Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch02-ep0451

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 451 – Cherish the Wondrous Dharma

>> “We must vow to maintain our reverence and respect. When we have a Buddha-mind, our mind is a place for spiritual cultivation. The Dharma pervades the world and we share its teachings. The Dharma is taught through provisional and skillful means.”

>> “All of you should have no doubts.”

>> “For I am the Dharma King. I declare to the assembly, ‘I use only the path of One Vehicle to teach and transform Bodhisattvas I have no disciples who are Hearers.'”

>> “All of you, Sariputra, Hearers and Bodhisattvas, should know that this wondrous Dharma is the secret of all Buddhas.”

>> All of you, Sariputra, Hearers and Bodhisattvas: This includes the Hearer Vehicle and the disciples labeled as Hearers. Buddhas use this convenient and temporary label to guide sentient beings to enter all Buddhas’ understanding and views with these provisional teachings.

>> [You] should know that this wondrous Dharma is the secret of all Buddhas: The Buddha reminded those listening to the Dharma that they should know that in the wondrous Dharma, the teachings He gave the Hearer, Pratyekabuddha and other vehicles are actually included in the secret of all Buddhas.

“We must vow to maintain our reverence and respect.
When we have a Buddha-mind, our mind is a place for spiritual cultivation.
The Dharma pervades the world and we share its teachings.
The Dharma is taught through provisional and skillful means.”

As spiritual practitioners, we must hold on to these vows and sustain our original aspirations forever. Since we made this resolve, we must constantly maintain our reverence and our respect.

The mind is where spiritual cultivation happens. If the Buddha is in our minds, our place of spiritual cultivation will be filled with our intrinsic nature’s ocean of enlightenment. If we reverently safeguard this place of cultivation, “the Dharma [will naturally] pervade the world and we share its teachings.” No matter where we are, every encounter with people and matters will be a chance for us to give teachings or accept teachings. I often mention to everyone that “infinite Dharma-doors will readily appear before us.” The principles of the Sutra of Infinite Meanings describe a state of tranquility and clarity, where there are infinite Dharma-doors. As long as the Dharma is in our hearts, there is an abundance of Dharma around us. Every person is a teaching for us. Everyone is a great treasury of teachings. Everyone is a stupa of treasures in our minds. This is how the Dharma permeates this world. We can find the Dharma anywhere, as long as we have a firm resolve.

For instance, countless kalpas ago, Universal Sound Buddha appeared in this world, and taught many Bodhisattvas, Hearers and Solitary Realizers. At that time, the world was very pure and the Buddha-Dharma was pervasive; everyone aspired to engage in spiritual practice and protect the Dharma. After this Buddha entered Parinirvana, all those who accepted the Dharma became Dharma teachers. They also spread the Buddha-Dharma to every corner of the world. In a small kingdom in a remote part of the world, there was a young man. He knew that the Buddha-Dharma existed, but what was its true essence? Where could he go to engage in spiritual practice? Where could he find the Buddha-Dharma?

This young man was named Very-Steady. He was very mindful. One day, as he sat quietly in meditation, he seemed to hear a subtle and wondrous voice from the sky. It said to him, “You are so reverent, and you have the aspiration to seek teachings. The Buddha-Dharma still exists in the world. This Dharma exists because a long ago, Universal Sound Buddha already spread it throughout the world. Then His disciples also advanced the Dharma.” Very-Steady was very happy to hear this.

“But Universal Sound Buddha has already entered Parinirvana. Not only have His Disciples become scattered, many have also passed away. This all happened a long, long time ago.” When Very-Steady heard this, he became worried. He said, “I heard that a Buddha had appeared, and even though He already entered Parinirvana, there were still Dharma teachers. But then you said that their numbers have gradually declined as they likewise passed away. My hopes of finding the Dharma seem very bleak.”

This voice then responded, “The Dharma is still here! About 300 kilometers from here, there is a Dharma master named Clear-Sound. He is still alive and preaching the Dharma there.” When Very-Steady heard this, he became joyful again. He gathered his friends, his family and many treasures and then followed the voice’s instructions to travel those 300 kilometers. When he arrived, and saw the Dharma master, he asked Master Clear-Sound for teachings.

This Dharma master began to give teachings with simple and clear words. He talked about the truth of suffering, causation, cessation and the path. Very-Steady heard this and became filled with joy, so he vowed, “I will not leave this spiritual practice center. I will wholeheartedly serve you in the hopes that in this lifetime I can attain even more profound principles.” The Dharma master happily accepted his offer.

A very long time passed, but Master Clear-Voice never gave him another teaching. He earnestly requested the Dharma again, but he received the same teaching. He continued to earnestly request the Dharma. Even though he asked many times, he did not learn any more profound Dharma.

So, one day when he was meditating, some maras wondered how this man’s spiritual aspirations could be so firm. He faced such difficulty in seeking the Dharma; how had he not lost his spiritual aspirations? So, these maras intentionally came to disrupt his practice. One of them took the form of a beautiful girl, another took the form of. Dharma Master Clear-Voice. The two appeared before him, flirting with each other. Then the mara king said, “See, your master has not actually eliminated lust from his heart. How is he qualified to be given your respect?”

Though this group had come to incite him, Very-Steady thought, “I don’t believe this. I do not believe that my master would give up his spiritual aspiration. That wondrous voice I heard clearly told me that Dharma Master Clear-Voice was renowned for his virtue. How could he now have this kind of desire?” So, he made a vow and thought to himself, “If this is an illusion, may this image I see immediately disappear.” This was the thought that arose in his mind. He had firm faith in his master and that this was an illusion that would disappear right away. The mara king could not withstand the power of his faith, so he disappeared. The illusion in front of him also disappeared.

In that moment, he thought to himself, “If I do not strengthen my spiritual aspirations, and something like this happens again, I may lose my spiritual aspirations and easily fall into the evil realms or end up on a deviant path, in the state of maras. I must strengthen my spiritual aspirations.” This was the spiritual journey of

that young spiritual practitioner. Actually, in our spiritual practice, doesn’t this happen to us as well? Sometimes our faith is strong, but then sometimes we hear [troubling] things from our surroundings. Also, we sometimes seem to diligently advance in our quest for the Dharma, but then once we think we have reached it, we stop and remain in that place forever. We may also lose our spiritual aspiration or see illusory things that cause our minds to waver. But this young man, Very-Steady, was in such a tranquil and focused state of mind, wholeheartedly maintaining reverence and respect, that he was not influenced by his surroundings. This is the Buddha-mind, and our inner place of spiritual cultivation.

If we firmly believe in the. Three Treasures, the Buddha, Dharma and Sangha, because of our faith, our inner spiritual practice center will be very stable. Then, “the Dharma pervades the world and we share its teachings.” With a strong resolve, we can apply the Dharma we hear in our lives and share it from our hearts. These “provisional and skillful means” can all be applied.

The previous sutra passage states,

“All of you should have no doubts.” Do not doubt it,

“For I am the Dharma King. I declare to the assembly, ‘I use only the path of One Vehicle to teach and transform Bodhisattvas I have no disciples who are Hearers.'”

Though the Buddha spent more than 40 years patiently guiding them according to their dispositions and capabilities and giving teachings they could understand, He was actually teaching only one thing, the Bodhisattva Way. So, “[He had] no disciples who are Hearers.”

He hoped everyone who accepted the Buddha-Dharma could benefit and awaken themselves, and benefit and awaken others. This was the Buddha’s intent. So, there should be no. Hearers and Pratyekabuddhas. Those were just labels from the process of the Buddha’s provisional and skillful teachings. Indeed, after listening to the Dharma, people should set their sights on the Bodhisattva-path, on cultivating the Bodhisattva Way.

The next sutra passage states,

“All of you, Sariputra, Hearers and Bodhisattvas, should know that this wondrous Dharma is the secret of all Buddhas.”

Everyone should know Sariputra because he was the recipient of these teachings. So, when the Buddha wanted everyone to pay more attention, He called out, “Sariputra.” This signified that everyone must listen carefully. Everyone must listen carefully!

“Hearers and Bodhisattvas, should know that [this is the] wondrous Dharma.” We should know that this wondrous Dharma is the secret of all Buddhas. “Secret” refers to something that is hidden. I constantly mention the Buddha’s original intent. After the Buddha attained enlightenment, He wanted to fully share this Dharma. But knowing that sentient beings did not have the capabilities to accept it, He retracted this Dharma and safeguarded it in His heart. So, this was a “secret”; this Dharma was a secret. Actually, it isn’t that the Buddha has any secrets. He had just been carefully safeguarding these important teachings. So, it was called a secret.

Therefore, [He said,]. “All of you, Sariputra, Hearers and Bodhisattvas…. Hearers” refers to that vehicle and the disciples who cultivated by listening to the Dharma. They thought that listening to teachings was the most important thing. What is the purpose of listening to the Dharma? They did not try to figure out the purpose. They only wanted to listen and understand. For these people, “Buddhas use this convenient and temporary label. Hearers” is the Buddha’s convenient and temporary label for these disciples. Whatever He taught, they just listened. So, they are the “assembly of listeners.”

All of you, Sariputra, Hearers and Bodhisattvas: This includes the Hearer Vehicle and the disciples labeled as Hearers. Buddhas use this convenient and temporary label to guide sentient beings to enter all Buddhas’ understanding and views with these provisional teachings.

Speaking of a group of listeners, (2013) Tzu Chi volunteers everywhere came here to hold their board meetings. The listeners included not just board members, but also officers responsible for reporting on how, in all these different countries, they applied Tzu Chi’s teachings to widely help others and relieve their suffering. These officers who mobilized others were listening, and those who lead Tzu Chi in these countries were also there to listen. Actually, the audience was also engaged in doing volunteer work. They may not have a title, or they may not have officially registered [Tzu Chi] as an organization or set up a board of directors in their country. But in their respective countries, they are also in charge of branch offices and service centers and are making contributions to their local community. So, they sat in the audience and happily listened to the presentations.

Everyone has his own purpose for listening to the Dharma. If a person says, “I just want to listen and learn,” they are still missing the next part, “I will put it into practice.” Thus I have heard, thus I have comprehended, and thus I have realized. Is this all we want to do? When we comprehend something, we must share our comprehension. When we realize something, we must share those realizations. This is the only way for the Buddha-Dharma to become widespread in this world. So, the Buddha called certain disciples “Hearers.”

Actually, Hearers is a temporary label; everyone should be walking in the direction of the Bodhisattva-path. So, to guide sentient beings toward. His understanding and views, He skillfully used convenient labels. For example, after the board meetings, volunteers from countries without official boards said, “When we go back, let’s do what they do.” This is one way of walking the Bodhisattva-path.

Next we will discuss, “[You] should know that this wondrous Dharma is the secret of all Buddhas.”

[You] should know that this wondrous Dharma is the secret of all Buddhas: The Buddha reminded those listening to the Dharma that they should know that in the wondrous Dharma, the teachings He gave the Hearer, Pratyekabuddha and other vehicles are actually included in the secret of all Buddhas.

Everyone should know that this Dharma comes from all Buddhas, from the ocean of enlightenment filling Their minds. They want to tell everyone, “You can also become a Buddha. It is possible for you, too, because your mind contains so many enlightened principles.” They hoped everyone could perceive this, but no one could accept this. So, They retracted these teachings and kept them in Their hearts. This is the wondrous Dharma. “Secret” means that it is dearly cherished. It was still retained in the Buddha’s mind. It is His most important teaching and what He really wants sentient beings to know.

The Buddha gave this reminder to help everyone understand. He was now on Vulture Peak, holding this Lotus Dharma-assembly, to help people return to their intrinsic nature. After teaching for so long, He was afraid that people were tired from listening. So, the Buddha continued to remind the listeners “that they should know this is wondrous Dharma.” Everyone should understand that this Dharma is very precious.

So, the Buddha’s Three Vehicles, the teachings for Hearers and Pratyekabuddhas, actually encompass and include the secret of all Buddhas. Regardless of whether we are Hearers, if we do not listen with our ears, how will the Dharma enter our minds? The ear is the doorway that we use to take the Dharma into our hearts. The Dharma must be heard through our ears.

What about Solitary Realizers? Solitary Realizers are a level higher than Hearers. Because Solitary Realizers’ capabilities for attaining realizations are higher, when the Buddha said one thing, they realized ten. If the Buddha spoke of impermanence, they could understand the four seasons, the blooming and wilting of flowers. They could [connect] the changing of the seasons with the cycle of birth, aging, illness and death, these laws of nature. When the Buddha said one word, “impermanence,” they were able to understand so many things.

Is it enough to hear one and realize ten? No, it is not enough. The Buddha’s true principles [are so profound], even if we hear 1 thing and realize 1000, we cannot realize them all. The universe is so vast, filled with billions of things, many forms and appearances. Moreover, the minds of sentient beings are covered by so much ignorance. If we hear 1 thing and realize 100 or 1000, will that be enough? It will not be. So, although His state of realization [was so profound], the Buddha still brought together all the principles He realized, which remain the ultimate truth. [To attain] these true principles, that secret path, we must still go through the paths of listening and attaining realizations. We must bring all these paths together to truly enter the Bodhisattva-path.

Dear Bodhisattvas, we learn the Buddha’s teachings in hope of attaining the Buddha-mind. The Buddha-mind and our own minds are where we engage in spiritual cultivation. In this place of practice, we must first strengthen our resolve and make sure we are on the right course, which is the “great, direct Bodhi-path.” Our minds must be settled, and on this path to enlightenment, we must diligently move forward. Then the Dharma can pervade the world and we can share its teachings. It is not enough if only we understand. Now is the time that we must recruit Living Bodhisattvas. But there are multitudes of sentient beings, so we must devise many skillful means to share these teachings. There is so much suffering right now, and. “Bodhisattvas arise because of suffering beings,” so we must apply various methods to spread [the Dharma] throughout the world and teach, save and transform sentient beings. These are the Buddha’s goals in coming to this world. So, as we learn and listen to the Dharma, we must put it into practice and always be mindful.

Ch02-ep0450

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 450 – The True Dharma of the One Vehicle

>> “Faith is the source of the Path. The Buddha is the foremost guiding teacher. He taught the True Dharma of the world, which is so subtle and wondrous it can enter our minds.”

>> “Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”

>> “All of you should have no doubts, for I am the Dharma King. I declare to the assembly, ‘I use only the path of the One Vehicle to teach and transform Bodhisattvas I have no disciples who are Hearers.'”

>> All of you should have no doubts, for I am the Dharma King: The sincere resolve to enter the Path begins with faith. We must not have doubts about trustworthy people. Without faith, one cannot establish oneself. One who is king among people must be truthful in what one says. The Buddha is the Dharma King, thus He will not say anything false.

>> In the past He gave provisional teachings and taught skillful means. The Three Vehicles for different capabilities ultimately lead to the One Vehicle. They are true but the path of the One Vehicle is the way to spread the Great Dharma. When we listen to the Dharma King teach the Great Dharma, we must not give rise to doubts. In the past He gave provisional teachings, [yet] “the Three Vehicles for different capabilities ultimately lead to the One Vehicle.”

>> For more than 40 years before the Lotus Dharma-assembly, the Dharma was concealed in the Buddha’s mind. This was the direct path of the One Vehicle, which encompasses tens of thousands of roads. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”

>> I have no disciples who are Hearers: Everything considered the Buddha-Dharma is part of the One Vehicle, which is the teaching of the Bodhisattva Way. He did not give teachings specific to Hearers, so He does not have disciples who would be called Hearers.

“Faith is the source of the Path.
The Buddha is the foremost guiding teacher.
He taught the True Dharma of the world,
which is so subtle and wondrous it can enter our minds.”

To accept the Buddha’s teachings, having “faith” is very important. When we have faith in our hearts, it will awaken our wisdom, and the true principles of all things in the universe will manifest in our minds, and the awakened nature within us will be aroused. This is our nature of True Suchness.

The Buddha comes to this world to arouse our awakened nature so we can realize that everyone intrinsically has Buddha-nature. However, the Dharma is very profound and difficult to comprehend. Its transcendent principles are too profound. So, He teaches according to our capabilities by giving us teachings that we can understand. This is how. “He teaches the True Dharma of the world.”

Everything has to do with the way people live. As they go about their daily living, they may continue to give rise to afflictions. Afflictions arise from greed and greed arises from ignorance. Thus, we create such causes, such conditions and such effects. People become indolent and degenerate and cycle among these karmic causes of suffering. So, the Buddha exercised His wisdom to teach us how to change our lives, our perspectives and our direction. Thus, He is the guiding teacher for this world who gave subtle and intricate teachings which will penetrate each of our minds.

Indeed, there is unbearable suffering in life. This is what we heard during our board meeting. One of the participants told me, “Master, I must repent to you.” For years he has heard me constantly praise how well volunteers in Indonesia are doing, how harmoniously they work together, how humble and how successful they are. He said, “To be honest, for many years, I couldn’t fully accept this. I felt [our own volunteers] had also done well and worked together harmoniously, so why were you constantly praising Indonesia?”

