Author: Scott Ogata

Episode 928 – Receiving Predictions of Buddhahood

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>> When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari, they used analogies to show their awakening and recounted the Parable of the Poor Son. They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings. When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.

>> The Chapter on Bestowing Predictions: They were able to receive predictions because they had engaged in spiritual practice, eliminated delusions of afflictions and ignorance, resonated with the Buddha-mind and attained the truth. In accord with the principles, the Buddha gave confirmation and bestowed predictions of Buddhahood on them. This is like how worldly rank or status are passed down; thus there was the bestowing of predictions.

>> “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”       [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “At that time, the World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa, in future lifetimes…’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>>  Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

>> For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice.

>> At that time, the World-Honored One, having finished His verse: The Buddha said at that time because it was for those with suitable conditions that He taught the Parable of the Medicinal Plants. This was so important that He repeated it in verse. The time He finished was that time.

>> Kasyapa also knew he must teach the Buddha’s understanding and views and manifest the Buddha in his nature. Matching mind with mind is called bestowing predictions of Buddhahood.

>> [He] spoke to the assembly and called out these words: He announced to all in the assembly as He spoke these words.

>> My disciple Mahakasyapa, in future lifetimes…: The future exists because something existed before, which has already gone past. Thus He says “in future lifetimes”. >> [He] also knew he must teach the Buddha’s understanding and views. Manifest the Buddha in his nature. “Matching mind with mind” is called “bestowing predictions of Buddhahood”

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“When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari,
 they used analogies to show their awakening and recounted the Parable of the Poor Son.
They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings.
When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.”

When we read this passage, we should all understand it clearly. In the Chapter on Faith and Understanding, Venerable Kasyapa began to [share his understanding] of. Sariputra receiving the Buddha’s prediction of Buddhahood. Venerable Kasyapa, Subhuti, Katyayana and. Maudgalyayana, these four disciples, represented the Sangha in coming before the Buddha to express that they finally had faith and understanding. They had faith in the Buddha’s teaching that everyone intrinsically has Buddha-nature and that everyone can attain Buddhahood. They understood that everyone already possesses a treasure trove of Dharma.

This was like the poor son; he originally had this, but he left his home and wandered aimlessly. Regardless of how tiring it was, his father pursued his son, constantly searching for him. But his son was out in the world, stumbling around alone for more than 50 years. This is the cyclic existence of the Five Realms in which unenlightened beings wander. Sometimes, we are born in heaven. Sometimes, we are born in the human realm. Sometimes, we fall into the Three Evil Realms. This is how we transmigrate in the Five Realms. It had not been easy for them to encounter the Buddha-Dharma and be born in the same era as a Buddha. So, they knew that they must listen to the Buddha’s earnest teachings. They finally understood this. So, when they used the poor son as an analogy, the Buddha was joyful at what the four of them expressed.

Next, the Buddha used even more profound teachings [and spoke of] “one appearance and one flavor.” Actually, He regarded all equally. The Buddha converged with the true principles of the universe to the point that all sentient beings became equal to Him. With one appearance and one flavor, He taught the same Dharma to everyone. However, we all have different capabilities.

Once everyone understands that the Dharma is of one appearance and one flavor, [we know] it is given equally to everyone, out of His loving heart. It is we who have not changed our habitual tendencies; it is not the Buddha who discriminates between sentient beings. We all must reflect on ourselves and repent. If people do not reflect on their mistakes, they lock up their minds and do not take in the Dharma. Then, when they go among people and encounter afflictions, they will only complain about this. People like this are unable to accept the Dharma. They do not take in any teachings, so they have no way to face the tests of life. This is such a pity. Therefore, we must all be mindful.

So, this verse says, “When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari….” Mahakasyapa and the others, these four, in the Chapter on Parables, at the moment the Buddha bestowed His prediction on Sariputra, all had an awakening. “They used analogies to show their awakening.” In the Chapter on Parables, Sariputra attained understanding, and the Buddha bestowed a prediction of Buddhahood on him. So, it was the same for these four; at that moment, seeing the Buddha affirm Sariputra, the four of them also came [before the Buddha]. In the Chapter on Parables, they had already attained understanding, so they recounted the Parable of the Poor Son.

“They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings.” At that moment, the Two Vehicle practitioners, the Hearers and Solitary Realizers, already fully understood; they had gradually entered the perfect teachings. In the past, the gradual teachings were used to lead everyone one step at a time. They had heard the teachings up to this point and had eliminated afflictions. They thought this was enough to enter Nirvana, that they would not come back to this world with their karma. They believed this was crossing into extinction.

However, in the Lotus Sutra, the Buddha kept announcing that what He was teaching was of one appearance and one flavor, the One True Dharma, the One Vehicle. The Buddha cast aside the Three Vehicles to emphasize to everyone that there is only one vehicle, not three, because the “One” is that all people are equal and all can attain Buddhahood. The teachings that He expounded were like this; everyone has a part in them. It is not that some people do not receive it, but that their own capabilities [determine what they can accept], and their own habitual tendencies have not yet been eliminated. So, now we understand that this method of teaching is complete and perfect, thus we gradually enter the perfect teachings.

“When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.” As the Chapter on Medicinal Plants concluded, the Buddha’s true intent was His hope for the Two Vehicle practitioners, those already engaged in spiritual practice, to now understand and be able to experience the One True Dharma. Then they would begin forming great aspirations and enter the teachings of great Bodhi. This was the Buddha’s intent.

Now we begin the Chapter on Bestowing Predictions

Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

Those who “received predictions” did so because they engaged in spiritual practice and eliminated their afflictions and ignorance. Why did the Buddha bestow predictions? Because the Two Vehicle disciples had engaged in spiritual practice and thus eliminated their afflictions and ignorance. They had gradually eliminated them. Some disciples began to resonate with the Buddha-mind. Their minds were in accord with the Buddha’s mind, so they “resonated with the Buddha-mind and attained the truth.” They understood the Buddha’s intent to point them towards the great, direct Bodhi-path. He had begun to guide them, so they should have realized the Buddha’s intent and already seen this path clearly. “In accord with the principles, the Buddha gave confirmation and bestowed predictions of Buddhahood on them.” Because they resonated with the Buddha-mind and had already discovered this path, as it should be according to the principles, He gave confirmation and bestowed predictions. The Buddha wanted to confirm this for them. “That is right; you now understand. You are in accord with my intention and my mind. My mind is the same as yours. Your thoughts are the teachings I have shared.”

“This is like how worldly rank or status are passed down,” just like a king passing his crown to the prince. It is passed down, from generation to generation. An entrepreneur’s assets are passed to his son. The principle is the same. “Thus, there was the bestowing of predictions.” Because of this, there is the Chapter on Bestowing Predictions.

