entered Parinirvana, He has not rested; all Buddhas and Bodhisattvas continuously return.

Think about it, Guanyin Bodhisattva also returns out of compassion. Also, before the Lotus Sutra was expounded, Manjusri Bodhisattva spoke of the 20,000 Sun-Moon-Lamp Radiant Buddhas. Manjusri Bodhisattva himself was the teacher of seven ancient Buddhas and had already attained Buddhahood in the past. That there are so many Buddhas attests to the fact that entering Parinirvana does not mean They no longer experience birth and death. They still return to this world out of compassion.

Their karmic retributions did not bring Them back, the Four Great Vows and the Four Infinite Minds did. Since reaching the state of Dharmakaya Bodhisattva, the Buddha continuously returned to this world to transform sentient beings. So by entering Parinirvana, or extinction, He has not completely disappeared. No. He still continues to return to this world. Since He knows all principles in the world, He is not deluded and is free of attachments. Thus, He surpassed delusions and attachments. So, we must realize the principles of the One Vehicle.

However, ordinary people are very deluded and. Two Vehicle practitioners are very stubborn, so they could not comprehend the principles of the One Vehicle.

As the Buddha’s [conditions] for transforming this world were ending, He began to teach the Lotus Sutra after. He emerged from Samadhi.

“At that time the World-Honored One arose serenely from Samadhi” and looked at everyone. [His gaze] fell on Sariputra, so He told him, “The wisdom of all Buddhas is extremely profound and unlimited.”

Everyone knew that Sariputra was foremost in wisdom among the Sangha, and now, to comprehend the One Vehicle teachings, [the Buddha indicated that this would take] one of great wisdom. So, the Buddha intended for [practitioners of] the Two Vehicles, the Hearers and Solitary Realizers, those with great capabilities, to recognize that the Buddha’s wisdom is so profound that even Sariputra may not understand His principles. This was the Buddha’s clever way of helping all of everyone recognize that. He was about to discuss something very profound. Indeed, the wisdom of all Buddhas is extremely profound and unlimited.

Actually, there were many people at Vulture Peak. From the ten directions came all Bodhisattvas, heavenly beings, the eight classes of Dharma-protectors and Living Bodhisattvas, as well as those who already attained fruits, [such as] Arhats, bhiksus and bhiksunis. All the intellectuals gathered there as well. Among all these people, why didn’t the Buddha teach this extremely profound and unlimited Dharma according to the capabilities of Dharmakaya Bodhisattvas? For instance, Manjusri Bodhisattva was present. Why didn’t the Buddha teach according to. Manjusri’s capabilities or to those of any other Dharmakaya Bodhisattvas? Why did He address Sariputra?

Among the sages of the Two Vehicles, the one with the most superior capabilities among. Small Vehicle practitioners was Sariputra. Sariputra’s wisdom and merits were the greatest among the Hearers, so everyone respected him very much. Therefore, as long as Sariputra was convinced, everyone else would be convinced. Besides, he was one of the heads of the Sangha, so the Buddha began telling him, so the Buddha began by telling him, “The wisdom of all Buddhas is extremely profound and unlimited.”

This sutra is about to open the provisional to reveal the true. “Open” refers to opening the provisional, the skillful means of the past. “Provisional” refers to clever, skillful means. Now that we have opened them up, we need to put them aside. To open the provisional is to set aside the skillful means that have been taught. In the past, there were skillful means, [but] now He would reveal the True Dharma. This is called “opening the provisional to reveal the true.” The purpose of the Lotus Sutra is to “open the provisional to reveal the true,” the one ultimate truth, the One Vehicle Way.

Thus, this sutra opened and revealed [the Dharma] in response to practitioners of the Two Vehicles, particularly to guide the best of them. Therefore, He specifically taught Sariputra, so he would not be attached to the Small Vehicle fruit of Nirvana, but seek the Great Vehicle Nirvana of non-attachment to cyclic existence.

The Lotus Sutra “opened the provisional to reveal the true” in response to the Two Vehicle practitioners. Those practitioners were still attached to skillful means. [Like all] ordinary people immersed in delusions, Two Vehicles practitioners had attachments. They knew that Nirvana leads to the end of cyclic existence, but they could not let go of the appearance of cyclic existence. This is why the Buddha helped them further understand that, although. Nirvana leads to the end of cyclic existence, we should not be attached to it. The purpose of learning the Buddha’s Way is to transform sentient beings, to benefit others, not just ourselves. Therefore, to guide those with superior capabilities among Two Vehicle practitioners, the Buddha had to “open the provisional to reveal the true.” Only practitioners with those capabilities were able to gradually accept this.