He said, “After this trip, I am fully convinced. I was very moved by them.” He said, “With my own eyes, I saw this big group of wealthy businesspeople working together so harmoniously, with great unity and strength. During the many days they have been here, they have acted so humbly and have never requested any special treatment. They were always very harmonious and quietly accepted everything for so many days. They are so agreeable. All of them are successful businesspeople in their own country. Some even took their own private jets to Hualien. But at the Abode, they are doing what everyone else is doing and following the same way of living. They are so earnest and diligent.”

He said, “Now I have witnessed this. After seeing it with my own eyes, I understand. So, from the depths of my heart, I am repentant. I have been deeply touched and have come to admire [the Indonesian volunteers].”

This came up during our review after the board meeting. From their hearts, people shared what they had heard and seen and witnessed. From what they saw and heard, they verified that there are. Living Bodhisattvas among us. In the Tzu Chi School of Buddhism, everyone faithfully accepts and practices the teachings of the Jing Si Dharma-lineage. With these spiritual ideals, this stream of purity, we first purify ourselves, then form great aspirations. The Tzu Chi School of Buddhism is a road of working with others in this world while training our minds to be in unity and harmony with others. So, recently (at the board meeting), this is what people observed in each other and realized. What they witnessed and were moved by has inspired them to keep improving.

A board member from another country told me, “I saw how diligently other people worked. I thought we were doing quite well, but then I saw how other people carried out the Mission of Charity and how meticulous and mindful they are in contributing their efforts.” He said, “I feel like there is a place where we have not mindfully engaged with our work.” Then he told me about a town [in his country] with population of more than 300,000. There is a historical background to all this. People in this town have been oppressed by the government. They live in such poverty and have remained poor for generations. They cannot leave to work elsewhere either.

How poor are they? For example, one day, one of the volunteers went there to assess the situation to see if there were people in need that we could help. Walking into one of the houses, he said, “I heard that your child has trouble going to school so I’d like to meet him.” The mother replied, “He is still sleeping.” It was already past 10 in the morning. So, he asked, “It’s so late, why is he still asleep?” The mother answered, “Let’s not wake him. If he wakes up, he will say he’s hungry, then I have to give him food. If I let him sleep, he won’t need to eat. The earlier I wake him, the earlier he gets hungry.”

What did this signify? One word, “poverty.” They are so poor that they let the child sleep so that he would not be hungry. He said that this was just one of the households that they visited. In a town of over 300,000 people, every household was equally poor. This was a great field of blessings that had not been cultivated. It has not been cultivated at all. So, he vowed to me that they want to go into this area immediately, to understand the situation and to care for them.

Then he also mentioned the vocational training program in the Philippines that has been very successful. They have taught women how to be seamstresses and this really transformed their lives. He was very moved by it. So I immediately offered my encouragement, “Absolutely, if you offer this kind of vocational training program there, they will be able to develop a skill that can help them make a living in this society.” So, he decided, “Yes, this will be my course of action this year.”

Each country has its own unique characteristics. Most often, when people have an idea about how to improve something in the country or benefit the society somehow, the government will not do whatever they want. No. They need a method in order to do this. There must be people who will accept the Dharma, make great vows and be willing to give to sentient beings in the world without asking for anything in return. So, they practice the Bodhisattva-path.

This is the worldly Dharma [we practice]; it is the True Dharma of the world. There are many kinds of suffering people. This all comes from a single [ignorant] thought that multiplied into countless afflictions, causing problems for the society and the country and creating conditions of poverty and hardship. For people living this kind of life, the True Dharma of the world is needed to show them how to help and guide others. This is very important.

So, we must have faith in the Buddha’s teaching that all of us intrinsically have Buddha-nature and that we each have our own karmic conditions. [Living] Bodhisattvas arise in this world in response to the world’s suffering. So, we are able to follow the path that has been paved for us. This begins with “faith [as] the source of the Path and the mother of merits and virtues.” If we can take this Dharma to heart, it will give rise to infinite merits and virtues. So, when we listen to the Dharma, we must accept it joyfully.

The previous sutra passage states,

“Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”

Everyone can hear the Dharma and become very happy. They can listen with joy and utmost reverence, then take it to heart and walk the Bodhisattva-path. This is how they make offerings to the Buddha. But the people who do this are very rare. So I keep telling everyone, we must keep recruiting Living Bodhisattvas; we need more. So, there is still a lot of work to do; we must be diligent and encourage each other.

In the following passage of the sutra, the Buddha says,

“All of you should have no doubts, for I am the Dharma King. I declare to the assembly, ‘I use only the path of the One Vehicle to teach and transform Bodhisattvas I have no disciples who are Hearers.'”

This passage tells how the Buddha taught the Dharma impartially. He told everyone once again that they should not have any doubts about the Dharma. If they have doubts, they will not have faith. “For I am the Dharma King” is. Sakyamuni Buddha verifying that. He had already realized the true principles of all things in the world and the universe. So, the Buddha understood not just world-transcending truths but also worldly Dharma very clearly. So, no one should have doubts.

All of you should have no doubts, for I am the Dharma King: The sincere resolve to enter the Path begins with faith. We must not have doubts about trustworthy people. Without faith, one cannot establish oneself. One who is king among people must be truthful in what one says. The Buddha is the Dharma King, thus He will not say anything false.

So, “The sincere resolve to enter the Path begins with faith.” We need to truly make aspirations to walk on this path. Only when we are sincere can we give rise to faith. Once we have faith, the Buddha then reminds us, “We must not have doubts about trustworthy people.” We must not doubt the Dharma. We must also not doubt people. If we have faith in the Dharma, we must also have faith in other people. “There is no one in the world I cannot trust.”

As we just mentioned, the CEO from one country said, “Master, I must repent. You always praise Indonesia, but I was not convinced, and I had doubts. Could they possibly be that humble?” This is doubting other people. Now I want to tell everyone, “We must not doubt trustworthy people.” We must have faith in every person. “There is no one in the world I cannot trust.”

“Without faith, one cannot establish oneself.” As a human being, each of us must first establish faith. We must have faith in ourselves and have faith in Right Dharma. As other people also practice the Right Dharma, we must also have faith in them. When we have faith in ourselves and others, we must work to be someone whom people will have faith in. Thus, having faith in ourselves and others and being trustworthy are all very important.

“One who is king among people must be truthful in what he says.” Here, “king” does not [just] refer to the leader of a country. It refers to ordinary people like us who are willing to give and to lead others. Near the end of the board meeting, we had a question and answer session and people asked, “In Africa, how do you train the local volunteers?” Mr. Michael Pan stood up and said, “I only accompany them, I do not train. I only know how to keep them company, how to give them love and care. I never lecture or instruct.”

You see, what they gave to the volunteers was spiritual abundance. This is worldly Dharma. Because they accompanied the local volunteers with love, those people were moved and inspired, and felt great respect for them. So, they are also kings among people. Those who can lead others are [truthful in what they say]. This establishes faith. We should not say one thing to this person and say something different to another person. We must treat everyone equally. With the Dharma, with the One Vehicle Dharma, with this truth, we can lead people.

In this world, those who lead and are respected must be truthful in what they say, let alone the Buddha, the Dharma King. Thus we must firmly believe the Buddha-Dharma, and that the Buddha never says anything false. He would never say something and then not take responsibility for it or not fulfill it. He would never do this. He takes responsibility for the things He says so we can be confident in applying those teachings. This makes Him the Dharma King.

So [He said], “I declare to the assembly, ‘I use only the path of the One Vehicle.'” Sakyamuni Buddha was the Dharma King who taught the true Dharma to all sentient beings. He said, “I use only the path of the One Vehicle.” What He taught was actually the path of the One Vehicle, which enables everyone to attain Buddhahood.

In the past He gave provisional teachings and taught skillful means. The Three Vehicles for different capabilities ultimately lead to the One Vehicle. They are true but the path of the One Vehicle is the way to spread the Great Dharma. When we listen to the Dharma King teach the Great Dharma, we must not give rise to doubts. In the past He gave provisional teachings, [yet] “the Three Vehicles for different capabilities ultimately lead to the One Vehicle.”

The Three Vehicles were for gradually guiding people of different capacities to have faith in the Buddha and not doubt the Buddha-Dharma. This was the way that they “ultimately led to the One Vehicle.” Indeed, in the past He also taught true principles. What He taught now was the everyone must believe that they can attain Buddhahood. This is the One Vehicle. “The path of the One Vehicle is the way to spread the Great Dharma.” The One Vehicle is an extensive teaching that can pervade the world and encompass all things. So, “when we listen to the Dharma King teach the Great Dharma,” we must not be suspicious because

“[the Buddha] teaches Bodhisattvas. [He has] no disciples who are Hearers.” Indeed, we must believe the Dharma He taught was all for one reason, “to teach Bodhisattvas.” He hoped everyone would attain Buddhahood and return to their intrinsic nature of True Suchness. There is only one way to do this, but in the past, their capabilities were immature, and they did not have faith in themselves. Once they developed this faith, He taught the Bodhisattva Way. He has no disciples who are Hearers; there is only the Bodhisattva Vehicle.

For more than 40 years before the Lotus Dharma-assembly, the Dharma was concealed in the Buddha’s mind. This was the direct path of the One Vehicle, which encompasses tens of thousands of roads. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”

Before the Lotus Sutra, for over 40 years, the Dharma that could teach everyone to walk the Bodhisattva-path and return to their nature of True Suchness was hidden in His mind, for over 40 years. Thus, this True Dharma was now being expounded. He shared His original intent and extensively taught the True Dharma so everyone could understand that they could all attain Buddhahood. But they had to put it into practice, and cultivate the Bodhisattva Way for the sake of suffering sentient beings. “This was the direct path of the One Vehicle.” There is only one great Bodhi-path, “which encompasses tens of thousands of roads.” All teachings can be summarized as one teaching, the One Vehicle. When it is taught, the One Vehicle can cover the capabilities of all sentient beings. So the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”

I have no disciples who are Hearers: Everything considered the Buddha-Dharma is part of the One Vehicle, which is the teaching of the Bodhisattva Way. He did not give teachings specific to Hearers, so He does not have disciples who would be called Hearers.

The Bodhisattva-path alone include the disciples of the Three Vehicles. The great, average and limited capabilities are all covered by this one vehicle, which is the Bodhisattva Way.

Everyone, the Bodhisattva-path is the True Dharma. We keep hearing about how [volunteers] all over the world help those who are suffering. This is all because their sincerity helps them resonate with the Buddha-mind and walk the Bodhisattva-path. With only this Dharma, they can give suitable teachings in different countries to transform sentient beings and relieve their suffering. All they need is the Bodhisattva-path.

Everyone, learning to practice the teachings means practicing the One Vehicle Dharma and returnign to our intrinsic nature of True Suchness. So, we must always be reverent, have faith and be mindful.

Ch02-ep0449

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 449 – Make Offerings with Utmost Sincerity

>> “The highest offering is sincerity. Listening to the Dharma with utmost reverence is the most supreme offering. Cultivating precepts, Samadhi and wisdom is a true offering.”

>> “[The Dharma is] like the udumbara flower, in which all take delight which heavenly beings and humans prize, yet which only blooms at the right time.”

>> “Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”

>> Those who hear this Dharma and give joyful praise are, by uttering just a single word: This refers to people who can reverently and faithfully vow to practice it. Upon hearing the Dharma, they give joyful praise, take the Dharma to heart and apply it, then guide the Dharma into the hearts of others so they may also apply it. Upon hearing the Dharma, they attain Dharma-joy, and, by uttering just a single word, praise it with utmost sincerity.

>> When people joyously listen to the Dharma and take it to heart, they will not forget to apply it when dealing with people and matters. When principles and matters are in harmony, mind, Dharma and principles are connected. When all matters are in harmony, they can be clearly perceived without obstruction. Thus people will praise the Dharma.

>> They make offerings to all Buddhas of the Three Periods: In body, speech and mind they reverently and respectfully praise [Them]. With utmost sincerity of the Threefold Karma, they make offerings to all Buddhas of the Three Periods.

>> “People like this are extremely rare, more rare than the udumbara flower.”

“The highest offering is sincerity.
Listening to the Dharma with utmost reverence is the most supreme offering.
Cultivating precepts, Samadhi and wisdom is a true offering.”

What is considered an offering? What kind of offering should we make to show our utmost reverence? An offering of sincerity. A mind that is deeply sincere, free of discursive thoughts and fully committed to one goal is a mind of sincerity.

Before we chant a sutra, we recite the Incense Chant. As we recite the opening words, delicate spirals of smoke rise from the censer. As we watch the incense floating up, our thoughts turn to those clouds, auspicious clouds. These auspicious clouds [gather] in our hearts. If we have utmost sincerity, in those clouds there are countless Buddhas who will enter our sea of enlightenment. This is because of our infinite sincerity. Because of our sincerity, those Buddhas will enter our hearts and we will manifest the Buddha in ourselves.

For our intrinsic Buddha-nature to manifest, we have to start by uniting our utmost reverence with our awakened nature. This is the highest offering to the Three Treasures of our nature. We realize the Three Treasures within us by faithfully accepting and practicing the Dharma, by making that kind of offering. This may sound very profound, but it is actually all a state of mind, in [which] we reverently listen to Dharma. We listen with the most sincere reverence.

Haven’t we been discussing this recently? A very long time passes before a Buddha appears, so to encounter a Buddha is quite difficult. Haven’t we talked about this the past few days? Even if a Buddha comes to this world and wants to share His enlightened state of mind with everyone, it would still be difficult [for us to realize it]. Who among us can actually awaken to it? For our minds to realize this state, we still have a long way to go. If we cannot reverently accept the Great Vehicle Dharma, we might misunderstand or not believe it. We might even slander it. This was what the Buddha considered. In other words, He contemplated whether people could listen to the Dharma with utmost reverence.

With utmost reverence, [we attain a] “straightforward mind where spiritual cultivation takes place.” If they could faithfully accept and practice the Dharma, it would be easy for the Buddha to expound it. However, sentient beings could not accept it with such a straightforward mindset. Even if they were able to do so, they could not put it into practice. Thus, it was difficult for the Buddha to teach sentient beings because they lacked sincerity. This was why they did not have deep faith.

Since the Introductory Chapter, we have been talking about deep faith and the roots of goodness, just as we are discussing now. Another aspect of deep faith is reverence. Only with a straightforward mind for practice and deeply rooted reverence and faith can we be one with the Buddha’s state of mind. This is the most supreme offering. The greatest and most profound offering is to “listen to the Dharma with utmost reverence.” We must put our hearts into listening, and then take it to heart.

Usually, when we listen to the Dharma, we quickly forget it. We listen, but it does not remain in our minds. It is like water flowing through a pipe. After the water flows through, the pipe remains empty. This is because we are lacking in the cultivation of precepts, Samadhi and wisdom.

When the Buddha taught the Dharma, He gave us many methods to apply. He taught us what mindset we need in our daily lives to purify ourselves so we can accept the Dharma. Unless we make no mistakes at all, we need to uphold precepts to prevent our minds from giving rise to discursive thoughts. If our minds give rise to discursive thoughts, greed or afflictions will arise and our ignorance and habitual tendencies will appear again.

On the Da Ai program, Grassroots Bodhi, I saw an interesting couple, a husband and wife who were in their 70s. The husband once lived an irresponsible life. He had neglected his family responsibilities and had even abused his wife. He did not take care of his family. He lived in a state of confusion for decades. Then his friend said to him, “Let’s go together to learn about Tzu Chi and volunteer with them.” The man said, “OK, I have heard you are very obsessed with Tzu Chi.”

His friend said, “Obsessed or not, come learn more about it. Where should I begin?” His friend took him to do recycling work.

He sat down and gave it a try. He saw that as others did recycling work, they praised each other. “This Dharma-brother is very diligent. That Dharma-sister is always very mindful.” Hearing them praise one another, they seemed to be like a big family.

“Isn’t this fun? Yes, it is.” So, he kept coming back. He began by sorting recyclables, then he found his way to the motors and electronics. He said, “This is my specialty.” So, he put his focus there. He carefully disassembled electric fans and computers. His work made him very happy. The next step was attending activities with fellow volunteers.

When he saw the suffering of other families and how the elderly and ill had no one to care for them, he thought to himself, “Haven’t I lived a fortunate life? Considering what I have done to my family….” He began to repent. He took part in our musical sutra adaptation, so, he went to the sutra study groups and listened to people share. He thought, “I really must repent.” Thus, he began to change his habitual tendencies. Gradually, at home, he truly became a model husband.

However, his wife still clung [to the past]. “It is only right that he treats me well now. You don’t know [what he did to me].” She kept complaining about his past actions and reprimanded him very often. He simply smiled in response. Other people would say, “Hey, what has happened to your temper?” He said, “What temper? I have used up all of my anger already, so now I can be yielding. Being scolded can be a good thing. I won’t allow what she’s saying to put me back in that old frame of mind. We need to follow Master’s teachings.”

