Author: Scott Ogata

Episode 441 – Respectfully Listen to the Teachings

>> “With great vows, we reveal truths and right teachings. With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom. With the upholding of precepts, we safeguard our true nature and propagate the Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”

>> “With great vows, we reveal truths and right teachings. With diligence and reverence, the Dharma-treasure brings Samadhi and wisdom. With upholding of precepts, we safeguard our true nature and propagate the Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”

>> Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them.

>> “All of 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.”

>> All of them, with hearts of reverence, came to the place of the Buddha: The fourfold assembly surrounded the Buddha. All of them, with hearts of reverence, showed respect to the Buddha-Dharma by putting palms together reverently. Hoping to listen to the perfect teachings, they came to the place of the Buddha.

>> “We the bhiksus have, in the past, listened to the Dharma and accepted teachings from all Buddhas.”

>> The World-Honored One, for more than 40 years, had given wondrous provisional teachings of the True Path. The Agama, Vaipulya, Prajna and so on, contain all the past teachings for training us. Thus it is said, “They have previously heard from all Buddhas the skillful teachings of the Dharma.”

“With great vows, we reveal truths and right teachings.
With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom.
With the upholding of precepts, we safeguard our true nature and propagate the Path.
With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”

When we learn the Buddha’s teachings, we must make great vows. After taking the Buddha-Dharma that we learn to heart, we must also put it into practice. We must manifest these truths.

In the past we have often talked about “unconditioned Dharma.” Truths are intangible, so we must reveal them through tangible matters and appearances. Therefore, we must make great vows and form the aspiration to express the Buddha’s truly profound, mysterious principles through our behavior. Demonstrating the Right Dharma and teachings is our core duty as Buddhist practitioners. So, I hope everyone has this aspiration.

The chant that we recite before reading sutras, the Incense Chant, speaks of “utmost reverence.” Toward the sutra text, we must have an attitude of “utmost reverence.” Indeed, “the sutra is a path; this path is a road to walk on.” This conveys our reverence toward the sutras. We should feel the same reverence toward the road that we walk each day. In the sutras, we read about the states of Buddhas and Bodhisattvas. This path and its principles are the road paved by Buddhas and Bodhisattvas. We must walk it with great reverence and care so that we do not damage this road.

In our daily living, we must be very cautious in working with people. This is another way of showing our reverence. This is also how we diligently advance. This is how the Dharma can exist in our actions; we are walking this road. So, because we cherish this path, we must walk on it carefully. This is how we protect the Dharma.

Buddhas and Bodhisattvas have paved this path for us to walk on, so we must advance on it with reverence and great care. We must avoid damaging this path. By walking carefully, we avoid damaging this road. Thus, “With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom.” If we want to walk this path, we must act in accordance with the Dharma. Every step we take is precious, every sentence we hear is Dharma. The Dharma is in our hearts and in our actions as we walk the path to Buddhahood. Thus our minds will be in. Samadhi and have wisdom.

When our minds are focused on this path, we will be wise in dealing with people and matters. This is how precepts, Samadhi and wisdom can be a part of our daily living. This is how the Dharma is in our actions. This requires upholding precepts. We cannot have Samadhi and wisdom without precepts. So, “with the upholding of precepts, we safeguard our true nature and propagate the Path.” We uphold precepts to safeguard our minds and our intrinsic nature of True Suchness.

If we can safeguard our nature of True Suchness, we can avoid the influence of external defilements. By maintaining precepts, Samadhi and wisdom, we will not be affected by the constant troubles from people in the evil world of Five Turbidities. We will not be defiled by them. If we can maintain our nature of True Suchness, we have true mastery of the Buddha’s teachings.

Through our body, speech and mind, every move we make, our behavior and our attitude, we can demonstrate the Buddha’s Right Dharma. All of us have this responsibility. We must all shoulder the mission of spreading the Buddha-Dharma. Thus, “with the upholding of precepts, we safeguard our true nature and propagate the Path.” Then we can demonstrate how, “with dignified demeanor, we transcend the ordinary as the treasure of Sangha.”

Indeed, the wisdom in our nature is “no greater in Buddhas and and no less in ordinary people.” Within our Buddha-nature, our nature of True Suchness, there is already pure wisdom. Thus, we monastics must demonstrate this through our conduct. So, the Buddha, Dharma and Sangha are made complete by who we are and by our missions. So, we must at all times maintain a dignified demeanor.

Since all sentient beings are equal, and since we all intrinsically have Buddha-nature, why do we use different terms for the Buddha, Dharma and Sangha? If we can single-mindedly focus on our resolve and bring our bodies and minds into harmony, we will transcend the worldly and be pure and undefiled. This is [having] a dignified demeanor. In the Sangha, we find that this [state of] truth, goodness and pure beauty is very tranquil and clear, as pure and free of defilements as crystal. Having this dignified demeanor is very important. So, as we learn the Buddha’s teachings, we must be immersed in the Dharma and constantly use it to dignify ourselves.

In the Buddha’s lifetime, although everyone had always admired [Ananda], they also wondered why, among everyone in the Sangha, Ananda was someone whom everyone was happy to see. His dignified demeanor surpassed everyone else; he had a magnificent presence. The Buddha had 32 Marks and Ananda had 30, so when people saw him, they felt a sense of respect and affection. What causes and conditions led Ananda to be born in the royal family and to be related to the Buddha?

The Buddha and Ananda were very far apart in age. The day the Buddha attained enlightenment was the day Ananda was born. So, “Ananda” means “joy.” His birth and the Buddha’s enlightenment brought everyone happiness. When the Buddha returned to the palace to transform His relatives, Ananda was among those who followed the Buddha to become a monastic.

Exactly what blessings did Ananda create in his past lives? What led to his becoming the Buddha’s attendant in this lifetime? Furthermore, every word of the Buddha’s teachings entered his mind. Once he took them to heart, he never forgot them. So, what blessed karma did Ananda create in his past lives? What were his causes and conditions? They were all discussing this.

So, the Buddha began to tell this story. Countless kalpas ago, a Dharma Master and a novice monk engaged in spiritual practice. The Dharma Master deeply cared for the novice, but was also very strict with him.. He constantly expounded the Dharma for him. Every day, this novice had to memorize and recite the teachings his master gave.

However, the novice also had to go out each day and beg for alms door to door. The road between the deep mountains and the city was very long. If things went smoothly, he could come back early and would have time to recite his master’s teachings. If he came back late, the master would strictly discipline him. If he could recite the sutras well, his master would be very happy. So, this novice was determined to be diligent.

One day, it was already very late, but his alms bowl was still empty, So, this novice was very worried as he walked along the road. At this time, an elder saw him and asked, “Young novice, what are you so worried about? You look like you have a lot on your mind.” The young novice told the elder, “My master cares about me very much, but the training he gives me is very strict. Every day, I have to memorize many teachings that he has given me. I have to be able to recite them. This takes time. But I also have to beg for alms every day. If things do not go smoothly, I cannot return home until it is very late. Today for example, when I go back. I will certainly be punished by my master.”

When the elder heard this, he smiled and respectfully said to the novice, “You face such difficulties! You are quite a rare person to be so diligent for one so young. Come to my house every day at the same time and I will make offerings to you regularly. Then you can return to your master on time every day to diligently listen to and recite the Dharma.” The novice was very glad to hear this. From then on, every day he was able to return to his master on time to diligently listen to the Dharma. He worked hard to take it to heart so he was able to memorize and recite every sentence and every word without fail. In this way, he was able to smoothly engage in spiritual practice.

At this point, the Buddha said to everyone, “Do you know? That Dharma Master was Burning Lamp Buddha, the novice was me. And that elder was Ananda. Countless kalpas ago, when I first engaged in spiritual practice, Ananda supported me so I could focus on my spiritual practice without trouble or worries. Lifetime after lifetime, he has protected my spiritual aspirations.” ․”so I could engage in spiritual practice. Similarly, in this lifetime he is by my side, taking care of my daily living.”

Because Ananda had been with the Buddha lifetime after lifetime, making offerings and supporting him, in this present lifetime, the Dharma was able to penetrate Ananda’s mind, and not a single word or sentence was lost. They were all in his heart. This is why today, we have sutras to recite and teachings to hear. So, we must be grateful to Ananda.

This is the Buddha and Ananda’s journey of spiritual cultivation. Each and every one of us has this mission.

“With great vows, we reveal truths and right teachings. With diligence and reverence, the Dharma-treasure brings Samadhi and wisdom. With upholding of precepts, we safeguard our true nature and propagate the Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”

We must resolve to engage in spiritual practice. As the previous section of the sutra states, “Sariputra, you should know.”

Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them.

For the Buddha’s Sangha, Sariputra was their representative for requesting the Dharma. So, the Buddha said to Sariputra, “I see Buddha-children.” He saw all of them as children born of His speech. They took the Dharma He taught to heart and developed their wisdom-life. This made them Buddha-children. [They] “resolutely seek the path to Buddhahood.” Many of them had already made vows and begun to walk the path to Buddhahood. There were many like this.

The next section of the sutra states,

“All of 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.”

Countless trillions of Buddha-children have aspired to seek the path to Buddhahood with utmost reverence. We should remember that many months ago, we discussed how, as the Buddha began to expound the Lotus Sutra, some could not accept it, and 5000 people had already left the assembly. Thus, of those remaining at the Lotus assembly, “all of them [had] hearts of reverence.” All of them there [listened with] hearts of reverence.

“They come to the place of the Buddha.” There were some who had already left, but others still continued to arrive. More and more people came to the Lotus assembly to listen to the Dharma. With reverence, they went to where the Buddha was, to the Dharma-assembly on Vulture Peak, [the place] where He was teaching the Lotus Sutra. “The fourfold assembly surrounded the Buddha.” People continued to come before the Buddha.

All of them, with hearts of reverence, came to the place of the Buddha: The fourfold assembly surrounded the Buddha. All of them, with hearts of reverence, showed respect to the Buddha-Dharma by putting palms together reverently. Hoping to listen to the perfect teachings, they came to the place of the Buddha.

While He was expounding the Dharma, many people reverently surrounded the Buddha. “All of them, with hearts of reverence showed respect to the Buddha-Dharma by putting palms together reverently.” As everyone listens to the Dharma, they show reverence through physical action by putting palms together respectfully.

We all know [about] Chi Hui in Jordan. When he turns on Da Ai TV every day and watches Life Wisdom or Wisdom at Dawn, he kneels with his palms together.

[Even today], there is still a disciple who is so reverent, not to mention those during the Buddha’s time! So, “[they] show respect to the Buddha-Dharma by putting palms together with reverence, hoping to listen to the perfect teachings.” What they wanted to hear was the. Buddha freely carrying out His original intent, giving these “perfect teachings.” These teachings are not the Three Vehicles, but the One Vehicle of ultimate reality. They are “the perfect teachings. [They] come to the place of the Buddha.” All these people came to where the Buddha was at the Vulture Peak Assembly.

“They have previously heard from all Buddhas the skillful teachings of the Dharma.” These people had all heard the Dharma from past Buddhas. Even Sariputra, a leader of the Sangha, led everyone in saying to the Buddha,

“We the bhiksus have, in the past, listened to the Dharma and accepted teachings from all Buddhas.”

Sariputra led everyone in saying this. In past lives they heard Buddhas teach the Dharma. “The skillful teachings of the Dharma” must have been how past Buddhas taught as well. It should be the same with the present Buddha.

The World-Honored One, for more than 40 years, had given wondrous provisional teachings of the True Path. The Agama, Vaipulya, Prajna and so on, contain all the past teachings for training us. Thus it is said, “They have previously heard from all Buddhas the skillful teachings of the Dharma.”

Sakyamuni Buddha spent more than 40 years teaching wondrous provisional teachings of the True Path. Those are the Three Vehicles. Because sentient beings’ capabilities varied, the Buddha had to make references to past causes and conditions, for example, why people who saw Ananda felt happiness and respect. If He told them that they intrinsically had a nature of True Suchness, that they inherently had this dignified demeanor and crystal-pure nature of True Suchness, none of them would be able to comprehend it. So, He had to tell a story from many kalpas ago about the novice, his master, and even Burning Light Buddha.

These kinds of causes and conditions [were shared by all Buddhas]. This is what past Buddhas did and what the present Buddha is doing. Those were “wondrous provisional teachings.” They were “of the True Path,” still in line with True Dharma. So, the Buddha gave the Agama, Vaipulya, Prajna and Lotus teachings, and at the very beginning, the Avatamsaka. These are the Five Periods of Teachings.

So, He taught according to capabilities. Indeed, He had already given all these teachings. After all this time, now the moment was right; He had brought them to the right point. Whether those listening had great, average or limited capabilities, the time was right for all of them to come together on the True Path. That is the wondrous Dharma being taught now, the principles contained within the Lotus Sutra. Now, the time was right for Him to expound the True Dharma.

Everyone, we must mindfully learn the Buddha’s teachings. The sutra is a path, a road [to follow]. This is what we must constantly put into practice. We must propagate and protect the Dharma so it can be passed on without end. This is our mission. So, we must always be mindful.

Episode 440 – Vow to Seek the Path to Buddhahood

>> “The Buddha, for the sake of sentient beings, engaged in spiritual practice and for their sake attained Buddhahood. We must vow to seek the path to enlightenment and spread the Great Vehicle follow the original teaching the Buddha wanted to give.”

>> The Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”

>> “Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them.”

>> The Buddha addressed the teachings to Sariputra to make sentient beings aware that by upholding precepts, they are named Buddha-children and will certainly attain Buddhahood. [Buddha-children] is another name for Bodhisattvas.

>> Moreover, in accordance with the Buddha’s noble teachings, they produce the seeds of the noble path. Since Buddha-seeds are constantly sowed, they will never disappear [from the world]. Since those with great capabilities are inspired, they are able to carry on the teachings. This is the meaning of Buddha-children.

>> [They] resolutely seek the path to Buddhahood, countless trillions of them: The Buddha’s disciples vow to seek the path to Buddhahood and this state of Nirvana. This is the great vow they make. Developing one good aspiration gives rise to trillions. The Bodhi-fruit is the most exceptional and unsurpassed.

“The Buddha, for the sake of sentient beings, engaged in spiritual practice
and for their sake attained Buddhahood.
We must vow to seek the path to enlightenment and spread the Great Vehicle
follow the original teaching the Buddha wanted to give.”

We must always have a heart of gratitude. We must be grateful that the Buddha manifested in this world for our sake. Through His spiritual practice, He taught by example. He used Himself as a role model for teaching sentient beings. How could they attain Buddhahood? They had to be [like Him]. Those who sensed the illness and suffering of the world [would ask] why, in this world, is there suffering from birth, aging, illness and death, from not getting what we want, from parting with those we love, from meeting those we hate and from the raging Five Skandhas? Why is there so much suffering in this world? Only when we can awaken ourselves can we think about how to find the answer to the problem of suffering. We all must also ask ourselves, “Do I recognize this in my daily living?” Only when we feel what is happening in the world will we aspire to engage in spiritual practice.

To seek the truth, we must be diligent and be able to withstand the difficulties of life. For example, the Buddha spent five years traveling to seek answers and six years in ascetic practice. This was very hard work. He overcame many kinds [of challenges] and always took good care of His mind so it stayed in a state of non-arising and non-ceasing and did not give rise to discursive thoughts as He engaged in spiritual practice. Can we do the same? This is why the Buddha is our role model. Since He could do it, we can follow His example in our spiritual practice.

The Buddha demonstrated this for us as an example to follow. After going through all this, He finally became enlightened. What is the state of an enlightened mind? By attaining Buddhahood for all beings, His state of mind became tranquil and clear. After He attained enlightenment, He then widely transformed sentient beings. All past Buddhas did this. All present Buddhas are also doing the same. This teaches us that we must aspire to make these kinds of great vows.

However, we sentient beings often find it easy to form aspirations but hard to persevere in them. Saying we want to engage in spiritual cultivation is easy, but sustaining this aspiration as we practice is really not easy.

During the Buddha’s lifetime, He lived in the abode at Jeta Grove, in the kingdom of Sravasti. One day, seven people came from far away. All of them were quite old. They were spiritual practitioners of Brahmanism, but after practicing for a long time, they could not attain enlightenment, and they wished to take the Buddhist path. In His compassion, the Buddha shaved their heads and allowed these elderly Brahmans to become monastics.

He put the seven of them in the same room. At the beginning, they were very diligent. But soon after, these seven people gradually let their will to practice dissipate. Now, when they talked, everything they discussed was meaningless mundane matters, or romantic relationships and the like. None of this was related to spiritual practice, but had everything to do with wealth, lust, material desires and so on.

One day, the Buddha walked by their room and heard them speaking loudly about sexual and material desires and so on. He began to talk to them with a very serious tone of voice. He said, “As a monastic, you should seek the path to Buddhahood and transform sentient beings. You must make great vows. How can you sit in a place dedicated to spiritual practice and joke and laugh loudly. If you want to engage in spiritual practice, why do you indulge in these kind of thoughts?”

