Category: TLS Chapter 2

Episode 266 – Arrogance Obstructs the Noble Path

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>>”The Buddha safeguarded the True Dharma of the One Vehicle. He remained quiet for a long time instead of rushing to teach it. He worried those with overbearing arrogance would slander it because of their doubts. Not only would it not be of benefit, it would be of more harm.”

>>”Then the World-Honored One restated His meaning in verse, ‘Stop, stop, there is no need to speak it ‘My Dharma is wondrous and difficult to comprehend, and when those with overbearing arrogance listen to it, surely they will neither respect nor believe it.'”

>> This was the third time the Buddha said to stop. The Dharma expounded in this chapter is what the Buddha fundamentally wanted to teach. When those who cannot happily hear it with firm and deep faith are given these teachings, they will certainly be shocked and begin to doubt. This will cause bhiksus with overbearing arrogance to not only not benefit from it, but also commit wrongdoings by slandering it out of doubt.

>> The first kind is “typical arrogance,” which is ordinary arrogance. What is ordinary arrogance? “If we claim to have greater wisdom and virtues than others, this is arrogance.”

>> Fourth of the seven kinds of arrogance, self-arrogance: This is the foremost of all self-attachments; it is seeing ourselves as higher than others. With such attachment to self, we see our views as superior to others’ and try to prove that others are not as good as we are. This is self-arrogance, the foundation of all kinds of arrogance.

>> Fifth of the seven kinds of arrogance, overbearing arrogance: Some who have realized the fruit of Arhatship still have not eliminated all afflictions. They claim to have attained what they have not. Claiming to have realized what they have not is overbearing arrogance. This is a common problem for practitioners.

>> Seventh of the seven kinds of arrogance, deviant arrogance: This is not carefully observing and examining whether things are right or wrong and remaining attached to our initial deviant views. We then become disdainful of everything and do not believe in karmic retributions; this is deviant arrogance.

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“The Buddha safeguarded
the True Dharma of the One Vehicle.
He remained quiet for a long time
instead of rushing to teach it.
He worried those with overbearing arrogance
would slander it because of their doubts.
Not only would it not be of benefit,
it would be of more harm.”

This is telling everyone that the Buddha had safeguarded the True Dharma of the One Vehicle from the start. However, He remained quiet for a long time about the teaching He always wanted to give because. He recognized that sentient beings’ capabilities were not yet mature. Therefore, He remained silent for a long time.

During these 40-plus years, why wasn’t He able to quickly and freely express what He originally wanted to teach? Because He had to consider those with overbearing arrogance, who might slander it because of their doubts. The Buddha thought the timing was not right, so He did not teach it yet. Moreover, if He did teach it, not only would those with overbearing arrogance reap no benefits from it and be unable to accept it, they might actually be harmed by it.

So, what is the reasoning behind this? Of course, the Buddha’s compassion led Him to safeguard the teachings about the ultimate reality of the One Vehicle. But, if sentient beings were not ready for it, not only would it not be useful to them, they might end up slandering it. So, He continued to “remain quiet for a long time” and did not freely express Himself. So, “not rushing to teach it” did not mean. He was withholding it. He simply feared that after He taught it, not only would it not be beneficial, it would be harmful to those with overbearing arrogance.

This is like prescribing tonics to those who are not in good health. However, some people cannot bear to take tonics. Although tonics are beneficial to physical health, if they are not prescribed for the right illness, taking a tonic could lead to [negative] side effects. The Buddha’s [thinking] showed His compassion.

So, let us look at the next sutra verses. Now this section of verse again states,

“Then the World-Honored One restated His meaning in verse, ‘Stop, stop, there is no need to speak it ‘My Dharma is wondrous and difficult to comprehend, and when those with overbearing arrogance listen to it, surely they will neither respect nor believe it.'”

So, the Buddha said, “Stop, stop.” Because Sariputra kept sincerely asking, the Buddha kept saying, “Stop, do not keep talking. There is no need to say anything else ‘My Dharma is wondrous and’ difficult to comprehend.” Once again, the Buddha mentioned this to help them understand that the teaching He had realized, the True Dharma of the One Vehicle, is very subtle and wondrous and cannot be understood by just anyone.