So, he just practiced the Dharma. “Indeed, what I did in the past was wrong. When I think about it, I feel very ashamed, so now I want to repent. I see people who are suffering and I have the strength to help. Though I am over 70 years old, I can still help them.” [They] asked, “Do you want anything in return? No, I don’t want anything. I just want my body to be nimble enough to do recycling work. Without me, there is one fewer pair of hands. The environment still needs me. Is there anything you want? No, but I am needed to do recycling work.”

See, this is wisdom. “Is there anything you want? No, they need me to do recycling work.” He gave without asking for anything in return. He demonstrated precepts, Samadhi and wisdom. How deeply rooted was he in the precepts? This elderly man in his 70s was able to change his old ways. Why should this be difficult? He simply followed my words. Just by following my words, he was able to change his habitual tendencies, repent and help others every single day. When I saw [the program], I felt that this was a true offering. Those who make true offerings have great reverence for the Dharma.

So, yesterday we discussed this passage,

“[The Dharma is] like the udumbara flower, in which all take delight which heavenly beings and humans prize, yet which only blooms at the right time.”

We should know that it is rare for a Buddha to manifest in this world, just like the udumbara flower, which appears once every few thousand years. It is already rare for a Buddha to appear; moreover, They have to teach according to capabilities. It is particularly hard for people to have the capabilities to directly connect with the Dharma. It is, therefore, so rare that. “Heavenly beings and humans prize it.” When it comes to the lifespan of a heavenly being, one day in their realm equals 100 years in ours. Even from their perspective, it is very rare for an udumbara flower to appear, let alone for those of us in the human realm.

Although the udumbara flower only appears once in a very long time, it still exists in this world. Its underlying principles are still present. So, “it blooms only at the right time.” Only when there are great causes and conditions will this flower manifest. Whether the Buddha or the Dharma is in the world also depends on causes and conditions. Is the Buddha-Dharma so widespread that everyone can listen to it? Of the people who can listen to it, how many can faithfully accept and practice it? They are also very rare.

The following sutra passage describes how very important the Dharma is for this world. Now, the sutra passages says,

“Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”

The Buddha now used the udumbara flower as a metaphor for how very difficult it is for humans to encounter and accept the Buddha-Dharma.

“Those who hear this Dharma give joyful praise.” This is showing how we can reverently and faithfully vow to practice [the Dharma]. When we listen to the Dharma, we must do so with utmost reverence. We must have this faith. Not only must we be reverent and sincere, we must develop deep faith. After we have faith, we must then vow to practice the teachings. If we can attain this Dharma take it to heart and practice it, “those who hear this Dharma give joyful praise.” Only by taking the Dharma to heart will we be happy. If we do not take it to heart, we will not be happy.

Those who hear this Dharma and give joyful praise are, by uttering just a single word: This refers to people who can reverently and faithfully vow to practice it. Upon hearing the Dharma, they give joyful praise, take the Dharma to heart and apply it, then guide the Dharma into the hearts of others so they may also apply it. Upon hearing the Dharma, they attain Dharma-joy, and, by uttering just a single word, praise it with utmost sincerity.

Take that recycling Bodhisattva, for example. He has already taken the Dharma to heart. So, no matter what attitude he sees at home, what his family says about him, he does not mind, because the Dharma is in his heart. So, he is always very happy. Thus, we must take the Dharma to heart, listen joyfully to the teachings and also praise them.

Not only should we take the Dharma to heart, we should also apply it. When we take it to heart, we must first digest it. When volunteer guides at the Abode come back to meet with me, I ask them, “Are you here to guide tours?” They say, “Yes, it’s our turn to be tour guides.” I tell them, “You must first guide yourselves to be able to guide others.” By the same principle, we need to take the Dharma to heart first before we can “guide the Dharma into the hearts of others so they may apply it.”

According to the Sutra of Infinite Meanings, “One gives rise to infinity and infinity arises from one.” Each of us takes the Dharma to heart, then considering people’s different causes, conditions and capabilities, we can teach the Buddha-Dharma accordingly. This is how we share the Dharma with them.

How do we help sentient beings? If they are in need of material things, we must quickly meet that need. We must find ways to alleviate their suffering. After we alleviate their suffering, they will be receptive to what we say. When they understand [the Dharma] we share, they can apply it. This happens after we ourselves have digested it. We walk the Bodhisattva-path to help people; this is how we apply it. Then, we can help guide others to apply it too. So, listening to the Dharma, we attain Dharma-joy. After having listened to the Dharma, we attain the happiness of the Dharma. “By uttering just a single word, they praise it with utmost sincerity.” People who listen to the Dharma are joyful and will praise it.

When people joyously listen to the Dharma and take it to heart, they will not forget to apply it when dealing with people and matters. When principles and matters are in harmony, mind, Dharma and principles are connected. When all matters are in harmony, they can be clearly perceived without obstruction. Thus people will praise the Dharma.

After joyfully taking the Dharma to heart, we must not forget it. Hearing the Dharma today we may say. “I will remember, I heard the teachings today very clearly.” If we hear it clearly, we must remember it clearly. “For Buddha’s teachings, for sentient beings.” I will always firmly remember these words. For many people, “Just do it” are the words they firmly remember.

If we can always remember these words, we can apply them to people and matters. There are principles underlying people and matters. We must clearly distinguish right from wrong and resolve interpersonal conflicts in a way that is in harmony with [true] principles.

In addition to this, the mind, the Dharma and the principles are also connected. Our minds should also resonate with and be in harmony with these teachings and principles. “When all matters are in harmony, they can be understood without obstruction.” Then will there be anything in this world we cannot clearly understand? People, matters, objects and principles have always been connected. They have never obstructed each other. This is where joy comes from. Because we take the Dharma to heart, we will always be happy and always give praise.

Because people, matters, the Dharma and principles are connected, then “when all matters are in harmony, they can be understood.” If all matters are in harmony, won’t they be understood without obstacles? “Infinite Dharma-doors will readily appear before us and we will attain great wisdom.” Isn’t this what happens when we have taken the Dharma to heart? So, we must always be mindful.

“They make offerings to all Buddhas of the Three Periods.” If we can take the Dharma to heart and put it into practice in this world, we have applied it ourselves and enabled others to apply it as well. This an offering we make. By reverently accepting the Dharma,

we can apply it and so can others. This an offering we make.

They make offerings to all Buddhas of the Three Periods: In body, speech and mind they reverently and respectfully praise [Them]. With utmost sincerity of the Threefold Karma, they make offerings to all Buddhas of the Three Periods.

To “make offerings to all Buddhas of the Three Periods,” of the past, present and future, our body, speech and mind must be unified to “reverently and respectfully praise [Them]. With utmost sincerity of the Threefold Karma, they make offerings of all Buddhas of the Three Periods.”

The Threefold karma is body, speech and mind. Our speech should be inseparable from the Dharma. Our bodies engage in action by following the Dharma. The Dharma has been reverently [accepted] into our minds. Speaking and doing things reverently all begins with the mind. This is how we can make offerings to all Buddhas of the Three Periods. These are offerings of utmost reverence.

“People like this are extremely rare, more rare than the udumbara flower.”

People like this are truly rare. “Such people, when they encounter the Buddha and listen to the Dharma,” can immediately become happy and give praise.

People like this reverently make offerings. Their Threefold Karma, body, speech and mind, are inseparable from the Dharma in this world. “Such people” are very rare. These people can encounter the Buddha, listen to the Dharma and always be happy because they make offerings with utmost sincerity. Such people are truly very rare.

Indeed, people like this are extraordinary. We may often tell others, “You are very reverent.” But true reverence is shown in our daily living. When we listen to and accept the Dharma, we apply it ourselves and help others to do so. We change our past habitual tendencies. Cultivating precepts, Samadhi and wisdom is an offering of mind and body. This is an offering of utmost reverence.

Dear Bodhisattvas, as we learn the Buddha’s teachings, we learn to make offerings with body and mind and to joyfully listen to the Dharma. “Uttering just a single word” means that, with utmost reverence, a single sentence of the Buddha-Dharma can be applied to countless situations. The Dharma is infinite. This kind of offering is the best offering. Those who make such offerings have the greatest spiritual wealth. So, we must all mindfully learn the Buddha’s teachings. Making offerings with utmost reverence is part of “the diligent path of the Jing Si Dharma-lineage” and “the road of the Tzu Chi School of Buddhism.” We must listen, faithfully accept and diligently practice the Dharma. Only then can we truly become one with the Buddha and the Dharma. Thus, as we learn the Buddha’s teachings, we must seize the present and take all Dharma to heart. This is the only way to attain realizations. We must take the Dharma to heart, so we must always be mindful.

Ch02-ep0448

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 448 – Rare and Difficult to Encounter

>> “This extremely profound, subtle and wondrous Dharma, [has existed] for a long time, for countless kalpas. When we encounter the Dharma, we can then listen to it and spread it. So, we must seize the opportunity in that moment.”

>> “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare.”

>> “[The Dharma is] like the udumbara flower, in which all take delight, which heavenly beings and humans prize, yet which only blooms at the right time.”

>> [The Dharma is] like the udumbara flower, in which all take delight: Udumbara flowers are used as analogies because this flower only appears at the right time and not at any other time. This Dharma also had to wait for the right time.

>> This flower waits for the right time to appear, so it blooms “at the right time.”

>> So, the Lotus Sutra states, “The Buddha told Sariputra that such wondrous Dharma is like the udumbara flower, [its appearance] is very fleeting.”

>> “Is very rare and only appears briefly in a long time.”

>> “An analogy for how long it takes to appear and how difficult it is to encounter.”

“This extremely profound, subtle and wondrous Dharma, [has existed] for a long time, for countless kalpas. When we encounter the Dharma, we can then listen to it and spread it. So, we must seize the opportunity in that moment.”

This is restating what we have been talking about for quite some time, that it is rare to hear the Buddha-Dharma. Nowadays, if we want to listen to teachings, it is not difficult at all. What is most important is whether we can take the Dharma to heart and whether we can put it into practice. This should be most important for us modern-day [Buddhist practitioners], so we must be aware of this.

Our [journey] began countless kalpas ago. “For a long time, for countless kalpas,” we have undergone many cycles of births and deaths. We leave this realm for another. We leave this life for the next. This is how we endlessly undergo cyclic existence in the Six Realms.

The Buddha-Dharma explains this very meticulously. Though those born in heaven live long lives and enjoy many pleasures, unfortunately, because of their karma, once they deplete their blessings, they will eventually fall [into a lower realm]. If they do not listen to the Buddha-Dharma, they cannot increase their blessings and wisdom. So, they transmigrate according to their karma and fall when their blessings are depleted.

The best thing about being born human is that we can hear the Buddha-Dharma and see how the true principles taught by the Buddha manifest in this world. They allow us to witness the truth of suffering [explained] in the Buddha-Dharma.

Because the human realm is filled with many kinds of appearances and many kinds of interpersonal conflicts, we can verify many of the truths of the Buddha-Dharma. This is what we can achieve in the human realm. If we can completely understand the Dharma, we will naturally remind ourselves to do all good deeds and refrain from all evils, and to practice loving-kindness and compassion. When we can inspire our loving-kindness, we will begin to exercise our compassion. With universal compassion, we will devote ourselves to the world, and thus develop our wisdom. We will use our discriminating wisdom and our intrinsic wisdom to dedicate ourselves to helping others and contributing to the world.

Then, we do not need to pray to the heavens for anything. Naturally, our state of mind will transcend even the heavenly realm to be tranquil and clear, and as pure as crystal. The boundless universe will be contained in our sea of enlightenment. Our minds will encompass the universe. This enlightened state of Buddhahood is peaceful and still.

But, ordinary people have not awakened yet, so at present, our minds are limited to the world around us, to what we see and hear, so we are constantly giving rise to conflicting emotions. Thus our minds cannot settle down. This is suffering. So, for a long time, we have fallen into the state of unenlightened beings and have been transmigrating in the Six Realms.

The Buddha, for the sake of sentient beings, comes to this world with one great cause. He gives many teachings to help us develop great respect for the Dharma. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas manifested continually in this world to transform sentient beings. They did this just to help us realize that we have always had this nature of True Suchness. So, we must unceasingly protect and care for our pure intrinsic nature and not allow external conditions and ignorance to cover it. So, in the beginning of the Lotus Sutra, the most important takeaway is that our intrinsic nature will always exist.

Just as there have been so many Buddhas who, lifetime after lifetime, listen to the Dharma, practice it and make vows, we can also do the same over a long span of time. We can sustain this mindset far into the future. Over countless kalpas, we can take good care of our minds with the daily spiritual practice of eliminating our ignorance and defilements.

If we can constantly safeguard our minds, then, “when we encounter the Dharma, we can listen to it and spread it. Encounter” refers to when we come upon the Buddha-Dharma. Actually, if we have this mindset, everything we see is the Dharma. All the people meet, regardless of their habitual tendencies, can teach us the sutra of their lives. This sutra may be one of the Agama sutras, the Vaipulya sutras or the Prajna sutras. Each person’s appearance manifests certain truths of life.

So, encountering the Dharma is not difficult. By fully understanding the principles, no matter what kind of people we meet, our wisdom-life will grow, and we can exercise our spirit of learning the Dharma. From every person around us, we can learn the principles of this world and of interpersonal relationships. After understanding the Dharma, we can connect it to worldly matters and appearances. Then we can advance and spread the Buddha-Dharma.

We can see how little control some people have over their lives. They are born into suffering, into poverty or illness. Not only are their families poor, they may suffer from an illness or disability. Life is suffering, and the world is full of manmade calamities. The attitude of just a few people can create collective karma for the whole country. How does this collective karma come about? The Buddha-Dharma teaches that we sentient beings all face circumstantial and direct retributions. Circumstantial retributions are when the negative karma of our past lives matures, thus manifesting collective karma in that place. So, the perspectives of a few people can cause the people of an entire country to endlessly experience manmade calamities. This is sentient beings’ collective karma.

There are also people born in that country who, even before those disasters occur, leave that country and evade those manmade calamities. Therefore, the principles of the Dharma are very thorough. This is not a matter of choice; everything happens because of the law of karma. This is the Buddha’s teaching.

The Buddha-Dharma can help us understand that we must not create negative causes and conditions. By avoiding this, we will only accumulate wholesome causes and conditions. This [grows] the power of our love for each other. As these karmic causes and conditions endlessly appear before us, even when a momentary [opportunity] arises, we will be able to seize it immediately. Thus, over this lifetime and for many more, we will be each other’s benefactors. We can become mutual benefactors who awaken each other’s understanding of the Buddha-Dharma and of worldly principles.

We should be able to realize this. For example, at the board meeting (2013), volunteers from each country shared how they carried out Tzu Chi’s missions locally. In Thailand, there was a college student, whose family was so poor that he could no longer afford to continue his studies. Then, he encountered [a group of] benefactors, Tzu Chi volunteers, who supported him. Now, he is a doctor who wants to give back [to his community]. These are the kinds of karmic affinities we see.

In the Philippines, there was a similar situation; we visited a family there, and during our visit, we discovered an exceptional young woman in the family. She had excelled in school, but her family was in great difficulty. From elementary school to college, she was always among the top in her class. But during college, she felt that her tuition was too large a burden for her family, so she decided to work part-time. Because she was working a part-time job, her school work was affected. Originally, she was on a scholarship, but because of her job, her grades suffered and her scholarship was cut in half. After it was cut in half, she could no longer pay the registration fee, so she borrowed some money. But as she could not continue doing this, she dropped out.

When Tzu Chi volunteers visited her family and learned about this outstanding young woman, they could not bear to let her drop out of school. So, they asked her to be a part of their “cash for work program.” They asked her to come to the regional office and gave her miscellaneous tasks. They also took her on other special case visits. Before going on these case visits, this young woman had been very unhappy and felt the pain of life. It was very rare to see her smile. Yet, by coming to our regional office, she earned more than. PHP200 for her work each day. In our regional office, she came into contact with many people and learned a lot about their suffering. She opened her heart, became happy and focused on her studies. When she graduated, she was third in her class. We can see benefactors like this who help others everywhere we look. In that particular place, they have already helped nearly 1000 people [to attend school]. This is because, in this place, there is this group of Bodhisattvas. These Bodhisattvas have already understood the Buddha-Dharma and are spreading it. They [demonstrate] the Dharma with their lives. So, after listening to teachings we can treat everything in life as Buddha-Dharma. With these teachings, we need to benefit others.

In the Philippines, at every relief distribution, [the volunteers] talk about Tzu Chi. They talk about the spirit of the bamboo banks, while at the same time comforting people’s hearts. They help them change their lives and their habitual tendencies; there are many cases like this. This is how we spread the Dharma. With the Buddha-Dharma, we can help others and also share the Buddha-Dharma with them. In Tzu Chi we say many drops of water form a river and many grains of rice make a bushel. With this spiritual ideal, we inspire them to help other people, as well. Isn’t this encountering the Dharma and then listening to and advancing it? All this is due to causes and conditions. When we encounter the right causes and conditions, if we can seize that moment, each of us can help many people by becoming benefactors in many people’s lives.