“Undisciplined spiritual practitioners cannot rein in their minds mostly because of five factors. They are still attached to these five advantages and rely and depend on them. First, they rely on their youth. Second, they rely on their dignified appearances. Third, they rely on their physical health. Fourth, they rely on worldly wealth they have accumulated and still enjoy. Fifth, they rely on their status and fame. Most people rely on these five advantages. What about you?”

“What advantages are the seven of you relying on? In terms of youth, you are no longer young. You are quite advanced in years. Do you have dignified appearances? Your physical appearance has changed with age. Your skin is loose and your muscles are weak. As old people, what can you rely on? Are you relying on your wealth? Actually, once you engage in spiritual practice, you should give up your worldly possessions. Moreover, worldly possessions are impermanent and [never truly belong to you]. Material wealth cannot prevent you from aging. It cannot keep your appearance from changing. It cannot ensure your good health. So, if it is wealth you are relying on, can you really depend on it? All of you have practiced a non-Buddhist path for many years without attaining anything, so you came from far away to take refuge and become monastics. Are you wealthy? Even if you are wealthy, you cannot rely on it. Are you well-known? You do not have fame or status, so exactly what advantages are you relying on? What are you depending on?”

Since these seven people had aspired to engage in spiritual practice and were no longer young, why were they still attached to their worldly desires and pleasures? Why couldn’t they eliminate these mundane habitual tendencies? After these seven people heard the Buddha’s words, they were truly ashamed and repented before Him.

So, all of us must reflect on whether we also have this kind of mindset. These five things are unreliable. As we go about our lives, only our non-arising and non-ceasing, crystal-pure intrinsic nature will be ours forever. The Buddha told these seven bhiksus that spiritual practice is about “seeking the path to Buddhahood and transforming sentient beings.” Isn’t this what we are also seeking? We need to “seek the path to Buddhahood.” As you listen to teachings every day, I hope you will share the Dharma you have heard with other people to bring clarity to their minds so they follow the right path. To have clear minds on the right path, after we hear teachings, we must share them with each other.

In our daily living, with the karma we create, we each have our own causes and conditions. Exactly what causes and conditions have we created? If, in our daily living, we have the will and the desire to seek the path to Buddhahood and to transform sentient beings, then our pure karma and conditions will continue to grow. This is wisdom.

As the previous sutra passage states,

The Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”

The Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana.” He always praised [the importance of] safeguarding the mind so it is non-arising and non-ceasing. Being beyond arising and ceasing is Nirvana; it is a state of mind. The Buddha unceasingly worked to share this with everyone and guide them into this non-arising and non-ceasing state of Nirvana.

So, “Ending the suffering of samsara forever is what I have always taught.” To end cyclic existence we must engage in spiritual practice to take good care of our minds so [our aspiration] does not arise and cease. If we have already taken the virtuous Dharma to heart, external conditions and objects of desires will no longer enter our minds and our minds will no longer give rise to desires. We must preserve the Dharma we have heard in our minds and not allow our aspirations to cease. Ceasing has the same meaning as death. So in the lives of ordinary people, we go through cyclic existence. Those with the mental state of noble beings have no arising and ceasing, so there is no birth and death. This is the mind of a spiritual practitioner.

The Buddha used various methods, analogies and expressions, to guide and teach. But He also constantly reminds us of and leads us to attain a state of non-arising and non-ceasing, where the suffering of samsara will end forever. This means our minds will not experience birth and death and our aspirations will not arise and cease.

In this next passage of the sutra, the Buddha said to Sariputra,

“Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them.”

The Buddha, for many lifetimes, over countless kalpas, has unceasingly taught sentient beings, and displayed the process of spiritual practice to set an example for sentient beings to guide them in their spiritual practice. So He said, “I see Buddha-children.” Since He had formed good affinities with many, many had made this vow. They numbered in countless billions and trillions.

This is why the Buddha addressed the teachings to Sariputra. Among all these people, Sariputra was foremost in wisdom and was the one who requested the teaching.

The Buddha addressed the teachings to Sariputra to make sentient beings aware that by upholding precepts, they are named Buddha-children and will certainly attain Buddhahood. [Buddha-children] is another name for Bodhisattvas.

So, [the Buddha] made people aware that they should mindfully listen to the Dharma and uphold the precepts. All who do this are Buddha-children. Since we willingly engage in spiritual practice and are disciples of the Three Treasures, we must constantly remind ourselves to be vigilant and practice precepts, Samadhi and wisdom. These are the Buddha’s rules. He hopes that, as His disciples, we will all uphold them. By doing so, we are Buddha-children. Those of us with this resolve are children born of His speech and. His teachings will nurture our wisdom-life. Thus we are called Buddha-children.

“[We] will certainly attain Buddhahood.” If we mindfully and willingly practice precepts, Samadhi and wisdom and accept the Dharma spoken by the Buddha to help our wisdom-life grow, we will certainly attain Buddhahood. Through this spiritual practice, we will certainly attain the state of Buddhahood. But throughout this process of spiritual practice, we are Bodhisattvas. Buddha-children is another name for Bodhisattvas. This means those who listen to the Dharma and then put it into practice, seek the path to Buddhahood and transform all beings are called Buddha-children.

Moreover, in accordance with the Buddha’s noble teachings, they produce the seeds of the noble path. Since Buddha-seeds are constantly sowed, they will never disappear [from the world]. Since those with great capabilities are inspired, they are able to carry on the teachings. This is the meaning of Buddha-children.

“Moreover, in accordance with the Buddha’s noble teachings,” based on teachings given by the Buddha, “they produce the seeds of the noble path.” The Buddha sowed the seeds of goodness in the fields of our minds. Doesn’t the Sutra of Infinite Meanings talk about “spreading the seeds of goodness”? When the Buddha expounded the Dharma, He sowed seeds in the minds of sentient beings. He sowed these seeds of goodness and wisdom. Goodness can benefit the world. Wisdom can nourish Buddha-seeds and be used to transform sentient beings. So, “since Buddha-seeds are constantly sowed, they will never disappear [from the world].” This allows the Buddha-Dharma to continuously remain in the world for millions of billions of lifetimes. This is the Buddha’s hope. Seeds can be endlessly sown, then sprout, grow and become a forest of Bodhi-trees. This is the Buddha’s hope, that everyone will accept the Buddha-Dharma, put it into practice and walk the Bodhisattva-path. This is the Buddha’s goal in teaching the Dharma.

[They] resolutely seek the path to Buddhahood, countless trillions of them: The Buddha’s disciples vow to seek the path to Buddhahood and this state of Nirvana. This is the great vow they make. Developing one good aspiration gives rise to trillions. The Bodhi-fruit is the most exceptional and unsurpassed.

“[They] resolutely seek the path to Buddhahood, countless trillions of them.” Those who learn the Buddha’s teachings must make a resolve. The resolve we Buddha-children make must be to seek the path to Buddhahood. Why else would we engage in spiritual practice? We seek to reach [the end of] this path “and this state of Nirvana. This is the great vow [we] make.” The state of Buddhahood is tranquil and clear, pure as crystal. This is the state that we should seek. So, we must form good aspirations. These good aspirations will then begin to sprout like a seed. They are like seeds.

We must protect and nurture them well. So, “[one seed] gives rise to countless trillions.” Many people have formed this aspiration, but are they willing to abide by their vows and practice in accord with the path? If we all engage in spiritual practice, uphold our vows and follow the path, one seed after another will enter people’s minds. This is how one gives rise to infinity. Think about it, won’t this give rise to countless trillions? This all depends on whether each of us have this aspiration.

“The Bodhi-fruit is the most exceptional and unsurpassed.” Dear Bodhisattvas, as Buddhist practitioners, this seed must penetrate our minds. After the seed is planted in the field, we must ensure it has rain, dew and other moisture. This will moisten the field in our minds and help our seeds grow. Along with water, we need to give it sunlight. Similarly, with hope and diligence, we can help the seed in our minds grow.

We must give it very clean air. Similarly, we must encourage each other. We apply other people’s realizations to ourselves and share our own realizations with others. This is like the circulation of air. So, for the seed in the field of our minds, we must provide the cause and the conditions for its success.

We cannot look down on what anyone says. This is like how the US Tzu Chi volunteers invited Yi Ren (Maureen Siao) to share. “You have worked with Jing Si Books and Cafe for a long time. How have these cafes spread everywhere? How can China accept the books and media produced by. Jing Si Publications?” I said to her, “Share your experience with them.” As she shared, I also listened. What I heard made me very joyful. Her youthful energy, purity and honesty, and the way she connects with people brings such happiness and help them to truly realize the necessity of the Dharma-lineage. This led them to aspire to spread the Jing-Si Dharma-lineage and the Tzu Chi School of Buddhism so that wherever they live these can become widely known.

As she talked about the process, she was lively and wholesome. So when people hear her speak, they do not give rise to improper thoughts. They become firm in their spiritual aspiration. The reality is that over many years, this is the way she has paved this road. When we hear her experience, we can also strengthen our spiritual aspirations. This is like pure and fresh air. Only by breathing it in and absorbing it will we have the conditions for growth.

Dear Bodhisattvas, since we are practitioners, we must practice the Bodhisattva-path, seek the path to Buddhahood and transform sentient beings. What the Buddha said to the seven elderly bhiksus is what He wants to say to us. So, I hope we remember that life is impermanent, and quickly seize the time to reflect and diligently advance every day. Immersed in Dharma, our wisdom-life can grow. So everyone, please always be mindful.

Episode 439 – Teachings for Transcending Suffering

>> “Buddha-nature is everlasting, without beginning or end. [It is] tranquil, clear, perfect and radiant. The boundless Dharma-sea is in all equally. Kind thoughts and wisdom contain deep truths.”

>> “This is called the turning of the Dharma-wheel, leading to the ‘sound of Nirvana,’ as well as Arhatship, Dharma and Sangha, these other labels.”

>> “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”

>> Since a far off kalpa: For such a long and difficult to measure period of time, Buddha-nature has always abided. Since a far off kalpa, sentient beings have been drowning in the strong currents of the sea of ignorance. If He taught in accordance to this Dharma, that might not resonate with their capabilities. If He taught in accordance to their capabilities, they could not attain this Dharma. Hearing these teachings would not inspire faith. It would give rise to improper, negative thoughts, leading them to slander the Buddha and Sangha, and destroy Right Dharma. This would cause them to fall and remain in the Three Evil Realms for a very long time. The Buddha, for the sake of sentient beings, spent a long time adapting to their minds and teaching the Three Vehicles.

>> “The Buddha’s state of Nirvana is tranquil and forever ends all suffering.”

>> “Thus from ancient times until now, of all practices for the path to enlightenment. He has praised and revealed the Dharma of Nirvana above all.”

>> The suffering of samsara: All sentient beings are lost and drowning in the mud pit of samsara, unable to free themselves. This suffering is hard to endure. When will it end? Out of His loving-kindness, the Buddha gave teachings according to their capabilities. So, He said, “I have always taught this to enable them to transcend suffering.”

“Buddha-nature is everlasting, without beginning or end.
[It is] tranquil, clear, perfect and radiant.
The boundless Dharma-sea is in all equally.
Kind thoughts and wisdom contain deep truths.”

This is telling everyone that. Buddha-nature is everlasting, without beginning or end. This is what I say every day in the hope that all of you deeply believe that you also have this pure Buddha-nature, which is without beginning or end. Even though, for kalpas we have transmigrated in the cyclic existence of the Six Realms, our intrinsic Buddha-nature has neither increased nor decreased. The state of Buddha-nature is “tranquil, clear, perfect and radiant.” It is now and has always been like this. If all of our minds could return to our pure intrinsic nature, to this kind of state, that would be so wonderful.

“This boundless sea of Dharma is in all equally.” There are countless things in the universe. The principles encompassed in all that we see and hear will all remain in our minds. Beings in the Four Noble Realms are not the only ones with a boundless sea of Dharma. Even you and I and everyone have the same “boundless sea of Dharma” in our minds. This is wisdom. Wisdom is the pure Tathagata-nature that we all possess. We must [cultivate] kind thoughts and wisdom, and deeply penetrate true principles. If we can do this, naturally we can slowly eliminate our afflictions and develop our wisdom-life.

Kind thoughts and wisdom contain very profound true principles called deep truths. If we can deeply penetrate them, we reach our intrinsic state of True Suchness, which is tranquil, clear, perfect and radiant. This is our Buddha-nature. “It is no less in ordinary people and no greater in Buddhas.” We have all had it since Beginningless Time. It is without beginning and end. Thus, we must always mindfully comprehend this. To find true principles, we must look within. Buddha-nature is inseparable from our daily living. So, we must always be mindful.

As we have previously mentioned, the Buddha used various methods to establish the Three Vehicles, these skillful means. He went among people to turn the Dharma-wheel. The first turning took place at Deer Park.

“This is called the turning of the Dharma-wheel, leading to the ‘sound of Nirvana,’ as well as Arhatship, Dharma and Sangha, these other labels.”

The turning of the Dharma-wheel “led to the sound of Nirvana.” [The Buddha] began by teaching everyone the principles of the Four Noble Truths.

The Buddha carefully delivered the Dharma from His mind to theirs. Thus, they became the five bhiksus. From then on, there was the Dharma and the Sangha. These distinct terms were created. So, the Buddha, Dharma and Sangha, the labels for the Three Treasures, came into existence at that time.

The next passage of the sutra states,

“Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samsara forever is what I have always taught.”

As I previously mentioned, the Buddha established various skillful means and turned the Dharma-wheel. Actually, from this sutra passage we can see that. [He has done this] since a far off kalpa. This did not start 2000-plus years ago when. Prince Siddhartha engaged in spiritual practice, became enlightened and [attained Buddhahood]. No. Since the distant past, for a period of time without beginning and end, “I have praised and revealed.” He has always praised this state of mind that is pure, undefiled, tranquil, clear and crystal-pure. This is a true principle. This is the state of a mind that has united with the universe.

The Buddha has, since a far off kalpa, constantly praised this state. He wanted to open and reveal this state of mind for everyone to know it. This takes countless kalpas. It has taken a very long time for ordinary people to be able to [encounter] these teachings. It does not take just one lifetime, no. It takes a very long period of time. Thus, the enlightened ones who have awakened must continue to devise methods [of teaching] and return on the ship of compassion. So, among the Buddhist sutras, there are many stories of the Buddha’s past lives, His lifetimes of spiritual practice benefiting sentient beings and engaging in cultivation on their behalf. So, the Buddha exercised His wisdom to describe what has happened over countless kalpas and how His mind was always in a state of tranquility and clarity, as pure as crystal. This was the way He taught sentient beings. This was how He “praised and revealed the Dharma of Nirvana.”

Nirvana is tranquility and clarity. From amidst the hardship of this turbid [world], people know what suffering is, but they do not know how to eliminate it. So, the Buddha first had to praise this other state as being tranquil and clear. Then upon hearing about it, sentient beings would admire and thus seek to attain this state. Then naturally they would understand suffering. Why do we take issue over things? Why do we pursue things? Why do we fight over and try to hold onto things? After creating all this conflict, don’t we just end up suffering in this sea of birth and death? Once we understand suffering, we will want to seek liberation. So, the Buddha used various methods suitable for sentient beings’ capabilities to teach them how to attain liberation.

Thus we can “end the suffering of samsara forever.” If we can attain this state, we are free from the suffering of cyclic existence and will never fall [into a lower realm]. So, “This is what I have always taught.” The Buddha said He has repeatedly returned since a far off kalpa to continually teach in this way so that everyone will know that there is such a state.

The Buddha also once taught the Amitabha Sutra, praising the 48 great vows of Amitabha Buddha. All His vows were to transform all beings. This method of spiritual practice is very simple; repeatedly chant the name of Amitabha Buddha to attain a very pure state of mind. This is suitable for people with discursive thoughts as it helps focus their scattered minds. This is one method. This is a skillful means devised by the Buddha.

Regardless of the kind of skillful means, the Buddha always taught by using the past as an analogy for the present. It was all for the sake of transforming sentient beings in the future. The past, present and future, to the Buddha, are all happening at the same time. Though He has been this way since a far off kalpa, the Buddha’s state of mind is still present in every thought and moment. He is always thinking about transforming sentient beings. So, the time “since a far off kalpa” is a period of time that is difficult to measure. Over this very long period of time, Buddha-nature has always abided. Our Buddha-nature has always existed.

Since a far off kalpa: For such a long and difficult to measure period of time, Buddha-nature has always abided. Since a far off kalpa, sentient beings have been drowning in the strong currents of the sea of ignorance. If He taught in accordance to this Dharma, that might not resonate with their capabilities. If He taught in accordance to their capabilities, they could not attain this Dharma. Hearing these teachings would not inspire faith. It would give rise to improper, negative thoughts, leading them to slander the Buddha and Sangha, and destroy Right Dharma. This would cause them to fall and remain in the Three Evil Realms for a very long time. The Buddha, for the sake of sentient beings, spent a long time adapting to their minds and teaching the Three Vehicles.