We can clearly see that it took the Buddha over forty years to help them achieve thorough understanding. To “open the provisional to reveal the true” is not that easy. Therefore, He targeted Sariputra so that he would not be attached to the Nirvana of the Small Vehicle nor believe that [all he had to do was] liberate himself, for this was not the Buddha’s intention.

He wants us to practice Great Vehicle Teachings, not focus on our own awakening. Therefore, we must awaken ourselves and others and have perfect awakened conduct. Simply awakening ourselves and being attached to Small Vehicle Nirvana is not good enough. Therefore, we must instead “seek the Great Vehicle Nirvana of non-attachment to cyclic existence.” This means we must keep going, keep making great aspirations and moving to the next level of a Nirvana that is non-arising, non-ceasing and free of attachments.

So, the Buddha also said that the wisdom of all Buddhas is very profound.

“This wisdom-door is difficult to understand and enter. It cannot be known by any Hearers or Solitary Realizers.”

The Buddha’s wisdom is very profound. He is about to open the wisdom-door and reveal His original [teachings], His True Wisdom. This wisdom-door is difficult to understand and enter. It cannot be known by any Hearers. If we remain at the level of Hearers and rely on listening [to the teachings] to awaken, we will have no way to achieve understanding.

Now the Buddha is about to open the wisdom-door, to freely carry out His original intentions. Thus He said, “Now I am about to open the wisdom-door, which cannot be known by you Hearers and Solitary Realizers.”

The wisdom-door is “knowledge and understanding of all things, which is the ultimate truth.” A “door” is a way to understand clearly, somewhere we can enter. Once the door is open, we can enter and exit freely. This is the wisdom-door.

Everyone, you may think I am spending a lot of time on this point and wonder why I keep talking about it. Is [attaining] wisdom and the ultimate truth really that difficult? It is truly very difficult. Everyone, when we engage in spiritual practice, we do not focus only on ourselves. Actually, even attaining self-realization is not that easy. To look within and eliminate greed, anger, ignorance, arrogance, doubt is not very easy at all. Besides, we are all still ordinary people, we are still immersed in the sea of desires. Since we are still immersed in the sea of desires,

our minds must be attuned to the door of the Buddha’s mind. The door to His mind is always open, but we do not always choose to enter. Even though the Buddha continues to guide and tell us, “you can come this way and enter this door,” we still have desires. These afflictions from greed, anger and ignorance continue to [grow] in a cycle of reproduction, so we are trapped in the Six Realms.

Everyone, we must awaken right now. In our modern society, we are able to understand many things clearly. So to understand worldly matters is not difficult. But we must truly awaken. Since we live in this era, we have opportunities for great awakening. So, we must always be mindful.

Episode 188 – Extinguish the Three Fires of the Mind

>> “Our intrinsic nature is perfect and virtuous, pure and flawless. Principles of the one reality [help us] transcend unreal and false appearances and [realize] the equality of our intrinsic nature, which has not been altered.”

>> “At that time, the Buddha arose serenely from Samadhi and told Sariputra, ‘the wisdom of all the Buddhas is extremely profound and unlimited.'”

>> Which is also called Right Concentration. It is also used to “adjust, straighten and quiet.”

>> This is adjusting, straightening and quieting; we adjust our mind so it is not irritable, straighten our distortions and quiet our distractions.

>> Control delusional thoughts and thinking, concentrate the mind to contemplate and focus the mind in one place. This is called Samadhi.

>> So, “a benevolent heart abides in one place, unwavering.” This is called Samadhi,

“Our intrinsic nature is perfect and virtuous,
pure and flawless.
Principles of the one reality [help us]
transcend unreal and false appearances and
[realize] the equality of our intrinsic nature,
which has not been altered.”

“Our intrinsic nature is perfect.” We must realize that all things in the world, as long as they are living, have the same nature. All sentient beings intrinsically have a perfect intrinsic nature. In its natural state, it is pure and without Leaks. No matter what kind of living being it is, intrinsically it has that nature.

These principles of one reality are the truths that the Buddha is about to reveal to us. This helps all of us understand that everything is encompassed within the principles of one reality. But we sentient beings are often attached to the illusory and false things in the world. The Buddha taught “true principles of one reality” to help us transcend illusory and unreal appearances, to help us realize “the equality of our intrinsic nature, which has not been altered.”

For example, take this story from the sutras, about a village that was very peaceful and quiet. One day, the village was holding a celebration, so all the villagers gathered in one place. They drank and celebrated. They became drunk and had almost eaten their fill. Suddenly, they turned around and saw that, in the distance, the forest was on fire. The fire seemed to be advancing toward them. They became very afraid, because the fire had cut off the road, blocking their only escape route.