So, the previous sutra passage states,

“Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare.”

It seems very difficult. As I have just explained to everyone, we know that the Buddha-Dharma is really not rare. It is just that if we have not taken it to heart or applied it in our living, then it is as if we have never heard it. There is no difference in having listened or not if we do not retain the Dharma in our minds. Retaining the Dharma in our minds is truly difficult.

Next, the sutra states,

“[The Dharma is] like the udumbara flower, in which all take delight, which heavenly beings and humans prize, yet which only blooms at the right time.”

This is a kind of analogy. The Dharma in this world is like the udumbara flower. A true udumbara flower, according to the Buddha-Dharma, only blooms once every few thousand years. Thus, “all take delight” in it because it is very extraordinary. It only blooms once every few thousand years, so it is not very easy to see. Thus everyone looks forward to the moment the udumbara flower blooms. They really hope to see it. Not only do humans hope to see it, “heavenly beings and humans prize [it].” Heavenly beings also find the blooming of the udumbara flower to be very extraordinary. Yet, it “only blooms at the right time.” From this description, we know that the udumbara flower is an analogy [for the Dharma]. This flower will only appear at the right time. If it is not the right time, it will not bloom.

[The Dharma is] like the udumbara flower, in which all take delight: Udumbara flowers are used as analogies because this flower only appears at the right time and not at any other time. This Dharma also had to wait for the right time.

An udumbara flower blooms only for a great cause. So, it “only appears at the right time and not at any other time.” When it appears, there must be a major reason that it [has bloomed] in this world. And when this flower appears, it also quickly wilts. So, “at the right time” tells us that it takes a long time for the udumbara flower to bloom, only once every few thousand years. It needs the right causes and conditions to bloom. It is only waiting for all its required conditions to come together. We must mindfully wait for this to happen.

This flower waits for the right time to appear, so it blooms “at the right time.”

What are we waiting for? For the right capabilities and opportunities.

These capabilities and opportunities I mentioned refer to the karmic conditions for encountering the Buddha-Dharma. If we encounter [such conditions], we must seize them right away, for they are like the udumbara flower. So, if we do not seize a good opportunity and let it pass, it will disappear.

So, the Lotus Sutra states, “The Buddha told Sariputra that such wondrous Dharma is like the udumbara flower, [its appearance] is very fleeting.”

The Dharma is like the udumbara flower; it appears and disappears in an instant. “Heavenly beings and humans prize [it], yet it only blooms at the right time. At the right time” means that it only appears after a very long period of time. So, heavenly beings greatly admire the appearance of the udumbara flower. This happens when great capabilities, great opportunities and great conditions are about to converge. But, when great capabilities, great opportunities and great conditions come together, it is up to us to quickly seize the moment. If we can seize that moment, it will be with us forever.

For example, every day, you hear the phrase, “for Buddha’s teachings, for sentient beings.” Many branch offices and service centers have been set up in so many different countries. Some countries have official boards of directors. The Living Bodhisattvas in these countries are only working for one thing, “for Buddha’s teachings, for sentient beings.” Isn’t that what everyone reports on at the board meeting?

“For Buddha’s teachings, for sentient beings” are six very simple words. They arose from causes and conditions over 50 years ago when my teacher softly said them to me. In that instant, in that span of a thought, I earnestly and quickly accepted them and my course has never wavered. The thought I had at that one moment has affected the rest of my life. It has already spread to many other countries where so many Living Bodhisattvas have appeared. The Buddha’s ideal world of Bodhisattvas from over 2000 years ago can be seen now in these Living Bodhisattvas. Without hesitation, they walk the Bodhisattva-path of giving to others. The power of their love is truly moving.

So, it “blooms only at the right time. The right time” can mean waiting for a very lengthy period of time. “The right time” can also mean that these true principles will exist forever. However, if they appear only once in a long time, then capabilities, opportunities and conditions have converged. This convergence only happens briefly and then it passes. So, we must seize that moment.

The udumbara flower.

“Is very rare and only appears briefly in a long time.”

Truly, only when causes and conditions are met will this happen. So, this is.

“An analogy for how long it takes to appear and how difficult it is to encounter.”

The time when the udumbara flower appears is an analogy for the sutra passages just discussed, how being born human and hearing the Dharma “is [rare] and difficult.” We discussed this earlier. So, for heavenly beings, the udumbara flower appears once every thousand years in their realm. This is even more rare in the human realm. So, we must seize every moment.

Indeed, everyone is a teaching for us. We must always be grateful towards everyone and respectfully accept the appearances they manifest because they help us understand the principles. The manifestation of principles can be found in every person. Through their interpersonal conflicts, we realize how complicated life is and that we are covered by ignorance because of these kinds of habitual tendencies. These appearances allow us to realize the Buddha-Dharma and recognize what ignorance is.

They also help us see how, after we give, we can change lives and become benefactors to others. This teaches us how to walk the Bodhisattva-path. So, we must always treat everyone with gratitude, respect and love. This is how we can walk the Bodhisattva-path without obstructions. Everyone who appears before us teaches us marvelous Dharma. Dear Bodhisattvas, we must always have respect for this world and be grateful to everyone for teaching us. This requires us to always be mindful.

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Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 447 – Those Who Hear the Dharma Are Rare

>> “Time is a long river that keeps flowing. Our journey in this world is far and long, yet the connections of affections are brief. To be able to encounter the Dharma is rare.”

>> “When all Buddhas appear in the world, it is rare and hard to encounter them. Even when They appear in the world, it is hard for Them to teach this Dharma.”

>> “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare.”

>> Although it was rare to hear the Dharma, today the sound of the Dharma fills our ears. The Buddha, for more than 40 years, taught suitable, provisional teachings. Now that people’s capabilities were mature, He was about to freely express His original intent and open the provisional to reveal the true. When He taught the Sutra of Infinite Meanings, some had not eliminated their obstructions or awakened their capabilities, so 5000 people paid their respects and left. Thus isn’t it hard to listen to the Dharma?

>> Those who can listen to this Dharma have sharp capabilities and great wisdom. Others who can listen to this Dharma have eliminated their impurities and obstructions, but their capabilities have not been awakened, so understanding the Dharma is hard for them.

>> In the Dharma-assembly, those similar to Sariputra were the wisest among the Buddha-children. Those with average and limited capabilities could listen to the Dharma but not understand, so [the Buddha] had to wait for the right time. Thus, it is said, “A person capable of listening to this Dharma is likewise rare.”

“Time is a long river that keeps flowing.
Our journey in this world is far and long,
yet the connections of affections are brief.
To be able to encounter the Dharma is rare.”

This is what I want to share with everyone. To attain human form, to hear the Buddha-Dharma, then to understand it, take it to heart and put it into practice is not easy at all. This is because the time that the Buddha spends in the world is so very short. Yet the time between one Buddha and another is so very long. It takes a very long period of time for a Buddha to appear in the world. Time moves like a river; it keeps flowing endlessly from its distant source. But what are our odds of actually attaining the Dharma?

For instance, heavenly beings enjoy longer lives and greater happiness. However, when it comes to the Buddha-Dharma, they really do not have the opportunity to realize that it is what they need. Similarly, because they live in a heaven on earth, the wealthy are less likely to feel a need to delve into these principles. So, among the. Twenty Difficulties on the way to Buddhahood is, “It is difficult for the wealthy to learn the Way.” This applies to ordinary beings, which includes heavenly beings.

Because we live in the human realm, the things we encounter lead us to question, “Why is there so much suffering in this world? When people gather together, they feel very blessed. But why is that time so short? Parting from those we love is suffering. Some people, since birth, have lived in poverty and experienced much sorrow. Not only are they poor, some impoverished families have members with physical disabilities or those who keep falling ill. Life is full of such tremendous suffering! As we quickly try to escape this suffering, we instead suffer from meeting those we hate. Not only do we face suffering within our families from poverty and illness, in addition to that, when we meet certain people, we face the suffering of meeting those we hate. From the Tzu Chi volunteers at our hospitals, we hear so much about illness and suffering.

Why is there this suffering? Because “the connections of affections are brief.” What kind of affections are these? Deluded affections, desires and so on. These complicated affections can be good or bad. This world is filled with love, hate, passion and animosity, which bind and defile us; our brief connections continue to entangle us. We are not aware of the passing of each day, so we remain deluded by our affections. In this brief lifetime, we endlessly create more entanglements.

Think about this kind of life. Even if we encounter the Buddha-Dharma, to still our minds so we can carefully listen to and realize the Dharma, take it to heart and put it into practice is truly not easy. So, “To be able to encounter the Dharma is rare.”

It takes a very long time for a Buddha to appear in the world, and when He appears, His time here is very short. For the Buddha-Dharma to remain in the world and for sentient beings to truly attain, accept, listen to and practice the Dharma is truly not easy. However, when we look at the world [we can see] the Buddha’s ideal Bodhisattvas that. He mentioned over 2000 years ago, going among people to alleviate their suffering. We see these Living Bodhisattvas right now.

Consider [the events of] the past few days (2013). Over ten countries held their. Tzu Chi board meetings here at the same time. Including the audience, there were around 200 to 300 people. The board members from each country shared their experiences. On the first day, we heard about how, amidst the suffering and hardships in Africa, there are people who are materially poor, but who have developed open hearts and pure thoughts. Under those difficult conditions, they received from Taiwan the seeds to become Living Bodhisattvas. These seeds were brought there, were mindfully cultivated in that place and then were mindfully spread from there.

Local volunteers are like bamboo shoots after the spring rain. Currently, in South Africa alone, there are 5000 to 6000 local volunteers. With much difficulty, over the past few years, a few have been chosen each year to travel from that faraway place to come to Taiwan. This requires the help of many people, or else they would not be able to afford the travel costs.

On that continent, they have led so many to feel Dharma-joy, to be happy when they listen to teachings and to take the Dharma to heart. They themselves paved and are walking on the Bodhisattva-path. They realized ways they could help others and experienced the joy of giving. So, though they are materially poor, they are content and free of desires. Without the hindrance of desires, they can easily unlock their great capabilities and awaken their enlightened nature. They comprehend the suffering of life because they themselves live in suffering, and those around them suffer also. Thus, when they learn the Buddha-Dharma, they are inspired to help more people understand that though they are poor, they can still be very happy. Doesn’t this show the radiance of their awakened nature?

Similarly, the Buddha walked through this world and saw all the suffering in life. By mindfully engaging in spiritual practice, everything he experienced while living in this world brought Him to great realizations; when His enlightened nature appeared, this sea of enlightenment was full, and the infinite true principles of the universe all manifested in His mind. He felt joy, tranquility, clarity and a state of mind that was as pure as crystal. That feeling was what He hoped that all sentient beings could experience. This was His genuine hope for everyone.

Looking at South Africa, I often think about how their lives are filled with such suffering and how they are lacking so many material things. With their physical conditions and way of living, they still climb up and down mountains, hiking such rocky and uneven paths. They are caring for over 5000 AIDs patients currently whom they visit each month, traveling all across the countryside. Some patients live in the mountains. Even though they are heavyset, the volunteers sing as they walk and seem to be very free and at ease.

They found the joy of helping others. Once they took this Dharma to heart, their minds became free and at ease. When I mention our South African volunteers, I always feel that they are [exemplary] Living Bodhisattvas, for they teach the Bodhisattva Way that the Buddha taught. He hoped everyone could enter such harsh and difficult conditions to relieve sentient beings of their suffering. Only after we attain the Buddha-Dharma can our minds resonate with this aspiration and put the teachings into practice.

We have mentioned before,

“When all Buddhas appear in the world, it is rare and hard to encounter them. Even when They appear in the world, it is hard for Them to teach this Dharma.”

It takes a long time for a Buddha to appear in this world. Even when Sakyamuni Buddha appeared, He only had a lifespan of 80 years before. He entered Parinirvana. However, the teachings are still being transmitted and His Dharma-body still exists. The Dharmakaya is the true principles, and these principles will remain in this world forever. Now, with our modern technology, we can easily encounter the Buddha-Dharma. Even though the Dharma is widespread today, there are not many who want to seek it. So, “even when They appear in the world,” even when Buddhas appear before us, for Them to “teach this Dharma….” What is this Dharma? The One Vehicle. Again, this is hard

because sentient beings did not have the capability to accept this kind of Great Dharma. Because they did not truly believe it, He was afraid they might slander it and create karma of speech. Therefore, the Buddha had to patiently and slowly guide them.

The next sutra passage states,

“Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare.”

Truly, though the Buddha was already in the world it was still hard for Him to expound this Dharma. “Incalculable, innumerable kalpas” is the long period of time for a Buddha to make a rare appearance. But hearing this Dharma is also difficult; True Dharma of the One Vehicle is [rare]. “A person capable of listening to this Dharma is likewise rare.” Finding people who can listen to, realize and put the Dharma into practice is also very difficult.

Although it was rare to hear the Dharma, today the sound of the Dharma fills our ears. The Buddha, for more than 40 years, taught suitable, provisional teachings. Now that people’s capabilities were mature, He was about to freely express His original intent and open the provisional to reveal the true. When He taught the Sutra of Infinite Meanings, some had not eliminated their obstructions or awakened their capabilities, so 5000 people paid their respects and left. Thus isn’t it hard to listen to the Dharma?

Even if the teachings of True Dharma were broadcast everywhere, only a few people would earnestly listen. In our modern time, when the Dharma is being taught, the use of loudspeakers is very prevalent. When someone is teaching, the whole area becomes a place of spiritual practice. However, as the teaching is being broadcast, people may still be conversing with each other, talking and laughing and so on.

Remember the story I told a few days ago? The Buddha scolded seven old bhiksus for talking like this. Though they were engaging in spiritual practice, they could not focus their minds on the Buddha’s teachings. After departing from where the Dharma was taught, they returned to their hovels to talk and laugh. What they discussed was only worldly matters, so the Buddha criticized and scolded them. “What you are doing is wrong. How long do you have to live? What are you still relying on? Why can’t you focus your minds on your spiritual practice?”

If this happened during the Buddha’s lifetime, of course, it is also happening right now. No wonder the Buddha spent over 40 years giving provisional teachings to transform people according to their capabilities. Now the Buddha was almost 80, so the opportunity was probably ripe. This meant He had to teach it at that time. “Now that people’s capabilities were mature, the Buddha was about to freely express His original intent and open the provisional to reveal the true.”

When He taught the Sutra of Infinite Meanings, some people, after learning the Bodhisattva Way, became inspired and motivated. However, there were still many who had not yet eliminated the obstructions in their minds. Therefore, they still could not develop their full capabilities. So, at the Lotus Dharma-assembly, when the Buddha was about to give the teaching, 5000 people paid their respects and left. Is it easy to listen to the Dharma? Truly, listening to the Dharma is not easy.

So, “A person capable of listening to this Dharma is likewise rare.” Do you remember this? At that point, 5000 people prostrated and left. The Buddha did not stop them. After they left, the Buddha said. “It is better that they left.” At this place, He was about to expound the Great Dharma. If they did not have the capability to accept it, they might as well not listen because once they listened, they might even damage their capabilities because they might slander the Right Dharma. Therefore, when those 5000 people began to leave, the Buddha did not stop them.

Next, “A person capable of listening to this Dharma is likewise rare.” To listen to True Dharma, people must have sharp capabilities and superior wisdom.

Those who can listen to this Dharma have sharp capabilities and great wisdom. Others who can listen to this Dharma have eliminated their impurities and obstructions, but their capabilities have not been awakened, so understanding the Dharma is hard for them.

The people who are able to accept this Dharma have begun to gradually eliminate their impurities. These impurities are their ignorance, which must be eliminated. “But their capabilities have not been awakened, so understanding the Dharma is hard for them.” Even if people have great capabilities and great wisdom, if they have not eliminated their impurities, if they still have the slightest bit of ignorance, they will still be hindered and their capacities will not resonate with the Dharma. Although everyone intrinsically has Buddha-nature, although some people are already considered very intelligent and wise, those who are clever and have sharp capabilities may still have minds filled with ignorance and defilements. If these have not been eliminated, it will still be very difficult for these people to penetrate the One Vehicle Dharma.

So, during this Dharma-assembly at Vulture Peak, Sariputra, a person of great capability and wisdom, understood that the Buddha still needed to teach the True Dharma in His heart. However, some people who were present were still not capable of understanding the Buddha’s original intent. Because his capabilities were suitable, Sariputra invited the Buddha [to share the True Dharma]. Sariputra requested this teaching three times, and the Buddha stopped him three times. Clearly, Sariputra’s mind had gradually realized the Buddha’s intent. Because Sariputra was the wisest among the Buddha’s disciples, he gradually came to resonate with His intentions. Therefore, he requested the teachings three times.