If you remember, previously in the. Chapter on Medicinal Plants, at the end it said, “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”

The Buddha was reminding everyone again, saying, “you Hearers in the assembly,” which also includes the Solitary Realizers. “None [of you] will cross into extinction. Your spiritual practice does not stop here. What all of you are practicing” means everyone was engaged in spiritual practice. The Buddha hoped that not only these four, but all His disciples, could understand that they should not remain Hearers or Solitary Realizers, only practicing for their own benefit. He wanted everyone to open their minds and form great aspirations and make great vows to walk the Bodhisattva-path. The Bodhisattva-path is the true path. We must go among people to practice and learn, must go among people to temper ourselves. This is how we gradually practice and learn. If we can do this, we will be able to attain Buddhahood.

This sutra passage is meant to encourage us and is also a kind of confirmation.

The Chapter on Bestowing Predictions starts out saying, “At that time, the World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa, in future lifetimes…’.”

Now, it begins with the Buddha “having finished His verse” and calling out to everyone. After the long-form prose of the Chapter on Medicinal Plants, He continued with repeated verses. Everyone should remember this. Now, in the Chapter on Bestowing Predictions, the Buddha “spoke to the assembly.” Again, He addressed everyone and “called out these words.” He used a loud voice and raised His tone, saying, “My disciple Mahakasyapa, in future lifetimes…. Everyone, listen carefully. My disciple….” Think about it, this was said with such warmth. Venerable Kasyapa persisted in ascetic practice, so he was able to eliminate his attachments. His mind had returned to emptiness. This was what the Buddha was praising

Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

So, “bestowing predictions” means that “The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect.” This refers to future events. Predicting the cause means that because he engaged in spiritual practice, the effect would be his attaining Buddhahood. So, “Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.”

For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice.

Why was he able to receive the Buddha’s prediction of Buddhahood? “For those who receive predictions, the degree to which they follow the Buddha differs.” This is the course of his spiritual practice ․For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice. Why did Kasyapa receive a prediction of Buddhahood? It was because of his spiritual practice, the degree to which he followed the Buddha. The degree to which they followed the teachings was either great or little. Each person was different. Some of them listened, yet their habitual tendencies remained the same. Venerable Kasyapa had completely eliminated his past indulgences and his past [lifestyle]. He completely let go of them. Since he was engaging in spiritual practice, he completely adopted the Buddha’s teachings. Therefore, he had great capabilities.

So, “The degree to which they follow the Buddha differs depending upon the power of their vows.” Kasyapa had that vow, that power. So, in “serving the Buddha,” drawing close to the Buddha, their “meritorious practice differs.” In their resolve to draw near the Buddha, each person was different. So it “depends on their causes, conditions and ability.” Their skills and their ability, how they followed the Buddha and how they accepted the Dharma, their firm spiritual aspirations and their causes and conditions for practice all depended on their causes and conditions. The Buddha bestowed predictions in sequence, and.

“Their epithets on attaining Buddhahood differ.” Everyone will attain Buddhahood at different times. By what karmic conditions are they able to attain Buddhahood? Where will they attain Buddhahood, and what will be their epithet? This “depends on their causal practice.” This depends on their causes.

At that time, the World-Honored One, having finished His verse: The Buddha said at that time because it was for those with suitable conditions that He taught the Parable of the Medicinal Plants. This was so important that He repeated it in verse. The time He finished was that time.

“At that time, the World-Honored One, having finished His verse” The Buddha had finished expounding the. Chapter on Medicinal Plants, so “at that time” refers to the period right after, right after He spoke the verses in the Chapter on Medicinal Plants. “It was for those with suitable conditions that He taught.” The Chapter on Parables [was] their understanding; the Buddha taught the Chapter on Medicinal Plants, and the Chapter on Medicinal Plants also included many repeated verses. These are all very important teachings. So, at this time, the Chapter on Medicinal Plants had also concluded. “He spoke to the assembly and called out these words.” He spoke to everyone. “He announced to all in the assembly as He spoke these words”

 [He] spoke to the assembly and called out these words: He announced to all in the assembly as He spoke these words.

“‘My disciple Mahakasyapa, in future lifetimes…’.”

My disciple Mahakasyapa, in future lifetimes…: The future exists because something existed before, which has already gone past. Thus He says “in future lifetimes”.

Who was Mahakasyapa? Everyone knows; he was someone everyone recognized, the one who led the Sangha. At that time, he was leading the Sangha; in the future he would pass the Dharma on to Maitreya. This made Mahakasyapa a very important person. “The future exists because something existed before, which has already gone past. Before” refers to the past. Thus He says “in future lifetimes.”

Mahakasyapa had causes and conditions from his past lifetimes, as well as his present causes and conditions, so because of the present, there will be a future.

What happened in Mahakasyapa’s past? There were life after life of karmic causes, the causes and conditions of his previous lives. But, in his present life, he engaged in spiritual practice. In his spiritual practice, he was distinguished by the practices of “Dhuta. Dhuta” means ascetic practice. What others could not bear, he could endure. In what areas did he have to endure [hardship]? In clothing, food and housing, he persisted in hardship. “Enduring ascetic practices” was what he specialized in, and thus, “He was called the foremost in ascetic practice.” This was what the Buddha appreciated about Mahakasyapa.

Mahakasyapa was originally married, but fortunately, both wanted to engage in spiritual practice. It was only their parents who pushed them to marry and they fulfilled their parents’ wishes. But, while they shared the same room, they slept in separate beds, and they agreed that in the future, they each would engage in spiritual practice. So, they both maintained their physical purity. Later, after the many twists and turns of life, their wishes came to fruition. After their parents grew old and passed away, and as the two were both willing to engage in spiritual practice, they went their separate ways. Kasyapa told his wife, “I will leave first. If I can find a suitable, truly virtuous sage or noble being, a spiritual practitioner that I wish to follow, I will let you know, and you can come to engage in spiritual practice.” Just like that, he renounced the lay life.

He searched all around, and after three years, he met the Buddha. From that point on, he listened to and persevered with the Buddha’s teachings. He could accept them all, and he could bear what others could not. Others could not bear ascetic practices, but he was able to bear them.