“When those with overbearing arrogance listen, surely they will neither respect nor believe it.” If the Buddha explained it in detail, some overbearingly arrogant people might become impatient and not listen to it. Their minds would be become irritated, and they would not respect it. Therefore, this was not the time to teach the subtle and wondrous Dharma.

This was the third time the Buddha said to stop. The Dharma expounded in this chapter is what the Buddha fundamentally wanted to teach. When those who cannot happily hear it with firm and deep faith are given these teachings, they will certainly be shocked and begin to doubt. This will cause bhiksus with overbearing arrogance to not only not benefit from it, but also commit wrongdoings by slandering it out of doubt.

This is telling everyone that the Buddha had consecutively said. “Stop, stop” three times in the sutra. There was no need to say more; He was still not going to teach it. Sariputra repeatedly asked, three or four times, for the Buddha to give teachings.

But the Buddha said “Stop” three times. Now, this is telling us that, the Buddha had originally intended to teach it. Right after the Buddha attained enlightenment, His one great cause was to expound this Dharma. Originally, the Buddha was going to teach it, but if He taught it to “those who cannot happily hear it with firm and deep faith,” ․”they will certainly be shocked and begin to doubt.” If people with overbearing arrogance heard it, because they could not realize it, they would become frightened and suspicious. Then inevitably, they would slander it. For people at the assembly whose faith was not firm, the Buddha worried that they would be shocked, feel doubts and commit slander.

So, not only do heavenly beings, humans and asuras have overbearing arrogance, in fact, among the bhiksus, bhiksunis and the fourfold assembly, there were also those with overbearing arrogance. So, not only would they not benefit from it, they would give rise to doubts and commit slander. The Buddha was very worried that people would commit this kind of wrongdoing.

Overbearing arrogance is part of “the seven kinds of arrogance and the eight kinds of pride.” As humans, we have seven kinds of arrogance and eight kinds of pride. These are all afflictions in our minds. This is why, in this world, we cannot be in perfect harmony with others and constantly create afflictions in our interactions. This is because we have [all kinds of] arrogance and pride.

What are the seven kinds of arrogance? Let us review them and reflect on ourselves to see if we have these traits.

The first kind is “typical arrogance,” which is ordinary arrogance. What is ordinary arrogance? “If we claim to have greater wisdom and virtues than others, this is arrogance.”

This is the first kind of arrogance. It gives us the feeling that our wisdom and the virtues from our spiritual practice are always greater than and superior to others. This is what ordinary people are like.

The second is “excessive arrogance,” which is regarding oneself as superior to equals. Our wisdom and virtues are the same as others, but we feel, “No, I think am superior to that person.” It is always like this at the beginning. When we are around people who are equally talented, we think we are superior to them. This is “excessive arrogance.”

Another kind is “severely excessive arrogance.” Having “severely excessive arrogance” is when our wisdom and virtues are not equal to others, or are just barely even with them, but we still consider ourselves better. In this case, our wisdom is definitely inferior, and other people are wiser than us, but we are still arrogant. We cannot even compare to them, but we still have this sense of arrogance.

The fourth is “self-arrogance.” When we think highly of ourselves, we have “self-arrogance;” this is very common. The pronoun related to “self-arrogance” is “I.” This comes from our sense of self, our egotism, which reflects a very strong attachment to self. If we are attached to “self,” we see ourselves as better than others.

In this way, we end up focused on ourselves, thinking we are revered and respected by the entire world. We think we are the most important person and nothing can happen without us. If we are conceited in this way, we will feel that no one is as good as us. If we have such conceit, we have “self-arrogance” and think others are just not as good. This feeling is “self-arrogance,” which is the foundation of all kinds of arrogance, because we think everything revolves around us.

Fourth of the seven kinds of arrogance, self-arrogance: This is the foremost of all self-attachments; it is seeing ourselves as higher than others. With such attachment to self, we see our views as superior to others’ and try to prove that others are not as good as we are. This is self-arrogance, the foundation of all kinds of arrogance.