In the Dharma-assembly, those similar to Sariputra were the wisest among the Buddha-children. Those with average and limited capabilities could listen to the Dharma but not understand, so [the Buddha] had to wait for the right time. Thus, it is said, “A person capable of listening to this Dharma is likewise rare.”

Luckily, Sariputra made the request three times; thus the Buddha began to expound this One Vehicle Dharma. At this Dharma-assembly, there were still those with average and limited capabilities. The Buddha had started teaching the Lotus Sutra, but they still could not understand it, so they still had to wait for the right time. As the Buddha began to expound the Lotus Sutra, these people had to listen patiently. The Buddha also had to mindfully find a way to inspire them. Therefore, during the Lotus Dharma-assembly, some people still had to wait for the Buddha to patiently guide them to penetrate the One Vehicle Dharma. Therefore, it is said that, “A person capable of listening to this Dharma is likewise rare.”

Dear Bodhisattvas, we must promptly seize every opportunity to listen to the Dharma. We must, without hesitation, bring it into to our hearts bit by bit and apply it to our daily living. That group of Bodhisattvas from South Africa has already taken the Dharma to heart, so they can be free and at ease as they travel through four or five countries in Africa to sow seeds and cultivate them in that land. Doesn’t this come from taking the Dharma to heart?

Time is a long river that keeps flowing. Our journey through this world is also long, yet the connections of affections are brief. After listening to the Dharma, being able to understand it is still very difficult. Thus we have to put it into practice; the Dharma can only be realized when we put it into action. Therefore, we must learn to apply the Dharma in our daily living. So, we must always be mindful.

Ch02-ep0446

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 446 – The Buddha-Dharma is Hard to Encounter

>> “It is rare to be born human, and we have been born human. It is rare to hear the Buddha-Dharma, and we have heard it. Even if we are born human and hear the Dharma, if we do not have faith and respect, it will be difficult for the Dharma to be taught.”

>> As the Buddhas of the Three Periods spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.

>> “When all Buddhas appear in the world, it is rare and hard to encounter Them. Even when They appear in the world, it is hard for Them to teach this Dharma.”

>> It is rare to encounter Buddhas in this world. It only happens once in a long period of time. Like the blossoming of udumbara flowers, those moments are very fleeting. All Buddhas appear in the world, but we are born before or after Them. It is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole of a floating plank. “It is rare to encounter Buddhas in this world.”

>> It is rare and hard to encounter Them: This was as all Brahman Kings stated 180 kalpas have passed without a Buddha. From the time Sakya Buddha left, 5,670,000,000 years must pass before. Maitreya [Buddha] will come into this world. Isn’t this rare? Over a long period of time, Buddhas occasionally come into this world. So, it is rare to encounter the Buddha.

>> It is hard for Them to teach this Dharma: If a Buddha comes into this world and the capabilities of sentient beings are not equal, He may not teach this Dharma right away. For 40-plus years, the Buddha had remained silent, with various adjustments and pauses, until He gave the teachings at this moment.

“It is rare to be born human, and we have been born human.
It is rare to hear the Buddha-Dharma, and we have heard it.
Even if we are born human and hear the Dharma,
if we do not have faith and respect, it will be difficult for the Dharma to be taught.”

This tells us that indeed, among the Six Realms, being born in the human realm is difficult. Some say that it is better to be reborn in heaven. But if we are born in heaven, “it is difficult to learn the Way.” We cannot attain Buddhahood in heaven, and we still bring our karma with us to heaven. Once we have depleted our blessings, we will fall again, to the human realm or to the Three Evil Realms.

Isn’t there a story about this in the sutras? A heavenly lord who started showing the five signs of decay sought the Buddha’s help. Before he could prostrate to the Buddha, his spirit left his body, and he was reborn [as a horse] in a stable. During the birth, the mare was in so much pain that she knocked over the owner’s pottery wheel. In a rage, the owner beat the mare with a stick. The resulting complications of the birth caused the colt to die, and once again [his spirit] came before the Buddha. After the Buddha taught him the Dharma, the heavenly lord aspired to take refuge in the Three Treasures. Only with the Buddha-Dharma can we completely eliminate obstructions of karma. If we no longer create karma, there will be no more karmic retributions.

So, the Dharma is only found in the human realm. Those in the asura realm cannot draw near to the Buddha-Dharma either because their minds are covered by the afflictions of anger and hate, which are like a web that prevents them from taking the Dharma into their hearts. And what if we are born in the hell realm? The suffering there is unbearable, so how could we possibly encounter the Dharma? If we are born in the hungry ghosts realm, we will also suffer [greatly], so we will not hear the Buddha-Dharma there. In the midst of such starvation and suffering, how could we have any chance of listening? And if we are born in the animal realm, the chances of hearing it are even worse. Therefore, out of the Six Realms, only in the human realm can we hear [the Dharma]. Being born human is truly a rare opportunity.

In this current lifetime, among this large global population of around seven billion people, the percentage who have truly heard the Dharma is actually quite small. So, those of us who can listen to these teachings must listen carefully and cherish them. Otherwise, even if we are born human and have heard the Buddha-Dharma, if we do not respect and believe in it, it will be difficult for [us to learn].

The Buddha considered how people’s lack of respect and faith might lead them to create karma of speech. Only those with the capabilities and willingness to respect and believe can hear the True Dharma. In this era, it is very easy to listen to the Buddha-Dharma. When we go online, we can see Dharma lectures, and when we turn on the tv, we can hear teachings. The Buddha-Dharma is already pervasive in this space. Also, in our interpersonal relationships, after listening to teachings, we can offer mutual encouragement by sharing the realizations and joy we have attained from listening and practicing. When we are filled with Dharma-joy, we can share it to encourage each other. So, through our interpersonal relationships, we can grow our faith and thus increase our chances of hearing, respecting and accepting the Dharma. Even those who are not yet Tzu Chi volunteers can, after listening to teachings, persevere in putting the Dharma into practice.

A few days ago, I mentioned the school in Taitung, the aquaculture and commercial vocational school. Their principal, Yang Chang-he, happened to turn on the TV one day in 2004. Because of his habit of getting up early, he turned on the TV around 5am, just as Da Ai was broadcasting Wisdom at Dawn. From that day on, he watched it every day, 365 days a year. Every morning, he tuned in to Wisdom at Dawn.

Every day he copied the sutra text from the screen. At work, when he was troubled by interpersonal conflicts, he immediately applied the Dharma he had learned that morning.

He works at the vocational school in Taitung. How does he go about educating the youth of today? He applies his own methods. Every day, he arrives before the students and stands at the front entrance of the school. As the students arrive, he greets them one by one. When he sees students who dress sloppily, he approaches them to adjust their attire. He has them button their shirts, and pats them on the shoulder, saying, “Remember to dress neatly.”

When he sees students who have low energy and look like they have a lot on their mind, he asks them, “What’s on your mind? If you have any problems, let me know. Don’t hold it in.” He shows this deep sincerity when he interacts with these young people. See, he may not be a member of our Faith Corps or one of our Commissioners, but he has taken the Dharma to heart and and applies it in his daily living. By taking the Dharma to heart, it nourishes his mind.

Therefore, after being born human and hearing the Buddha-Dharma, we must faithfully accept and practice it. Only then can the Dharma become widespread and truly bring purity to people’s minds. Everyone, the Buddha-Dharma is taught in the world for the purpose of purifying people’s minds. After the Buddha attained enlightenment, He devised methods to share the Dharma widely and teach sentient beings. As we have discussed, “The Buddhas of the Three Periods spoke the Dharma in such a manner,” teaching the provisional before the true. The Buddha also taught in this manner.

As the Buddhas of the Three Periods spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.

Sakyamuni Buddha said, “I now do the same.” The way He taught the multitudes at this time was the same as the methods of past Buddhas of the Three Periods. There is actually no difference between the True Dharma and the Three Vehicles. If the Buddha had not paved the road with the Three Vehicles, how could we reach the state of Buddhahood?

The next passage of the sutra states,

“When all Buddhas appear in the world, it is rare and hard to encounter Them. Even when They appear in the world, it is hard for Them to teach this Dharma.”

This is also letting us know that when Buddhas appear in this world, “it is rare and hard to encounter them.” It takes a long time. In the Buddha’s time, the population of the world was over 200 million. In our current time, the population is over seven billion. During that time, how many people were there in India? Likely not many. Because of the transportation system at that time, the Buddha had to rely on His own two feet. How extensively could He have actually traveled? Likely not very far.

Therefore, only in places where He appeared could people listen to the Dharma. Now, we actually have more opportunities to listen to the Buddha-Dharma than those who lived during the Buddha’s time. Nowadays, there are many methods [to learn the Dharma], not only through print, but also through television. In this time and space, listening to teachings is so convenient. So, why do we call this the era of Dharma-degeneration? Let me explain this again. Although more people are listening to the Dharma, compared to the total population, this percentage is still very small. In particular, after they listen to the Dharma, do they respect and believe it? If they do, can they put it into practice? In modern society, the temptation to indulge in desires is very great. So, the odds of the Dharma remaining in our minds are smaller than small.

[Even more rare] is to be born during a Buddha’s lifetime; “it is rare and hard to encounter Them.” This takes such a long period of time. Even in such a long period of time, it is truly rare to personally encounter a Buddha. Therefore it is said, “It is rare and hard to encounter Them.”

It is rare to encounter Buddhas in this world.

It only happens once in a long period of time. Like the blossoming of udumbara flowers, those moments are very fleeting. All Buddhas appear in the world, but we are born before or after Them. It is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole of a floating plank. “It is rare to encounter Buddhas in this world.”

Not only is it rare for a Buddha to appear, even if He is in the world and we are living in the same era, meeting Him in person is not very likely. You may still remember the example I gave of a city in India. Out of 90,000 people, 30,000 people saw the Buddha. Another 30,000 had heard that there was a Buddha in the world. Yet the remaining 30,000 had never even heard of Him, let alone actually seen him.

Think about it, encountering the Buddha is difficult even if we live in the same era. So, it is rare to encounter Buddhas in the world. It is already difficult for a Buddha to appear in the world. Even if a Buddha appears, it is hard for Him to teach the Dharma. Teaching this Dharma is not easy because the capabilities and karmic conditions of sentient beings may still be lacking, making it hard for Him to expound True Dharma.

“Like the blossoming of udumbara flowers, those moments are very fleeting.” This is an analogy for how rare it is for people to encounter something. The moment passes by very quickly. That is the why I always tell everyone, “Seize the moment and sustain it forever.” After listening to the Dharma, take it to heart and keep it there forever as you apply it to your daily living. Only then will the Dharma truly be a part of you. Otherwise, no matter how much Dharma you hear, you will not connect with it because you will forget it right after you hear it. It will disappear right after the moment passes. Like water that flows through a pipe, it can disappear and leak away. The underlying principle is the same. So, we must not allow the Dharma to leak away. We should practice the Three Flawless Studies so that it will not leak out. It is [rare] for the Buddha to come into the world. We are very fortunate to live in an era when He is still transforming people and the Dharma is still in the world. Therefore, we must apply the Dharma now. When someone teaches mindfully, we must listen mindfully.

So, “All Buddhas appear in the world,” but most people are born before or after the Buddha. For us now, we are born after the Buddha, because He left the physical body He had in India many years ago. The only thing we can [see] and accept now is His Dharmakaya. His Dharma still remains in this world. If we accept the Buddha-Dharma, it is like having the Buddha in our hearts. If we cannot, it is the same as

living before or after the Buddha’s lifetime. Encountering a Buddha is truly very difficult. Therefore it is said, “It is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole in a floating plank.”

[Imagine], on the surface of a vast ocean, that there happened to be a plank with a small hole eaten through it. If a turtle happened to be swimming by in the ocean and suddenly lifted its head precisely through the hole in the plank, how incredibly rare would that be? This is like the story I shared over last two days about the tiny pores, one-hundredth the size of hair follicles, that are basically invisible to the naked eye. Shooting an arrow into this opening would not be an easy feat. So, “All Buddhas are born into the world,” but “it is rare and hard to encounter Them.” It is truly a difficult feat.

It is rare and hard to encounter Them: This was as all Brahman Kings stated 180 kalpas have passed without a Buddha. From the time Sakya Buddha left, 5,670,000,000 years must pass before. Maitreya [Buddha] will come into this world. Isn’t this rare? Over a long period of time, Buddhas occasionally come into this world. So, it is rare to encounter the Buddha.

“It is rare and hard to encounter them.” After the Buddha first attained enlightenment, for a moment He wanted to enter Parinirvana. However, King Brahma suddenly appeared at the Buddha’s sea of enlightenment, at the place of His spiritual practice. He said, “180 kalpas have passed without a Buddha.” Before Sakyamuni Buddha appeared in this world, 180 kalpas had passed. How long is one kalpa? I have shared with you how long a kalpa is. It is hard to calculate how many hundreds of millions of years is in a kalpa.

Think about this; “180 kalpas passed without a Buddha in this world.” We can see that, before Sakyamuni Buddha was born, there had not been a Buddha for a very long time. After Sakyamuni Buddha entered Parinirvana, another 5,670,000,000 years has to pass [before the next Buddha]. Thus, it will be 5,670,000,000 years before Maitreya Buddha comes to the world.

As you see, encountering a Buddha is very rare. This illustrates for us how encountering a Buddha is not an easy matter. Though we are born after the Buddha’s lifetime, in one of our past lives, we probably lived during His lifetime. During this period of over 2000 years, who knows how many lifetimes we have lived and how many realms we have lived in. We do not know. But, since we have now encountered and listened to the Buddha-Dharma, we should feel very grateful. This encounter is so rare and precious, so we must be very mindful. Doesn’t it take such a long time?

Therefore, “over a long period of time, Buddhas occasionally come into this world.” A very long period of time must pass before a Buddha appears in the world. This expresses how difficult it is to encounter a Buddha. But, this is also telling everyone that. Buddhas and Bodhisattvas will appear in this world during kalpas of turbidity. Therefore, we should always treat everyone with gratitude, respect and love because anyone could be a manifestation of a Buddha or a Bodhisattva. So, we must always show our gratitude, respect and love.

The passage continues, “Even when They appear in the world, it is hard for Them to teach this Dharma.”

It is hard for Them to teach this Dharma: If a Buddha comes into this world and the capabilities of sentient beings are not equal, He may not teach this Dharma right away. For 40-plus years, the Buddha had remained silent, with various adjustments and pauses, until He gave the teachings at this moment.

Even when the Buddha appeared in this world, it was still hard for Him to expound True Dharma. Because sentient beings’ capabilities varied, the Buddha could not immediately carry out. His original intent. For Sakyamuni Buddha, it took Him 40-plus years to speak freely. He “remained silent on the True Dharma.” He did not openly reveal to everyone that they all intrinsically have Buddha-nature nor help them understand and see their true nature. They had to first walk the Bodhisattva-path. Therefore, everyone must always be mindful.

Being born into the human realm is not easy, and on top of this, the world if vast and the population [is large]. Compared to many people, we are truly blessed to be born human and to hear the Buddha-Dharma. So, we must seize the present and immediately apply what we have heard. We must be like the principal who tunes in to the Da Ai channel. This is how he accepts the Dharma every day and applies it to his daily living and at his workplace. See, isn’t this how the Dharma will always remain in this world? If we mindfully accept and apply it, [the Dharma] will be everlasting. Even if we do not accept it, the Dharma will still exist. But we should put our hearts into accepting it and always being mindful.

Ch02-ep0445

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 445 – Expounding the Non-discriminating Dharma

>> “From Beginningless Time until now, things have been as such. The way [Buddhas] teach the Dharma is the same. First, They give provisional teachings suitable for people’s dispositions. Ultimately, They freely carry out. Their original intent.”

>> “When Bodhisattvas heard this Dharma, their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”

>> “As the Buddhas of the Three Periods, spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.”

>> As the Buddhas of the Three Periods, spoke the Dharma in such a manner: From ancient times until now, this is how wondrous Dharma [is taught]. The Buddhas of the Three Periods used skillful, wondrous teachings, analogies and language, all kinds of manners to teach the Dharma.

>> In the Three Periods, past, present and future, the manner in which all Buddhas teach the Dharma is the manner in which the Buddha now teaches, with non-discriminating Dharma. Like all Buddhas, He reveals the true. The true is beyond language, so what manner could there be?

>> There is no inherent difference between the provisional and the true. For those with dull capabilities and limited wisdom, He teaches the same non-discriminating Dharma. The manner in which He teaches is to first teach the provisional and then the true. Thus, He waits for the right time to teach the wondrous Dharma.

>> He said, “I teach in the same way as all Buddhas. First teaching the three, and then the one.”

“From Beginningless Time until now, things have been as such.
The way [Buddhas] teach the Dharma is the same.
First, They give provisional teachings suitable for people’s dispositions.
Ultimately, They freely carry out. Their original intent.”