He was so close to the Buddha’s heart. At the Vulture Peak Assembly, the Buddha held up a flower, and Kasyapa smiled. This subtle action by the Buddha of holding up a flower was not understood by anyone else. Only Kasyapa reacted and smiled, and the Buddha praised him. This story is about transmitting the Dharma of the mind, the Buddha’s mind, which Kasyapa was able to understand. So, in the Zen School, this story is told frequently. This is called transmitting the Dharma of the mind. “The Buddha passed the supreme Dharma to Kasyapa to prepare for His Parinirvana and pass on His Wisdom-life.” The Buddha’s wisdom-life was to be inherited by Kasyapa

>> [He] also knew he must teach the Buddha’s understanding and views. Manifest the Buddha in his nature. “Matching mind with mind” is called “bestowing predictions of Buddhahood”

“[He] also knew he must teach the Buddha’s understanding and views” Kasyapa also knew he must teach the Buddha’s understanding and views and manifest the Buddha in his nature. Matching mind with mind is called bestowing predictions of Buddhahood. Mahakasyapa had already attained understanding. What the Buddha had taught, Kasyapa now realized and understood; he had the understanding and views. What the Buddha had revealed to him was taken deeply into his heart. “Manifest the Buddha in his nature” means he already understood the Buddha in his nature. “Matching mind with mind” means Kasyapa’s mind was matched with the Buddha’s mind. As for the Buddha’s original intent, Kasyapa was in accord with the Buddha-mind. So he saw the Path, this path of spiritual practice, which is the great, direct Bodhi-path “[This is] bestowing predictions of Buddhahood. Matching mind with mind” is called “bestowing predictions of Buddhahood” [The Dharma of] one appearance and one flavor had been understood by Kasyapa, so he received a prediction of Buddhahood.

Thus, this sutra passage first says that Venerable Kasyapa received predictions of Buddhahood from the Buddha. Therefore, as Buddhist practitioners, we must be mindful [Attaining Buddhahood] requires a long time, a very long period of time. We must go among people and temper ourselves. We must gradually enter the Bodhisattva-path. Then, surely, we will all attain Buddhahood. This is what the Buddha confirmed for us. This depends on changing our habitual tendencies and eliminating our afflictions. In this way we can test the progress we have made. So everyone, please always be mindful!

Episode 871 – True Principles Are Boundless, Hard to Measure

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>>Though the Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching. True principles are infinite, boundless and limitless. The phenomena contained within are many; have faith, understand they are hard to measure.

>>”He said, Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

>> All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

>> So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

>> All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.
>>All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

>> The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

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“Though the Dharma contains many teachings, none depart from the provisional and the true.
Besides these two, there is no other teaching.
True principles are infinite, boundless and limitless.
The phenomena contained within are many; have faith, understand they are hard to measure.”

There are many teachings in the Buddha-Dharma. Just one sentence of the principles can encompass all things in the world, not to mention the countless sutras and treatises, which contain even more principles. Before we open up the capacity of our minds, how many of the Buddha’s teachings can we hold? Yet, the Buddha did everything He could, devising provisional means to suit our capacities and establishing all kinds of skillful teachings. This is the “provisional”; it is what was taught according to our capacities. In fact, while He adapted to our capabilities in giving the provisional, His original intention was to teach the Dharma of the One Vehicle, which contains all principles. So we say, “Besides these two, there is no other teaching.”

“True principles are infinite, boundless and limitless.” The true principles are limitless, boundless and endlessly vast. The Buddha’s ocean of enlightenment is truly endless and vast. Earth is just [a tiny part] of the universe. Apart from Earth, there are many more [planets] in the universe. The matters and workings of things on Earth alone are beyond our understanding. Even within our own bodies, the infinitesimal changes that lead to aging, illness and death are still beyond our knowledge; how much can we possibly know? Therefore, we must believe the Buddha’s teachings; our body will age, but our nature of True Suchness is everlasting. It does not arise or cease, does not age or die. This is our nature of True Suchness. This is what “true principles” refers to.

“True principles are infinite, boundless and limitless.” Since the beginning, we humans have had this nature of True Suchness, while all things have their intrinsic principles. Throughout millions of kalpas, since Beginningless Time, these have been the intrinsic order [of nature]. However,, we are still unable to truly understand and comprehend everything. We just know that there are “true principles.” These true principles are everlasting. They are pervasive, infinite, boundless, endless. There are many meanings and teachings within them.

If we use the present capacity of our minds to experience and assess all things in the world, they will be very difficult to measure; we have no way to do so. Thus, the Buddha hopes that each one of us, upon listening to the Dharma, will first develop faith and understanding. To develop faith, we must apply our wisdom. If our wisdom is not developed, the root of our faith will not be stable or deep. So, we must be mindful.

In the previous sutra passage, the Buddha called on Kasyapa again because Venerable Kasyapa would be the one to pass on the Dharma in His mind. This is why the Buddha passed His robes and alms bowl to him. Why did the Buddha regard him so highly? Because he had single-minded resolve, and safeguarded his spiritual aspirations. He steadfastly engaged in spiritual practice without fearing the difficulties. He comprehended the Dharma of emptiness and the workings of all impure phenomena in this world. Thus in the Lotus Sutra, from the Chapter on Faith and Understanding to the Chapter on Medicinal Plants, the Buddha treated Venerable Kasyapa as the leader of the Sangha, the one who resonated with the Dharma and the suitable target of His conversation.

So, the Buddha called on Kasyapa as a representative He said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was to strengthen everyone’s faith and understanding. So, the Buddha again told Kasyapa that. “The Tathagata is the king of all Dharma” to help everyone further understand and believe in the Buddha-Dharma. For the Buddha, when it comes to all things and all Dharma in the universe, He understands them all. Thus He said the Buddha is the king of all Dharma. Nothing He says is false; everything is absolutely true.

The next sutra passage says, “I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”

This sutra passage helps us further understand the. Buddha’s wisdom in regard to all Dharma, how He uses skillful means to teach. He adapts to sentient beings’ capabilities; however much we can accept, whatever the extent of our capacities, the Buddha will teach us according to our different capabilities. In this way, He guided us with skillful means. This is the mindfulness of the Buddha.

I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

So, “I teach all Dharma” means. “He deeply understands all matters and principles with all-encompassing wisdom” ․I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called “all Dharma.” The principles contained in all Dharma are what we need to believe and deeply comprehend in order to be able to clearly understand the principles which underlie all matters and objects. No matter what kind of thing it is, with any tangible, material objects, we must apply wisdom [to understand them].

When we take the Buddha’s principles to heart, we can comprehend the formless true principles. This is the wisdom of all Dharma. Only by deeply delving into things with faith will we have a clear understanding. This originates in the wisdom of all Dharma. With the wisdom of all Dharma, “[He] explains the Dharma to benefit all life.” We can use this wisdom of all Dharma, the principles behind all matters and objects; as we understand them one by one, we will be able to explain them one by one. Only by explaining them can we benefit all life.