The fifth is “overbearing arrogance.” Some [who call themselves] Arhats have not yet completely eliminated afflictions. They claim to have attained what they have not. They have not eliminated the subtlest of afflictions, but they think they have. Claiming to have realized what they have not is overbearing arrogance. The Buddha worried about the people who claimed to have attained what they had not. This is the most serious affliction in Buddhism, this overbearing arrogance, so it is an obstacle to spiritual practice.

Fifth of the seven kinds of arrogance, overbearing arrogance: Some who have realized the fruit of Arhatship still have not eliminated all afflictions. They claim to have attained what they have not. Claiming to have realized what they have not is overbearing arrogance. This is a common problem for practitioners.

The sixth is called “inferior arrogance,” which is feeling that we are not as good as others. We may always think that we are not as good as others. But if they are talented, that has nothing to do with us. We do not need anything from them. This is called “inferior arrogance.” People with this kind of self-indulgence do not respect others. They know they are not as good as other people, but they feel that they do not need anyone’s assistance, that they will just stay the way they are. This is how we cause our own degeneration. So, this is called “inferior arrogance.” A person who does not seek to grow will have an inferiority complex, which will produce a type of arrogance, a form of self-arrogance. So, “inferior arrogance” will also sever our roots of spiritual practice.

The seventh is “deviant arrogance,” which is to not carefully observe and examine whether things are right or wrong. This kind of “deviant arrogance” is why we must seek the Buddha-Dharma and exercise our wisdom. Spiritual practice has a right and wrong [path]. The right path is right understanding, right view, right mindfulness, right thinking, etc. This is what we spiritual practitioners must recognize very clearly.

However, some people’s spiritual practice may have deviated slightly, so their every step is on the wrong path, and they cannot strengthen their faith in Right Dharma. These slight deviations from lack of careful observation and examination in our spiritual practice are also very dangerous. Not only do we not carefully contemplate, we do not consider whether teachings are deviant or proper. Instead, we remain attached to our initial deviant thoughts.

Some say they are engaging in spiritual practice, but they have gone astray right from the start. If they have deviated at the very beginning, even if they encounter Right Dharma, True Dharma, and someone tries to correct them, they will still continue to do as they please. They will not be willing to change their deviated beliefs from the past. “They remain attached to their initial deviant views.” In the past, we already strayed from the path, and now we are not changing our ways. Or, we may be learning Right Dharma now, but karmic conditions or evil phenomena tempt us, and we deviate toward evil. If so, we will become disdainful of everything and act to humiliate ourselves. We will also be disdainful of the True Dharma and may even turn around and slander it. This all comes from “deviant arrogance.”

With this kind of “deviant arrogance,” we do not believe in karmic retributions. In the past, haven’t we discussed that we must have right faith? There is wondrous existence in true emptiness and true emptiness in wondrous existence. We must believe that within wondrous existence, there is true emptiness and subtle and wondrous principles. Where can these principles be found? As the Buddha said, in the law of karma. In His teachings, the law of karma is found in the wondrous principles of true emptiness. If we deny the law of karma and do not believe in karmic retributions, then we have fallen into deviant views.

Seventh of the seven kinds of arrogance, deviant arrogance: This is not carefully observing and examining whether things are right or wrong and remaining attached to our initial deviant views. We then become disdainful of everything and do not believe in karmic retributions; this is deviant arrogance.

If we practice, we attain; the virtuous attain. The work of spiritual practice begins with earnestly purifying ourselves. We must not develop arrogance, neither self-arrogance nor overbearing arrogance. Overbearing arrogance will sever the roots of our spiritual practice. “Self-arrogance” is something all ordinary people have. Because of their attachment to the self, people will discriminate against and judge others. Within the “seven kinds of arrogance,” these two are the most common and will sever the roots of our spiritual practice.