I am always sharing with everyone that “from Beginningless Time until now, things have [always] been as such.” Such is the truth of all things in the universe. As we humans go through rebirth, as we leave and return to this world, these truths will always exist.

However, as time continues to pass, the ignorance of sentient beings continues to grow each day. If people increasingly create negative karmic connections with each other, they will create increasingly negative causes. In this way, negative causes and conditions increase over time. But the truth remains the same, never more, never less. The Buddha returns to the world, life after life, solely for the purpose of expounding the Dharma so that everyone can understand it. From past Buddhas to the present Buddha, They all explained teachings the same way. All Buddhas share the same path, giving the provisional before the true teachings.

“First They give provisional teachings suitable for people’s dispositions.” At first, before sentient beings have encountered the Buddha-Dharma, [They consider] what methods can help them encounter the Dharma? After that, to help them to listen and accept it, [all Buddhas] give provisional teachings. So, “First They give provisional teachings suitable for their minds.” In the end, “ultimately, They freely carry out. Their original intent.” The Buddha never gave up on His goal. He absolutely will achieve His purpose of helping sentient beings realize the true teachings He wanted to convey.

Some people may think, “Is this really that difficult?” It is extremely difficult. Even for a teaching as simple as the Four Noble Truths, I think we still do not really understand. If we understood, there would not be so many interpersonal conflicts and afflictions. These arise because of our lack of understanding.

For example, the Buddha spent some time teaching in the city of Vaisali. One day, Ananda went into town to beg for alms. As he was about to enter the city, he saw a group of children of the Licchavi tribe. These children came from prominent families. In an open field, they had set up a target and were using it to practice archery.

As Ananda walked by, he stopped to watch them. He thought, “These children are so young, how have they become so skilled in archery? Every arrow has struck the center of the target.” Ananda was astonished. After he returned to the abode, he reported [what he saw] to the Buddha. The Buddha asked Ananda, “So, you consider it very rare for children to be able to strike the target? Would you consider this to be difficult?” Ananda answered, “Yes. For people their age, shooting arrows so accurately is uncommon, indeed.”

Then, the Buddha said to Ananda, “Take the follicle of our hair for example. After we pull out a strand of hair, we can see the follicle. If we reduce it to 1/100 of its size, would it be difficult to shoot an arrow into such a tiny pore?” Ananda said, “How is it even possible?” The Buddha said, “Indeed, shooting an arrow into such a tiny pore is something that is truly very difficult.” For us to understand the principles behind the truth of suffering is like shooting an arrow into a pore 1/100th the size of a hair follicle, an infinitesimally tiny opening. Shooting an arrow into that tiny opening would be as difficult as trying to realize the truth of suffering.

What is the causation of suffering? Why, with so much suffering in the world, are people so deluded that they still seek pleasure within suffering? By seeking pleasure in suffering, they continue to create karma, remain entangled in interpersonal conflicts, and still suffer from meeting those they hate and from being apart from those they love. This proves that they still have not penetrated the principles underlying suffering.

In the Buddha’s time, more than 2000 years ago, the total population was over 200 million. More than 2000 years later, there are more than 7 billion people in the world. Life was more simple in the past, but as the Buddha described, for people to penetrate the Four Noble Truths was already very difficult. It is even more so for people now, over 2000 years later, when society is filled with so many complications. Because of our collective karma, we already have a lot of afflictions, ignorance and bad karma.

To help sentient beings understand suffering, causation, cessation and the Path, the Buddha opened many Dharma-doors and gave “provisional teachings suited to their minds.” He did this until He felt that. He could wait no longer. Even though they could not fully understand, He felt that those who had the affinity to gather were already at the assembly, and He could wait no longer. So in His old age, it was time to freely carry out His original intent. This helps us realize that skillful means and True Dharma are both taught according to sentient beings’ capabilities.

As He freely carried out His original intent, the Buddha was “joyful and without fear.” He was happy and at ease. This is what is in the sutras, but I believe that He was still not at ease. Sentient beings had accumulated more layers of ignorance, so the Buddha was probably still very worried. However, He only had so much time.

Earlier we said that the Buddha, joyfully and without fear, had begun to teach the ultimate truth.

“When Bodhisattvas heard this Dharma, their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”

This is telling us that we all intrinsically have Buddha-nature. Although “all 1200 Arhats” had not truly walked the Bodhisattva-path, the Buddha said in advance that everyone can attain Buddhahood. Similarly, I am telling everyone now that we all intrinsically have Buddha-nature. We all share the same goal of advancing on the great, direct Bodhi-path and entering the Tathagata-door, [staying] in the Tathagata-room and sitting on the Tathagata-seat. This is also stated in the Lotus Sutra. Therefore, every one of us can attain Buddhahood.

Over 2000 years ago, the Buddha said, “All 1200 Arhats would also attain Buddhahood.” Because these people had awakened their wisdom, they believed the Buddha’s teachings, walked the Bodhisattva-path and would eventually attain the state of Buddhahood. As long as they have the faith to open the door and advance toward their goal, the road leading them there will be smooth.

The sutra then states,

“As the Buddhas of the Three Periods, spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.”

The Buddha is like Buddhas of the Three Periods, the past, present and the future. From ancient times until now, They all taught the same truths. The wondrous Dharma [that was taught] will always exist. The truth never arises or ceases, it will never change; it remains the same.

As the Buddhas of the Three Periods, spoke the Dharma in such a manner: From ancient times until now, this is how wondrous Dharma [is taught]. The Buddhas of the Three Periods used skillful, wondrous teachings, analogies and language, all kinds of manners to teach the Dharma.

Like the Buddhas of the Three Periods, the Buddha also used skillful, wondrous teachings. Sakyamuni Buddha was not the only one. He was following the sequence of teachings of past Buddhas. By distinguishing sentient beings’ capabilities, He gave them different teachings.

As other Buddhas of the Three Periods did, the present Buddha followed past Buddhas and future Buddhas will follow the present Buddha. The teachings that you are listening to now, the Dharma I am teaching now, is based on what Sakyamuni Buddha taught over 2000 years ago. Over that very long period of time, the virtuous people of the past realized and translated [the teachings] from Sanskrit to Chinese, to Japanese and all kinds of different languages. These truths were translated into words in different languages.

In fact, we are still translating. How can we take the teachings of Tzu Chi and the methods we have practiced, and share them with people around the world? Recently (2013), volunteers from ten countries came [to Hualien] from their respective countries. Some speak French, some speak Portuguese, some speak Thai, some speak Indonesian, These many countries all speak different languages, so there is a need for translation.

Will translation lead to any differences? I can confidently say, “Yes, it will.” When we take the truths we know and translate them, there will be a difference in wording and grammar. Did the Buddha truly and directly describe what He originally intended to teach? That is hard!

Furthermore, when I try to express His thoughts right now, I must also consider, “When I try to express His thoughts, will people be able to understand it?” I want to talk about the Buddha’s thoughts, but I may end up talking about my own. I share my thoughts with you, and you share your thoughts with others. But as we pass on these thoughts like this, will there be absolutely no differences? Will it be as precise as [shooting an arrow] [and hitting] that microscopic pore? Will we [share] each teaching with such precision? That is very difficult! So, realizing the Buddha-Dharma is difficult, and realizing the Buddha’s thoughts even more so.

Thus, all Buddhas share the same path and teach according to sentient beings’ capabilities with skillful means. They give all kinds of provisional teachings for the sole purpose of helping sentient beings accept [the Dharma]. He taught with analogies, expression and various methods. Therefore, as the Buddhas of Three Periods had to teach the Dharma in a certain sequence, “so [does He] likewise now expound the non-discriminating Dharma.” Sakyamuni Buddha also taught the same non-discriminating Dharma as past Buddhas in the same sequence. In the Three Periods, past, present and future, all Buddhas taught in this same manner.

In the Three Periods, past, present and future, the manner in which all Buddhas teach the Dharma is the manner in which the Buddha now teaches, with non-discriminating Dharma. Like all Buddhas, He reveals the true. The true is beyond language, so what manner could there be?

Though Buddhas give many provisional teachings with various analogies and metaphors, in the end They all reveal the True Dharma. They teach the provisional solely to reveal True Dharma. The Lotus teachings began with the opening of provisional and skillful means. Opening this door helps people see and penetrate the true, subtly wondrous principles of the True Dharma behind it. This is how all Buddhas reveal True Dharma.

True Dharma is beyond words. It cannot be expressed through language. No amount of words can express even one-trillionth of this wondrous Dharma.

It is as difficult [to understand] as shooting an arrow into one of those tiny, microscopic holes. The same principle applies to sentient beings’ capabilities. No matter if [our minds] are as sharp as an arrow, it is nearly impossible to hit a microscopic hole so tiny we cannot see it with our eyes. Aiming for and hitting a hole that small is as hard [as it is] for those with ordinary capabilities to truly realize the “supreme, profound, subtle and wondrous Dharma.” That kind of Dharma “is difficult to encounter in a hundred thousand million eons.” Not only is it difficult to encounter, even when we apply a meticulous, detailed mind to realizing those subtle, intricate truths, that is still very challenging.

We try to use plain, everyday words, but it is even [hard to] understand these simple words. Sometimes I say, “Repeat that for me so I can tell if your understanding is correct.” After I hear it, I may say, “That is not correct. It is very simple, but the way you explain it is very far off. Try again.” This happens again and again. So think about it, aren’t these [truths] beyond words? To be able to describe true principles is not easy at all. It can only be experienced by our minds. We need to apply our awakened nature, our nature of True Suchness, to realize it. If we only apply our unenlightened knowledge, that is like trying to shoot an arrow at a microscopic hole.

There is no inherent difference between the provisional and the true. For those with dull capabilities and limited wisdom, He teaches the same non-discriminating Dharma. The manner in which He teaches is to first teach the provisional and then the true. Thus, He waits for the right time to teach the wondrous Dharma.

“There is no inherent difference between the provisional and the true.” There is no fundamental difference between the provisional and the true. They ultimately lead to the truth; there is no distinction. But the Buddha taught according to capabilities. For those with dull capabilities and limited wisdom, He had to often explain non-discriminating Dharma. In essence, there is no difference, but He had to come up with skillful ways to help people recognize the suffering in life. Only by recognizing suffering will they want to be liberated from it. But, how much do they know about suffering? This is very hard. So, He taught in the manner of past Buddhas.

The Dharma is fundamentally simple. It can help us understand our minds and realize our nature. However, our capabilities are dull and our wisdom is limited, so we only understand ourselves, but cannot realize true principles. We only focus on ourselves, so we become afflicted, take issue with others, encounter those we hate and so on. This is due to their limited wisdom. So, the Buddha had to teach the provisional and then the true. This was the way He taught the Dharma. “Thus, He waits for the right time to teach the wondrous Dharma.” To truly teach the wondrous Dharma, the Buddha had to judge the timing.

[This took a lot of work].

He said, “I teach in the same way as all Buddhas. First teaching the three, and then the one.”

The Buddha first taught the Three Vehicles and then the one True Dharma. This is called non-discriminating Dharma.

The Three Vehicles and True Dharma are the same. They lead everyone in the same direction. So, the Buddha tells us to proceed directly on this road. What is the road? The Bodhisattva-path of benefiting others, the practice of beneficial conduct. So, this path of benefiting others, this Bodhisattva-path, is the direct path toward attaining Buddhahood.

Everyone, by benefiting others, we are actually benefiting ourselves. Through our tangible actions, we receive the intangible gains of accumulating positive causes, positive conditions and positive retributions, and growing our wisdom and heading in the right direction. This is the great, direct Bodhi-path. So, we must always be mindful.

Ch02-ep0444

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 444 – Eliminating the Web of Doubts with the Dharma

>> “Learn the Buddha’s teachings to walk the great, direct path and understand suffering, causation, cessation and the Path. By teaching the Four Noble Truths, Twelve Links and [Six] Perfections, the Buddha opened the provisional to reveal the true.”

>> “In this assembly of Bodhisattvas, “set aside the skillful for the direct.”

>> “The Bodhisattvas heard this Dharma.”

>> So “their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”

>> When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.

>> All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicted to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.

“Learn the Buddha’s teachings to walk the great, direct path
and understand suffering, causation, cessation and the Path.
By teaching the Four Noble Truths, Twelve Links and [Six] Perfections,
the Buddha opened the provisional to reveal the true.”

We must put our hearts into understanding this. Since we aspire to learn the Buddha’s teachings, we must learn to have our minds connect to the great path. The Bodhi-mind is a great, direct path; this road is very straight. If this path in our minds is unobstructed, then we will thoroughly understand suffering, causation, cessation and the Path.

When the Buddha first taught the Dharma, He began with the Four Noble Truths, suffering, causation, cessation and the Path. As Buddhist practitioners, we must begin from this starting point. Life is suffering. If we do not understand suffering, we will continue to pursue things without end. Eight or nine things out of ten do not go our way. If we do not understand that life is a convergence of causes and conditions, then, in our interpersonal relationships, we will constantly blame one another and will always be dissatisfied with others. No matter what happens, we will feel that others are to blame. This is because we do not understand this truth. If we thoroughly understand this principle, we will understand that in this world, in our daily living, eight or nine things out of ten will not go as we wish.

So, we need to understand the principle of how this convergence leads us to feel afflicted by dissatisfaction. So, if we can understand the principles of suffering and causation, then no matter what issues we face, one by one, we can easily understand and eliminate them. Isn’t that what “cessation” means? So, if we want to eliminate afflictions, then we must have wisdom. With wisdom, our hearts will be opened broadly, [thus] freeing us of afflictions. Without afflictions, we will be free and at ease. Then we will be on a very direct path. This will allow us to reach the Bodhisattva-path and the state of Buddhahood.

So, the Four Noble Truths must be the foundation for Buddhist practitioners. Otherwise, we will not be content no matter what we do and will be in an afflicted state every day. So, the direct path for us Buddhist practitioners is fundamentally this simple. We can show mutual gratitude, and encourage one another to give to sentient beings. We all do so willingly and happily. “I’m so grateful.” When I show gratitude to you, you feel happy. When you show respect for me, I feel happy. So, we show mutual gratitude and mutual respect. We have just one goal, to show our love. Boundless love can bring thorough understanding.

After we understand the Four Noble Truths, [we need to know] why we are born as humans. What are the causes for being born human? The Twelve Links of Cyclic Existence. Everything has to do with causes and conditions. Conditions will attract causes and causes will lead us to create conditions. So, causes and conditions are interlinked. First, ignorance leads to action, which leads to consciousness, which leads to name and form, and so on. There are Twelve Links, ending with old age, illness and death. After old age, illness and death, is death the end? Do the Twelve Links of Cyclic Existence end here? It does not end here, because in the past, we did not understand suffering, causation, cessation and the Path, thus we continuously created karma, extending the Twelve Links of Cyclic Existence. This cycle continues unbroken as we leave one body for the next. “We cannot take anything with us except karma.”

So, we must thoroughly understand the Four Noble Truths, else, as in the Twelve Links of Cyclic Existence, the arising of ignorance will lead to action, which then stirs our consciousness. Once our consciousness stirs, we create karma, which leads us to be reborn again. “We cannot take anything with us except karma.” Thus, we go someplace to be reborn, taking the shape of a fetus. At that time, there is only “name and form”; [we exist] in name only. This happens during pregnancy; the human body is truly incredible. When the father’s sperm and mother’s egg combine, the human shape is not immediately formed. In the mother’s womb, the organs gradually take shape. Before the Six Roots are formed, there is only “name and form.” [We exist] only in name. Basically, “name and form” is a stage of pregnancy in the mother’s womb.

Slowly, the Six Roots are formed and after almost ten months, [the baby] is born and comes into contact with the world. That leads the baby to develop feelings and give rise to desire and cravings. Craving leads to becoming. What comes to be? Karma. This keeps going until aging, illness and death. This sequence of events is the Twelve Links of Cyclic Existence.

If we do not understand the Four Noble Truths, we will [continue to suffer and be trapped in] the Twelve Links of Cyclic Existence. If we can thoroughly understand this, we will engage in spiritual practice, which is applying the Six Perfections. So, the Four Noble Truths, the Twelve Links and the Six Perfections are stages of our spiritual practice. The Four Noble Truths is the foundation. The Twelve Links of Cyclic Existence help us understand how we come into and leave our lives. The Six Perfections [form] our spiritual practice. Giving, upholding precepts, patience, diligence, Samadhi and wisdom are our tools for spiritual practice. To leave the shore of suffering, this state of ordinary people, we must cultivate the Six Perfections to help us cross the sea of suffering and afflictions to reach the tranquil and clear state of noble beings. To return our ignorant minds back to their pure intrinsic nature of True Suchness, we must rely on the Six Perfections.

So, we must thoroughly understand suffering, causation, cessation and the Path, the Four Noble Truths, Twelve Links and Six Perfections. This is the road the Buddha paved for us. There is a sequence to these teachings that helps us progress.