Among them was a man who was not yet drunk. He said, “Yes, the fire is advancing and has cut off our escape route. But Sakyamuni Buddha should be nearby, so we should calm down and call out His name.”

At this time, it seemed they heard a gentle voice in the distance, like an infusion of fresh air. The voice was clear, and they all heard it. It said to them, “You must understand that the fire you see in front of you is not the only fire there is. There are three kinds of true fire. First, the fire of greed. Second, the fire of anger. Third, the fire of ignorance. When the three fires converge, it is truly frightening. Now, you must calm down, and I will cleanse and nourish your minds with wisdom will cleanse and nourish your minds with wisdom in the hopes of extinguishing the three fires.”

As the Buddha was saying this, His form appeared in front of them. As they saw Him and listened to His Dharma, they were unaware that the fire in the forest had gradually subsided.

Even the bhiksus who came with the Buddha were amazed when they saw this. So, the bhiksus asked the Buddha, “What are the causes and conditions of this group of people for them to be so blessed that You happened to be nearby and could save them?” The Buddha sat down and told them this story. In the distant past, countless kalpas ago,

there was also a forest, suffering a drought. A strong foehn wind was blowing and the trees were so dry that when the winds blew, a fire started. Once a fire was ignited, the animals in the forest had no way out. They were surrounded by fire, how could they escape?

There was a bird called Happy-Head. He could not bear to see this. “I have wings, so when there is a fire, I can fly away from the forest. But some animals don’t have wings. If the fire is not extinguished, many lives will be lost.” A compassionate thought arose in his mind, so the bird spread his wings and flew between the mountain and the sea. He saturated his wings with sea water and flew back to douse the flames with the drops of water carried on his wings. He flew back and forth thousands of times.

When a heavenly being saw this, he said, “Happy-Head, your body is so small. Do you really think you can put out a fire with the water on your wings?” But the bird answered, “Even though I’m small, the power of my vows is broader and greater than the forest fire. Even if I can’t put out the fire in this lifetime, I vow to continue in my next life until the fire is extinguished.”

The bird’s sincerity and compassion touched the heavenly being, so he sent down a heavy rain to extinguish this forest fire.

The Buddha stopped here, smiled and said to the bhiksus, “Fellow bhiksus, did you know that little bird, Happy-Head, was I in a past life? Countless kalpas ago, I was practicing the Bodhisattva-path. Even as a bird, I made these vows. Now, as for this group of people here, they were the animals that. I saved back then. Lifetime after lifetime, they made vows to practice and uphold precepts. These causes and conditions have brought them to this world in human form for many lifetimes. Even though they are in the human realm and are fulfilling their responsibilities in the world, they still have habitual tendencies. This time, I told them about the three kinds of fire in their minds. I hope to use this wisdom to extinguish the fire of ignorance in their minds.” So, these were their karmic conditions.

This is the Buddha’s wisdom. Sentient beings are always confused by illusory and false appearances.

Though they are in this world, they are still attached to their illusions. When a Buddha’s conditions for transforming [others] in a lifetime is about to end, He always teaches principles of one reality. This is solely because He wants sentient beings to transcend illusory and false appearances. So, we must put our hearts into comprehending the Buddha’s teachings.

At the end of the Introductory Chapter, Manjusri Bodhisattva reminded everyone, “If you have any questions in your minds, I am telling you that the Buddha is about to give you an explanation.” After he said this, the Buddha gradually emerged from Samadhi.

“At that time, the Buddha arose serenely from Samadhi and told Sariputra, ‘the wisdom of all the Buddhas is extremely profound and unlimited.'”

At the start of the Chapter on Skillful Means, the Buddha was about to resolve the questions in everyone’s minds. Therefore, they were ready to focus and listen attentively. “At that time” refers to the moment. Sakyamuni Buddha gradually emerged from Samadhi. “[He] arose serenely from Samadhi.” He did not stand up. He continued sitting there, but. He opened His eyes and looked compassionately at everyone. “[Now that I have emerged from] Samadhi, are you united in your desire to seek the Dharma?” He looked very serene.

“Arose” signified a beginning. He looked at Sariputra and said, “Sariputra, the wisdom of all Buddhas is extremely profound and limitless.” We must make an effort to understand His intent. After the Buddha looked at all these people, why did He finally fix His gaze on Sariputra and say to him, “the wisdom of all Buddhas is extremely profound and limitless”?

Indeed, “the Buddha first entered the Samadhi of Infinite Meanings.” When He taught the Lotus Sutra, He first expounded the Sutra of Infinite Meanings. Then He entered the Samadhi of Infinite Meanings, radiated light and manifested auspicious signs. This light could reach infinite worlds. This is the Samadhi the Buddha entered,

Which is also called Right Concentration. It is also used to “adjust, straighten and quiet.”