As I mentioned, since that distant kalpa, sentient beings have been drowning in the sea of ignorance. In the strong currents of the sea of ignorance, they drift about. How can the Buddha adapt the wondrous Dharma so everyone can accept it? This is something the Buddha had to contemplate,

because sentient beings’ ignorance is like the sea. Its currents reach far and wide. In theses turbulent currents, their minds cannot be easily calmed. So it is said, “If He taught in accordance to this Dharma that might not resonate with their capabilities.” If He taught this particular Dharma to them, it would not suit their capabilities. Sentient beings’ capabilities were still dull, so accepting it would be difficult.

“If He taught in accordance to their capabilities they could not attain this Dharma.” Hearing these teachings would not inspire respect and faith. If the Buddha taught according to the [limited] capabilities of sentient beings, reaching that tranquil, clear, crystal-pure and unwavering state of mind would be very difficult. Although sentient beings practice virtuous Dharma, if they lack wisdom, they can only attain blessings for being reborn in heaven. But is heaven the ultimate state? No, it is not. After their blessings are depleted, they will fall [into a lower realm] again.

What the Buddha wanted was for everyone to be able to understand and eventually attain the state of Buddhahood. So, if He only taught according to capabilities, no one could attain this Dharma and reach that very pure and wondrous [state]. “Hearing these teachings would not inspire faith.” Though people listen to teachings, they only know that if they seek blessings, they can attain them. If they create blessings, they will be blessed, and that is enough for them. People with limited capabilities and wisdom cannot be steadfast in right mindfulness and be secure in Right Dharma.

Recall that the Buddha had begun to open the provisional to reveal the true. At the beginning of the Lotus Sutra, we spent a lot of time learning the Buddha’s explanation of the kinds of wisdom, [Hearer wisdom], natural wisdom, untutored wisdom, and so on. He continually praised all-encompassing wisdom. That kind of wisdom is accumulated by learning from billions of past Buddhas. Some people heard this and became very happy.

They requested that the Buddha quickly teach this True Dharma to everyone. Sariputra had to make three requests before the Buddha agreed and said, “Alright, I will teach it.” But at that moment, 5000 people left the assembly. They had limited capabilities and wisdom, and claimed to have attained what they had not. They only sought and were content with limited teachings, so they were unwilling to continue listening. Hearing these teachings would not inspire faith. If [the Buddha] said, “You can attain Buddhahood,” they would not believe it. They felt, “I have heard so many teachings; I already understand everything,” so they stopped there.

Other people might have felt that this spiritual practice takes too long. The Buddha Himself spent many lifetimes endlessly engaging in spiritual practice and interacting with people in the world. Therefore they look for other methods of spiritual cultivation that they could easily engage in to more quickly perfect their practice. So, they end up on deviant paths and give rise to improper and negative thoughts. This even happened to the Buddha’s disciples, even among the bhiksus.

Bhiksu Hastaka, prior to becoming a monastic, was considered a very evil person by everyone. One day, as he was taking a nap, he had a nightmare about falling into hell, where the suffering is unbearable. When he woke up, he felt that if he kept living the same way and fell into hell as a consequence, he would face that kind of suffering. Because he was very frightened of this, he decided to engage in spiritual practice.

He became a monastic who joyfully accepted the Buddha-Dharma and diligently studied. As he diligently advanced, many people praised this once-evil person, whom everyone had previously feared and felt aversion towards. Surprisingly, after engaging in practice, he was able to diligently progress and become so spiritually refined. Thus, many people admired him and made offerings to him.

As he gained recognition, Bhiksu Hastaka’s habitual tendencies returned and he began to feel proud and arrogant. Once his pride and arrogance arose, it lead the past greed, anger and ignorance that he had had before engaging in spiritual practice to arise in his mind again. He often opposed other people; he worried that others might be more well-known, or that his followers would begin to make offerings to them instead. Once his mind gave rise to jealousy, all the other negative thoughts returned as well.

This led to an imbalance in his body and mind, so he passed away. The other bhiksus reported to the Buddha, “Bhiksu Hastaka died of an illness. He died a horrible death in the city.” Some people asked the Buddha, “For someone like Bhiksu Hastaka, what will happen to him now that he has died?” The Buddha sighed, “It is what it is. The things he did in this lifetime and the ways he behaved will determine what happens afterwards. [The results] will be like his behavior; His evil deeds will lead him to an evil realm.” During the Buddha’s lifetime, there were bhiksus like this among His Sangha.

His conceit and arrogance led his mind to give rise to evil thoughts, slander the Buddha and. Sangha and harm the Right Dharma. So, he would definitely fall into the Three Evil Realms. Thus, “the Buddha, for the sake of sentient beings spent a long time adapting to their minds.” The Buddha knew He must first use virtuous Dharma to guide sentient beings. Whatever they needed, He taught in accord with their dispositions. So, He “taught the Three Vehicles.”

“[The Buddha had] praised and revealed the Dharma of Nirvana.” Although He had established skillful means and taught the Three Vehicles, He often used the Dharma of Nirvana, a purifying Dharma, to transform sentient beings.

“The Buddha’s state of Nirvana is tranquil and forever ends all suffering.”

This is what the Buddha intended to teach. “Thus from ancient times until now, of all practices for the path to enlightenment. He has praised and revealed the Dharma of Nirvana above all.”

This was what happened in the past, and actually this is still happening now. Although the Buddha used many skillful means in accordance with sentient beings’ minds, the Buddha still safeguarded the [teachings] for that tranquil state of Nirvana and continued to praise it. Thus, “ending the suffering of samsara forever, is what I have always taught.” Upon reaching the state of Nirvana, cyclic existence will end forever. This is what the Buddha said to everyone about the importance of purifying their bodies and minds.

The suffering of samsara: All sentient beings are lost and drowning in the mud pit of samsara, unable to free themselves. This suffering is hard to endure. When will it end? Out of His loving-kindness, the Buddha gave teachings according to their capabilities. So, He said, “I have always taught this to enable them to transcend suffering.”

“All sentient beings are lost and drowning in the mud pit of samsara.” We sentient beings have always been in the mud pit of cyclic existence. We keep falling deeper and deeper. We want to be free, but the mud pit is very sticky so we keep sinking and cannot rise up. It is also difficult for others to save us. Thus, we are drowning in the mud pit of samsara, unable to free ourselves or find a way to rise up. Indeed, this suffering is unbearable. When will this suffering end?

As we have become unenlightened beings, it is really difficult to become awakened. But “out of His loving-kindness, the Buddha gave teachings according to their capabilities. [This] is what I have always taught [to enable them to transcend suffering].” This is the Buddha’s compassion. He taught the Three Vehicles in accordance with sentient beings’ minds. The Buddha never gave up on anyone, He hoped that everyone can reach the same state and return to their pure intrinsic nature of True Suchness.

Everyone, all of us must walk on the Bodhisattva-path. So, we must form great aspirations, make great vows and enter the true state of the Buddha-Dharma. Everyone can attain Buddhahood because we all intrinsically have Buddha-nature. Thus, we must always take refuge with the Buddha of our nature. So, I hope we will always be mindful.

Episode 438 – The True Suchness of All Phenomena

>> “The Buddha, for the sake of one great cause, cultivated the path to perfect enlightenment. In order to teach the Great Dharma, He first established the Dharma and Sangha.”

>> So, “The appearance of Nirvana of all things cannot be expressed in words, so I used the power of skillful means to instruct the five bhiksus.”

>> “This is called ‘the turning of the Dharma-wheel,’ leading to the ‘sound of Nirvana,’ as well as ‘Arhatship, Dharma’ and ‘Sangha,’ these other labels.”

>> He extensively taught the Great Vehicle Dharma, which provided for all three capabilities. This is called “the turning of the Dharma-wheel.” Transmitting something from my mind into yours is called turning. Transmitting the Dharma of the Buddha-mind into the minds of others is called turning the Dharma-wheel.

>> The Nirvana of our pure intrinsic nature is the True Suchness of all things. Although defilements may cover our nature, it is intrinsically pure. Endowed with countless subtle and wondrous merits and virtues, it is non-arising and non-ceasing, like a pure and endless void.

>> All sentient beings are equal and share [all things]. All things are not the same but not different. When we can transcend all appearances, all distinctions, we are at the end of our line of thought. When there are no more names, forms and words, all that is left is the pure Brahma-tone. Noble beings verify for themselves the intrinsic stillness of their nature. This is the state of Nirvana.

>> “As [for] ‘Arhatship,’ those who have accepted the Buddha-Dharma and perfected the [Three] Flawless Studies” are known as Arhats.

>> Those who can teach the Dharma are “Buddhas.” What they teach is the “Dharma,”

“The Buddha, for the sake of one great cause,
cultivated the path to perfect enlightenment.
In order to teach the Great Dharma,
He first established the Dharma and Sangha.”

Recently, we have been talking about how, right after the Buddha attained enlightenment, the state of His mind was the state of the Avatamsaka assembly, tranquil and clear. That state is like crystal, so serene and pure. This was the enlightened state of the Buddha. At that time, His heart was already set upon. His one great cause. He came to the this world solely to realize the truths of all things in the universe so He could teach and guide sentient beings.

Though the Buddha had completed the path to enlightenment, for everyone to realize the Dharma at that level was difficult and maybe impossible. This was what He thought for an instant. Then very quickly, another thought surfaced, to go among people and teach the Great Dharma. So, once He made the decision to go among the people to teach the Great Dharma, He went to Deer Park to establish the Three Treasures. The Buddha had attained enlightenment, As for the Dharma, the Four Noble Truths were now being taught. And these five people [comprised the Sangha].

It took Three Turnings of the Four Noble Truths, three explanations, for these five people to realize that suffering in life arises from causes and conditions; each person creates his own causes and conditions.

So, “The appearance of Nirvana of all things cannot be expressed in words, so I used the power of skillful means to instruct the five bhiksus.”

We talked about this sutra passage yesterday. “The appearance of Nirvana of all things” [means] we can comprehend the teachings of Nirvana, a state that is tranquil and clear, as pure as crystal. What is the proper terminology for describing this state? Actually, if we describe it as an “appearance” that is not the ultimate truth. “It is beyond words,” because when we see an “appearance,” it actually comes from the convergence of various causes and conditions. That is what we call an “appearance.” When the Buddha began to teach, He only talked about appearances. Yet He wanted to explain the principles, and to talk about principles, He had to analyze many appearances.

If He only explained one principle, it would be impossible for people to understand. Is there anything that does not arise from the convergence of the four elements? I explained this to all of you yesterday. Every day, you see me sitting here. I sit here, and you sit over there. Every day we are in this same state, but we are at different moments in time. We use “yesterday” to describe a period of time.

What does “yesterday” look like? What is its appearance? You cannot show me. But it was clearly yesterday and not today. What does “today” look like? Just like this, with you sitting there, and me sitting here. Is my sitting here and your sitting there an appearance that is fixed?

If we only talk about “appearance” alone we will not be able to penetrate its truths. If we want to talk about principles, upon analysis there is too much [to talk about]. So, we talk about “the appearance of Nirvana of all things.” True principles are fundamentally pure. They must be brought together by causes and conditions to give rise to an “appearance.”

So, principles are truly too great [to understand]. I hope that even if we do not usually say this, by understanding these truths right now, we can understand that no matter what we see, the appearance of every single thing encompasses its own infinite truths. This is wisdom. This is the sea of Dharma in the mind. When we hear sounds or see forms, there is a sound that has converged, an appearance that has come together. Principles are like this. Writing them out one by one is very difficult. Explaining them one by one is also not easy. We all have to mindfully experience them.

So, “it cannot be expressed in words.” The truth of the appearance of Nirvana cannot be expressed with a simple phrase. It is not possible. “It cannot be expressed in words.” This is very difficult and time-consuming, it must be [taught] again and again until, He could ask, “Now do you understand? Now do you know?” This was how the Buddha gave provisional teachings. But, by the time of the Lotus teachings, He had to open up the provisional.

After He first attained Buddhahood, due to sentient beings’ varying capabilities, the Buddha had to give provisional teachings. However, the days passed, and after more than 40 years, the Buddha had to open up the provisional at the Lotus Assembly. He opened up the provisional teachings and said that in the past He had taught skillful means and only now was He going to teach the True Dharma.

So, He “opened the provisional to reveal the true.” This was His life’s teachings. He began by going to Deer Park and teaching the Four Noble Truths. He first helped people understand “suffering.” After teaching the Four Noble Truths for the five bhiksus, the Buddha, Dharma and Sangha were complete. So, the next sutra passage states,

“This is called ‘the turning of the Dharma-wheel,’ leading to the ‘sound of Nirvana,’ as well as ‘Arhatship, Dharma’ and ‘Sangha,’ these other labels.”

This was the beginning of how the Buddha, Dharma and Sangha became complete at Deer Park. This was the moment when. He began to go among people and teach the Dharma. But “Dharma” and “Sangha” were other labels.

If the Buddha said everything was equal and all things have the appearance of Nirvana, why did He make these kinds of distinctions? However, as I have said, the Buddha’s Dharma is, not something all of us can attain equally; this tranquil and clear, crystal-pure state of mind is still impossible for us to achieve. So, the Buddha had to give provisional teachings. Giving provisional teachings requires worldly appearances and worldly labels, the names and appearances used in this world. Things of all shapes and colors all have labels. Each of us have our own names. All things in the world have their own different labels. So, there were “‘Dharma’ and ‘Sangha,’ these other labels.” These distinctions were made

because Buddha began by teaching the provisional. So, turning the Dharma-wheel is to “extensively teach the Great Dharma which provided for all three capabilities.” Although this was the Great Dharma, the Buddha had to devise a way for everyone to accept the teachings they heard. This was known as “turning the Dharma-wheel.” Whether great, average and limited capabilities, He “provided for all three capabilities,” so everyone could accept [the Dharma] from Him.

He extensively taught the Great Vehicle Dharma, which provided for all three capabilities. This is called “the turning of the Dharma-wheel.” Transmitting something from my mind into yours is called turning. Transmitting the Dharma of the Buddha-mind into the minds of others is called turning the Dharma-wheel.

So, the Dharma-wheel transmits [something] from my mind into yours. This is known as “turning.” How can we transmit the wisdom of the Buddha into the minds of sentient beings? Transmitting it into sentient beings’ minds is called “turning.” From the Buddha’s mind, His wisdom is delivered into the minds of sentient beings to turn ordinary minds into the minds of noble beings and bring the noble teachings into ordinary minds. So, I continually tell people, “We must have the Buddha in our minds and the Dharma in our actions.” The Buddha is in the Dharma, so we take the Buddha-Dharma to heart. Then the Dharma must be in our actions. This is [part of] turning the Dharma-wheel. After accepting Buddha-Dharma into our minds, we must put it into practice. This is known as “turning the Dharma-wheel. Transmitting the Dharma of the Buddha-mind into the minds of others is called turning the Dharma-wheel,”

“leading to the ‘sound of Nirvana.'” There is the pure sound of Nirvana, which is the pure Nirvana of our nature. “Nirvana” is in everyone’s nature. Their purest nature of True Suchness is [this state of] tranquility and stillness. I have always told everyone that although most people think death is Nirvana, it is not. The Buddha’s Nirvana is the tranquil and still state that. He attained the moment He became enlightened. So, it is called pure Nirvana.

When thoughts no longer arise or cease, when desires no longer enter our minds, we will no longer have improper thoughts caused by worldly things. This is known as “non-arising.” If there is no greed, anger or ignorance, how can afflictions enter our minds? So, the mind will be in a spiritual state of pure Nirvana, which is non-arising and non-ceasing. Our nature of True Suchness is non-ceasing, and if no afflictions arise, we will remain in our intrinsic nature, which is pure Nirvana. “This is the True Suchness of all phenomena.”

Everything has its own principle of True Suchness. So, regardless of its appearance, it always has its own intrinsic principles. Everything, from the land to the sky to everything in between, has its own nature and principles. As for the truth of True Suchness, the appearance of all things already includes the principle of True Suchness.

The Nirvana of our pure intrinsic nature is the True Suchness of all things. Although defilements may cover our nature, it is intrinsically pure. Endowed with countless subtle and wondrous merits and virtues, it is non-arising and non-ceasing, like a pure and endless void.

“Although defilements may cover our nature,” even if there are external pollutants, “it is intrinsically pure.” We ordinary people are filled with afflictions because of external “defilements.” These “defilements” come from outside, and actually have nothing at all to do with our intrinsic nature. However, so much ignorance and afflictions comes from the convergence of people, matters and objects that defiles our minds. When we open our minds to greed, then anger and ignorance will endlessly drive us to [react to] external phenomena. Our intrinsic nature was pure to begin with.

Although external things keep defiling it, our intrinsic nature will actually always be there. So, I constantly tell everyone, “It is no greater in noble beings and no less in ordinary beings.” This is how the intrinsic nature of True Suchness is “endowed with countless subtle and wondrous merits and virtues.” Our intrinsic nature of True Suchness has always been replete with countless subtle and wondrous merits and virtues. Whatever kind of objects we find that we can use, they can all sustain our lives so that we can live in abundance. When we are content, we always feel our abundance and blessings.