When it was the time [to teach] the Lotus Sutra, [the Buddha] opened up the provisional teachings. In the past, He had taught skillful means. Now He set aside the skillful for the direct. He had already set aside past teachings. Sentient beings’ capabilities, their great, average and limited capabilities had now reached the same level of maturity. So, He set aside skillful means to reveal True Dharma. This all begins when we aspire to learn the Buddha’s teachings.

As we discussed yesterday, the Buddha said, “I now rejoice and have no fear.” Sakyamuni Buddha was very joyful. The timing was right and sentient beings’ capabilities had been brought into alignment, so they were able to accept the Great Dharma. So, the Buddha began to feel at ease, “joyful and without fear.” He could be at ease and,

“In this assembly of Bodhisattvas, “set aside the skillful for the direct.”

He began to teach the supreme path. Everyone had formed great spiritual aspirations. In the past, they had limited capabilities and wisdom. Now, their capabilities and wisdom had grown. They knew that everyone intrinsically has Buddha-nature and that everyone must return to that nature of True Suchness. The road that will help us return is the Bodhisattva-path. So, the Buddha began to feel at ease. He was able to tell everyone, “Just follow this path all the way. In this assembly of Bodhisattvas,” for those on the Bodhisattva-path, “I shall set aside the skillful for the direct.” He asked all of them, “When you contribute, who are you actually doing that for?” We are contributing for our own sake, for our own spiritual cultivation. Though sentient beings face tremendous suffering, “The affinities of Bodhisattvas are with suffering sentient beings.” If we want to be Bodhisattvas, we can only do so because of suffering sentient beings. So, we must be grateful.

Although we give material things, we attain things that are not material. We give tangible, limited things, and we attain intangible, infinite things, [thus] growing our wisdom-life. So, the Buddha began to tell them He would “set aside the skillful for the direct.” We give tangible, material things, but we actually reap something intangible. If we can understand this, we will attain an unsurpassed, supreme path. If we cannot understand this, we will always feel that we are giving for the sake of other people. Actually, we are doing it for our own spiritual practice, not for other people. Other people are Dharma-doors for us. When countless Dharma-doors manifest, they give us an unobstructed path to walk. We should be grateful for this. So, at this point, the Buddha felt at ease and began to teach the supreme path.

The next sutra passage states,

“The Bodhisattvas heard this Dharma.”

Now everyone had formed great aspirations to practice the Great Dharma, so they could be called Bodhisattvas. These Bodhisattva-practitioners listened to the teachings of the Bodhisattva-path,

So “their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”

Arhats, Hearers and Solitary Realizers all had limited or average capabilities. They were not uniform in their wisdom. They formed aspirations, but all had different capabilities, and of course, each had their own causes and conditions.

For over 40 years, the Buddha had paved this road, inch by inch, teaching and guiding everyone with love. He nurtured their limited capabilities and gradually used the Dharma to guide them to the Lotus Dharma-assembly at this time. Their great capabilities had awakened and they were able enter the Great Dharma. So, “Their webs of doubts were eliminated.” As we have discussed, the Buddha always wanted people to resolve their doubts and develop faith. The Root of Faith must be deeply secured. If their faith was deeply rooted, naturally they would have no doubts when they listened to Great Dharma. If they still had doubts upon hearing the Dharma, then they might easily slander it, because they could not faithfully accept it and lacked the right capabilities.

If we put something weighing thousands of kilograms on a bicycle, then the bicycle will definitely be crushed. This small bicycle will be destroyed. Instead, we should use an oxcart or a truck. Depending on the weight that needs to be carried, we need to find the appropriately-sized vehicle. It is the same with our capabilities. For someone with limited capabilities, if we give them Great Dharma, it will only damage their faith. If they cannot accept it, they will slander it. So in the past, the Buddha could not teach the True Dharma; He could only give provisional teachings. Now that everyone’s faith was deep and solid, their webs of doubts were also eliminated.

When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.

Among the assembly were “1200 Arhats.” These were Hearers and Arhats with limited capabilities. “They would also attain Buddhahood.” Now they were beginning to form great aspirations, and their capabilities had matured. So, in the Lotus Sutra, there is the. Chapter on Bestowing Predictions of Buddhahood. [The Buddha] bestowed these predictions on monastics, Hearers, Solitary Realizers, Arhats and so on. Also, the Lotus Sutra continues by explaining how, even though they had not truly walked the Bodhisattva-path, their capabilities allowed them to accept and believe. So, “their webs of doubts were eliminated” and they had all formed Bodhisattva-aspirations.

The Buddha had always said that sentient beings had varying capabilities. Some people heard one thing and realized 1000. These were people with great capabilities. There were also some with average capabilities, who heard one thing and realized ten. Although they did not completely understand, they had faith. For those with limited capabilities, although they heard teachings, they could not clearly understand them. Not only did they not clearly understand, they had many questions and doubts. These were people with limited capabilities. Those with great capabilities could encounter the Buddha’s True Dharma.

As for Hearers, Arhats and so on, although they listened to teachings, they were still “clinging to old attachments,” which are habitual tendencies. We have always had these habitual tendencies. Not only did these Hearers have old habits, they also “developed new doubts” about the new teachings. Past habitual tendencies remained with them. Although they had listened to the Dharma, their old tendencies remained. Then, when this Dharma was being taught, those with limited capabilities gave rise to new doubts. “Really? Is this the case? Can I truly attain Buddhahood?” With doubts, they could not accept Great Dharma. As long as these doubts existed, people clung to their habitual tendencies, like the layers of ignorance that covered their nature of True Suchness.

So, this was the time to eliminate them. Thus, “Their webs of doubts were eliminated.” These had to be eliminated, otherwise they could not accept the Great Dharma. At that time, Bodhisattvas with great capabilities had already formed great aspirations. After listening to the Bodhisattva Way, they could eliminate their old habitual tendencies and not give rise to new doubts. This was how they faithfully accepted and practiced the Dharma. Thus “when the Bodhisattvas heard this Dharma, their webs of doubts were eliminated.”

Next, the sutra states, “All 1200 Arhats would also attain Buddhahood.”

All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicted to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.

Those we are talking about are those at the Lotus Assembly over 2000 years ago. Hearers, Solitary Realizers and Bodhisattvas all formed great aspirations and their capabilities had become uniform. “They would also attain Buddhahood.” They could become enlightened and attain Buddhahood. “If they had not eliminated doubts, they could not attain Buddhahood.”

In summary, we must have a very solid faith and faithfully accept the Buddha’s teachings. We must not develop doubts; we must act quickly to eliminate our old habitual tendencies. Doubts are like a web. If we fall into a web, we will not be able to jump back out. We must quickly cut through the web. That is the only way we can escape from it. Only when we break free from this web of doubts can we accept the True Dharma. So, our ability to learn the Buddha-Dharma depends on one thing, “faith.” This “faith” must be very solid, and the Buddha-mind must truly be part of our minds.

The Buddha was so compassionate, He patiently guided us and paved the road for us. Now, the road in our minds should be unobstructed. Although He opened the door of skillful means and taught the Four Noble Truths, without this road, how could we possibly realize the workings of karma in our lives? If we do not understand the Twelve Links of Cyclic Existence, we cannot move forward on this road. The Buddha paved it for us, and we must put the teachings into action by walking this road.

So, this is now the time to “open the provisional and reveal the true.” The True Dharma is in front of us. We must push aside the web of doubts and accept the True Dharma. Then the road in our mind will be great and direct and free of difficulties and obstacles. So, we must always be mindful.

Ch02-ep0443

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 2

Episode 443 – Awakening Our Minds Illuminates the True Path

>> “The great Bodhi-path is direct; it is the same from the past to the present. With sincerity and the right mindset, we vow to develop the Root of Faith and realize ultimate truth.”

>> Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.

>> “Sariputra, you should know, those with dull capabilities and limited wisdom, the arrogant ones attached to appearances, cannot believe this Dharma.”

>> Prior to this, spiritual practitioners had dull capabilities and limited wisdom. Like ordinary people, they were attached to appearances and replete with arrogance. Thus they could not faithfully accept the Great Dharma of the One Vehicle. [The Buddha] was afraid they might slander the Dharma and fall into the evil [realms]. Since their capabilities were not mature, the Buddha did not teach this at that time.

>> “I now rejoice and have no fear. In this assembly of Bodhisattvas, I shall set aside skillful means for the direct, speaking only of the supreme path.”

>> The Buddha shared His intent joyfully and without fear because He knew that all Buddha-children had developed a sense of respect. He knew that they had listened to the Dharma, that they had sharp capabilities and great wisdom. They had let go of all attachments and no longer clung to appearances, so they were not arrogant and could believe in this Dharma.

>> They could “practice the Great Vehicle, the Great Dharma that benefits all beings.”

>> “Unafraid they would have limited capabilities,”

“The great Bodhi-path is direct;
it is the same from the past to the present.
With sincerity and the right mindset,
we vow to develop the Root of Faith
and realize ultimate truth.”

As we learn the Buddha’s teachings, we must make great aspirations. The great Bodhi-path is direct and is the same as it was in ancient times. For endless, incalculable kalpas, from the distant past, up until the present and into the future, its principles remain the same. The Bodhi-path has always been direct and will never lead us astray.

So, we must reverently learn from the Buddha. With sincerity and the right mindset, we make vows. Only when we can deepen and extend our Root of Faith can we realize the principles of ultimate truth. The principles of ultimate truth are what we seek. These true principles are the way for us to get closer to the Buddha’s enlightened state of mind. This is the path that we seek. The path that we seek is the great and direct Bodhi-path. The Buddha once gave His disciples this teaching.

During His lifetime, He traveled on both shores of the Ganges river. In the kingdom of Magadha, King Bimbisara saw the Buddha arrive and immediately dedicated some land for the purpose of building the Bamboo Grove abode.

One day, the Buddha led His bhiksus around the land, through the surrounding forests. The Buddha sat down and the bhiksus sat around Him. He was about to expound the Dharma to them. In this spot, many leaves had fallen to the ground. So, the Buddha casually scooped up a handful of leaves, cupped them in His palms and said to the bhiksus, “Bhiksus, look here. Are there more leaves in my hands or are there more leaves in the rest of this forest?”

The bhiksus responded without hesitation. “Venerable Buddha, how can the number of leaves in your hands possibly compare to the number of leaves from all of the trees in this forest?” The Buddha then kindly told the bhiksus, “Indeed, how can the number of leaves in my hand possibly be compared to the number of leaves in the entire forest? However, I am telling you that the subtle and intricate Dharma that I have realized, the teachings in my mind that I want to share, are like the leaves of this vast forest. Actually, they are far more numerous. Yet the Dharma that I have been able to share with everyone thus far is no more than [the leaves that I hold in my hand]. So, as I am teaching, though I give many proper teachings and truths to help everyone understand, though you can all understand so much Dharma, what you have been able to accept and realize amounts only to this [handful of leaves].”

Hearing this from the Buddha, the bhiksus said to Him, “Venerable Buddha! We are truly putting our hearts into comprehending the Dharma You are teaching. Though our capabilities are limited, we have accepted Your teachings and gradually we will be able to comprehend them. In addition to listening and understanding, we realize that You still have so much Dharma that You want to teach us.” The Buddha then replied, “All teachings ultimately return to one thing. If you can comprehend it, you can comprehend the many teachings that. I have not yet shared with everyone. As long as you realize ultimate truth, that realization will encompass all proper views, proper understanding and Right Dharma.”

The bhiksus heard this and found it inconceivable that there were still so many teachings remaining, and that ultimate reality encompassed so much. If everyone can realize this, they can [attain the same state as] the Buddha. So much Dharma has entered the Buddha’s sea of enlightenment. This is inconceivable. The Buddha said, “This is intrinsic to all. This is not unique [to me], yet you have to mindfully realize it.” It is easy [to talk about] “mindfully realizing” the enlightened nature of the Buddha’s mind. Regarding His enlightened nature, the Buddha Himself has already told us that we all intrinsically have [this nature]. From ancient times until now, from the past, to the present and into the future, we all intrinsically have it; this is the truth. However, the accumulation of ignorance and so on has covered our nature of True Suchness.

We engage with the world around us every day with a nature of True Suchness that has been covered by layers of ignorance. This is how we connect with external conditions and experience form, sound, smell, taste and touch. We are using our unenlightened intellect to create these distinctions. Our true wisdom is buried underneath; while we act from that layer of ignorance that covers our nature of True Suchness. So, I constantly remind everyone that the purpose of spiritual cultivation is to eliminate our habitual tendencies. By eliminating them, we brush aside our ignorance. Once our ignorance is brushed aside, our wisdom will naturally surface.

At any time, the Buddha is always contemplating. He appeared in this world with one goal, “to teach Buddha-wisdom.” He wanted to take the Dharma that He had realized, this sea of enlightenment, which, after His enlightenment, was filled with the truths of all things in the universe, and deliver it into the minds of all sentient beings.

Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.

This is the reason the Buddha comes to the world. He has only one goal, one great cause, which is “to teach Buddha-wisdom.” He wanted to share with everyone the wisdom He attained after His enlightenment. The Buddha is one who is enlightened. He wanted to help everyone realize the wisdom of an enlightened state. This was His one great cause in this world.

After more than 40 years, the Buddha said, “Now the time is exactly right.” In the past, sentient beings’ capabilities varied, with great, average and limited capabilities. The Buddha could not deliver the Dharma in His mind in its original form into the minds of every person, so He had to “give the provisional and conceal the true.” He concealed the ultimate truth and extensively taught provisional, skillful means.

After doing this for over 40 years, He “opened the provisional to reveal the true.” In opening up the provisional teachings, He was telling everyone that they must realize that these images are like illustrations drawn [on a page]. If I describe to you yellow, red, black, scarlet, white or any other various shapes and colors we can recognize them. But when we look behind this door, we can see their practical application. This was how He “opened” and “revealed.”

If we open up this layer and are able to see through these labels, we will find the Dharma-treasure of ultimate truth that lies within. Thus, the Buddha “opened” and “revealed” so that we can comprehend and “realize.” Then we understand that what we had known before were just the labels. Now we need to realize the Dharma and the ultimate truth of Dharma-nature. This is what we must awaken to and realize. Once we have “entered” and understood the Dharma, once we comprehend it, we must quickly take it to heart. Our nature cannot be awakened simply by listening to others’ realizations; we need to internalize that awakening, to take in the sea of enlightenment. The Buddha came to the world for one cause, to teach us this wisdom so we can clearly understand.

For the previous 42 years, He “gave the provisional and concealed the true.” Now it was time to “open the provisional and reveal the true.” He could no longer conceal the ultimate truth, as it was His original intent. Previously, He kept telling everyone that the Dharma He wanted to expound had been concealed in His mind for over 40 years. He never felt that sentient beings could comprehend it. If He taught it, they would not be able to realize it, and instead would slander it and prevent other people from understanding it. Instead they would create karma of speech, commit evils and so on. So, He waited until the time was right, until sentient beings’ capabilities [were mature]. This was now the time for Him to teach.

The next sutra passage begins with,

“Sariputra, you should know, those with dull capabilities and limited wisdom, the arrogant ones attached to appearances, cannot believe this Dharma.”

This is talking about the past 40-plus years. During that period of time, those who learned and practiced the Dharma had limited capabilities and very limited wisdom. Due to their dull capabilities, even if He were to teach the ultimate truth, they would not be able to comprehend it. They could only [see] what was in front of them. “I see these difficulties. I only seek [to resolve them].” This shows dull capabilities and limited wisdom. Their seeking was limited by their limited wisdom. So, people with limited wisdom clung to appearances.

“Thus they could not faithfully accept the Great Dharma of the One Vehicle.” They could not faithfully accept it. Not only could they not faithfully accept it, the Buddha was afraid “they might slander the Dharma and fall into the evil realms.” If they slandered the Buddha-Dharma, they would fall into the evil realms. Their capabilities had not yet matured, so the Buddha concealed the true. He did not teach the ultimate truth for more than 40 years after His enlightenment because of these considerations. His intent was on protecting sentient beings, preventing them from slandering the Dharma when they could not understand it. Otherwise they would fall into the evil realms. Because their capabilities were not yet mature, He gave provisional teachings and taught with various metaphors and analogies to guide them.

Prior to this, spiritual practitioners had dull capabilities and limited wisdom. Like ordinary people, they were attached to appearances and replete with arrogance. Thus they could not faithfully accept the Great Dharma of the One Vehicle. [The Buddha] was afraid they might slander the Dharma and fall into the evil [realms]. Since their capabilities were not mature, the Buddha did not teach this at that time.

Next He said,

“I now rejoice and have no fear. In this assembly of Bodhisattvas, I shall set aside skillful means for the direct, speaking only of the supreme path.”

“Now the time [was[ exactly right”; the time had arrived and everyone’s capabilities had gradually matured. He was joyful that He could now reveal His intent. In the past, the Dharma was concealed in His mind. Now He could open His mind and reveal His intent without worrying that they could not accept it and would slander it. He no longer had to worry about that.