Our minds need to be adjusted to be as straight as the Bodhi-path. You must remember that in the past I said that the Bodhi-path is the path to awakening. The path to awakening is very straight. So, we say it adjusts, straightens and quiets.

What are we adjusting? Our irritability. In our minds, there is a fire of anger. The short story I told just now mentioned, there is the fire of greed. Anger is like a fire of irritability. And there is the fire of ignorance and delusion. As sentient beings, our afflictions come from our irritability.

Spiritual practice can adjust our minds, so we can eliminate our irritability and straighten our distorted thinking. Indeed, when we see illusory and false appearances in this world, we have delusional thinking, perceiving and recalling because we live in this world. The Sutra of Infinite Meanings says we all live in a state of “delusional thinking, perceiving and recalling.” This is why no principles can penetrate our minds or straighten out our distorted thinking. We pursue external, delusive phenomena because

our thinking is not straightforward; it is distorted. When we do not have Right Faith, our thoughts deviate and we have delusional and evil beliefs. One stray thought takes us 1000 steps off course. Therefore, we must really adjust our minds and straighten out our thinking. “A straightforward mind is a spiritual training ground” and will not distort the True Dharma. Therefore, Samadhi will lead us on the straight path to the Dharma without veering [off-course].

Therefore, we must steady our minds and prevent them from scattering. This is adjusting, straightening and quieting;

This is adjusting, straightening and quieting; we adjust our mind so it is not irritable, straighten our distortions and quiet our distractions.

This is adjusting, straightening and quieting. This is the Samadhi the Buddha entered.

Control delusional thoughts and thinking, concentrate the mind to contemplate and focus the mind in one place. This is called Samadhi.

Adjust, straighten and quiet. It can control our delusional thinking. In our daily living, we must constantly listen, contemplate and practice. We must really consider whether the teachings we are listening to now have entered our hearts. We must focus our thoughts and focus them in one place. We must always take good care of our hearts and mind our actions. We must harmonize our hearts and actions.

So, “a benevolent heart abides in one place, unwavering.” This is called Samadhi,

a state of concentration. The mind must always be benevolent; we must nurture it so it abides in one place. This means we must not allow our benevolence to waver.

I hope that as Buddhist practitioners, we truly eliminate “delusional thinking, perceiving and recalling.” We cannot be tempted by external phenomena or let the three fires in our minds converge. Therefore, we must always be mindful.

Episode 187 – The Sea of Dharma’s Virtues is Boundless

>> The Dharma is as vast as the sea. “The sea of Dharma’s virtues are boundless. The Dharma-nature is vast and endless. Buddha-nature is intrinsic and natural. Compassion and wisdom are exercised infinitely.”

>>About “exercising proper principles through clever words and analogies.”

>> Skillful wisdom: Use teachings according to the capabilities of sentient beings.

>> There are two kinds of knowledge of Absolute Truth. “First is True Dharma,” and the other is called “True Wisdom.”

>>First is True Dharma, which is the first is True Dharma, which is the “principles of the one reality [that help us] transcend unreal and false appearances and realize the equality of our intrinsic nature, which has not been altered.”

>> “All Buddhas follow the course of this Dharma-nature to cultivate and attain Perfect Enlightenment.”

>> The second knowledge of Absolute Truth is True Wisdom, which is “wisdom that can illuminate true nature. Such principles are not false.”

>> “With this True Wisdom as the path, it is thus called True Wisdom Bodhi.”

>> “Since the Buddha realized perfection,” He now wanted to teach sentient beings according to their capabilities.

The Dharma is as vast as the sea.
“The sea of Dharma’s virtues are boundless. The Dharma-nature is vast and endless.
Buddha-nature is intrinsic and natural. Compassion and wisdom are exercised infinitely.”

Everyone, we all understand that “the Buddha-Dharma is like the sea, vast and boundless.” This is because of the virtues that Buddhas have accumulated through spiritual practice. I often say that we must work on this; internally we cultivate [our minds], and externally we engage in virtuous practices. Thus we must bring the Dharma into our minds and adhere to it in our actions.

With the many afflictions sentient beings have, the Buddha must apply His wisdom to come up with the same number of methods to deal with them. There is a common saying, “1000-foot swells rise in the river of cravings, and 10,000 waves surge in the sea of suffering.” Clearly, the waves in the sea of desire of sentient beings flood everything at times. So, they must be treated with the Dharma. [Imparting] that Dharma takes wisdom.

The Buddha comes to this world because sentient beings have boundless afflictions. He has vowed to always transform them. The Four Great Vows are a Bodhisattva’s aspiration. We have the Four Infinite Minds and Four Great Vows. If we are sincere, we must make vows. “There are countless sentient beings, and I vow to deliver them all.”