Actually, we do not lack for anything. All things can sustain our lives. Every person, matter and object is replete with countless subtle and wondrous merits and virtues. If we know how to make use of it, then we can bring our virtues to fruition. If we do not know how to make use of them, material things may become negative causes and conditions for creating karma. This depends on how we understand the principles and use them [to create] countless subtle and wondrous merits. If we are confused about principles and ignorant, we will be unable to do so, and they will become tools for creating karma.

So, the principles have always been non-arising and non-ceasing, very pure, like the endless void. Unfortunately, we are deluded by our conditions. External conditions delude us because we are “all sentient beings.” We are sentient. We can hear the sounds of birds. I ask you, “Are birds sentient or not?” They are sentient; they have feelings. Not only birds, but all living beings are sentient and are afraid of death. They all live in their own ignorant state which continues to be recreated. This is unceasing. Sentient beings’ feelings of defiled desires

can be seen in this world and in the Ten Dharma-realms. I have told you about the Ten Dharma-realms, the Four Noble and Six Unenlightened Realms. The Four Noble Realms are Buddhas, Bodhisattvas, Solitary Realizers and Hearers. They have transcended the delusion of sentient beings in this world. Then there are the Six Unenlightened Realms, starting with the asura. They often give rise to afflictions and anger that disturb themselves as well as others. This world is where the Five Realms coexist. In the hell, hungry ghosts and animal realms, beings cannot understand anything. But they feel unbearable suffering in hell. The sentient beings in hell are suffering. All they feel is suffering. Animals face the suffering of animals. Hungry ghosts face the suffering of hungry ghosts. In summary, [this applies to] all sentient beings.

Yet, those in the Four Noble Realms are all awakened sentient beings. Awakened sentient beings understand that all living beings are equal and all things in the world are collectively shared. “All things are not the same but not different.” All things are interconnected and interdependent but when we draw distinctions between you and me, we fight over things; this gives rise to afflictions.

All sentient beings are equal and share [all things]. All things are not the same but not different. When we can transcend all appearances, all distinctions, we are at the end of our line of thought. When there are no more names, forms and words, all that is left is the pure Brahma-tone. Noble beings verify for themselves the intrinsic stillness of their nature. This is the state of Nirvana.

So, “when we can transcend all appearances, all distinctions, we are at the end of our line of thought.” In the Buddha’s state, by understanding one truth. He can understand the principles of all things in the universe. However, we ordinary people hear the truth but do not understand. “Is this really the case? I don’t understand. How can things be this way?” So, we carefully draw distinctions. In summary, there are many things that we have always had, but we keep looking for them outside of ourselves; we do not look for them on the inside.

“There are no more names, forms and words.” I truly want to tell everyone that the Buddha-Dharma is like this, tranquil and still. Tranquility and stillness has always been without appearance. Truths can never be understood through only one thing; many causes and conditions must converge for people to understand that this is what appearances are like. We do not think about this. When we hold a sheet of paper in our hands, we do not know where it comes from. It is a union of the four elements. If an awakened person holds this piece of paper, he would know that paper comes from paper pulp, paper pulp comes from trees, and trees come from the land, which is actually the convergence of earth, water, fire and air. Trees are cut down and turned into pulp, which takes water, heat and various machines. This is what it takes to make a sheet of paper. Think about this, isn’t its source the four elements? The formation of things with other labels is a process which also requires the four elements. As for the truth of True Suchness, discussing a single truth is beyond words.

“All that is left is the pure Brahma-tone. Noble beings verify [this] for themselves.” The Dharma taught by the Buddha is pure, undefiled, subtle and wondrous Dharma that enters our minds. This kind of subtle and wondrous Dharma can only be verified and realized by the mind of a noble being, and then taught to help us understand. This is “the intrinsic stillness of their nature.” After He became enlightened, the Buddha realized His nature had always been tranquil and still. This was the difference between the Buddha and those listening to His teachings. If our realization is deeper, then we can more clearly understand the Dharma.

“As [for] ‘Arhatship,’ those who have accepted the Buddha-Dharma and perfected the [Three] Flawless Studies” are known as Arhats.

We know the [Three] Flawless Studies, which are precepts, Samadhi and wisdom. With the teachings heard from the Buddha, precepts, Samadhi and wisdom, they become Arhats.

Those who can teach the Dharma are “Buddhas.” What they teach is the “Dharma,”

Hence, those who listen are the “Sangha.” So, in summary, when the Buddha was at Deer Park, the Three Treasures became complete. Enlightened people who can teach the Dharma are considered “Buddhas.” The Four Noble Truths are considered “Dharma.” The people who listen are known as Arhats. After the Three Turnings of the Dharma-wheel, they were already different. They became known as Arhats. “The ‘Dharma’ and ‘Sangha,’ these other labels,”

the differences between Dharma and Sangha, are the distinguishing labels of the Three Treasures, the Buddha, Dharma and Sangha. In our present world, we give them these labels. But if we return to a tranquil and still state, there will be no differences, all are Buddhas. So one who masters and attains wondrous wisdom and walks the path to perfect enlightenment is called the Buddha; the Dharma and Sangha are labels used to draw distinctions.

So, dear Bodhisattvas, please mindfully realize this. Although I say so many things every day, there are certain things I keep repeating in hopes everyone will truly and always be mindful.

Episode 437 – The Appearance of Nirvana of All Things

>> “A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”

>> “Then I further thought to myself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi.”

>> “The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”

>> The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.

>> “According to sentient beings’ capabilities.”

>> For “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”

>> Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta. This is the power of skillful means.”

>> Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala Kasyapa.

>> The third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.

“A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”

From these words, we understand that “a tranquil and clear state is as pure as crystal.” We often use this as an analogy for the pure intrinsic nature we have always had. Unfortunately, in this world we are constantly immersed in afflictions. When afflictions arise in our minds, our tranquil, clear and pure state becomes covered by them. In order for us to constantly maintain this tranquil and clear state of mind, we must have “a spotless mind [that] is not attached to any appearances.”

Fundamentally, we must keep things simple. As we go about our daily living, we should not let people, matters or objects become stuck in our minds. They should pass through our minds the way clouds pass before the moon. As clouds pass by the moon, the moon is untainted by them. Our minds and our nature of True Suchness are the same. In our daily living, once a matter has passed, its appearance should also pass [from our minds]. But as time passes and matters are concluded, their appearances may still remain in our minds. We must not let this happen. We must learn to stop clinging to appearances when the moment passes and the matter is concluded. This is a skill that we must master.

“After eliminating desires, the mind will be pure.” How can we be free of attachment to appearances? Only by reducing, or even better, eliminating, our desires. If we are all free of desires, our minds will be naturally tranquil and clear. Because the capabilities of sentient beings are different, the Buddha decided to divide the capabilities of sentient beings into three categories, great, average and limited. So, He started by teaching the Three Vehicles. He went to Deer Park in Varanasi to “[teach] the Four Noble Truths to transform the five bhiksus.” This is how the Buddha came to this world, attained enlightenment and then taught the Dharma for the sake of sentient beings.

The CEO of a famous international organization made a special trip to Hualien. After he sat down, he talked about a trip he had made to India and how he had spoken with the Dalai Lama. He said to me, “I wanted give you a gift, but I did not bring you something [typical]. I want to give you this photograph.” The photograph was of his adorable daughter. Standing by the water was a very small girl, not yet two years old. By the water there was also a duck. The two stood face to face.

The CEO said, “When my daughter was this young, she was able to communicate with ducks.” I replied, “It is because of her innocence. Her intrinsic nature is so innocent and pure that when she was not even two years old she could connect with a duck, a completely different species of animal, and have an interesting conversation standing together by the water.” Later, we switched topics again. He said, “The child that was in the picture that I showed you earlier turned 16 years old this year (2013). She already has a boyfriend. Every day, she is fashionably dressed, wears beautiful clothes and accessories, and in particular, puts on lots of makeup.” I could hear his sense of helplessness as a father.

Among the students of Confucius, there was one named Gongji Chang. He also spoke the language of the birds. When birds chirped, he would listen and could understand when the birds were having a conversation. So, of the students of Confucius, he was someone who maintained a pure mind that allowed him to understand the language of birds. When this man’s child was young, she could communicate with ducks. As she [grew older], she was gradually influenced and polluted by society. At this point, even though she is only 16, she dresses glamorously. She wears beautiful clothes, and puts on makeup and earrings. I said, “[We need] education.”

Compare this modern era to the Buddha’s era, we see that things were simpler back then. However, as the Buddha explained to us, everybody’s intrinsic nature is tranquil and clear. Our pure intrinsic nature is truly spotless. As long as we do not become tainted or attached to appearances, we still can maintain our spotless nature. With fewer afflictions, our intrinsic nature can be seen more clearly.

Because the minds of sentient beings have been defiled by habitual tendencies and worldly things, the Buddha spent His energy devising teachings according to the afflictions of sentient beings. He established teachings to eliminate afflictions, one by one. However, this is not easy at all. Sentient beings must still realize it themselves and be willing to accept the Buddha-Dharma in order to cleanse their own minds. We must eliminate our own afflictions, instead of praying for the Buddha to protect us or the Bodhisattvas to bless us. The most inspiring force that can protect us, the most powerful force that can bless us, is the Tathagata of our own nature, the Bodhisattva of our own nature. These are the true benefactors of our lives. Therefore, we need to reflect on our nature and take good care of our “spotless and pure minds.”

Previously we have talked about how the Buddha constantly thought about ways to transform sentient beings. He appeared in this turbid, evil world. Even though that era was [comparatively pure] and the population was small, in the sutra passage He stated, “I have come into a turbid, evil world.” Clearly, He has not left the Saha World.

“Then I further thought to myself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi.”

The Buddha is the founder of this religion in the Saha World. At this time, the population is large and people’s minds are turbid and negative. Therefore, the Buddha said, “I have come into a turbid, evil world.” This is saying that the Buddha’s teachings have remained in this turbid and evil world.

The present Buddha, Sakyamuni, was not the only one [who did this]. Actually, Sakyamuni Buddha also mentioned “all past Buddhas.” Sakyamuni Buddha had learned the Dharma expounded by past Buddhas, so all of the past Buddhas had also come to the world to purify people’s minds. The present Buddha, Sakyamuni, also had this vow to purify people’s minds because their minds were filled with turbidity and the world was filled with evil. How could they be taught? By following past Buddhas, by establishing skillful means like past Buddhas. The present Buddha, Sakyamuni, followed the methods of past Buddhas and taught the Three Vehicles. After Sakyamuni Buddha contemplated this, He went to Deer Park in Varanasi to transform the five bhiksus.

The sutra passage states, “I went straightaway to Varanasi.” He went there to transform the five bhiksus. The next sutra passage states,

“The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”

Let us talk about “the appearance of Nirvana of all things.” This is also a very profound teaching. The Dharma that the Buddha attained “cannot be expressed in words.” People cannot understand it if it is simply expressed in words. Therefore, He “used the power of skillful means to instruct the five bhiksus.” Because the Dharma is truly too deep and profound, the Buddha had to use various skillful means to explain the “appearance of Nirvana” to sentient beings.

All things have this “appearance of Nirvana.” How can we describe all phenomena? We can only talk about the appearance of Nirvana. What kind of appearance does Nirvana have? Again, the Buddha says, “It cannot be expressed in words.” Words cannot be used to explain its shape, to say whether its appearance is long, or short, round or so on. Its appearance cannot be described. We cannot use words, so we can only say it is “the nature of True Suchness.” The nature of True Suchness is the state of Nirvana. The nature of True Suchness is the source of all things. Everything arises from the true principles of the nature of True Suchness.

But, when it comes to our intrinsic nature, we still cannot understand it very well. When He says, “the appearance of Nirvana,” we become even more confused. “Nirvana” is without appearance. However, the sutra text speaks of. Nirvana as the appearance of perfect tranquility, “Appearance” refers to everything [we perceive]; everything our eyes can see has an appearance. But from another perspective, everything we see with our eyes also contains an infinite number of underlying truths. I always tell everybody that everything is inseparable from the four elements.

Without the element of earth, without soil, seeds cannot grow into trees. With earth, but no water, seeds will not sprout. Without sunshine, the sprout cannot become a sapling. Without clean air, the sapling cannot grow into a tree. Therefore, earth, water, fire and air, are all causes and conditions that must converge for the appearance of a tree to take shape.

The four elements each have their own nature. If the four elements are separated, the tree will not exist. The convergence of four elements and the seed will help that certain type of seed give rise to a certain type of tree. Generally speaking, everything has its own nature and own appearance. “Perfect tranquility” means that after the elements are separated, the underlying truths still exist; nothing in the world can exist apart from these truths. So, when these principles converge, certain appearances will take shape. Can all of you understand this?

This is impossible to explain with only one example. The Buddha had to employ all kinds of analysis about how all things converge and separate to show that they are inseparable from the appearance of the intrinsic nature of these underlying truths. This is [the appearance of] Nirvana. We cannot explain what its fixed appearance is because it does not have a fixed appearance. Yet nothing can exist without this underlying truth. All things have to arise out of convergence. This is the implication of Nirvana.

The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.

“All things are illusory and unreal.” If [causes and conditions] are separated, we realize that things are actually illusory.

There is only “the nature of True Suchness.” True Suchness is Dharma. True Suchness is the appearance of Nirvana. We all intrinsically have True Suchness, an intrinsic nature that is tranquil and clear. Within everyone’s mind is a pure land called “the land of calm illumination.” The “land of calm illumination” is also Nirvana. Nirvana is not death. Nirvana is a mental state of tranquility and stillness which is non-arising and non-ceasing. The Buddha told everyone their minds must be tranquil and clear. In everyone’s mind, there is a land of calm illumination. It is the pure land in their minds.

So, “the nature of all things is true and eternal.” This describes our intrinsic nature. Indeed, that state of tranquility and stillness is the intrinsic nature we all have. This intrinsic nature is true and eternal. The Buddha had lived many lifetimes. Before discussing the Lotus Sutra, we often described His past lives and how He spent countless kalpas engaging in spiritual practice. Even now, our fundamental teacher is still Sakyamuni Buddha. His nature of True Suchness is true and eternal.

[True Suchness] has always been hard to describe. Simply put, “It is beyond words.” As the Buddha was about to expound this Dharma, which is true, concrete, pure and simple, He still felt that. His explanation would be inadequate. No matter how He tried, He would be unable to fully explain it. He simply wanted to give a complete teaching, but that is not easy at all.

It is not easy because we sentient beings do not have the capability to accept it. The ultimate reality of True Suchness is absolutely true and will always exist. However, right now in the world we must constantly talk about impermanence, suffering and emptiness. Impermanence, emptiness and suffering arise when we deviate from our nature of True Suchness. We have deviated from our Buddha-nature, that is why we suffer, why we cling to “emptiness” as “existence.” All things in the world are false and illusory, but we mistakenly see them as real. Therefore, we have many attachments in our lives.

So, “the nature of all things is true and eternal.” [True Suchness] has always been hard to describe. The Buddha then taught.

“Sccording to sentient beings’ capabilities.”

How would He help sentient beings accept this?

For “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”

The Buddha put in a lot of effort and used the power of various skillful means. He used this power to turn around the ordinary minds of sentient beings and direct them onto the path of noble beings. This shows the Buddha’s mindfulness.

Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta. This is the power of skillful means.”

Therefore, we should truly be grateful. If wholesome friends talk to us and lead us to do good deeds, we must always be grateful to them. This is the skillful teachings of the Buddha-Dharma. Naturally, we will be able to listen to teachings, then give rise to Bodhicitta and grow aspirations. This is the power of skillful means. The Buddha passed this on to us. As disciples, we follow the Buddha’s teachings. The Buddha also followed the ways of past Buddhas. By unceasingly transmitting the Dharma, we can help it become widespread and can be virtuous friends to others. By verbally passing on the teachings, we inspire each other to give rise to Bodhicitta. This is also the power of skillful means.

So, the Buddha began by expounding the Dharma to the five bhiksus. The first time the Buddha expounded the Dharma, it took Three Turnings of the Four Noble Truths for these five people to understand the method of teaching the Buddha used and to realize the truth. ․Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala Kasyapa. These two were the Buddha’s uncles on His mother’s side. They were His maternal relatives.

The third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.

These were His paternal relatives.

These five also had a karmic connection with Him in a past life. Previously, I have told all of you that long ago, a small kingdom suffered from a famine and a drought. The compassionate king [saw that] his people could no longer harvest any crops, so he jumped into the ocean and became a giant fish. This fish was washed up onto shore by the waves, where five people were repairing their boat.

The fish told these five people, “Please ask your fellow villagers to cut off my flesh. This is part of my spiritual practice. I am willing to sacrifice myself for the sake of all sentient beings. They are in trouble right now. If you help me by telling the hungry and suffering to take the flesh from my body so they can satisfy their hunger and get through these difficult times, when I attain Buddhahood in the future, I will transform the five of you [first].”

This is the story that I have told before. Therefore, we must be mindful. Our nature of True Suchness is forever in our minds, but we have been tainted by external conditions. Indeed, this is such a pity. Therefore, we must all carefully control our minds so our nature of True Suchness will not be defiled. To accomplish this, we must always be mindful.