So, any of the “seven kinds of arrogance,” whether “excessive arrogance, typical arrogance” or “severely excessive arrogance” and so on, they are all sources of pride and arrogance. But “self-arrogance” and “overbearing arrogance” are the most fundamental [problems we have]. So, we must be very mindful. When the slightest trace of arrogance arises, it is difficult for us to free ourselves from it. Even the Buddha cannot help us.

Because sentient beings have these kinds of arrogance, especially overbearing arrogance, they hinder the Buddha from freely carrying out His original intent. This is a tremendous obstruction. Therefore, we must be self-vigilant. Only when we all have respect and faith will the Buddha teach the True Dharma. Therefore, everyone must always be mindful.

Episode 265 – Cultivate Virtue to Eliminate Arrogance and Pride

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>> We spiritual practitioners must not be arrogant and proud. To cultivate virtue, we must form great aspirations and “establish right mindfulness among myriad worldly phenomena, and establish faith and vows on the great Bodhi-path.”

>> Because “if this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt.”

>> Asura means “not heavenly being.” They have heavenly blessings but not heavenly virtues. So, they are like heavenly beings, and yet not. Asura is also translated as “improper” because their appearance is very unpleasant and their nature is belligerent, they often fight with heavenly lords. The males are ugly and the females are beautiful.

>> Bhiksus with overbearing arrogance claim that they have attained superior Dharma, so they slight other people. Those who claim to have attained what they have not and to have realized what they have not have overbearing arrogance.

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We spiritual practitioners
must not be arrogant and proud.
To cultivate virtue, we must form great aspirations
and “establish right mindfulness among myriad worldly phenomena,
and establish faith and vows on the great Bodhi-path.”

This is telling everyone that we cannot be arrogant and proud. If we engage in spiritual practice with conceit, arrogance and pride, we will never advance in our spiritual practice. As we learn the Buddha’s teachings, we must humble ourselves. When we humble ourselves, others will find us agreeable. When we enter their sight, joy will arise in their hearts. This is a skill we must practice.

In our practice, “inwardly, being humble is a merit; outwardly, being courteous is a virtue.” We must constantly work to train our minds, so we can really live among others with unity, harmony, mutual love and concerted effort. Not only must we develop those skills, we must also put the teachings into practice. True unity arises when we work with others and do not give them the feeling that we are something special, just that they need our help to get something done. We can be acknowledged by others without needing them to feel that we are special. If we can work together this way, this is unity.

This is working together with unity and harmony. This comes from our hearts and manifests through our actions. This is how we cultivate virtue. Both the skills we develop internally and the appearance we manifest externally are part of cultivating virtue.

We must always be vigilant and make that great aspiration. “To cultivate virtue, we must form great aspirations.” In forming aspirations, we must hold on to and forever preserve our initial inspiration. If we can hold on to that aspiration and sustain that moment forever, our mindset will be lasting and unchanging.

Being born human in this world is rare, and being able to listen to the Buddha-Dharma is rare. Since [we] have this connection with the Buddha-Dharma, we must establish right mindfulness for the world. When our thoughts never deviate [from the path], we have right mindfulness. Not only must we establish right mindfulness for all things in the world, more importantly, we must “establish faith and vows on the great Bodhi-path.” Without faith and vows, we will easily deviate from right mindfulness.

As we [deal with] all things in the world and walk this great Bodhi-path, hopefully we can stay on this path to remain on course. We had the karmic conditions to come to this world and are able to help others. As we work with people, our hearts need to be united as one. To do this, we must start with ourselves and tame our arrogance and pride. We must also form great aspirations, establish right mindfulness and sustain our faith and vows; this is very important. So, in our daily living, we must not lack spiritual aspirations.

We had previously been discussing how. Sariputra asked the Buddha to teach the Dharma and reveal the One Vehicle, the extremely profound, subtle and wondrous Dharma. The Buddha repeatedly said, “Stop, stop, there is no need to speak further.” Sariputra was persistent and again asked the Buddha to give teachings.

Why did the Buddha stop?

Because “if this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt.”

What are “asuras”? “Asura” is a Sanskrit word and means “not heavenly being.” The place where they live is a realm of heavenly blessings; however, though they have heavenly blessings, they lack heavenly virtues.