The Buddha taught His disciples to walk the Bodhisattva-path. Of course, to teach this path, He must first walk this path Himself. What this means is that as the Buddha engaged in spiritual practice over countless lifetimes, He walked the Bodhisattva-path. So, this Dharma, His wisdom, is like a sea. Thus we say, “the sea of Dharma’s virtues are boundless.” Because He has engaged in spiritual practice, His mind is replete with wisdom and. His actions are virtuous. What our eyes can see, what our ears can hear and what we feel tell us that the teachings of. Sakyamuni Buddha, this virtuous and enlightened one, are worthy of our trust. This is called virtue.

So, “the sea of Dharma’s virtues are boundless” because our “Dharma-nature is vast and endless.” Dharma-nature is intrinsic in all of us. Therefore, I often remind everyone that the path traveled by the Buddha can also be traveled by us ordinary people. We just need to rid ourselves of ignorance and afflictions and go in the direction the Buddha taught us. Where the Buddha has gone, we sentient beings can also follow. This can happen because we intrinsically have this Dharma-nature.

This is similar to driving a car. As long as the car is fully functional, when someone starts it and steers it in the right direction, the car will get to the destination. Meanwhile, this person must follow the right course for the car to arrive at the correct place.

The principle is the same. Though the Buddha attained enlightenment, He returned to expound the Dharma. Although we have been immersed in the sea of desire for countless kalpas, now we understand and believe in the Buddha’s teachings. So, we follow His directions to awaken our pure and radiant Buddha-nature.

We must also believe that all of us intrinsically have a pure and radiant nature, a Buddha-nature. This “Dharma-nature is vast and endless.” Everyone has it, not just Buddhas. In this world, there is an endless number of sentient beings. Because sentient beings are boundless, Dharma-nature is boundless.

Thus, “Buddha-nature is intrinsic and natural.” If we believe this, Buddha-nature will not be unattainable; it is actually in our hearts. Buddha-nature is a very natural part of us. So, the Buddha already manifested this intrinsic nature in “the sea of Dharma’s virtues, [which are] boundless.” Buddhas and Bodhisattvas exercise infinite wisdom and compassion. They use compassion to save sentient beings and wisdom to devise methods to transform them. We must have compassion and wisdom, and exercise them in parallel. So, I have often said that one of the Buddha’s ten epithets is “the Two-Footed Honored One.”

Indeed, “the Two-Footed Honored One” exercises both compassion and wisdom. If we have the use of two healthy legs, we can travel all over the world. We must be endowed with the two feet of [compassion] and wisdom. So, one replete with compassion and wisdom is “the Two-Footed Honored One.” Exercising great wisdom is something we should pursue.

We must all believe in the Buddha’s teachings and believe that our self-nature is complete. The Buddha exercises compassion and wisdom. We also have both compassion and wisdom; we can also perfect them. So, we must not look down on ourselves.

We now begin the Chapter on Skillful Means,

About “exercising proper principles through clever words and analogies.”

In “Exercise proper methods, proper” means not off course. No matter what their capabilities are, the Buddha always uses the proper methods to teach and guide them. This is like building a house. Whether we are building a large or small house, the foundation must be very stable. The external appearance of the houses may be different, but the foundation of each must be stable for the house to be safe. To use “proper methods” is to use right principles. No matter what we do, the foundation and the underlying theory must be correct.

Correct principles must still be taught according to people’s capabilities. This is being clever. In explaining things to others, we must use many analogies. Sentient beings have varying capacities. The Buddha compassionately taught according to capabilities. Whether a being has high or low capabilities, limited or great capacities, the Buddha always adjusts His teachings accordingly.

The Buddha comes to this world to unlock the wisdom in all beings. If those of limited capacity do not understand, if those of medium capacity cannot comprehend, the Buddha must extensively give teachings that suit their capacities. He uses “clever words and analogies.” For those who do not understand, we give them an analogy. If they do not understand the analogy, then we guide them to work with us, so they can enter this state of mind and attain joy through their actions.

Thus, Buddha-nature very naturally adapts to the times and to capabilities. Because of His wisdom, the Buddha can teach according to the era and people’s capacities. He uses skillful teachings and clever words to teach the Dharma. Everything He does is to awaken everyone’s intrinsic nature to be one with the world.

“Use teachings according to the capabilities of sentient beings.” In these times, we must clearly distinguish right from wrong. During times of great calamities, we must develop great loving-kindness. Though we see so many disasters in the world, we also see people in Tzu Chi uniforms, Living Bodhisattvas are in every country. When there is a disaster in that country or if people are suffering, they act based on the needs of that time and place. This is “using [teachings] accordingly.”