Episode 436 – The Great Dharma Must Be Skillfully Taught

>> “Since Beginningless Time, the Buddha has worked for the sake of sentient beings. Like a kind father or mother who tenderly cares for children, He goes into turbid worlds and dangerous paths.”

>> Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out “Namo to all Buddhas.”

>> So, “then He further thought to Himself, ‘I have come into a turbid, evil world As these Buddhas have taught, I should follow accordingly.’ Having thought upon this matter, I went straightaway to Varanasi.”

>> Then I further thought to myself, “I have come into a turbid, evil world”: He gave teachings suitable for capabilities. Sentient beings’ mental defilements lead their Five Roots to pursue external conditions so they cannot safeguard their minds. In an evil and turbid world, it is hard to teach the Great Dharma.

>> As these Buddhas have taught, I should follow accordingly: Like all Buddhas, He skillfully taught the Three Vehicles, giving and establishing provisional teachings. This clearly shows the Buddha had to hide the true and manifest the provisional by giving three distinct teachings. This was not the Buddha’s original intent.

>> Having thought upon this matter, [He] went straightaway to Varanasi: Varanasi is where Deer Park was located. There, He helped transform the five bhiksus. After this turning of the Dharma-wheel, the Three Treasures, the Buddha, Dharma and Sangha, appeared as distinct appellations in this world.

“Since Beginningless Time, the Buddha has worked for the sake of sentient beings. Like a kind father or mother who tenderly cares for children, He goes into turbid worlds and dangerous paths.”

The Buddha has, since Beginningless Time, continued to return to the Saha World for the sake of sentient beings. He comes only to transform sentient beings, because He cannot abandon them. Like kind parents who care for their children, He cannot bear to give up on them. Isn’t this what parents in this world are like? No matter how disobedient children are, their parents will never give up on them. The Buddha has the same mindset.

Though the evil world of the Five Turbidities is like a dangerous road, [the Buddha is like] a compassionate father who continues to protect His children. So, wherever the children go, the father follows. For example, during the Buddha’s lifetime, there was a period of time when. His travels took Him to the village of Udayana. In that village, the Buddha saw that there were many people who wanted to hear Him teach the Dharma. When the Buddha arrived there, someone came to His mind. This elderly woman’s name was Cankala and she came from a poor family. Both she and her husband were servants of a wealthy family. What pained her the most was that she had no children.

The Buddha knew of this pain in her heart. One day, he told Ananda, “Ananda, go and get Cankala.” Ananda followed the Buddha’s instructions and saw that Cankala was fetching water by the stream and was about to carry it back. Ananda walked up to her and said, “Ma’am, can you give me some water?” Seeing Ananda, Cankala was very respectful. “Venerable One, here is your water.” Ananda answered, “It is not for me, but for my teacher Sakyamuni, the World-Honored One.”

Hearing this, she was very happy and asked, “May I follow you and personally make this offering of water to the Buddha?” Ananda answered, “Of course! If you can personally bring the water to Him, that would be wonderful!” So, she quickly picked up the water pail and followed Ananda to the place where the Buddha was resting from His travels.

When they arrived, she put the pail down and scooped up some water with a dipper. Even as she approached the Buddha, just seeing Him from afar made her so happy. She was so overcome with emotion that she forgot herself; she put down the water and spread her arms as she walked up to the Buddha as if she intended to embrace Him. Seeing this, the Buddha’s disciples immediately went forward to stop her. The Buddha waved aside His disciples so that this old woman could come before Him. Seeing the Buddha, she slowly lowered her outspread arms, fully prostrated before Him and embraced His feet.

Then the Buddha began to expound the Four Noble Truths for this old woman, that life is inherently full of suffering, that the accumulation of causes and conditions leads to present retributions of suffering and that to escape this suffering, we must practice the [Eightfold] Path. Only in this way can we eliminate the suffering accumulated in our past lives. This old woman came to a realization, so she went home with a request for her husband. “Please let me become a monastic.”

The old man also thought, “Indeed, life is full of suffering. Despite working so hard our entire lives, most people still look down on us. Since you have these good karmic conditions and you are willing, I give you my blessings.” Cankala then hurried back to the Buddha and requested permission to become a monastic. This made the Buddha happy and He accepted her into the group of bhiksunis. He sent her to Mahaprajapati’s bhiksunis so she could engage in spiritual practice.

At that time, someone asked the Buddha why Cankala had such wonderful causes and conditions. The Buddha explained, “Do you remember? The day she first came to see me, she was so emotional. Her state of mind was like that of a mother who had found her child. She was very overcome with emotion because of her karmic affinities with me 500 lifetimes ago, she was my mother. She cared for me very deeply. I was a child with a deep root of goodness. I wanted to give to others, to learn the Dharma, to become a monastic, but my mother stopped me.” Not only did she hinder his spiritual practice, she also slandered the Three Treasures. So, for many lifetimes, she remained in a state of poverty and remained childless; she had not had children since that life.

In this lifetime, all she wanted was a child. She missed having a child. She felt that if she could only have a child, she would be content. This was the big regret in her life, and not just in this lifetime. For 500 lifetimes, she had suffered in this way. In this lifetime, she could finally accept the. Buddha-Dharma because her causes and conditions had matured. That was why the Buddha sent Ananda to get her. When she saw the Buddha, her maternal love overwhelmed her. When she embraced His feet, she felt the same contentment and excitement as if the Buddha were her child whom she was embracing in her arms.

This was the Buddha’s compassion. He is like a kind father or mother caring for their children. So, even if their karmic affinity was from 500 lifetimes ago, the Buddha still wanted to transform her. This is just one example. Actually, each of us have a karmic connection with the Buddha. What kind of relationship did we have and what kind of karmic conditions did we create with the Buddha in our past lives? When we see the Buddha and listen to the Dharma, we feel very happy. Without that connection, if we saw [the Dharma] we would avoid it. If we heard it, we would feel unhappy and uninterested in listening. That would be because we have no connection with the Buddha and the Dharma. If we do have a connection, then we can faithfully accept and practice the teachings. Out of His compassion, the Buddha returned to this turbid, perilous world solely to transform sentient beings. He persists, and never gives up on us, so we should show Him the utmost reverence.

Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out “Namo to all Buddhas.”

Yesterday, we talked about how the Buddha said, “Sariputra, you should know that when I heard the Noble Lions’,” He heard all past Buddhas’, “deep, pure and wondrous voices.” When past Buddhas of the ten directions emerged in the Buddha’s place of enlightenment, Their deep and wondrous voices generated respect in the Buddha’s heart, so He “joyously called out ‘Namo to all Buddhas.'” At that time, His heart was also filled with reverence.

Though He had already attained Buddhahood, the Buddha still had great reverence for and still took refuge with past Buddhas. Therefore, we in particular should take refuge with our body and mind. So, the Buddha “further thought to Himself.” With utmost reverence, He thought of how past Buddhas decided to go into the world to transform sentient beings.

So, “then He further thought to Himself, ‘I have come into a turbid, evil world As these Buddhas have taught, I should follow accordingly.’ Having thought upon this matter, I went straightaway to Varanasi.”

We have previously talked about a passage similar to this one.

In “Then I further thought to myself, further” means to contemplate again. Didn’t He come to this world, engage in spiritual practice and attain Buddhahood all with the goal of transforming sentient beings? He could not enter Parinirvana because of a whim. Since He wanted to transform sentient beings, He had to teach according to their capabilities. Sentient beings’ capabilities are great, average or limited; they have sharp, average and dull faculties. So, He [teaches] according to capabilities. He adapts to sentient beings; this is teaching according to their disposition. He teaches according to our disposition, with words we can understand, to help us resolve our questions. Isn’t this what the Buddha did for over 40 years?

“Sentient beings’ mental defilements lead their Five Roots to pursue external phenomena.” Their minds are covered by defilements and ignorance because of their Five Roots. The eyes, ears, nose, tongue and body, pursue external phenomena, thus, “They cannot safeguard their minds.” Everyone’s mind is trying to connect with external phenomena. If others say things to us that we like, we feel happy, like we are walking on air. If they mention our shortcomings or our mistakes, we may become angry and yell and glare at them. This is what our ears hear, what our eyes see, what our minds feel and so on. This is how the Five Roots, eyes, ears, nose, tongue and body, connect to external conditions and how we physically react.

Then I further thought to myself, “I have come into a turbid, evil world”: He gave teachings suitable for capabilities. Sentient beings’ mental defilements lead their Five Roots to pursue external conditions so they cannot safeguard their minds. In an evil and turbid world, it is hard to teach the Great Dharma.

This is how “the Five Roots pursue external conditions so we cannot safeguard our minds.” So, “in an evil and turbid world, it is hard to teach the Great Dharma.” The Buddha had truly realized such vast, boundless, subtle and wondrous principles. How could those with mental defilements, “who cannot safeguard their minds,” possibly accept them? “It is hard to teach the Great Dharma.” So, the Buddha also thought, “I have come into a turbid, evil world.’ Since He came to this turbid, evil world, in order to teach sentient beings the Dharma, He had to teach according to their capabilities.

“As these Buddhas have taught, I should follow accordingly.” The way all past Buddhas taught the Dharma was according to disposition, with skillful means to patiently guide people. This is what past Buddhas did.

As these Buddhas have taught, I should follow accordingly: Like all Buddhas, He skillfully taught the Three Vehicles, giving and establishing provisional teachings. This clearly shows the Buddha had to hide the true and manifest the provisional by giving three distinct teachings. This was not the Buddha’s original intent.

Therefore, “Like all Buddhas, He skillfully taught the Three Vehicles.” The Three Vehicles are the Small, Middle and Great Vehicles. At the same time, He gave and established the provisional teachings. This clearly explains that “the Buddha had to hide the true and manifest the provisional.” To ensure that everyone understood, He had to give limited and provisional teachings according to sentient beings’ capabilities. So, He had to conceal the True Dharma.

Actually, True Dharma helps us understand our minds and realize our nature. It is His way of saying, “You and I are the same. If I can attain enlightenment, so can you. You all intrinsically have Buddha-nature.” But who can understand this concept? So, He had to go back to the beginning and tirelessly establish limited teachings for limited capabilities. Establishing teachings based on capabilities is called “hiding the true.” By hiding the true teaching, He

“gave the provisional” as three distinct teachings. But if there are too many methods, one person may insist on these rules, another may insist on other regulations, so it is hard to guide people. In a large organization like Tzu Chi, we have Faith Corps and Commissioners, groups and teams, and they must operate in an orderly manner. Of course, Commissioners and Faith Corps all share one practice, the Bodhisattva Way. They all personally reach out to sentient beings and personally seek to help them. As they interact and deal with people and matters, they put teachings into practice. Only by doing this can they truly realize the principles of life. There is an old saying, “Without experience, we cannot grow in wisdom.” Only by experiencing something can we really understand the way it is.

The Buddha kept teaching the Four Noble Truths. When we see others suffer, we must understand the cause of their suffering. Their suffering comes from the accumulation of various causes and conditions. Thus they experience suffering. Since [we know] causes and conditions are accumulating like this, after we understand this principle, we can constantly remind ourselves to be vigilant. This principle tells us to be vigilant, to form positive causes and conditions and avoid creating negative causes and conditions. As we engage in spiritual practice, in order to attain Buddhahood, we must understand negative [karma]. The effects of suffering we face right now are the result of accumulated causes and conditions. The “causation” of suffering is this accumulation. Only after we understand, can we remind ourselves to be vigilant.

So, by growing our wisdom, we can analyze the effects of suffering and negative karmic conditions. Then we can be vigilant about them. When we are giving, we create good causes, wholesome causes and wholesome conditions. Thus we must always remind ourselves to be vigilant. We must practice precepts, Samadhi and wisdom, and protect our minds so that we will be able to safeguard our minds. If our minds connect with external phenomena through the Five Roots, inevitably we will create more causes and conditions.

Will we create blessed causes, or will we create negative causes? This depends on whether we practice precepts, Samadhi and wisdom. If we do, the causes we plant will naturally be causes for blessings and wisdom and the conditions we create will be those for blessings and wisdom. Blessings and wisdom are [like two feet] [that we use] to walk the Bodhisattva-path. Realizing the great path, entering the Sutra treasury and leading all people harmoniously, without obstruction,

are all possible because of precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom come from realizations attained in interacting with others. So, “wisdom comes from experience.” To develop wisdom from our experience, we must practice the Dharma among people. We cannot think, “I am the group leader. All I need to do is say to others, ‘Have you done this? You need to do that.'” This is not what we do. We need to say, “Have we done this? This is what we need to do.” Then everyone understands this is how we engage in spiritual practice in this world.

The Buddha’s greatest hope is for everyone to to come in contact with the Dharma and cultivate precepts, Samadhi and wisdom and an understanding of the law of karma. When we see the suffering of sentient beings, we must form great aspirations to transform them. The Buddha, seeking methods to transform them, “thought upon this matter.” Having contemplated how to transform them, He “went straightaway to Varanasi.” Varanasi was where Deer Park was located and where He taught the Dharma to the five bhiksus. So, He went to transform the five bhiksus.

Having thought upon this matter, [He] went straightaway to Varanasi: Varanasi is where Deer Park was located. There, He helped transform the five bhiksus. After this turning of the Dharma-wheel, the Three Treasures, the Buddha, Dharma and Sangha, appeared as distinct appellations in this world.

The place where the five bhiksus attained the path was the place the Buddha first expounded the Dharma after He had attained enlightenment. That place was Deer Park. “After this turn of the Dharma-wheel,” the Buddha, Dharma and Sangha came to be, and they are still with us today. The Three Treasures became complete at Deer Park. Since the Buddha said they were all equal, why did the Buddha remain the Buddha, the Dharma remain the Dharma and the Sangha remain the Sangha? Originally, the Buddha stated directly, “You are already Buddhas.” However, their minds were still ordinary minds filled with afflictions and ignorance. Because they remained unawakened, they could not be considered Buddhas. So, they had to practice according to the Dharma. This makes them part of the Sangha.

Since we aspire to be Buddha’s disciples, we must “comprehend the great path” and also “bring forth the Bodhi-mind.” We must carefully listen to the Dharma and put it into practice on the great, direct path to enlightenment. Therefore, we must always be mindful.

Episode 435 – Pay Reverence to the Noble Teacher

>> “Listening to the Dharma, we faithfully accept it and take it to heart. Our nature was originally the same as the Tathagata’s. With Leaks, we became ordinary people and thus unenlightened. Pure faith will lead one to enlightenment.”

>> It is as if, in a ditch by the fields near a great path, a lotus flower has appeared. It is fragrant, pure and agreeable. Cyclic existence is like this [ditch], and ordinary beings stand on the edge. Those with wisdom will want to transcend this and become the Buddha’s disciples.

>> Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva-path.

>> “Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas.'”

>> Sariputra was the wise person the teachings were directed at. He knew the Buddha is the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.

>> [They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.

>> Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions. How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?

>> The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these ten kinds of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.

“Listening to the Dharma, we faithfully accept it and take it to heart.
Our nature was originally the same as the Tathagata’s.
With Leaks, we became ordinary people and thus unenlightened.
Pure faith will lead one to enlightenment.”

Everyone must know that when we listen to the Dharma, we must faithfully accept and practice it. When we take it into our hearts, it will nourish our wisdom-life.

If we take the Dharma to heart, we will practice precepts, Samadhi and wisdom. If these remain on our minds, we can prevent [objects of] ignorance and afflictions in our surroundings from tempting us. If not, no matter how often we listen to the Dharma, it will continue to leak away. When this happens, though we know clearly that we have the same awakened nature as the Buddha, because of our Leaks, the Buddha-Dharma is no longer in our minds. It has leaked away, so we remain ordinary, unawakened people. However, when we give rise to pure faith, we will become awakened. We must quickly give rise to pure thoughts and take the Buddha-Dharma to heart.

During one period of the Buddha’s lifetime, He gave teachings on Vulture Peak. One day, during His time there, 50 young men came to pay their respects. They had arranged to come together and listen to the Buddha teach. This group of young men were all sons of wealthy families in the city, so they were able to come listen to the Dharma. The Buddha taught them by talking about all kinds of appearances in the world. Things may seem very joyful and pleasurable, but that happiness and pleasure may also conceal suffering, its causation, cessation and the Path. These young men understood; after they listened, they felt that life was truly impermanent. Looking at their own society, they saw people in need of compassion everywhere.

Though all 50 of these young men came from very wealthy families, they saw the poverty and suffering in their own society. Thus, after the Buddha’s explanation, they understood the suffering of birth, aging, illness and death. Moreover, they comprehended the suffering of unattained desires, parting from loved ones, meeting with those they dislike etc. The young men had already realized all this. Because they took delight in the Buddha-Dharma, they asked the Buddha to allow them to become monastics. This made the Buddha very happy. These 50 young men all had roots of goodness, so the Buddha agreed [and said], “Welcome bhiksus.” They happily took refuge right away, entered the Sangha and took on the appearance of monastics.