This means, sometimes when we learn the Buddha’s teachings, we only want to cultivate blessings without understanding the principles within. So, while we willingly make offerings, our hearts are still filled with greed, anger, ignorance, arrogance and doubt. These afflictions still fill our minds. Though some people do not eliminate afflictions, they are willing to practice giving and constantly do good deeds. This is called cultivating heavenly blessings but not heavenly virtues.

These people do not look dignified at all. So, we say they look “improper.” Also, “their appearance is unpleasant.” If we think about it, there are many such people in this world. They are asuras in the human realm. Not only do they exist in the human realm, they exist in the animal realm as well. When they take the form of other living beings, they maintain their very belligerent nature.

So, asuras [exist] throughout the Six Realms. [Asuras] in heaven have heavenly blessings, but not heavenly virtues. In the human realm, they have human blessings, but lack human virtues. This is the characteristic of asuras.

Asura means “not heavenly being.” They have heavenly blessings but not heavenly virtues. So, they are like heavenly beings, and yet not. Asura is also translated as “improper” because their appearance is very unpleasant and their nature is belligerent, they often fight with heavenly lords. The males are ugly and the females are beautiful.

Of course, heavenly beings must have cultivated the Ten Virtues to be born in the heaven realm. Asuras did not cultivate all ten, just one, because they enjoyed the practice of giving. Giving is a way to seek blessings. So, I often say when we give, we must not seek blessings. Instead, we must seek wisdom, so we may have both blessings and wisdom. Of course, when we give, we must give joyfully and unconditionally. Then it is a virtue. On top of blessings, we add virtue, which is wisdom. Thus we cultivate both blessings and wisdom.

There were “bhiksus with overbearing arrogance.” In addition to heavenly beings, humans and asuras who were afraid to accept this Dharma, the “bhiksus with overbearing arrogance would fall into the big pit.” Not only would heavenly beings, humans and asuras be shocked and begin to doubt,

so would bhiksus with overbearing arrogance. If the Buddha gave this teaching, bhiksus and bhiksunis with overbearing arrogance would not have the mindset to accept it. Their refusal to accept it naturally would give rise to afflictions and the desire to slander the Dharma. So, these afflictions arise from overbearing arrogance.

Those with overbearing arrogance “claim to attain what they had not.” These bhiksus assumed, “I have engaged in spiritual practice for so long and followed the Buddha, so I understand all His teachings. Not only do I understand, upon hearing one [principle], I understand all. After the Buddha spoke of impermanence, I then understood the true principles of all things in the universe. With one teaching from the Buddha, I have already realized ten things.” This [mentality] is called overbearing arrogance.

In reality, if the Buddha gave one teaching, how could they understand ten things? Each principle is so deeply profound. Indeed, they only [knew] a little bit, only superficial things. They only knew the terms but did not understand the principles behind them. So, these people “claimed to have realized what they had not claimed to have attained what they had not.” So, they are overbearingly arrogant people; they [consider] themselves one step above others. They think they know more, are better, are superior to others. This [mentality] is called overbearing arrogance. Most ordinary people are like this.

Bhiksus with overbearing arrogance claim that they have attained superior Dharma, so they slight other people. Those who claim to have attained what they have not and to have realized what they have not have overbearing arrogance.

During the Buddha’s lifetime, he spent a period of time at the Kalandaka Abode. During that period of time, there was a married couple in the city who made a living through entertaining others with music, dancing and acting. This couple had a daughter they had trained since she was young. As the girl grew older and more beautiful, everyone who saw her liked her, especially because her talents were outstanding.

One time, someone was holding a party in the city, so they hired this family to perform. Everyone cheered loudly and really enjoyed the show. They cheered and praised [the performance]. As for this girl, she became more and more arrogant. She flaunted her seductive figure and told the audience, “All of you really enjoyed the way I dance. Have you ever seen [anyone] with this kind of figure and movements? Is anyone more beautiful than I am, more talented than I am or more knowledgeable than I am? Can anyone compete with me?”