If we are able to do this, the Dharma will forever be in our hearts. Then, in the future, we will bring this Dharma of clarity and wisdom with us into our next life, continually carrying it forward. These are worldly and world-transcending teachings. Even though we must leave this life, we will still take with us the Dharma we heard and understood in this life and carry it into our future lives. We do not want to keep bringing our ignorance with us into our future lives. This is why we must be mindful. This is what “all Dharma” refers to. When we engage in spiritual practice, our bodies and minds must be inseparable from all Dharma. The principles which underlie people, matters and objects are what we must be profoundly clear on.

All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

So, all Dharma can be roughly split into three categories. “The first is conditioned phenomena. The second is unconditioned Dharma.” The third is “unteachable Dharma.” Together, these three encompass all Dharma.

Conditioned phenomena refers to what we can see, each and every matter and thing. If we can thoroughly understand these kinds of conditioned phenomena, we can help people know what things are acceptable or unacceptable to do. If it is something they should do, we must immediately encourage them, “Do it!” As for what they should not do, we should say, “Don’t do it!” We must explain why they should not do this, why they should refrain from all evil. Why are there so many unwholesome things that we should avoid doing? Because of the effects of these karmic conditions. The actions we take now will yield certain results in the future. This is something we must be clear on; we must be clear about the future consequences for us to be able to tell people not to do them.

We must do good deeds and do them promptly. Consider what happened in Myanmar in 2008. When they experienced that major disaster, we entrusted Tzu Chi volunteers from Malaysia to take charge of [our relief efforts]. After that, they began traveling there repeatedly. By giving of themselves with long-lasting compassion and great love, they paved a path in Myanmar and expanded the scope of people’s love

[In 2014,] when Malaysia experienced flooding, there was much damage. So, it was the people of Myanmar’s turn to fundraise [for relief efforts]. They even said, “In the past when it rained, we were unable to walk along the fields. The roads all disappeared under the water. Tzu Chi helped us build bridges. Tzu Chi helped us pave roads. Tzu Chi helped us construct schools. Malaysian Tzu Chi volunteers came and did so many things for us, so we should give back.”

This is the workings of people and matters. When we do good deeds, even though it might have been many years ago, now, so many years later, there is still this awakened love and compassion and the roads we paved. This is not a metaphor; [the volunteers] actually paved roads for them. This is a conditioned phenomenon. This is something everyone can do.

“The second is unconditioned Dharma. Unconditioned Dharma” refers to a natural state. Naturally, in the world, in the space between heaven and earth, the clouds and rain nourish the land. Things growing in nature depend on the climate. The four seasons follow each other in a cycle, and the weather changes accordingly. We humans are the same way. We go through childhood, youth, middle age and old age. Our body, in this natural state, goes through birth, aging, illness and death. These are the natural principles of life. This Dharma is very subtle and wondrous, and the principles it contains are truly wondrous and profound.

The third is “unteachable Dharma.” There are many, many principles. For us as ordinary people, it is impossible to understand them all. So, “unteachable Dharma” does not mean it cannot be taught, but that it cannot ever be taught fully.

Together, these three encompass all Dharma. Even if we tried, we could not teach it completely. Only the Buddha can, with wisdom of all Dharma, as everything is encompassed in the Buddha’s ocean of enlightenment

So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

The Buddha wanted to give so many teachings, but though the Buddha could teach them, we would be unable to comprehend. So, the Buddha applied His wisdom to teach with skillful means; He established the Three Vehicles in accordance to our capacities. The Buddha “uses the Four Unobstructed Wisdoms to teach according to people’s capabilities.” To teach according to our capabilities, He teaches one person this kind of Dharma while for another person, He would teach that principle. He observes our capacities and makes distinctions. So, “With His skillful wisdom, He can teach with skillful means.” He used the Four Unobstructed Wisdoms, which are skillful and wondrous, to adapt to sentient beings’ capacities and teach with skillful means.

All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.

So, with “all the Dharma that He taught,” He used “wondrous skillful means.” He used unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking, meaning He taught tirelessly. “He followed sentient beings’ capabilities” and used skillful wisdom to share with them all the Dharma that He taught.

Unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking are the Four Unobstructed Wisdoms. When the Buddha interacted with sentient beings, He never grew tired and never became indulgent. So, when He taught the Dharma, as He continued speaking, He never tired; He just kept teaching in the hope that sentient beings could comprehend the Dharma He was sharing. Even if He had to teach it over and over, He remained patient and never became vexed. If sentient beings did not understand, He explained again.

All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

“All lead to the stage of wisdom of all Dharma.” The Buddha was so earnest and diligent, tireless in His joy of speaking. He continuously hoped that all sentient beings would arrive at the stage of the wisdom of all Dharma

The stage of the wisdom of all Dharma includes conditioned phenomena and unconditioned Dharma. Whether tangible or intangible, matters and things or principles, the Buddha hoped we all could thoroughly understand these. This is the wisdom of all Dharma.

“Attaining the stage of wisdom of all Dharma” means that we have truly arrived at that state. The Buddha taught us this Dharma to point us in the [right] direction. Once we have actually arrived, we will have taken the Dharma to heart. After taking the Dharma to heart, we [must] also put it into practice. Thus we “attain the stage of wisdom of all Dharma. Attaining the stage of wisdom of all Dharma” means that we can achieve this. After we have truly comprehended it, we will also put it into practice. “Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.” Although we have done many different things, still, though the appearances are different, we all arrive at the same truths. He hoped that everyone could understand this. This is “the stage of the wisdom of all Dharma”; this is the Buddha’s ultimate stage.

The “stage of the wisdom of all Dharma” is the state that the Buddha had awakened to.

The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

 “The ultimate truth of all phenomena” refers to the true appearance of all things, which is completely encompassed in the Buddha’s ocean of wisdom. “It cannot be realized without true wisdom.” If someone cannot truly experience it, they will truly be unable to realize this stage, will be unable to awaken. To realize is to awaken. “It cannot be revealed through language,” so if we do not truly realize the Dharma, even if we share an abundance of teachings we would still be unable to point out the true, broad path.

So, “Even if one wishes to teach it, they cannot; it cannot be reached with language.” Truly, though we want to communicate it, no matter how much we speak, we cannot reach the principles the Buddha taught. How can we take true principles into our hearts? This cannot be achieved through language. So, “With circuitous explanations, one can only reveal illusive appearances.” We can only speak so indirectly in the hope that everyone can understand. We still use worldly appearances to teach, like the sounds we hear and images we see. But are we able to bring out the principles? These are things that must truly be experienced to know what these principles are. So, the world is filled with illusory appearances, but the Buddha wanted to share true principles, and what we need to understand is also True Dharma.