News of this eventually spread to the city. Everyone in the city believed in the Buddha-Dharma. They knew that becoming a monastic is a wonderful thing. So, the parents, relatives and friends of these 50 young men all rushed to Vulture Peak to express their gratitude to the Buddha for helping these young men become monastics. They wished these new disciples well and also reverently made offerings. Thus, they hoped to invite the Buddha to lead this group of bhiksus into the city to accept their offerings. The Buddha agreed.

As the bhiksus followed the Buddha into the city, they were welcomed by everyone. They went to the elders’ homes to receive offerings. When it was time to go back [to Vulture Peak], some of these 50 young men were very reluctant to leave. While they were back in their homes in the city, they were surrounded by the prosperity and pleasures that their families enjoyed. Those things were so mesmerizing to them. Now that they had to return to Vulture Peak, they felt a sense of reluctance.

The Buddha understood how these young men felt. The road that they walked on had a sewage ditch beside it. The sanitation was poor, so the dirty mud and filthy things in there gave off a very foul stench. In one part of this muddy ditch, there were lotus flowers. Lotuses were blooming at the bottom of it. The Buddha stood there and said a few words about how the dirty mud in this ditch by the field had given rise to these lotus flowers. Though the ditch was filthy, the lotus flowers were pure and beautiful. Seeing them brought joy to people. But these flowers have a time when they bloom, and a time when they wilt, just as we humans live and die. In one spot the mud was filthy, but in another there were lotus flowers. Ordinary people exist between two such places. “Those with wisdom will want to transcend this” and become the Buddha’s disciples and monastics; they are like the lotus flowers growing in the mud.

It is as if, in a ditch by the fields near a great path, a lotus flower has appeared. It is fragrant, pure and agreeable. Cyclic existence is like this [ditch], and ordinary beings stand on the edge. Those with wisdom will want to transcend this and become the Buddha’s disciples.

After they were back on Vulture Peak, Ananda asked the Buddha to explain again. So, the Buddha said to Ananda, “Ananda, the lotus flowers in the mud are like the people who have listened to Dharma and aspire to become monastics. Not only can they transform themselves, they can also transform their relatives. Not only can they transform their relatives, they can also transform all sentient beings.”

The Buddha-Dharma can be discovered through [the conduct] of monastics. If we can mindfully penetrate the Dharma, naturally it will spread through the world and bring purity to people’s minds. Similarly, though we still live in this world of Five Turbidities, the presence of this turbidity is what allows lotus flowers to grow. Knowing the truth of suffering, its causation, cessation and the Path to its cessation, we have the will to transcend the world. Since we want to transcend the world, we must have pure faith. Only then can we become awakened. Only then will we be people who awaken themselves and others.

Isn’t that what this story tells us? After we listen to the Dharma, we must faithfully accept and practice it. The Dharma must be taken to heart. Our intrinsic nature is the same as the Buddha’s, but we have become temporarily lost. Thus, when we listen to the Dharma, we must carefully safeguard our minds by practicing precepts, Samadhi and wisdom and no longer allowing afflictions to cover our minds.

So, the Buddha had to deal with “those of limited wisdom who delight in the Small [Vehicle] Dharma” and “do not believe that they can become Buddhas.” He was still compassionate. He used various skillful means to teach sentient beings according to their capabilities and according to the states they want to attain. He taught them how to cultivate causes and create conditions in order to achieve certain states. If we have pure causes and pure conditions, we will attain pure states. This is what we have discussed yesterday and in the past. He guided everyone to reach the Bodhisattva-path. That is how the Buddha taught the Bodhisattva Way.

Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva-path.

The next passage in the sutra states,

“Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas.'”

This passage [addressed] Sariputra. He was foremost in wisdom among the Buddha’s disciples and was also the one who initiated the Lotus teachings. He represented all of the bhiksus in requesting teachings from the Buddha. Now, the Buddha called Sariputra by name because He was best understood by Sariputra.

Sariputra was the wise person the teachings were directed at. He knew the Buddha is the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.

“He knew the Buddha is the king of noble beings.” Because of Sariputra’s wisdom, he had deep faith in the Buddha. The Buddha is the king of noble beings. “Listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness.” All Buddhas had great praise for the Buddha’s virtuous Dharma. We just need to mindfully listen to it. The Buddha is the king of noble beings. If we listen carefully, we can become awakened. All Buddhas, not only Sakyamuni Buddha, were also happy.

He is like the Noble Lion, the king of all beasts. The lion is the king of the forest. Among all animals, the lion is the king of beasts. Since the Buddha became enlightened in this world, He is the noble king of the human realm, just like the lion is the king of the forest. In both cases, this title demonstrates respect. Before a lion makes a sound, he will crouch and then let out a sound, which is called a roar. This is a lion’s roar, a sound that will shake the ground. Once he makes this sound, it will frighten all the many other savage beasts. Similarly, when the Buddha teaches the Dharma, the Right Dharma can eradicate all evil views. And when evil beings hear Right Dharma, they will also be in awe. Thus, He is compared to a lion.

“[They spoke] with deep, pure, wondrous voices. I joyously called out, ‘Namo to all Buddhas.'” Sakyamuni Buddha was describing how, after all Buddhas attain enlightenment and begin to give teachings to sentient beings, their voices are very deep, pure and wondrous.

[They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.

As we previously discussed, the Buddha’s voice has five or eight characteristic tones. These tones will make listeners very happy, gentle and clear-minded. They can deeply penetrate people’s minds. These are wondrous voices. In particular, when the Buddha teaches deep and profound Dharma according to capabilities, everyone can accept it. So, “the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise.” Past Buddhas appreciated and praised. Sakyamuni Buddha for how He consoled sentient beings. These are the voices of all past Buddhas and also of the present Buddha.

So, this passage of the sutra has a double meaning. The Buddha revered all past Buddhas, and His disciples faithfully accepted [the Dharma] when they heard His voice. So when He talked about recalling past Buddhas, that meant Sakyamuni Buddha recalled how all past Buddhas had comforted and praised Him. He drew near the minds of past Buddhas. So, He respectfully said, “Namo to all Buddhas” and spoke those words with utmost reverence. Sakyamuni Buddha also “paid respect and took refuge with all Buddhas.” Though the Buddha had already attained Buddhahood, He still showed utmost respect to all past Buddhas. How could we unenlightened beings [do any less?].

Now is truly the moment that causes and conditions will come to fruition. Sakyamuni Buddha said, “I heard the Noble Lions.” He said, “Sariputra, I have heard the pure and wondrous voices of all past Buddhas. In my heart, I still say, ‘Namo to all Buddhas.’ I am still very respectful of them.” This is what the Buddha taught.

Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions. How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?

“Namo” means to take refuge. The word “Namo” means to take refuge or to rely on. Even Sakyamuni Buddha says, in regard to past Buddhas, “I take refuge with Buddhas,” the Buddhas of perfect enlightenment. So, how can we sentient beings in the nine Dharma-realms not follow the Buddha’s example? Therefore, we must be very mindful. Within the Ten Dharma-realms, the Buddha has used various methods to explain the causes and conditions for each.

The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these ten kinds of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.

Of the Ten Dharma-realms, each has its own causes and conditions. The causes for becoming Hearers develop into the effects of Hearers. They have the causes and conditions of Hearers. Their spiritual practice and capabilities allow them to listen to the Buddha’s voice and understand the Buddha-Dharma. As for Solitary Realizers’ causes and conditions, they knew the Buddha-Dharma in a past life. But they are born in an era without a Buddha. Still they observe the world and its four seasons, knowing that no external states can be everlasting. They know that all things are impermanent. Solitary Realizers connect to their surroundings and realize the impermanence of this world. These are the causes and effects of Solitary Realizers.

As for Bodhisattvas, they drew near to Buddhas in past lives and aspired to engage in spiritual practice. So, they have these kinds of causes and effects. Each has its own causes and its own effects that do not intermix. It is said, “Each person creates his own causes; each receives his own effects and retributions.” There is no mix-up about this at all. I will never reap what you sowed. You will attain the effects of your practice. I will attain the effects of my practice. When I tell you what I know, if you can accept it, you will also attain the same. So, we each have our own causes and will attain our own effects. I cannot give you the effects of my practice. That is impossible. I can share my [realizations] with you, but you may or may not be able to accept them. If you can accept them, you will also attain realizations.

This also applies to all ten Dharma-realms. In the hell, hungry ghost and animal realms each has its own kind of causes and conditions, effects and retributions. It is the same for everyone in the human realm. Each of us has different karmic conditions. All sentient beings in the Ten Dharma-realms are subject to their own individual karmic causes and effects. That is why these are called Dharma-realms. When doing evil things leads to evil effects, that is Dharma. When creating blessings and cultivating goodness leads to blessed retributions, that is also Dharma. Cultivating goodness leads to blessings while creating evil karma yields negative effects. This is an absolute truth. Thus, good and evil are all Dharma.

In summary, as Buddhist practitioners we must always be mindful. When we listen to the Dharma, we must faithfully accept it and take it to heart. Human nature was originally the same as the Buddha-mind. It is just that after we listen to the Dharma, it leaks away because our minds do not do anything to prevent it. Computers, these days, have firewalls to continuously prevent hackers from entering and destroying our computer systems.

The principle is the same. So, we practice precepts, Samadhi and wisdom to guard against wrongs and stop evils and to safeguard our wisdom-life so it continues to grow. Evils will not enter again and afflictions will continue to be eliminated. This is due to precepts, Samadhi and wisdom. We must aim ourselves in the right direction and not get confused. We each have our own causes and our own effects. Each of the Ten Dharma-realms has its own [blend] of good and evil. Therefore, we must strive to protect our minds. We must help our goodness to grow and our evil to continually diminish. This is our goal in practicing the Buddha-Dharma. So, we must always be mindful.

Episode 434 – Penetrate the Great Vehicle with Skillful Means

>> “We must have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings. Turning from the Small Vehicle to the Great, we walk the Bodhisattva-path.”

>> “Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.”

>> Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.

>> Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.

>> Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle. Thus it says,

“We must have faith in our selflessness
and spread great love.
With the genuine sincerity of the Great Vehicle
we give wondrous provisional teachings.
Turning from the Small Vehicle to the Great,
we walk the Bodhisattva-path.”

The Buddha-mind is all-encompassing and boundless, and we must believe that our mind is equal to the Buddha’s mind.

The Buddha treats all beings as His only child; this is how impartial, how all-embracing and how great His love is. Thus, we must learn to adopt the Buddha’s mindset and be as selfless as He is. Most importantly, in addition to striving to be selfless ourselves, we must also spread this message to all people, in hopes that everyone can also be selfless and filled with great love. Then their hearts can feel open and happy every day. This comes from a selfless mindset. With it, we can naturally “spread great love.”

Spreading great love takes genuine sincerity. I always remind everyone that when we make the Four Great Vows as part of our spiritual practice, we must have sincerity, integrity, faith and steadfastness. This is our Jing Si Dharma-lineage’s foundation which all of us must practice. Thus, we must be genuinely sincere. Every day when we deal with people and matters, we must be genuine and sincere. If we are genuinely sincere and keep the Dharma be in our hearts and actions, we are practicing the Great Vehicle. [By practicing] the Great Vehicle Dharma, we can be a role model for all sentient beings and everything we do can influence others. If other people do not have any negative preconceptions about us and indeed have admiration for us, then when we talk to them, we are practicing a form of giving.

This is a skillful way of teaching. Because everyone’s mindset is different, everyone’s habitual tendencies are different. This is something all of us must be aware of. We can see that someone’s habitual tendencies are making things hard for them, causing them to become afflicted as they deal with people and matters. If we tell them this directly, they may not be able to accept it. How can we be a companion for them? How can we influence them? By “giving wondrous provisional teachings.” This is a form of giving by

counseling them to turn from the Small to the Great. Some people’s minds are very narrow. When they do something, they do not want anyone else to take credit. They take all the credit themselves by saying, “I was the one who did this.” They are unwilling to help or promote others. Some people do not want to promote others, what we now call nurturing talent. In Taiwanese, we used to say “guide to success.” Even if we are working on something ourselves, no one in this world can accomplish any great achievement by themselves; it always requires the efforts of many people. Those who minimize others’ accomplishments and take full credit for things are considered limited in capacity and petty. This is a hard way to live.

We also want to transform these people. If we can do this, we can guide more people to success. By promoting and developing more people, we can help everyone develop greater capacity. This is also a way of being Bodhisattvas. Some are unwilling to share their wealth. They see others toil, but they just want to enjoy themselves. [They think,] “What do I care if others are suffering?” Those who are not willing to share any of their material abundance with others are stingy and have limited capabilities. These people are difficult to transform. What can be done? “With the genuine sincerity of the Great Vehicle we give wondrous teachings. Turning from the Small to the Great, we walk the Bodhisattva-path.” This is the only way.

During the Buddha’s lifetime, a disciple named Maudgalyayana practiced by His side. He understood many principles and had faith in the Buddha’s teachings. He sometimes thought of his younger brother. His brother was one of the richest men, yet was very stingy. Venerable Maudgalyayana thought, “What a pity; if my brother was willing, he could help so many people with his wealth and keep them from the suffering of starvation.”

So, he made up his mind to go to his younger brother’s house and see him. He told him, “If you want to maintain your wealth in this life and in future lives, I can show you how.” The younger brother heard his brother and thought, “He is very advanced in spiritual practice and now he is going to teach me how to remain wealthy in this life and future ones. I would be happy to hear this.” Then Maudgalyayana began to explain to him, “Indeed, the karmic law of cause and effect….” Starting with the karmic law of cause and effect, He mindfully explained the Buddha’s teachings.

As the younger brother listened joyfully, Maudgalyayana told him, “Do you understand? It’s about giving. Giving is the cause that creates wealth. When we give to others we create good affinities. If you have good causes and conditions, in future lives you will have material abundance.” The younger brother listened and replied, “I understand. I know what I need to do.” So, he decided to open his treasury and his warehouse and begin to give things away. All over the city,

he continued to give, again and again. Giving made him very happy; what made him happy was the thought that in giving, he would receive much more in return. So, every day he continued to give. Every day, he was happy, at least in the beginning. After some time passed, doubts arose in his mind. He unhappily said to Maudgalyayana, “You said if I practiced giving, I would have more blessings and my wealth would increase. Why hasn’t this happened? I have already given so much but my warehouse is more empty, not more full.”

Maudgalyayana told him, “You absolutely cannot begin to doubt, nor think that the purpose of giving is only to attain blessings. When you give and see that people are well-fed and are living a good life, that should make you happy. Come, let me take you to somewhere.” In that moment, Maudgalyayana used his spiritual power to bring his brother to another state, to Great Freedom Heaven, the sixth heaven in the desire heaven.

In that state, they saw a massive palace with very luxurious and grand furnishings. As they walked around, they saw a pool with very clear water. As they drew near, they smelled its fragrance and saw many heavenly maidens. However, the master of the palace was nowhere to be seen. The brother asked Maudgalyayana about this. Maudgalyayana said, “Why don’t you ask them yourself?”

So, he went to ask and a very beautiful heavenly maiden told him, “This palace is just newly constructed. we are here waiting for our master. Who is your master?” She replied, “He lives in Jambudvipa.” Jambudvipa is a name for this world where we live. “In Jambudvipa, there lives Sakyamuni Buddha, [who has a disciple named] Maudgalyayana. His younger brother is benevolent and charitable. He does many good deeds, gives to many people and makes sure that everyone has enough to eat and is living a blessed life. His merits, virtues and blessings are great, so in the future he will be reborn here.”

When the brother heard this, he was overjoyed. “This younger brother of. Maudgalyayana who gives so much, isn’t that referring to me?” He felt quite satisfied. “In the future, I will be the master of this massive, opulent palace. I will be surrounded by many beautiful women. This is what I have always wished for. There is nowhere like this in the human realm, but in my next life I will be here.”

He was very happy. He immediately repented to Maudgalyayana. “Will I really be able to go to that place?” Venerable Maudgalyayana said to his brother, “Yes, but you must not have any doubt and you must not be greedy for more. If you remain greedy, your blessings will disappear. I know, I understand now. From now on, I will not be greedy nor be attached to this world.” From then on, he became truly kind and charitable.

This is how we must “have faith in our selflessness and spread great love.” Maudgalyayana was already selfless. “With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.” With genuine sincerity, he transformed his younger brother. This is skillful means, but it helped his younger brother practice great equanimity and attain great joy. This also creates merits. This is the Bodhisattva-path of turning from the Small to the Great.

The previous section of the sutra states that the Buddha uses various methods [to teach]. The Dharma He realized could not be accepted by ordinary beings, so “for the sake of all sentient beings. He distinctly teaches the Three Vehicles.” This is what we discussed yesterday, so now we know that the sutra text continues with,

“Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.”

This sutra passage discusses how most sentient beings have limited wisdom and only know what is going on in the present, what is right in front of them. So, they only delight in Small [Vehicle] Dharma and seek to awaken only themselves. “They do not believe they can become Buddhas.” They think it cannot be that easy to attain Buddhahood. “If I can just attain liberation from suffering, I will be satisfied.” Those with limited capacities and wisdom like this do not believe they can attain enlightenment.