Among the crowd, someone said, “Yes, right now, outside of our city, in the Kalandaka forest, Sakyamuni Buddha is giving teachings. His appearance is magnificent, and everyone who sees Him likes and respects Him. Even the king and ministers look up to Him with respect and reverence.”

The woman refused to accept this. She wondered, “Can there really be someone in the world who makes people happier than me?” So, she said to her parents, “Let’s go see this Sakyamuni Buddha, who everyone says is magnificent.” The parents went to see Him with their daughter, followed by a large group of people.

From outside the abode, she saw the Buddha inside, explaining the Dharma to the monastics. She sashayed into the room with song and dance. Upon seeing the Buddha, she disregarded [His presence] and flaunted her seductive dance. When the Buddha saw this, He felt sympathy and remained unmoving. He manifested a truly dignified appearance.

This flirtatious and beautiful dancer was named Blue Lotus. Seeing the magnificence of the Buddha, she stopped. Then the Buddha spoke, “Look, Blue Lotus. Around us are many men of different ages. There are young and strong men. In my monastic community, there are also elderly people who aspired to become monastics. Turn around and see how many are around us? Consider the appearance of these old women and men.”

Blue Lotus turned and looked around. Indeed, the elderly looked old and weak, their bodies were hunched, their hair white and unkempt, their faces wrinkled. They were hunched over and had such an aged, ugly appearance. After she turned a full circle, the Buddha said, “Blue Lotus, in the future, your appearance will be the same as these elderly people.”

Blue Lotus heard the Buddha speak with such a soft voice and saw that He was very magnificent. His words were so profound that she was moved by them. She felt as if she was waking up from a dream. “Indeed, because of my youth, my dancing is bewitching and seductive. In a few years, my appearance will the same as these others. What can I flaunt then? My talent? Beauty?” In that moment, she suddenly formed an aspiration. She repented and knelt before the Buddha to beg Him to take her as a monastic disciple. This [happened] during the Buddha’s lifetime. This young woman had a [mindset] of overbearing arrogance. Indeed, this mentality also exists in monastics. Some feel, “I understand Dharma better than you. I understand [the teachings] more thoroughly than you.” Those who have listened to the Buddha for a long time may think, “I have understood all of the Buddha’s teachings.” Many people had this overbearing arrogance. Therefore, the Buddha still did not freely give these teachings.

Everyone, to be able to listen to the Dharma is not very easy. We must have a sense of right mindfulness and have faith and vows. So, we must always be mindful.

Episode 264 – Nurture Wisdom and Sharp Capabilities

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>>“Respect the Buddha and the Dharma and take them to heart. Nurture wisdom and sharp capabilities so that, upon hearing the Dharma, one can faithfully accept it. When the wondrous Dharma enters the mind, one’s nature can be seen.”

>>”Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

>> I pray You speak without worries: Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it. Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma. So today, they turn from the Small toward the Great. Therefore, Sariputra sincerely asked the Buddha for teachings.

>>”The Buddha again stopped Sariputra, ‘If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit.'”

>> All worlds: The world is defined by space and time. This is what we think of as the universe.

>> There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.

>> It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is what we call “the world.”

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“Respect the Buddha and the Dharma and take them to heart.
Nurture wisdom and sharp capabilities so that,
upon hearing the Dharma, one can faithfully accept it.
When the wondrous Dharma enters the mind, one’s nature can be seen.”

Everyone, as we learn the Buddha’s teachings, we must have great respect for the Buddha. If we respect the Buddha and the Dharma, we will naturally take the Dharma to heart. In this way, we can constantly nurture and sharpen our wisdom, so our roots can be deeper and more extensive.

Our capabilities must be sharp, which means our minds must be keen, and we must really understand principles. This is the meaning of sharp capabilities. Wisdom and sharp capabilities are very important for us spiritual practitioners. Take a seed for example. If it is not planted in soil, or if, after it is planted, it is not nurtured by water and sunlight, how can it grow roots and sprout seedlings? [The seed] must have the continuous support of external conditions.

