Author: Scott Ogata

Episode 725 – Mahakatyayana, Foremost in Discussion of Doctrine

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 724 – Giving Rise to the Samadhi of No Conflict

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 723 – Accept the Dharma with Faith and Understanding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The first one is, as everyone here has memorized,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 460 – Limited Faith Restricts Our Understanding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage starts with,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

>> “Why is this so?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the previous sutra passage states,

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

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

“Why is this so?”

Why was Sariputra so delighted?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 458 – Learning the Profound Through the Simple

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 457 – A Look Back at the First Two Chapters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 190 – Entering the Door of Wisdom through the Precepts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the Buddha’s.

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

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

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

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

Episode 189 – Open the Door to Wisdom with Compassion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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