“That was why I used skillful means.” Because of sentient beings’ capabilities, the Buddha had to use skillful means to “teach the various fruitions with distinctions.” So, there is an initial, second, third and fourth fruit. There are various methods of explaining existence and emptiness suitable for the various capabilities of sentient beings. Though the Buddha taught the Three Vehicles, “Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” He was teaching according to capabilities. Although He said He taught the Three Vehicles, He was actually teaching the Bodhisattva Way.

As we heard, Maudgalyayana took his younger brother to Great Freedom Heaven and showed him that wonderful environment. He then told him, “You must not greedily cling to things. Do not be greedy. Continue to practice giving.” Wasn’t he teaching him to walk the Bodhisattva-path? If his brother could continue to give until this was done joyfully and without expectations, he would have already eliminated His afflictions. This was one method.

Thus, we must understand that. “Those of limited wisdom delight in Small Dharma.” Most people give with expectations. They are those of limited wisdom who delight in the Small [Vehicle] Dharma and think, “It is enough for me to gain temporary happiness. Having a moment free from suffering is good enough for me.” Perhaps there are many people like this. There are even more people who do not believe that they can attain Buddhahood. So, they are those of limited wisdom who do not seek the Great [Vehicle] Dharma. “They only seek to benefit themselves and are content with small gains.” They feel this is good enough. Thus they are Small Vehicle practitioners who have limited wisdom and delight in the Small [Vehicle] Dharma.

Those of limited wisdom do not seek the Great [Vehicle] Dharma. They only seek to benefit and awaken themselves and are content with small gains. Small Vehicle practitioners have limited wisdom and delight in the Small [Vehicle] Dharma. They do not seek the Great Vehicle Dharma, nor do they believe they can attain Buddhahood.

“They do not seek the Great Vehicle Dharma.” This is because they do not believe they can be enlightened and become Buddhas. If they do not even have faith in themselves, how can they have faith in the Great Dharma? So, they must first have faith in themselves, “have faith in [their] selflessness.” Only then can they “spread great love.”

“That was why I used skillful means to teach the various fruitions with distinctions.” Because these people only want to awaken themselves, He taught according to their capabilities.

Skillful is another way of saying wholesome and clever. What is wholesome and clever is used with wisdom. There is only one true principle, not three. Thus with the power of skillful means, the Buddha teaches the various fruitions with distinctions. So, what we call ultimate wisdom can be attained through skillful means.

“Skillful is another way of saying wholesome and clever.” What we call skillful means are indeed clever methods and wholesome methods that are suitable for sentient beings’ capabilities. So, skillful means are exercised with wisdom. We need to use our wisdom. Then wholesome and clever means can be applied.

“There is only one true principle, not three.” When we apply [these teachings], we must know there is only one true principle, not three. That is just a way of teaching according to capabilities. When I speak, every day I talk about the same things. But different people may hear the teachings differently at different times and thus become happy and willing to form aspirations. Otherwise, my teachings are the same every day. So, “there is only one true principle, not three.” Indeed, there is only one principle, not three. If there are three, it is not a true principle.

There is only one Great Vehicle principle. This one principle is that we all intrinsically have Buddha-nature and everyone has [Buddha-]wisdom. This is the true principle. So, this is why He established skillful means; there is only one principle, but people’s capabilities vary, so we must teach with various wholesome and clever methods. Those are skillful means.

For these people, the Buddha carefully and distinctly taught about the various fruits. “If you do this, you can attain this fruition.” Everyone has to pay attention to future retributions. He tried to help people again and again to eliminate afflictions from their minds and eradicate their ignorant views. This was the care He took with His disciples. He used different methods “to teach the various fruitions with distinctions.” For those with ultimate wisdom, He told them that these are skillful means that allow everyone to understand [the Dharma]. Actually, skillful means are skillful ways of guiding people with practical wisdom.

“Although I taught the Three Vehicles, I only did it to teach the Bodhisattva Way.” Though they are called the Three Vehicles, they are actually skillful means. The Three Vehicles are actually wholesome and clever methods. They really only have one purpose. To help sentient beings understand these Vehicles, to let them know, He started with the initial, second, third and fourth fruit, these limited teachings for average capacities. He used all kinds of methods. Hearers, Solitary Realizers and Bodhisattvas are the Three Vehicles.

The Hearers are attached to the Four Fruits. Disciples who are Solitary Realizers understand [the Dharma] but cannot form great aspirations. Though their minds are already pure, they are unwilling to expand their minds to transform sentient beings. So, for their sake, He taught the Bodhisattva Way. These are the Three Vehicles. Actually, there is just the ultimate wisdom of the One Vehicle. So, the Three Vehicles ultimately lead back to the ultimate wisdom of the One Vehicle, the principles of true wisdom.

Although the Buddha skillfully applied wholesome and clever ways, He did it in order for sentient beings to understand that the Three Vehicles lead to the ultimate wisdom of the One Vehicle. Thus it says,

“I only did it to teach the Bodhisattva Way.” This is the Buddha’s compassion. He opened various wondrous skillful Dharma-doors according to the needs of this world. Some people who are suffering need kind people to help them. Yet, most of us have greedy thoughts, and want to possess everything for ourselves. Thus, the Buddha must gradually eliminate everyone’s greed, anger and ignorance. Only then can He inspire everyone to be loving and to help even more people. By helping others, we can comprehend even more principles. This is how the Buddha transforms sentient beings. He provides for all three [levels of] capabilities and spreads the principle of kindness in the world.

Therefore, as we mindfully learn the Buddha’s teachings, we must learn to “have faith in our selflessness and spread great love. With the genuine sincerity of the Great Vehicle we give wondrous provisional teachings.” We must all learn to do this. At the same time, “turning from the Small to the Great, we walk the Bodhisattva-path.” Thus, every day we must always be mindful.

Episode 433 – Transform People with Suitable Teachings

>> “Learn and accept the Buddha’s teachings; practice the Four All-Embracing Virtues, charitable giving, loving speech, beneficial conduct and working together. Learn the Dharma to go among people and transform them with suitable teachings.”

>> “Having attained the supreme Dharma, You followed the precedent of all Buddhas and employed the power of skillful means. We all have attained as well the foremost and most wondrous Dharma. For the various kinds of sentient beings, we taught the Three Vehicles separately.”

>> Anything that is created and has an appearance is a conditioned phenomenon. That which has no appearance, is unconditioned, is the supreme Dharma, which is another name for tranquility and stillness.

>> The supreme Dharma: This is the state perceived by the Tathagata-mind; it is a state illuminated by wisdom. If we can eliminate afflictions, we are in a state of Nirvana.

>> [He] followed the precedent of all Buddhas and employed the power of skillful means: Following the wisdom of all Buddhas, He taught the provisional for the sake of the true and expounded the Three Vehicles. Thus He was praised by all Buddhas of the ten directions.

>> We all have attained as well this foremost and most wondrous Dharma: Due to blessings cultivated over past lifetimes, in this lifetime we can all listen to the compassionate and wise teaching of the Buddha. We all have attained as well the foremost and most wondrous Dharma in the minds of all Buddhas.

>> The Buddha, for the sake of sentient beings, gave teachings according to capabilities and timing. He separately taught the Three Vehicles. This provisional and wondrous teaching is the Bodhisattva Way, which is also the skillful teaching of the Buddha Vehicle.

“Learn and accept the Buddha’s teachings;
practice the Four All-Embracing Virtues,
charitable giving, loving speech,
beneficial conduct and working together.
Learn the Dharma to go among people
and transform them with suitable teachings.”

As Buddhist practitioners, we must reverently accept the Buddhist teachings and put them into practice. To engage in spiritual practice among people, we must apply four methods. These methods are most invaluable for our practice. The first is charitable giving, second is loving speech, third is beneficial conduct and the fourth is working together. If we can apply all of them, we can learn the Dharma and then go among the people to transform them according to their capabilities; we transform them with the Dharma

(In 2013), I heard about a case in Xiamen. There was family comprised of a single mother and the two sons she was raising. The family was doing moderately well, leading a fairly typical life. However, during high school, her younger son’s body began to change and the way he moved and walked became odd. So, his classmates began to talk about him. They were laughing at him. So this teenager, a child of 14 or 15, developed an inferiority complex. He refused to study, did not want to go to school and shut himself up at home. He has been a recluse since then, for a period of 17 or 18 years. Now (in 2013), he is 32 years old.

This case was brought to us by the former deputy mayor of Xiamen who is the current vice-chairman. Vice-Chairman Pan was the one who first learned about this so he visited them seven times. He learned how difficult their lives were. This child’s older brother was injured in a car accident many years ago. He recovered at home, and then went to work until he fell [and reinjured himself]. He is still recovering at home. Their roof also leaked during the rainy season. The mother has always worked odds jobs. She was also in a car accident and had broken her foot. So, it was hard for her to walk.

The main person we helped is Yang Xiaodong. Whenever Yang saw people, he curled up his whole body and buried his head between his knees. Actually, he could not fully straighten his body. It was curved at a 190 degree angle.

I remember, 10 or 20 years ago, Superintendent Chen of Tzu Chi Hospital had a few patients like him that he successfully treated. Vice-Chairman Pan knew about our work. So, he directly reported the case to us. Mr. Chen and his family, along with some of our local volunteers, immediately went to visit him. They began to think about what this family needed. They felt they needed the Da Ai TV channel. So, on their third visit, they installed a TV for them.

Yang began to watch it because it was there. He slowly lifted his head to watch the stories and programs on Da Ai and in these programs, he heard Jing Si Aphorisms and other teachings. They all moved him. So, on their fourth visit, Tzu Chi volunteers finally saw him lift up his head just a little bit. On screen, I could see one of his eyes. Because he still had his head between his knees, he only tilted up his head on one side. So, they only saw one side of his face.

Everyone was so happy, “We see you. We didn’t know you’re so handsome!” So, they were determined to bring him to Taiwan. Those Tzu Chi volunteers contacted us in Taiwan and then used loving speech to convince him [to accept the treatment,] so he agreed. They scheduled an appointment in the morning.

When Tzu Chi volunteers came, they picked him up and carried him. Mr. Chen treated him as his own son. This 60-year-old man carried a 32-year-old young man. To carry him, because his feet were curled up against his chest, he had to embrace his entire body, including his feet. This was how they left his house and got into the car to see the doctor. When he was lying down, his feet were still curled against his chest. Indeed, the doctors suggested many kinds of diagnoses. Taking an X-ray would be difficult, so they described the patient’s condition to us. Later, Tzu Chi Hospital took over the case. We settled on May 23 as the day this young man and his mother will arrive in Hualien.

So, the day before May 23, Vice-Chairman Pan accompanied. Tzu Chi Volunteers to visit this family again and build up Mr. Yang’s confidence. Indeed, they were so considerate in their loving speech and beneficial conduct. This was beneficial conduct; it was to benefit and help this person, They gave charitably, they spoke kindly, they used all kinds of methods to help this young man. That is beneficial conduct.

We are grateful to Mr. Chen, his family and our volunteers; these people accompanied mother and son to Taiwan. They came to the Abode to see me. When he saw me, he was very happy he wanted to show me how he walked. He started to walk, all hunched over. I could not bear to see him like that. I hope this child will be able to raise his head and straighten his back before he returns to his family. This happened because of the Four All-Embracing Virtues. He told me, “I want to get well and then help others.” His mother said, “I couldn’t ever imagine that we would actually be in Taiwan.”

This “charitable giving” for the family came from Tzu Chi volunteers. That local official was very committed and wanted to help this family, so he was of one mind with Tzu Chi volunteers. He was so willing to help he visited seven times, yet he was not able to see Yang’s face. The Tzu Chi volunteers saw his face after their third visit because they had established a relationship with him. Thus they could bring him [to Taiwan]. This is known as “loving speech.”

They used loving words to open up his heart. After opening up his heart, they took action, which is “beneficial conduct.” In order to help and give him support, they engaged in “beneficial conduct.” In addition to the local official, Mr. Chen and his family along with many of our local volunteers came together to do this. This is “working together.” In this way, all these Bodhisattvas worked to accomplish one thing. So, charitable giving, loving speech and beneficial conduct are how we “learn the Dharma to go among the people and transform them with suitable teachings.” We follow the Dharma in teaching sentient beings. As Buddhist practitioners, we should learn to do things like this. So, we have to always be mindful.

In the previous passages of the Lotus Sutra, we have already talked about how, in order to transform sentient beings, the Buddha had to engage in a lot of thinking about the various methods used to teach sentient beings. These include what I have already mentioned, charitable giving, loving speech, beneficial conduct and working together. These are core teachings of the Buddha-Dharma. The Buddha observed sentient beings in this world to see what methods could be used to teach them. Whatever suffering they experience, we must use suitable methods to help them. This takes contemplation. The present and past Buddhas are the same. They use a pure Brahma-voice to penetrate minds with the Dharma. All the heavenly beings gave the same encouragement to Sakyamuni Buddha. There are so many of us now who can offer mutual encouragement and support. Only by doing this can we save the world.

The following sutra passage states,

“Having attained the supreme Dharma, You followed the precedent of all Buddhas and employed the power of skillful means. We all have attained as well the foremost and most wondrous Dharma. For the various kinds of sentient beings, we taught the Three Vehicles separately.”

The Buddha had attained the supreme Dharma, which is the Dharma of unsurpassed, perfect, universal enlightenment. From the sutras, we often chant the words, “Anuttara-samyak-sambodhi,” which is the supreme Dharma.

Anything that is created and has an appearance is known as a “conditioned phenomenon.”

Anything that is created and has an appearance is a conditioned phenomenon. That which has no appearance, is unconditioned, is the supreme Dharma, which is another name for tranquility and stillness.

In the past, I have constantly explained that all the things you can see are known as conditioned phenomena. That which has no form or appearance, “that which has no appearance, is unconditioned,” has no form and thus cannot be seen or touched. However, it is full of principles. For example, illness leads to tremendous suffering. What is the source of illness? We must understand the principles behind it. Using these principles, many people must engage in research and study to discover the source of an illness. There is a principle behind all of this, yet how do we prevent it from happening? None of these [principles] can be seen; they are “unconditioned phenomena.”

All things in this universe adhere to the Three Principles and the Four States. I continually analyze them for everyone. These “principles” are unconditioned phenomena. The Buddha had already awakened His wisdom, so He attained supreme Dharma. He penetrated these principles and appearances and the principles behind the appearances. This is called attaining enlightenment. An enlightened state of mind is very tranquil and still and as clear as crystal. This kind of state comes from attaining the unsurpassed path, which could be called the supreme Dharma. This is the supreme and unsurpassed principle and Dharma.

The supreme Dharma: This is the state perceived by the Tathagata-mind; it is a state illuminated by wisdom. If we can eliminate afflictions, we are in a state of Nirvana.

“The state perceived by the Tathagata-mind.” Tathagata is another name for the Buddha. Everything that His mind perceives is wisdom. Wisdom is a light that can illuminate all things, principles and appearances. Because He knew [these truths], He could teach people ways to end afflictions. This leads to tranquility and stillness. His own mind had to be very tranquil and still, as pure as crystal. Then like a great perfect mirror, it could reflect all kinds of appearances, while remaining very pure and clean. This is also known as Nirvana. Nirvana is the land of calm illumination, which is a very pure and bright state. This was the Buddha’s state of mind.

“[He] followed the precedent of all Buddhas and employed the power of skillful means.” For the sake of sentient beings, the Buddha did the same as past Buddhas and used skillful means. “Following the wisdom of all Buddhas, He taught the provisional for the sake of the true.”

[He] followed the precedent of all Buddhas and employed the power of skillful means: Following the wisdom of all Buddhas, He taught the provisional for the sake of the true and expounded the Three Vehicles. Thus He was praised by all Buddhas of the ten directions.

Sakyamuni Buddha was like all past Buddhas. To teach according to sentient beings’ capacities, He exercised His wisdom to give the provisional for the sake of the true. “True” refers to true principles. The “provisional” means skillful teachings. The true principles can help people in their interactions. To help Yang Xiaodong, we exerted much time and effort. What was our goal? There was only one, to help him.

For this matter, we expended a lot of energy, exerted a lot of manpower and spent a lot of money. After coming here, treatment may take as long as five or six months, or as short as three or four months. We hope he can get through this smoothly. This is our only goal. It is “for the sake of the true.” Indeed, for this matter, we exerted much manpower to make it happen.

But the Buddha did everything He could to help us penetrate true principles, interact with mutual love and care and transcend afflictions. [He hoped] that our minds could expand to encompass the universe and the boundless worlds within it. Our minds must be expansive enough to accommodate everything. This is what the Buddha hoped for us. But sentient beings’ capabilities are all different. So, if the Buddha wanted to teach the true principles behind things, He had to use many different methods. This is “teaching the provisional.”