He was now “joyful and without fear.” With peace of mind, He “shared His intent joyfully and without fear.” He could teach with ease. This was because “He knew all Buddha-children had developed a sense of respect.” They were all Buddha-children.

The Buddha shared His intent joyfully and without fear because He knew that all Buddha-children had developed a sense of respect. He knew that they had listened to the Dharma, that they had sharp capabilities and great wisdom. They had let go of all attachments and no longer clung to appearances, so they were not arrogant and could believe in this Dharma.

Buddha-children are those who had heard the teachings from the Buddha’s speech and are thus born to the Buddha. By hearing the Buddha’s Dharma, they accepted the teachings and grew their wisdom-life. Because these disciples had accepted His teachings and developed their wisdom-life, He called these disciples “Buddha-children.” Isn’t this endearing? These are children of the Dharma who have accepted the teachings, so they are called Buddha-children.

Having already accepted the Buddha-Dharma, they had deep respect, “sharp capabilities and great wisdom.” Their capabilities were sharp, no longer dull, and their wisdom had grown. As everyone’s wisdom grew, their ability to realize the Dharma advanced, and they began to let go of their attachments. They “let go of all attachments and no longer clung to appearances.” Because they had let go of all attachments and no longer clung to appearances, “they were not arrogant and could believe in this Dharma.” If they had attachments and arrogance, naturally they would slander the Buddha-Dharma and not be able to accept it. Those with limited capabilities and wisdom had developed great capabilities and wisdom, so they could now realize the Buddha’s teachings. They let go of their attachments and were also free of arrogance, so they could wholeheartedly accept the Buddha-Dharma.

They could “practice the Great Vehicle, the Great Dharma that benefits all beings.”

The Buddha saw that His disciples could accept the teachings and furthermore work to benefit all sentient beings with the Great Dharma. So, the Buddha was joyful. He was happy to teach the One Vehicle Dharma.

This describes the Buddha’s state of mind. When He saw that His disciples not only listened to the Dharma but also practiced it, this was the moment He had waited for. This was the time for teaching them True Dharma. So, the Buddha was joyful and without fear because He could begin to share the Dharma He originally had intended to teach and finally give those teachings, thus He did so “joyfully and without fear.”

“Unafraid they would have limited capabilities,”

He no longer worried that limited capabilities would lead people to slander the Great Vehicle. Now there was no need for Him to worry. These people would not commit transgressions and fall into the evil realms. This Dharma would not cause them to commit the transgression of slandering it and lead to their falling into the evil realms. So, He said “Today I am joyful and without fear.”

The Buddha freely expressed His original intent and taught the Bodhisattvas Way. He began to carry out His original intent to teach everyone to walk the Bodhisattva-path. This is the ocean of wisdom in His mind. The potential to realize the Buddha’s wisdom comes from our awakened nature. Thus, we all benefit others on His behalf. This is what helped them walk the Bodhisattva-path.

He now “set aside the skillful for the direct. Thus, as He wished, He taught the True Path. He no longer taught according to capabilities.” He no longer taught only what they understood. From this point on, skillful means were set aside. Right and wrong were clearly distinguished. The right thing to do is to walk the great, direct Bodhi-path. Now, this is what we must do. Thus the Lotus Sutra states, He “set aside the skillful for the direct speaking only of the supreme path.” We just discussed this.

As Buddhist practitioners, we must find a way to awaken ourselves and illuminate our state of mind to see the ultimate truth in ourselves so we can be in harmony with the Buddha’s truths. Therefore, we must always be mindful.

Ch02-ep0442

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 2

Episode 442 – The Right Capabilities For Transformation

>> “By learning the Buddha-Dharma, our minds resonate with the Buddha-mind. By being constantly mindful of the Buddha, we take the teachings to heart. The Buddha exercises both compassion and wisdom to [teach] according to capabilities so the mind, Buddha and sentient beings become one.”

>> So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”

>> “Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.”

>> In contemplating with wisdom, the Buddha had the following thought. He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.

>> The reason why the Tathagata appears: The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings. When [teachings] are suited to their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi. This is why the Tathagata appears in this world.

>> The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle.”

“By learning the Buddha-Dharma, our minds resonate with the Buddha-mind.
By being constantly mindful of the Buddha, we take the teachings to heart.
The Buddha exercises both compassion and wisdom to [teach] according to capabilities
so the mind, Buddha and sentient beings become one.”

This is telling us that, since we have formed aspirations to learn the Buddha’s teachings, we must always take the Buddha-Dharma to heart so our minds can resonate with the Buddha-mind. “By being constantly mindful of the Buddha, we take the teachings to heart.” When we are always mindful of the Buddha, the Buddha is always in our hearts. When the Buddha is in our hearts, we will constantly apply His teachings in our actions. Thus we exercise both compassion and wisdom.

If we can exercise both compassion and wisdom, we can realize the Buddha’s principles. By observing sentient beings’ capabilities, we can use the Dharma we learn to teach and transform others. In the Earth Treasury Sutra, it mentions, “those who have been, who are being and who have not yet been transformed.” There are people who have been transformed, who are being transformed and who have not yet been transformed. Those of us who have been transformed should transform those in the process of being transformed. When those who are being transformed have a karmic connection with us, we can teach according to their capabilities. There are also those we do not yet have the karmic conditions to meet, but we can teach the Dharma to those with the right capabilities, those who can accept the teachings. They will feel happy after listening and will continue to pass on the Buddha-Dharma. Though we lack the conditions to meet some, they can still hear the teachings from others and be taught according to time and capacity. This is how we exercise compassion and wisdom.

We all have our own causes and conditions, [which] lead us to transform each other. This is something I continually tell everyone. This is why we recruit Living Bodhisattvas.

We Buddhist practitioners should have minds that resonate with the Buddha’s mind. If we have the Buddha in our hearts, and are always mindful of Him, we will constantly be immersed in the Dharma. This is also how we can grow our compassion and wisdom. We must quickly exercise compassion and wisdom. In this lifetime, we must quickly accept the Dharma and apply it. We should not say, “I will learn in this life, and spend the next one transforming others.” This is not the way. When we have the causes and conditions to listen to the Dharma in this lifetime, we should quickly take it to heart and bring [these seeds] to maturity. Then we can sow the seeds in others. We should do this so that the Dharma can continue to be passed on without end. “Mind, Buddha and sentient beings become one.” Helping all sentient beings unify themselves with and completely understand the Buddha-mind is our collective aspiration.

So, the previous sutra passage states, “All of them, with hearts of reverence….” The Buddha had spent a long time opening the provisional to reveal the true. He had already begun to expound True Dharma to help us understand our minds and true nature, telling everyone we can all attain Buddhahood; “You can all attain Buddhahood too.” So, the Buddha knew that everyone’s capabilities had matured.

So, “All of the them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma.”

At this time, everyone gathered together; one after another, they came together to listen to the Buddha expound the True Dharma. For the past 42 years, He had given the Three Vehicle teachings, which were skillful means. But after42 years, [He said]. “From now on, I will teach the True Dharma. Now” refers to the time of the Lotus Assembly.

Those who wanted to listen to the Dharma kept coming. The Buddha expounded the Lotus Sutra, the True Dharma, for seven years. So, people continued to come to receive the teachings of True Dharma. These people all had deep reverence. These people also had a karmic connection with past Buddhas. They had listened to the Dharma in past lives. So, perhaps, in some unknown lifetime, we engaged in spiritual practice with the Buddha, but at that time, the karmic conditions were not yet ripe, so [we heard] “the skillful teachings of the Dharma.” This was the previous passage we discussed.

Next, the sutra states, “Therefore, I had this thought.” Because everyone was very reverent, and their capabilities had also matured, the Buddha said,

“Therefore, I had this thought. The reason why the Tathagata appears is to teach Buddha-wisdom. And now the time is exactly right.”

Now that everyone’s karmic conditions matured, it was time to expound True Dharma. The time was right.

I often tell everyone that we must accord with the people, time and place. To talk to someone, we must find the appropriate time and place. Only when karmic conditions are mature can we speak to this person, let alone teach the Dharma. Teaching the Great Dharma in the world is [the Buddha’s] one great cause. If sentient beings’ capabilities are not mature, He could not directly show them their true nature. So, the Buddha waited a very long time for sentient beings’ capabilities to become more uniform and mature before He began to speak. So, “In contemplating with wisdom, the Buddha had the following thought.” In His wisdom, the Buddha waited for over 40 years. He was constantly thinking, observing and teaching according to our capabilities. So, the Buddha was constantly contemplating.

In contemplating with wisdom, the Buddha had the following thought. He always fully knew when sentient beings had the capabilities to accept teachings and when they could enter the boundless state.

The previous passage explains His contemplation. So, “In contemplating with wisdom, the Buddha had the following thought, He always fully knew when sentient beings had the capabilities to accept teachings.” The Buddha already clearly understood. “He fully knew” and understood everything as clearly as the palm of His hand. So, the Buddha understood the capabilities of all sentient beings perfectly and very clearly. He knew when they had the capabilities to accept teachings. This was something He always knew.

Thus it was said He always “fully knew.” Did sentient beings have the capabilities to accept these teachings? At this time, they did. So, “they could enter the boundless state.” If sentient beings had the capabilities to accept the Buddha’s teachings, the wondrous provisional teachings of the past would have already guided them to this place and solidified their spiritual aspirations. So now, when the Buddha used True Dharma to penetrate their minds, naturally they could understand it and “could enter the boundless state.”

So, “the reason why the Tathagata appears in this world” is to guide sentient beings to realize the Buddha’s views and understanding. He hoped their views and understanding would be the same as His. He wants us to have the same views. The Buddha’s understanding and views encompass the truths of all things in the universe. So, He hopes sentient beings will also have the same understanding and views as He does. This state of mind is boundless. Thus, for countless kalpas, the Buddha has constantly returned to this world. The Tathagata appears in this world for the sake of sentient beings.

The reason why the Tathagata appears: The Buddha has appeared in this world because, since the distant past, sentient beings have faced serious obstructions from ignorance, the raging of their greed and the lack of opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings. When [teachings] are suited to their capabilities and cater to their liking, people will happily accept the Dharma and will directly enter Bodhi. This is why the Tathagata appears in this world.

“Since the past, sentient beings have faced serious obstructions from ignorance and the raging of their greed.” Why can’t we sentient beings open our minds? We cannot yet reach the Buddha’s state of mind because there is an obstruction. What is obstructing us? Ignorance. The obstruction of ignorance is quite serious. Because of this obstruction, we face “the raging of our greed.” As greed arises, 80,000 obstructions appear. If we are very greedy and throw open the doors of our desires, we will not have the opportunity to be transformed. When greed is raging, it feels like our minds are on fire. If we do not use enough water to put it out the blazing fire, we will not be able to extinguish it. So, when sentient beings’ greed is raging, it is like an intense flame. This kind of desire is severe. They “lack the opportunity to be transformed, so the Buddha kindly and compassionately gave provisional teachings.”

“[Teachings] suited to their capabilities” cater to their liking, so they will happily accept the Dharma. Depending on their interests, the Buddha used methods that would bring joy to draw them in. Take a look at Tzu Chi now. In local communities and internationally, there are many ways to get involved. This keeps our Living Bodhisattvas very busy. They constantly organize activities [which] are all about finding ways to change people’s attitudes. [In this way], a person who is unfilial can learn to be grateful to his parents, an unkind person can be transformed into a kind person, and so on. We may do this through song, sign language or by reverently guiding people to join the musical adaptation with their bodies and minds. When we take the sutras and the Dharma to heart, they will manifest through our actions and can then transform others. These are all ways to “cater to their liking” so “people will happily accept the Dharma.”

Then, they will “directly enter Bodhi.” [The Buddha] will continue to guide them until they can resonate with the Buddha-mind and walk this great Bodhi-path. It is a very direct path. When we clear away the obstructions in our minds, we can connect to the path to Buddhahood. So, “the reason why the Tathagata appears,” why the Buddha appears in this world, is to give teachings using various methods.

So, “to teach Buddha-wisdom, now the time is exactly right.” To teach the Buddha-Dharma, He first enabled all of us to realize the Buddha’s wisdom.

The Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness. They could not immediately realize Buddha-wisdom, so first He gave provisional teachings to remove obstacles. Now their capabilities are ready and they are inspired to seek the Great [Vehicle]. So it is said, “Now is the right time to teach the Great Vehicle.”

So, “the Buddha’s wisdom embodies kindness and compassion. He could not bear to let sentient beings suffer from stubbornness and foolishness.” The Buddha’s wisdom enables Him to be kind and compassionate toward all sentient beings. This is His wisdom. Because sentient beings are suffering, the Buddha had to exercise His wisdom. “He could not bear to let sentient beings suffer.” Although sentient beings were very stubborn and foolish and “could not immediately realize Buddha-wisdom,” although He knew this, He still could not abandon them.

Yet He was unable to directly teach True Dharma. So for the previous 42 years, the Buddha exercised His compassion to patiently guide them without giving up on them. Though He used provisional skillful means, He still patiently and unceasingly guided them and “gave provisional teachings to remove obstacles.” He gave provisional teachings to remove sentient beings’ obstacles. He did this very slowly. Though these teachings were provisional, they could still help remove sentient beings’ serious obstacles and enable them to slowly understand the Dharma and the karmic law of cause and effect. Then they could slowly eliminate their attachments and gradually accept the Buddha’s teachings. So, He “gave provisional teachings” to remove these obstacles.

Now, their capabilities were mature and they were inspired to seek the Great Vehicle. At this time, sentient beings had the capabilities to begin forming aspirations and their resolve was beginning to grow greater. Previously, we have said that sentient beings had limited capabilities and wisdom and delighted in Small [Vehicle] teachings. Their capabilities were still very immature, so they could not accept the Great Dharma. But now their capabilities had gradually matured, so they began to understand why the Buddha praised everyone’s potential to attain Buddhahood. Now they had to know what method to use to awaken their intrinsic Buddha-nature. This is the Great Dharma everyone wanted to seek. Thus it is said, “Now the time is exactly right.” Sentient beings now understood that this was the time for the Buddha to expound this Dharma.

So as we all learn the Buddha’s teachings, we must keep a mindset of gratitude. We must learn how to take good care of our minds, and what methods to use to look after them. As I have said before, we must practice precepts, Samadhi and wisdom, the Three Flawless Studies.

After listening to the Dharma, we abide by the rules, which are precepts. When Sakro-Devanam Indra took refuge with the Buddha, he said to Him, “I want to vow to take the precepts gradually so I will begin by accepting one precept. I want to have an open heart. If someone troubles me, I will not retaliate against him.” He said, “There is no one I cannot forgive” and thus accepted this precept.

One day, an asura deliberately appeared to Sakro-Devanam Indra to cause him trouble. Sakro-Devanam Indra knew this, so when he saw the asura approaching from afar, Sakro-Devanam Indra said, “Asura, stop! Do not come forward.” The asura could not move from that spot, so he just stood there. Then the asura said, “Heavenly King, didn’t you make a vow in front of the Buddha to uphold the precept that, if someone troubles you, you will not retaliate? Now, I have not even troubled you but you have already frozen me in place. Let me go right now.” Sakro-Devanam Indra said, “I can let you go, but first you also must make a vow.” The asura said, “You made the vow to the Buddha. Why do you want me to make a vow? For me to let you go, you need to promise not to trouble me.”

So the asura said, “Fine, I vow to you that, from now on, I will not deliberately trouble you.” So, Sakro-Devanam Indra released the asura and then came before the Buddha. He was brooding over this and wondered, “Did I break the precept?” So, he told the story to the Buddha. The Buddha said, “Sakro-Devanam Indra, you upheld the precept. You wanted the asura to make the vow to not trouble you. This is also a way of teaching, so you did not violate the precept.” Sakro-Devanam Indra was relieved and was finally at ease.

The Buddha then said to bhiksus, “Bhiksus, you can hear how the Heavenly King of the 33 heavens listened to the Dharma and even aspired to uphold the precepts. Even upholding just one precept brings infinite merits and virtues. Thus, in his interaction with the asura, he was also afraid of violating precepts. After listening to my explanation, Sakro-Devanam Indra’s mind calmed down. So, all bhiksus and people need to learn to be like Sakro-Devanam Indra. Even though he was only upholding one precept, his resolve was still very firm.”

This is how the Buddha taught sentient beings. He did it step by step, so sentient beings gradually focused and advanced. Once He felt all sentient beings’ capabilities had matured, “now the time is exactly right.” He began to expound the Great Vehicle.

Bodhisattvas, learning the Buddha’s teachings is a gradual process, but it is best to continue to advance further; we cannot take it slowly. Most importantly, we must not continue to violate [precepts]. We learn the Buddha’s teachings to help our state of mind continually remain in a state of tranquility and clarity. This shows we are upholding all of the precepts, not only one. So, we must always be mindful.