Once sentient beings accept the teachings, they can apply them in all places. Thus, the Dharma is widespread like the sea. This is the skillful wisdom of the Buddha. Using teachings accordingly is known as “skillful wisdom.”

Skillful wisdom: Use teachings according to the capabilities of sentient beings.

The Chapter on Skillful Means explains how the Buddha uses skillful means to give teachings and transform sentient beings. It is not dependent on the era. The Dharma transcends time. Based on the needs of this era, we guide people in applying this wisdom. Thus, if we want to understand the Buddha’s skillful wisdom, we must first understand the Buddha’s knowledge of the Absolute Truth.

There are two kinds of knowledge of Absolute Truth. “First is True Dharma,” and the other is called “True Wisdom.”

This is the Buddha’s wisdom.

For us to understand the Buddha’s wisdom,

First is True Dharma, which is the first is True Dharma, which is the “principles of the one reality [that help us] transcend unreal and false appearances and realize the equality of our intrinsic nature, which has not been altered.”

This is the One Vehicle. For the One Vehicle and the one great cause, the Buddha comes to this world to teach “the principles of the one reality,” which point directly to our minds, so we can understand and realize our true nature. But that is easier said than done. Because sentient beings are deluded, the Buddha had to start using other methods to help them transcend their delusions.

Whether something is tangible or intangible, when eyes, ears, nose, tongue, body [and mind], when the Six Sense Organs, connect with the Six Sense Objects, we become confused. We do not realize that everything is inherently illusory. Fame, profit, relationships, social status, etc. are all false and illusory appearances. Yet, sentient beings are very confused.

“Realizing the equality of our intrinsic nature,” means we must know our natures are equal; no one is higher or lower. So, it is unnecessary to chase after external conditions and make distinctions. Thus, we “realize the equality of our intrinsic nature, which has not been altered.” Then there will be no fluctuations in our minds.

As I said earlier, people go through birth, aging, illness and death. This is fragmentary samsara. The mind of a Small Vehicle sage, before attaining perfect enlightenment, still experiences transformational [samsara]. Thus, the Buddha used a variety of methods to guide ordinary beings of small or medium capacity in hopes that they could develop large capacities. To “transcend unreal and false appearances and realize the equality of our intrinsic nature,” which as we all know, “has not been altered.”

“All Buddhas follow the course of this Dharma-nature to cultivate and attain Perfect Enlightenment.”

The Buddha created this path. All Buddhas are the same and have set up similar courses. If we follow this path to engage in spiritual practice, we can return to our intrinsic nature. Thus, we can attain perfect enlightenment. This is called “the nature of true Dharma.”

The second knowledge of Absolute Truth is True Wisdom, which is “wisdom that can illuminate true nature. Such principles are not false.”

We can thoroughly illuminate our true nature. We intrinsically have this nature, but it has been covered by ignorance. We just have not realized it. Now, through the Buddha’s wisdom, we have illuminated our hearts and can “reflect on our self-nature.” In this way, “such principles are not false.” So all these principles are true, and this is called True Wisdom.

“With this True Wisdom as the path, it is thus called True Wisdom Bodhi.”

This is the Buddha’s wisdom, His True Wisdom. If we want to make analogies to it, that would require a lot. So, this is “knowledge of Absolute Truth.”

“Since the Buddha realized perfection,” He now wanted to teach sentient beings according to their capabilities.

So, “this is the Buddha’s skillful wisdom.” Since the Buddha enlightened both self and others and had perfect enlightened conduct, He came to this world to teach according to sentient beings’ capabilities. This is His skillful wisdom.

Thus, the Buddha taught skillful means for a lifetime. The Buddha came to this world to simply and directly reveal the mind, so we can understand our true nature. He wanted all of us to know that if we are sincere, we can have wisdom equal to the Buddha’s. Thus, we all intrinsically have Buddha-nature. Yet, sentient beings have been grasped firmly by false illusions, so our minds constantly waver. They are ever-changing and unstable. Though we formed aspirations, after some time has passed, we become lax and fall again. This is why we ordinary beings do not quickly become awakened.

Now that we know the Buddha’s wisdom, we must understand “True Dharma and True Wisdom.” His True Dharma and True Wisdom are used to teach us sentient beings that not only are these truths intrinsic in all Buddhas, they are intrinsic in all of us.

The Dharma is truly profound and vast. I hope everyone will harmonize their minds with their nature. Then naturally we will gradually realize how the Buddha exercises both compassion and wisdom. Everyone, please always be mindful.

Episode 186 – True and Skillful, Empty and Wondrous

>> Every sutra is divided into three parts: Preface, Main Teachings, Transmission. Preface: The Preface gives the outline of the sutra. Main Teachings: The Main Teachings are the main text of the sutra. Transmission: Transmission encourages spiritual practitioners to learn and pass it on.