For example, people say that, “Only the one who drinks the water knows its temperature.” I often repeat this phrase. But this is just a way of describing something through words. I am taking medicine; it is very bitter. They do not know how terrible it is, but they say, “You have to drink it.” This is life. Everyone has to experience things for themselves. Drinking this medicine is good for our health, yet we might still resist, “It is so bitter! I don’t want it!” This is the same thing. Even if we clearly know that this medicine is beneficial for our health, we still resist taking it.

This is how deluded we sentient beings are. For us to awaken, we must have clear minds and truly comprehend the [principles], which is indeed difficult. When it comes to the Buddha-Dharma, explaining it clearly and laying it out in a way everyone can comprehend is truly difficult. However, we need to recognize that, “Though Buddha-Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching.” The Buddha did all He could to help us understand. So, “Besides these two, there is no other teaching.” The Buddha had already done all He could. True principles are infinite, boundless and limitless. The meanings contained in a single phrase are numerous and great. So, “Have faith, understand they are hard to measure.” Even if we have faith and understanding, measuring this Dharma is truly difficult.

Dear Bodhisattvas, even though it is difficult, where there is a will, there is a way. Please listen to the Dharma and engage in spiritual practice. Truly, we must always be mindful.

Episode 870 – The Four Unobstructed Wisdoms Deliver All

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>> The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms. Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities. With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings. He transforms countless sentient beings.

>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

>>”That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

>>As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.

>>Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

>>In other words, Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.

>>This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

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The Tathagata came to this world to transform sentient beings by teaching the Dharma. In order to achieve this,

“The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms.
Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities.
With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings.”

“He transforms countless sentient beings.” This lets us know that the Buddha came to this world replete with everything. To transform sentient beings, He had used His wisdom to encompass and absorb the true principles of all things in the universe within His mind. But, to transform sentient beings, He had to express them. All of the principles [had to be taught] by using His speech to express all of the truths that He had thought of and understood. This is skillfully explaining. “The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms,” which are the wisdom of unobstructed Dharma, of unobstructed meaning, of unobstructed rhetoric and of unobstructed joy in speaking. These are the four kinds of unobstructed wisdom that the Buddha is replete with.

So, His lifetime of teaching was inseparable from. “Dharma, meaning and rhetoric” and the joy with which He taught everyone, which is called “joyful teaching.” In order to educate us, the Buddha had to teach the Dharma. He had to use all kinds of language and rhetoric. For the Dharma to be taught, there must be an order to it. He had to describe matters; to teach the principles, He had to first talk about people and matters. If matters are accomplished in a harmonious way, we will be in harmony with others. When we are in harmony with people and matters, we will be in harmony with the principles. This is why the Buddha had to use meaning and principles. He used profound meanings to analyze things for us.

So, He “[explained] matters and principles in proper sequence and timing.” He had to see whether the timing was appropriate for imparting certain teachings to everyone. This depends on the occasion and the listener’s capabilities. It depends on this person’s capabilities. Is the occasion suitable? Is it the right time? This must be observed with wisdom. So, to tell a story or explain a principle, there are conditions that must be satisfied. If everything is suitable, with no hindrances, that is the right time to teach the Dharma.

This is because the Buddha has “a broad view, meticulous consideration and wondrous, skillful [Dharma].” With the Buddha’s wisdom, His ocean of enlightened wisdom is so vast, while He observes things so meticulously. How can one benefit sentient beings and enable them to joyfully accept [the Dharma], easily taking the Dharma to heart and putting it into practice? For this, a broad view and meticulous consideration are necessary, as is exercising His wondrous and skillful wisdom. This is how He expounds all Dharma and transforms countless sentient beings.

There are myriad sentient beings. We must use every method possible to experience the truth of the Buddha’s teachings; only then can we go among people to guide them and benefit the world. One person cannot handle all things in the world. What our two hands can accomplish is limited, so we must find ways to inspire the goodness in everyone.

It is also among others that we continually train ourselves. Having accepted the Buddha’s principles, how do we persuade others? How do we guide people? Only by becoming close with many people can we comprehend the meanings of infinite Dharma. After seeing many people, we will know which kind of people need which kind of method to be transformed. This is a way of training. Developing our wisdom by working with people is what we must all work hard to do.

The previous sutra passage states, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas” The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.

This is the Buddha’s loving-kindness. This loving-kindness and compassion is not limited to this one life. In the past, the present as well as in the future, there are so many teachings. For countless sentient beings, He used infinite Dharma-doors. With all His accumulated merits and virtues, even if we used countless asankya kalpas to describe the Buddha’s merits and virtues, we still would not finish describing them.

Next, the Buddha again said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was the Buddha again telling everyone that. “The Tathagata is the king of all Dharma.” We often say that the Buddha-mind embraces the universe and all the celestial objects within it. The Buddha’s mind became one with the universe and could cover all things in the world. Of all true principles, there were none He did not recognize. There was nothing He did not know; He completely and clearly understands everything. Thus, He is “the king of all Dharma. That which I teach will never be false.” None of the Dharma taught by the Buddha is ever false. It is all True Dharma.

So, He is the king, the Dharma-king. The name means that He is at ease, because the principles of all things in the world, as far as the Buddha is concerned, are all completely clear to him. He is clear about everything. He is free and at ease with all Dharma.

When it comes to us ordinary people, just what has happened? Why are there so many mysterious, unnecessary matters with no explanation? What exactly are the causes for these? We become so afflicted by this. But, the Buddha understands all of these things, so He always teach us about them. Now we understand that everything depends upon the law of karma. When something happens, it is because of past causes and conditions.

Without the causes and conditions, there would be no way for someone to have these good circumstances in the world of hearing the Buddha teach the Dharma and joyfully practicing according to the teachings. It is the same for all of us as well. After becoming a monastic and discovering the Lotus Sutra, I was especially happy. That special joy came from deep in my heart, that kind of jubilant joy. When I saw the Sutra of Infinite Meanings, I always felt that this road is the one I will take. But is this a journey one person can finish on their own? It is not. This road is so open, spacious and long. It is not a road one person can walk alone. It has always been a road for all sentient beings, for everyone in this world, to walk together. The Buddha, in teaching the Dharma, wants to reach all sentient beings so everyone can hear the Dharma and everyone can attain Buddhahood. This is the Buddha’s intent.

The principle is the same; when we learn the Buddha’s Way, we must understand that since the Buddha is able to be at ease, He also wants us be at ease in the same way. So, these various methods are all for the purpose of helping everyone take the Dharma to heart, experience it and understand it. Then if we encounter troubling matters, we will be understanding and let them go. Although we may have afflictions, we can immediately let go and settle our minds into a calm state. We must use a steady and calm mind to deal with those troubling matters. Then, we will be able to feel at ease. Otherwise, it will truly be impossible for us to feel at ease

Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

So, Tathagata “has the meaning of being free and at ease. Meaning” is talking about the reason. The Buddha is already the Dharma-king. In the Buddha’s mind, the Dharma is already clear. Everything in this world is so complicated; people, matters and objects are all inseparable from the law of cause and effect. But with the Dharma, the Buddha is really at ease. This is what it means by.