He expounded the Three Vehicles for great, average and limited capabilities. These are different states, so the Buddha had to use this kind of method to give teachings. This was praised by all Buddhas of ten directions. All Buddhas of the ten directions believed. He was doing the right thing. For the multitude of sentient beings, He established various skillful teachings so each of them can reap the greatest benefit.

The sutra passage states, “We all have attained as well the foremost and most wondrous Dharma.” All Buddhas and Bodhisattvas have attained this foremost and most wondrous Dharma. The words “we all” signify their blessings from past lives.

We all have attained as well this foremost and most wondrous Dharma: Due to blessings cultivated over past lifetimes, in this lifetime we can all listen to the compassionate and wise teaching of the Buddha. We all have attained as well the foremost and most wondrous Dharma in the minds of all Buddhas.

Aside from the Buddha, other people alive during His lifetime were also very blessed. They must have accumulating blessings over past lifetimes. We have accumulated these karmic conditions so that in this lifetime, we can listen to the Buddha’s compassionate and wise teachings. We all should deeply understand the Buddha’s intent.

I always say that even though the Buddha came to this world and taught for over 40 years, the skillful means He established early on were actually only for the sake of one thing, to help everyone realize that they could also attain Buddhahood and take the Buddha’s mind as their own. If our mind is the same as the Buddha’s mind, we can give without any expectations.

For example, for that suffering family, our volunteers were able to counsel, convince and accompany that young man to come to this place. We spent money and manpower. Actually, other people helped make this happen too. The airline let him travel for free; they also have the Buddha’s heart, have empathy. So, if everyone has this state of mind, they are in line with the Buddha’s original intent and have the same mindset. If we all have the same mindset as the Buddha, everything we share will be supreme, wondrous Dharma.

“For the sake of sentient beings,” He “separately taught the Three Vehicles.” The Buddha came here for all sentient beings, for all living beings, not only humans. The Buddha was that kind and compassionate. He taught according to capabilities and timing, and separately taught the Three Vehicles. This was how He has always taught.

The Buddha, for the sake of sentient beings, gave teachings according to capabilities and timing. He separately taught the Three Vehicles. This provisional and wondrous teaching is the Bodhisattva Way, which is also the skillful teaching of the Buddha Vehicle.

Hs separately taught the Three Vehicles. These provisional and wondrous teachings were actually given for the sake of teaching the One Reality. But because of sentient beings’ capabilities, each person had his own perspectives. So, the Buddha had to give provisional and skillful teachings to transform sentient beings. This was the teaching of the Bodhisattva-path. For the sake of the true, He taught the Bodhisattva-path. That is skillfully teaching the Buddha Vehicle.

Dear Bodhisattvas, learning from the Buddha is about learning how to act like Bodhisattvas. Bodhisattvas always act with the goal of attaining Buddhahood. So, when we learn the Dharma, we cannot overlook the Four All-Embracing Virtues. We use them in the world; the Buddha-Dharma must be applied in this world. Because we received this teaching in this world, we can learn to apply it, to practice the Four All-Embracing Virtues.

We know the Four All-Embracing Virtues are charitable giving, loving speech, beneficial conduct and working together. Indeed, if we can combine them every day, we can help different families who are experiencing suffering. This is what the Buddha taught us. His mind was just that expansive. Anyone’s family must be like our own family. Anyone’s loved ones must be like our own loved ones. We give to and care for them until they are fully liberated from suffering. That moment is when we feel the most Dharma-joy. Therefore, we must always be mindful.

Episode 432 – Engage in Contemplation to Transform Others

>> “Having vowed to transform sentient beings, the Buddha thought about this in great detail. Knowing the capabilities of sentient beings, for the limited, He gave provisional teachings. With empathetic and wholesome guidance, He opened the provisional to reveal the true.”

>> [I thought], “I would rather not teach the Dharma and quickly enter Parinirvana.” Then I recalled that the Buddhas of the past employed the power of skillful means. And as I now have attained the path, I should also teach the Three Vehicles.

>> “As I was contemplating this, the Buddhas of the ten directions all appeared, and with Brahma-voices encouraged me, saying, ‘Well done, Sakyamuni, the foremost guiding teacher.'”

>> Contemplating: By calmly thinking about and considering truths, our minds will not become scattered; we will constantly be cultivating Right Thinking. Then our practice will not deviate from the Bodhi-path.

>> The kings of Brahma Heaven and Sovereign Sakras spoke to the World-Honored One in verse: The past Buddhas of the ten directions have each come here to teach wondrous Dharma. These principles are the same for all past Buddhas because all Buddhas share the same path. Their truths and principles are one and the same. Therefore it is now said, “The Buddhas of the ten directions all appeared.”

>> One of the Buddha’s 32 Marks is the mark of the Brahma-voice. This refers to, one, the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is direct, melodious, clear, deep and far-reaching. It is one of the Buddha’s 32 Marks. Two, it is the sound of reading sutras.

“Having vowed to transform sentient beings,
the Buddha thought about this in great detail.
Knowing the capabilities of sentient beings,
for the limited, He gave provisional teachings.
With empathetic and wholesome guidance,
He opened the provisional to reveal the true.”

For sentient beings to become joyful upon hearing the teachings was the Buddha’s heartfelt wish. Unfortunately, sentient beings are very foolish. Yet the Buddha had the resolve and vowed to transform sentient beings. So, “Having vowed to transform sentient beings, the Buddha thought about this in a great detail.” Truly, in order to transform sentient beings, the Buddha had to be extremely detailed and contemplate things meticulously. The Buddha had to first understand what brought them joy, what kind of Dharma they would listen to and what kind of people could transform them. This shows the Buddha’s compassion. He did not abandon sentient beings. He continued to come up with ways to give them suitable teachings.

So, “knowing the capabilities of sentient beings, for the limited, He gave provisional teachings.” Even if sentient beings’ capacities were limited, the Buddha hoped He would have the opportunity to apply the methods [that He had developed]. He did not give up even on those with the most limited capabilities. He guided them with many kinds of analogies and skillful means. He opened the provisional teachings, which means He taught skillful means. Though these were skillful means, they were suitable for various capabilities.

During the Buddha’s lifetime, Elder Anathapindada was among His great supporters. In his family there was a maid who was quite old. She managed the resources of. Elder Anathapindada’s household. Elder Anathapindada gave her the following orders, “Whenever monastics come, whether they are healthy or unwell, we must fully provide them with everything necessary to meet their needs.”

However, this elderly maid was unconvinced. She thought, “My master truly does not cherish his wealth. He gives so much to the Buddha’s Sangha; it is a huge burden on him.” She was very unwilling to do what she was asked. Whenever she saw a monastic she became angry. Throughout the whole village, she told people, “Whenever I see these monastics, I become very unhappy, very angry. I vow to never see them again in any of my future lifetimes.” So, whenever bhiksus came to. Elder Anathapindada’s residence, she avoided them. The way she avoided them and the Buddha, and slandered the Buddha, Dharma and Sangha became widely known. These stories spread from small towns to cities. Thus Lady Mallika heard about it.

One day, she invited. Elder Anathapindada’s wife to the palace. Lady Mallika asked, “Why don’t you expel her from your household? Get her to leave so she will not slander the Buddha and the Dharma.” Elder Anathapindada’s wife replied, “The Buddha is compassionate. Because of His compassion, even with someone like Angulimaliya, who committed unpardonable evils, He still did everything he could to transform him. The Buddha even cherishes and cares for members of the lowest class, the Sudras. If I send away someone simply because she is dissatisfied with the Buddha and slanders the Buddha-Dharma, if I expel her from our household, the Buddha would feel uneasy if He found out. Therefore, I still need to put up with this maid.”

“What else can I do?” Lady Mallika said, “Ask her to come to here to the palace tomorrow.” Elder Anathapindada’s wife prepared some gifts and asked the maid to deliver them to the palace. When the maid brought the gifts into the palace, she suddenly saw the Buddha was already there. At that moment, she wanted to avoid him, but the Buddha was coming closer.

She had nowhere to escape. Then she saw a hole in the wall, which dogs used to enter and exit the grounds. She tried to squeeze herself into the hole. As she did so, she bumped the door, which closed; thus she was unable to go through. The Buddha was already next to her, so she picked up a fan to cover her face so she would not see Him, but incredibly, as soon as she opened the fan it tore and became full of holes. Though she used it to cover her face, in each hole was a Buddha; she saw Him through every hole in the fan.

Then she put away the fan and tried using her fingers to cover her eyes. But when she raised them to her face, she felt that she saw the Buddha on every one of her fingers. The face of the Buddha appeared before her eyes. She felt helpless and angry, so she turned around and left. She went back to Elder Anathapindada’s house. Upon returning to her room, she promptly looked for a large bamboo container. After using a large thick cloth to cover the entire container, she crawled inside. Feeling this was not enough, she wrapped herself in a blanket.

When the Buddha found out, He felt compassion for her. Who could transform her? He thought of Rahula. He told Rahula and Ananda, “You must find a way to transform this maid. She is suffering greatly right now; quickly find a way to help her.” As we all know, Rahula was quite mischievous and was very lively. When he arrived at Elder Anathapindada’s house, he loudly announced, “A noble king has been born to eradicate those who are evil.”

When the maid heard this, she thought, “To me, the Buddha is the evil one. Now that a noble king has been born for the sole purpose of eradicating evil, he will be my savior.” Thus she emerged from the container. She still did not dare look, so her head remained bowed as she approached. Ananda walked over to her and said, “The noble king admires you and says that you are very beautiful. He wishes for you to come closer.” Not daring to lift her head, she said, “How can I? I am old, ugly and of a lower class.”

Ananda, from the hand of this noble king, who was actually Rahula, took a mani pearl and presented it to this maid, Vikara. The pearl was so shiny that it reflected her face. In this reflection, she felt that she looked very beautiful, and was very happy. Then she raised her head and saw the bhiksus. [She wondered,] “How could I look upon. Rahula and Ananda with such happiness?”

At that moment, Rahula told her, “You should really learn the truths of life. In this life you were born into the lowest class and have served as a maid. Isn’t this hard on you? Every day, [thoughts of] the Buddha and bhiksus make you feel such great afflictions. The Buddha cannot bear for you to be troubled by this issue every day. So, why don’t you come see the Buddha with me?” At that moment, the maid Vikara obediently followed Rahula. She went with him and Ananda to see the Buddha.

When she saw the Buddha, she still felt a little intimidated. Seeing this, the Buddha, out of great compassion earnestly taught the Dharma to Vikara. At that moment, Vikara’s mind became calm and she willingly accepted the Buddha’s and bhiksus.’ Dharma into her heart. At that time, the Buddha told Rahula, “Take Vikara to Mahaprajapati to engage in spiritual practice as part of her monastic community.”

You see, the Buddha was like this. For this person from a low class, in particular someone who had widely slandered the Buddha and the Dharma, the Buddha still “gave provisional teachings.” Facing a person with such a low status and a strong bias, He had to use many kinds of methods. For those without a karmic connection with Him, the Buddha asked the people they had an affinity with to transform them, like Rahula and Vikara, or like Ananda and the poor woman and so on. This is why the Buddha, “with empathetic and wholesome guidance, opened the provisional to reveal the true.” Applying provisional teachings, ultimately He guided people with the most practical principles.

Yesterday we talked about how the sutra text discussed how the Buddha observed that sentient beings had very limited capabilities and are truly hard to train. The Buddha-Dharma is so subtle and wondrous, but sentient beings are not able to accept it. “I would rather not teach the Dharma.” That was the mentality of the Buddha when He first attained Buddhahood.

[I thought], “I would rather not teach the Dharma and quickly enter Parinirvana.” Then I recalled that the Buddhas of the past employed the power of skillful means. And as I now have attained the path, I should also teach the Three Vehicles.

It was at this time that all heavenly beings appeared [to console Him]. Thus the Buddha accepted that. He must go into the human realm to transform all sentient beings. “Then I recalled the Buddhas of the past” and the kinds of methods They used to go among people. Past Buddhas “employed the power of skillful means.” They also gave teachings through skillful means and used this power to transform all beings. “And as I now have attained the path, I should also teach the Three Vehicles.” Thus He began [His teaching]; starting at Deer Park, He went among the people.

Next the text says, “As I was contemplating this.” Once the Buddha had decided to go among people, He started to contemplate.

“As I was contemplating this, the Buddhas of the ten directions all appeared, and with Brahma-voices encouraged me, saying, ‘Well done, Sakyamuni, the foremost guiding teacher.'”

This was as the Buddha began to contemplate how sentient beings are difficult to transform. What kind of methods should He use to help them accept the Dharma? At this moment, “[He] was contemplating this.” Contemplating means “calmly thinking about and considering truths.”

Contemplating: By calmly thinking about and considering truths, our minds will not become scattered; we will constantly be cultivating Right Thinking. Then our practice will not deviate from the Bodhi-path.

Through calm thinking, our mind has become pure and entered a state of tranquility and clarity. This calm and still state of mind is like crystal. Thus the Buddha started to analyze the capabilities of all sentient beings and the limits of the ways to transform them. For sentient beings with great capabilities, He would teach Great Dharma. For sentient beings with limited capabilities, He used the limited Small [Vehicle] Dharma. He teaches according to the capabilities of sentient beings, great, average and limited.

As the Buddha was contemplating, His mind was not scattered and. He had a good grasp of what would be proper. So, “We will constantly be cultivating right thinking.” As we engage in spiritual cultivation, we cannot avoid contemplation. Some people do things very impulsively. Even when doing the right things, they are not patient. Even if the timing is wrong, they rush into things anyway. This is not proper. [For others], even if it is the right thing to do, they do not seize the right moment; too much [thinking] is just as bad as too little. Therefore we must at all times maintain Right Thinking. “Then our practices will not deviate from the Bodhi-path.” Everything the Buddha thought about was solely for the sake of the Bodhi-path, for paving a smooth path for sentient beings.

“The Buddhas of the ten directions all appeared,” Brahma Kings, Sovereign Sakras, all appeared at His place of enlightenment. They consoled Sakyamuni with these words.

The kings of Brahma Heaven and Sovereign Sakras spoke to the World-Honored One in verse: The past Buddhas of the ten directions have each come here to teach wondrous Dharma. These principles are the same for all past Buddhas because all Buddhas share the same path. Their truths and principles are one and the same. Therefore it is now said, “The Buddhas of the ten directions all appeared.”

Since the Buddha, for a brief moment, wanted to enter Parinirvana, these heavenly beings came to speak these verses. They said, “The past Buddhas of the ten directions have each come here to teach wondrous Dharma.” They all have come here. “Here” refers to the place of enlightenment which is the mind of the Buddha. He came here “to teach the wondrous Dharma.” His mindset upon attaining enlightenment was to begin widely teaching the Buddha-Dharma to all sentient beings.

“The principles are the same for all past Buddhas because all Buddhas share the same path.” The principles [are the same]; Buddhas of the past, present and future all share the same path. “Their truths and principles are one and the same.” The principles He had awakened to, the Dharma that Sakyamuni had realized, was the same truth that all past Buddhas had realized. “Now” means this is the time to make the effort to teach the Dharma. Therefore the sutra states, “The Buddhas of the ten directions all appeared.” The Buddhas of ten directions emerged to give Sakyamuni Buddha some encouragement to quickly go among people and spread the Dharma throughout the world.

So, in the Buddha’s state of mind at that time, [They appeared and] “with Brahma-voices encouraged him, saying, ‘Well done, Sakyamuni.'” At that time, the voices of all heavenly beings, which are pure and undefiled voices, comforted Sakyamuni Buddha. He was already the “foremost guiding teacher. The foremost guiding teacher” is one who can widely transform sentient beings.

What is the sign of the perfect attainment of Buddhahood? After attaining Buddhahood the Buddha was replete with 32 Marks. In addition to the Buddha’s appearance, His voice brings people happiness when they hear it. It captivates their minds. This is one of the 32 Marks.

One of the Buddha’s 32 Marks is the mark of the Brahma-voice. This refers to, one, the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is direct, melodious, clear, deep and far-reaching. It is one of the Buddha’s 32 Marks. Two, it is the sound of reading sutras.

There are two kinds of Brahma-voice. One refers to the sound of the Buddha’s voice. The Buddha’s voice is pure in five ways. It is a very direct sound, very forthright and direct. People feel the Buddha teaches directly to them. So, they call His voice “direct.” It is also “melodious.” Though that voice seems to be talking to them, it is very soft and gentle and brings them delight. It is also very “clear.” Every single sentence is very well articulated. Then it is “deep.” Everything He says is filled with truth, is very rich and very clear. Each sentence encompasses very great principles. His voice is also “far-reaching.” Though He is not speaking loudly, people from faraway can hear everything He says. We mentioned His “deep, far-reaching tone” before.

All these five elements were present. This is one of the 32 Marks of the Buddha. Whenever the Buddha recited the sutras, His voice was very clear.

All this was happening in the Buddha’s mind after He attained enlightenment. He became determined to come up with many methods. He thought and considered this carefully, to figure out how He could teach in the proper way. How fully we can embrace it also depends on our capabilities. Nevertheless, we must use a contemplative mind to accept the Buddha’s teachings. We must always be mindful.