>>Very tactful and indirect. It revealed the intention for giving the wondrous teachings. Subsequently comes the core of this sutra.

>> The Wondrous Dharma Lotus Flower Sutra is the original [teaching] of all Buddhas, just as the Dharma of the One Vehicle is the only teaching to attain Buddhahood.

“The key to the whole day is the morning.” Each day begins at dawn as the sun rises in the east, as milli-, femto- and micro-seconds [pass]. Basically, day and night, time flies by without pausing. Day and night are constantly changing places in an instant.

The last micro-second becomes the next one, and they endlessly add up. These micro-seconds are very short, and the [passage of time] is subtle and wondrous. This is a cycle without a beginning or an end. From what time have these subtle and fine [increments of] time been accumulating and continuously passing by? In fact, none of us can understand this. So, I tell you all that we must seize the present moment and sustain the moment forever.

When a good thought arises, we must hold on to it right away. By holding on to it with an unwavering mind and setting it as our direction in life, we can move forward without any reservations. So, if we seize that moment in time, for us it will be everlasting. In our every thought and action, we must adhere to it.

Is life real or illusory? Basically, life passes by over time while we are unaware. Illusory or real, our life keeps passing by. But in our minds, when thoughts stir and give rise to afflictions, the accumulation of these afflictions is very real. Because of this accumulation of afflictions, we create karma. This accumulation of karma is very real to us.

The Buddha came to this world to help us understand how the accumulation of karma is created with our every thought, as well as how we can resolve the karmic retributions we have accumulated through our karma. Throughout time. space and in interpersonal relationships, this continues endlessly. We ordinary people are confused, so we continuously accumulate karma without having clarity. The Buddha came to this world to help us understand [these principles].

To achieve understanding is not easy. He wants to help us understand True Dharma. But we do not know where to begin and are unable to comprehend the words. He spoke from His heart. The Buddha uses various methods, but we still cannot comprehend it, so He turned True Dharma into skillful means.

Just what are True Dharma and skillful means? The Buddha already spent over 40 years giving teachings with clever and skillful means, solely to help us achieve understanding. But we still have a long way to go. How much farther do we need to go?

These days, science and technology are advanced. In astronomy, it is known that the sunlight we observe on Earth right now actually left the Sun some time earlier. Eight minutes pass before we see that ray of light. This radiated light travels at light speed. When we calculate distance with light speed, we see that the Sun is very far. Clearly, we who live here on Earth depend on the Sun for our survival, yet we are so far away from it. We receive its light, and the light we receive is light it emitted eight minutes ago.

So as far as we can tell, is this light now the same as the light from eight minutes ago? It is the same ray of light, but it feels illusory because it arrives eight minutes later, not instantaneously. So is this actually real or illusory? Therefore, “Such are time and space; they seem real but are illusory.” Light from the Sun is real light, but it is something that happened eight minutes ago. However our perception is that it is happening in this instant, right now.

Distance creates this difference in time. Therefore, it seems real but is illusory. Therefore, “in the real and illusory, indeed there is wondrous existence in true emptiness.” There really is wondrous existence in true emptiness. Some say, “That happened eight minutes ago, why do you say it is happening now? Well, it happened eight minutes ago, but. I am just seeing it now.” Sunlight travels here in eight minutes, and I have already been speaking for so long. Meanwhile, the emitted light keeps coming in succession, overlapping. It feels so real to us, even though it has to travel so far to reach us before we can feel it. So, what we feel is ever-changing and constantly passing by.

In this world, there is wondrous existence in true emptiness. This true emptiness and wondrous existence cannot be understood except by the Great Enlightened One. The Buddha had a great awakening and realized the true principles of the universe. Therefore, we must truly revere and respect the Great Enlightened One of the universe. We must respect and admire. His enlightened wisdom.

Indeed, the Buddha has told us that this awakened nature is intrinsic to us all. We have all left it behind, but we can seek external phenomena to meticulously validate [all these principles]. Then we call this awakening. But the universe is boundless. Time and space are boundless and endless. How do we carry out our pursuit? Life is limited and time is short, so we ought to quickly search within ourselves to find our intrinsic awakened nature, which is the same as the Buddha’s. Therefore, the Dharma is not far from us. But once we have let go [of that nature], we will have to chase after it for a very long time.

As I have said, “an ignorant thought creates the Three Subtleties.” The Three Subtleties are very minute, tiny. These afflictions are very small and subtle; they continuously accumulate as we create more karma. Thus, we are constantly covered by ignorance.