“With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts with genuine truth us to have faith.” He used these kinds of methods because the Buddha Himself is very at ease. He is already quite at ease with the Dharma. So, He used all kinds of methods to teach sentient beings the Dharma. He taught sentient beings that good deeds must be done right away and unwholesome deeds must be quickly eliminated. In this way, He earnestly exhorted and admonished, all with the true principles. He exhorted us to have faith, exhorted everyone to have faith and understanding in the Buddha-Dharma.

The Buddha’s true principles, the Dharma, are what we must have faith and understanding in. Without faith or understanding, we may need to make a long and wide detour, suffering much torment in the state of unenlightened beings. It is great suffering!

“That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

This sutra passage is “describing the appearance of the Dharma.” This was the way in which the Buddha taught the Dharma. For those with Small Vehicle, basic capabilities, He taught one kind of Dharma. For people with great capabilities, He used another kind of Dharma to teach. This is “describing the appearance of the Dharma and explaining why the Buddha came to this world.” The Buddha manifested in this world and began to form a Sangha. The Sangha then began transforming this world

“As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.”

The Buddha taught the Dharma according to capabilities. Whether He told of the illusory or of the true, it was all true and not false. We must now understand that [His teachings] are “according to what was suitable.” All teachings are taught according to capacities. Even if He wanted to teach someone, “This Dharma is like this,” because the capabilities of sentient beings were insufficient, the Buddha had to first establish skillful means. Establishing skillful means is not something false. The skillful means devised are also true, because in devising skillful means, He used provisional teachings, helping people to first feel at ease before beginning to guide them along this path that will truly bring them to a place of happiness.

He used provisional teachings to approach sentient beings; this is adapting to sentient beings’ capabilities. So, “Each was revealed according to what was suitable and He was free and at ease with each.” Thus, “He can turn the Dharma-wheel without being bound by the Dharma.” The Buddha freely uses the Dharma. As He turned the Dharma-wheel according to sentient beings’ capabilities, He was not hindered by the Dharma. All Dharma is understood by Him. Thus, He is known as the “Dharma-king.”

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

It also says, “All the teachings He gave accorded with principles of the Right Dharma, as well as with the capacities of sentient beings.” All the teachings He gave are the Right Dharma, the true principles. Facing different sentient beings, He was able to [teach in a way] that resonated with their different capacities, “so that each received according to his measure” and “obtained true and real benefits from this.” Thus it says this was “not false” [People were able] to understand, experience see through things and let go, dissolving their ignorance. All these were benefits attained

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

Also, “‘Not false’ means that there is no set way to teach the Dharma with language.” The Buddha did not have a set way to teach the Dharma. There is no set way to teach the Dharma that absolutely must be followed; no. From when He first began interacting with people, the Buddha was already teaching in accordance with their capabilities. Whatever their capabilities, whatever the time, He would give appropriate teachings. It is not necessary to use those specific rules.

Nowadays, we follow certain rules to give teachings. But as long as people can understand, are able to accept the Dharma, take it to heart and put it into practice, then that is the most appropriate thing to do.

“If there was a set way to teach,” a certain routine to teach, that was not considered false… If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? “As the Buddha first taught that the Small Vehicle Nirvana was the ultimate….” In the past, the Buddha taught them that if they accepted the Small Vehicle teachings and eliminated their afflictions, they would ultimately enter Nirvana, would attain tranquility and eliminate afflictions. This is what the Buddha taught the. Small Vehicle practitioners. But then He “later taught that the Great Vehicle Nirvana was actually the ultimate.” We must truly enter the Great Vehicle Dharma to benefit oneself as well as others, not merely practicing to benefit oneself. Benefiting ourselves as well as others is the ultimate True Dharma of the One Vehicle. If this is so, since the Buddha previously said that by practicing the Small Vehicle Dharma they could attain liberation, then later said that only by practicing the Great Vehicle Dharma could they attain true liberation, wasn’t the previous statement false? Was it counted as a falsehood?

“The previous statement must be looked at as [being given] according to capabilities and the latter given according to the principles.” We should put it this way The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false. The previous statement was given to accommodate sentient beings’ capabilities. Because of their capabilities, this was what they could accept in order to eliminate their afflictions. But even if it was only for their capabilities, the Buddha still helped people thoroughly comprehend principles. Thus, later Great Vehicle teachings were given in order to accord with the principles, to help everyone to understand that the principles were originally like this. To truly return to our nature of True Suchness, we must accord with the principles.

“For sentient beings, each has its own true benefit.” Whether in accord with capabilities or principles, all these [teaching] benefit sentient beings. Thus, they are “not false.” If we do not earnestly help people to comprehend and accept, it is impossible for them enter the principles. They will never understand the principles. So, we must first create good affinities with everyone so they become willing to accept. After they listen and understand, we can guide them into the true principles

In other words, “Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.”

Although the Buddha taught with skillful means using the Three Vehicles, they all return to the One Vehicle. The Three Vehicles return to the one great white ox-cart. No matter what teachings the Buddha gave, He ultimately hopes that everyone will comprehend the true principles and the Dharma of the supreme meaning. This is the Buddha’s expectation. “This was all to help sentient beings verify and realize His teachings are not false.” He wants to help sentient beings know that the teachings are not “false. Therefore, we know that anything the Buddha taught from the start has never been false.” This is so for anything the Buddha taught.

This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

We must know; how much of the Dharma can sentient beings understand? One lifetime is not very long, so how much of the Dharma can we understand? The Buddha-Dharma, the teachings of the Buddha, is infinite and countless. The Buddha continually gives to sentient beings over a long period of time. He continually teaches sentient beings and never gives up on them. This grace is truly tremendous.

Sentient beings have a multitude of capabilities so the Buddha used all His effort [to teach]. In the end, it all returns to the supreme meaning. There is only the One Buddha Vehicle. In the hopes that all of us will return to our intrinsic nature of True Suchness, He uses subtle and intricate ways to explain these kinds of skillful and wondrous Dharma. He hopes to transform countless sentient beings, not just to have a few who can understand. He hopes we will all realize and understand it. So, this is the Buddha’s grace and virtue. We must always be mindful!

Episode 869 – All Buddhas Have Boundless Merits and Virtues

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>>The long river of time flows from a distant source, from incalculable trillions of years in the past. As the eras replace one another, Buddhas have appeared in the world from ancient times until today. Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.

