Category: TLS Chapter 2

Episode 446 – The Buddha-Dharma is Hard to Encounter

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next passage of the sutra states,

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

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

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

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

It is rare to encounter Buddhas in this world.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 445 – Expounding the Non-discriminating Dharma

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The sutra then states,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[This took a lot of work].

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

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

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

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

Episode 444 – Eliminating the Web of Doubts with the Dharma

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

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

>> “The Bodhisattvas heard this Dharma.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage states,

“The Bodhisattvas heard this Dharma.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 443 – Awakening Our Minds Illuminates the True Path

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

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

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

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

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

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

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

>> “Unafraid they would have limited capabilities,”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage begins with,

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

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

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

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

Next He said,

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

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

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

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

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

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

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

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

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

“Unafraid they would have limited capabilities,”

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

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

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

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

Episode 442 – The Right Capabilities For Transformation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 441 – Respectfully Listen to the Teachings

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>> “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.”

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“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

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>> “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.

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“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

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>> “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.”

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“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

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>> “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,”

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“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

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>> “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.

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“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.