Therefore, life can be very illusory because delusions continuously arise and continuously cover [our pure nature]. Indeed, every day we live in a state that seems real but is illusory. But within the illusory, there is something real. To understand this is very difficult. Therefore, to understand this better, we need to make an effort to study both True Dharma and skillful means.

The Buddha expounded the Lotus Sutra to inspire in everyone their desire to seek the True Path. This is why. He radiated light and manifested auspicious signs. Through Maitreya and Manjusri’s dialog, the teachings of ancient Buddhas were used as a comparison to how Sakyamuni Buddha was now about to reveal the True Dharma in the Saha World. We already clearly understand the setting. [It was set forth in] the Introductory Chapter, or the Preface. The opening section is the Sutra’s Preface. At the beginning of the teachings, the causes and conditions for it are mentioned as the origins, or the Preface.

Every sutra is divided into three parts: Preface, Main Teachings, Transmission. Preface: The Preface gives the outline of the sutra. Main Teachings: The Main Teachings are the main text of the sutra. Transmission: Transmission encourages spiritual practitioners to learn and pass it on.

We are just now getting into the Main Teachings. I have spent a long time just on the Sutra Preface, on its opening. I am just now beginning to really delve into the sutra. This part is called Main Teachings and has a total of 19 chapters. These 19 chapters begin with the Chapter on Skillful Means. This is the first chapter in the Main Teachings.

A sutra is divided into the Preface, Main Teachings and Transmission. The last part is about spreading it. The Lotus Sutra has a total of 28 chapters. We have already covered the Introductory Chapter. Then in Main Teachings, there are 19 chapters. This only adds up to 20 chapters. In the end, there are another 8 chapters about how to transmit these teachings. So, now I am just starting to discuss the Main Teachings section.

The Introductory Chapter reveals why the wondrous Dharma is being taught. In these past two days I have been telling you all that the Introductory Chapter is truly very meandering and tactful. It helps us bring everyone’s minds together; it attracts our attention.

We can clearly see that in the Buddha’s time, He had already been teaching for 42 years before finally starting to freely carry out. His original intent. And He still had to reveal it in such a tactful and meandering way for people to value and pay attention to it. This is to say nothing of people these days; how long must we talk and how much must we say for them to find it important and pay attention?

Besides valuing and paying attention to it, how do we let these teachings enter our minds, or even put them into practice? That still seems very far off. It already takes eight minutes for sunlight to reach the Earth, who knows how long it will take for us to understand the True Dharma and for the principles to penetrate our hearts. This is truly very hard to predict.

Therefore, we are only now beginning to discuss meanings [contained in] the Lotus Sutra. The original [teachings] of the Buddha can only be revealed through such roundabout ways. “So, subsequently comes the core of this sutra.”

The Preface is very tactful and indirect. It winds and turns in this way to adjust and focus people’s minds.

The Introductory Chapter is.

Very tactful and indirect. It revealed the intention for giving the wondrous teachings. Subsequently comes the core of this sutra.

In summary, the fact is, our wisdom is very weak. We say people today are very sharp and witty, but their [capabilities] are still very poor, dull. They are not that sharp. Our knowledge is still unclear, like light that has been dispersed. This is what we ordinary people are like.

Now we must focus our wisdom and thoughts, so we can understand the Buddha’s teachings. So, the Wondrous Dharma Lotus Flower Sutra is the Buddha’s original [teaching], just as the One Vehicle Dharma is the only way to attaining Buddhahood. The Buddha was now teaching the One Vehicle Dharma, the only way to attain Buddhahood.

Similarly, to go from point A to point B, will you take some kind of car? Or, take a plane? Or, take a jet, which is even faster? The last is like Great Vehicle teachings. A knowledgeable person is instantly awakened. Suddenly, in an instant, he can awaken. For a person with dull capabilities, this happens gradually.

And the Lotus Sutra is the great Dharma of the One Vehicle that can help us quickly develop inspiration and understanding. The Lotus Sutra is focused on explaining the principle of the One Vehicle. Please pay attention and focus your minds, so you can comprehend the Buddha’s teachings.

The Wondrous Dharma Lotus Flower Sutra is the original [teaching] of all Buddhas, just as the Dharma of the One Vehicle is the only teaching to attain Buddhahood.

Let us think, the Great Enlightened One realized the truths in the universe. With one thought, He traveled the trichiliocosm. In the time it takes to eat a meal, He traveled through 10 trillion Buddha-lands. Clearly, the universe is very expansive. The unenlightened could not recognize this. [The teachings of] Sakyamuni Buddha from over 2000 years ago are now gradually being verified by science. So, let us humble ourselves and avoid being too self-absorbed or too conceited. Otherwise, the light of our wisdom will be dispersed and lost. We must focus it. So everyone, please always be mindful.