>>”At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>>The Tathagata further has an inexhaustible treasury of merits and virtues. If you used countless kalpas to describe them, you would still never finish.

>>This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

>>All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

>>This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

>>He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

>>The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

>>The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

>>The second of the three bodies of the Buddha is the Sambhogakaya (reward-body) Ultimately attaining wondrous enlightenment, one’s wisdom is gathered together in perfect pervasiveness. As this wisdom is in accord with the principles, this is known as the Sambhogakaya.

>>The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

>>The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

>>great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

>>Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.

>>Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

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“The long river of time flows from a distant source, from incalculable trillions of years in the past.
As the eras replace one another, Buddhas have appeared in the world from ancient times until today.
Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.”

The river of time is long and its source is distant, flowing forth since ancient times; so many kalpas have passed that they are impossible to calculate. “Incalculable trillions of years in the past,” this length of time, is expressed in billions and trillions of years. It is impossible to calculate. However, “Buddhas have appeared in the world from ancient times until today.” No matter which era or what kind of world it is, They are always here to deliver and transform others. They teach the principles so that all may be clear. By putting them into practice, They demonstrate them in Their actions. With this inner cultivation and outward practice, They teach and guide sentient beings. This is why They must constantly come back.

So, all Buddhas, over many kalpas and many lifetimes, uphold their practice like this. Regardless of which lifetime They are in, They always engage in the practice of precepts, Samadhi and wisdom. They carefully uphold the precepts and have focused minds settled in Samadhi; spiritual practitioners cannot lack this. Thus [Buddhas] give rise to wisdom. They see all of the turbidity of life, the states of people’s minds, the difficulty people have in changing their habitual tendencies and so on, the way their actions have gone astray. After seeing all of this, They analyze the way humans live, increasing Their own wisdom.

So, we often say that what the Buddha wanted to teach us was to go among the people. On the one hand, we create blessings by spreading the Buddha’s teachings, planting the Buddha’s pure and undefiled seeds of Bodhi, great enlightenment, in the fields of people’s minds. We must also put the teachings into practice while not letting the turbidity of the world contaminate us. Of course, this requires practicing and upholding precepts, Samadhi and wisdom, as well as diligently practicing the Path. We must be diligent! We cannot become the least bit indolent. This is what we, as spiritual practitioners, must persevere in.

This is how Buddhas in the past practiced, how Buddhas in the future will practice. Maitreya will attain Buddhahood in the future; He too still comes to this world. Buddhas from even further in the past, like Manjusri Bodhisattva, similarly came to assist Sakyamuni Buddha at. His Dharma-assemblies. Guanyin Bodhisattva is the same. So, “As the eras replace one another, Buddhas have appeared in the world from ancient times until today.” Following the same principles, They continually go among the people. Because humans cannot yet comprehend the way enlightened beings work to deliver them, using words, actions and so on, there is still so much we are unclear on, so much we still do not understand. This is why it takes such a long time and such vast and boundless amounts of space.

In fact, Buddhas and Bodhisattvas have already given so much to the world, across such vast and boundless amounts of space. They have continued to seek the Dharma while transforming others. They attain Buddhahood and transform all beings. After attaining Buddhahood, They leave the Dharma for the world, then come again sailing the ship of compassion. Thus, “Through vast and boundless space, They accumulated incalculable merits and virtues that can never be completely described.”

So, in the previous sutra passage, at the start of the Parable on Medicinal Plants, the sutra says, “At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”

This is the Buddha praising Kasyapa, Katyayana, Maudgalyayana and Subhuti, the four great disciples, for having understood His intent. Though they had understood it, they had not penetrated it completely. So, the Buddha continued with the Parable on Medicinal Plants, using a different method, a different parable, to teach them.

The next sutra passage says, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”

This is like saying, “Do you think the wealth of the elder as you described in your parable is just that much? There is still much more. It is not only what you have seen in the storehouse. There is still much more.”

So, “The Tathagata further has an inexhaustible treasury of merits and virtues.” He still has so many merits and virtues that. “Even using countless kalpas to describe them, you would still never finish.”

This expresses that the Buddha knew that they had not yet penetrated this nor completely comprehended. So, He again further explained the meaning of the True Dharma to widely transform sentient beings.

This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

Actually, the Buddha-Dharma is everlasting. It is infinite and unlimited. It flows from the distant past, from incalculable billions of years ago. There are still so many teachings, too many to be described. No matter how much time we spend, it is impossible [to speak of them all]. So, now He was about to further expound teachings He had not taught in the past. There were still so many teachings left to teach ․”This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others.” This was to let everyone further understand how many merits and virtues the Buddha had accumulated through benefiting Himself and others. This was not something that could be fully described with words.

All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

So, “All Tathagatas are replete in merit and virtue.” How much more is there to be described? All Tathagatas are replete in merits and virtues. To what degree are they replete? They are replete to the degree that with the benefits the Buddha had attained through His own efforts in spiritual practice, He had already reached the state of having the virtues of “magnificent pure wisdom.” He had truly accumulated many merits and virtues. “[They] have gathered the merits and virtues of magnificent pure wisdom.” What is “pure wisdom”? It is undefiled wisdom. His wisdom is completely pure. As for us ordinary people, how much can we ultimately understand? When we deal with people, matters or objects, how much are we able to analyze? Our thoughts are all jumbled up, and there are so many principles we cannot express. Then, if people’s direction deviates, it will create many afflictions and troubles.

So, [ordinary] people lack wisdom, while the Buddha’s wisdom is already pure. It is exceedingly pure. This pure wisdom is like a mirror. This wisdom illuminates the emptiness of all phenomena. Wisdom like this is completely pure and empty. Already, the conflicts of the world cannot contaminate His mind. No matter how turbulent the world was, He remained undefiled by those turbidities. This is His “inner tranquility and stillness. Because of this tranquility and stillness [He] sees the true principles.” This is the Buddha’s wisdom. This is His pure wisdom.

This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

“This is what is realized through faith and understanding.” How can we attain wisdom like this? We must have faith, for only by having faith will we have the ability to understand. [This is] the Chapter on Faith and Understanding. Starting from the Introductory Chapter, to the Chapter on Skillful Means, down through the Chapter on Parables, all of these were to help us have faith.

They were “for the sake of Hearers or others in the assembly who had not reached this point.” Those with faith and understanding had already achieved realization. But for the Hearers to comprehend, they had to hear it with their ears. When it came to hearing, there were those who still were not even at the level of Hearers. They heard, but still did not understand. So, we previously said He “further possesses,” because “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.” There was still so much to teach. There were some with faith and understanding, but there were also many with faith who still had no understanding. There were also many who had not yet heard and who did not understand. This is what the Buddha worried about. This is why it says “asankya kalpas.” This is a very long period of time. He had used a very long time to explain, yet they were still unable to understand.

He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

These were incalculable kalpas. An extremely long time is called “asankya kalpas.” The practices the Buddha cultivated and the merits and virtues He accumulated had already resulted in the Buddha’s wisdom. For the Buddha to attain pure wisdom, He had to accumulate many [kinds] of wisdom such as the Buddha’s three bodies or Four Wisdoms. How many merits and virtues does the Buddha actually have?.” It is not limited to the nine Dharma-realms of sentient beings; it is boundless.

There are “nine Dharma-realms,” and if we include the Buddha realm, there are a total of ten Dharma-realms. There are nine Dharma-realms below the Buddha. The Six Unenlightened and Four Noble Realms are known as the ten Dharma-realms. The Buddha taught and guided not only Bodhisattvas, Solitary Realizers and Hearers, but also the Six Unenlightened Realms. There were still so many who had yet to receive the Buddha-Dharma. There were still more. So, those who benefit are boundless. It is not merely the nine Dharma-realms. It is boundless

The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

Among the three bodies, the first is the Dharmakaya (Dharma-body), the second is the Sambhogakaya (reward-body) and the third is the Nirmanakaya (manifestation-body)

The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

[To achieve] the Dharmakaya, we begin as an ordinary person at the first ground, where we form aspirations, then continue through infinite lifetimes and incalculable kalpas of time, until we finally reach the level of the perfection of wondrous enlightenment where all the principles converge into a state of “perfect pervasiveness.” This state adapts perfectly to all conditions. The Dharma is [all-pervasive]; there is nowhere the Dharma is not found, no one who cannot be delivered by it. This is the wondrous enlightenment that the Buddha attained. It is a gathering together of all principles. These principles can suit all capabilities; can adapt perfectly to all conditions. This is what is known as the Dharmakaya

The second is the Sambhogakaya. With the Sambhogakaya’s wondrous enlightenment, “wisdom is gathered in perfect pervasiveness. As this wisdom is in accord with the principles,” it is known as the Sambhogakaya.

[It is] “wisdom gathered in perfect pervasiveness.” He used His wisdom such that Bodhisattvas could have something that they could see and hear; He could transform Bodhisattvas in this way, using wisdom that could adapt perfectly. “As this wisdom is in accord with the principles,” it is known as the Sambhogakaya. With wisdom, He began teaching the Dharma anew, enabling everyone to realize the Dharma. This is known as the Sambhogakaya.

The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

The third is called the Nirmanakaya. The Buddha manifested the attainment of Buddhahood. In this way He was born into the world; He appeared in a body all could see. He also engaged in spiritual practice and continually accumulated [wisdom], until reaching wondrous enlightenment with “merits and virtues gathered perfectly.” His merits and virtues were perfect and complete. He “could manifest in response to capabilities.” He adapted to sentient beings’ capabilities in the nine Dharma-realms “in order to transform sentient beings.” This is known as the Nirmanakaya. Whether in the Five Realms or four forms of birth, He adapts universally to the worlds of sentient beings, coming to transform them in His Nirmanakaya.

Next, there are the Four Wisdoms of the Buddha. The Buddha had Four Wisdoms.

The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

The Four Wisdoms of the Buddha are attained in sequence and are “great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom” and “all-encompassing wisdom.” He has a great, perfect and clear mind, a mind of equality, a mind that discerns very clearly when observing worldly matters as well as a wisdom that can accomplish everything. This is the sequence; this the Buddha’s [wisdom]. The Buddha accomplished all things with the wisdom that corresponds to the Buddha-mind.

Great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

To help everyone understand better, [it says,] great perfect mirror wisdom is undefiled. It is the “intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.”

Great perfect mirror wisdom means when you hold up this mirror, mountains, rivers, the land or the sky will all be reflected in this great perfect mirror. “Free of dust, defilements and perfectly clear” means whatever filth there may be outside, this mirror will not be sullied by any of it. So, “There is no place inside or out that is not illuminated by it, like [a] great perfect mirror.” Whether it is light or dark outside has no influence on this mirror. The mirror is still there in the evening. It is just dark, reflecting the darkness outside. If you were to light a candle, in the dim candlelight, what you would see would be faint. According with capabilities and external states, this mirror reflects all impartially. So, “It makes all things clear”

Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.
 
Then, “That which could be described is not what Kasyapa and the others were able to know or say.” Now, the Buddha again specifically used parables to explain further.

So, we can say that there was more to the vastness and infinity of the Buddha’s wisdom than Kasyapa’s analogy of the poor son could convey. Although they had seen and had already attained these treasures, the treasury of the Dharma still contained so much. It was not just what Kasyapa described. There were still even more than this.

Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

“Even if you spent countless billions of kalpas, you would still never finish describing them.” This is truly “using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues.” Even after kalpas as numerous as dust particles, you would still not be able to finish, since the Buddha’s wisdom is vast. They used Two Vehicle practitioner’s [wisdom], the Two Vehicles being the Hearers and the Solitary Realizers, to describe the Buddha’s merits and virtues but there are truly so many. Even over such a long time, one could not finish. This is expressing how. “The Buddha’s virtue of wisdom is boundless.” The Buddha’s virtue of wisdom is truly boundless, so it would take a very long time, great patience and resolve to seek the Dharma in order to realize the Buddha’s wisdom


“Its manifestation and application is like space.” The wisdom used by the Buddha is just like the void of the universe. The empty space, besides containing the universe, also contains the clouds, the rain, the earth, the plants and trees and so on. All things in the world “depend on empty space to attain the conditions they need to mature.” It is only because of empty space that all things can be perfected. By the same principle, the Buddha’s wisdom is just like the void of the universe. It is only because He analyzed the principles for us with this wisdom that we are able to perfect our own wisdom. To return to True Suchness, we must practice according to the teachings. Thus, “abide peacefully and manifest their application” means we must be mindful and let our hearts be open, spacious and undefiled. Then, naturally, wisdom will enter our hearts. Only then will we have Dharma that we can apply.

In summary, As Buddhist practitioners, we must put in effort over a long time to understand. Therefore, we must always be mindful.

Episode 868 – Review and Take the Dharma to Heart Flawlessly

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 867 – The Parable of the Medicinal Plants

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 728 – Predictions for Hearers Who Form Aspirations

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 727 – Maudgalyayana, Foremost in Spiritual Powers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 726 – Mahakasyapa, Foremost in Ascetic Practice

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

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

>>Mahakasyapa means great drinker of light.

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

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

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

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

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

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

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

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

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

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

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

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

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

Mahakasyapa means great drinker of light.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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