So, the nurturing of wisdom and sharp capabilities depends on us. [When we] engage in spiritual practice, if we respect the Buddha’s teachings and take the Dharma into our minds, those are karmic conditions that will nurture our seeds and help us develop sharp capabilities and wisdom so we can hear and faithfully accept teachings.

Consider the time of the Buddha. He personally taught the Dharma in this world and many people followed Him in spiritual practice as part of the monastic community. But at the Lotus Dharma-assembly, some people still could not accept the Dharma. They were not always respectful of the Buddha or the Dharma, so they did not really take the Dharma into their hearts.

So, when we hear the Dharma, we must take it into our hearts and apply it. We must be able to listen to it and then faithfully accept it. This ability comes from the power of our keen wisdom. Only with these [abilities] can we faithfully accept [the Dharma] and take the wondrous Dharma into our hearts if we can faithfully accept it, we can understand and realize our true nature.

Indeed, teaching sentient beings was a very laborious process for the Buddha. The problem was that their minds could not realize their [nature]. As we discussed previously, to request teachings on everyone’s behalf, Sariputra again and again persisted in sincerely urging the Buddha to give the teachings He had been guarding in His mind, the true principles of the One Great Vehicle.

So, the previous sutra passage states, “At that time, Sariputra [wished] to reemphasize his statement.” His continuous requests were stated in prose. Because this passage is very important, it is repeated to remind all of us that. Sariputra sincerely asked the Buddha to expound the Dharma. With this mindset, he said,

“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

Next, let us look at. “I pray You speak without worries.”

I pray You speak without worries: Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it. Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma. So today, they turn from the Small toward the Great. Therefore, Sariputra sincerely asked the Buddha for teachings.

Sariputra felt utmost respect and addressed the Buddha as. “Dharma-king, Supremely Honored One.” This showed respect for the Buddha and Dharma.

Sariputra addressed the Buddha as. “Supremely Honored One.” By sincerely making this request of the Buddha, he showed Him that those who wanted to listen to the Dharma at the assembly were very reverent. They had also seen countless Buddhas in the past and cultivated Their teachings, so they must have a deep capability for understanding the Dharma. Thus, he asked the Buddha not to worry about the people at this assembly. They could probably faithfully and respectfully accept everything He teaches. So, Sariputra said, “the assembly had sharp capabilities and wisdom.” These people all had roots of wisdom; they were very wise.

Sariputra was also encouraging everyone to remember that they had spent a long time on their spiritual cultivation, and not just in this present lifetime. We must all remember that, in our past lives, we have likely drawn near countless Buddhas. Our goal has always been to attain Buddhahood. So, this phrase has a dual meaning.

“I pray You speak without worries” was his way of asking the Buddha to teach and to tell Him that He did not need to worry. “For, within this limitless assembly are those who can have respect and faith.” This also reminds people that it is rare for them to be present as the Buddha is about to speak the Dharma that. He had guarded in His heart. This was precisely the right moment, so they must seize this opportunity to [learn] with respect and faith. In his wisdom, Sariputra spoke a single phrase with a double purpose. He was even requesting the Dharma for future sentient beings.

This passage also showed that, in the assembly, there were some who attained Small Vehicle fruits. They felt some regret that, in the past, they were attached to the Small Vehicle Dharma. At this time, they heard the words of Sariputra, who was foremost in wisdom. In requesting that the Buddha explain the wondrous One Vehicle Dharma that. He had guarded in His mind, he pleaded with Him many times. So, his fellow practitioners became more vigilant and began to feel “regret for not faithfully accepting the Great Vehicle Dharma.”

For a long time, the Buddha had been teaching the Great Vehicle Dharma. For those with sharp capabilities, He gave the Great Vehicle Dharma to directly teach the Bodhisattva-path. But, those around Him listening to His teachings were still attached to Small Vehicle teachings for cultivating themselves. But then, when they saw how Sariputra sincerely and respectfully requested teachings from the Buddha, a few of them began to feel regret. In the past, they had heard the Buddha teach, but they did not mindfully accept the Dharma. They “regret not faithfully accepting the Great Vehicle Dharma.” They already felt regret. So, at this time, they began to turn from the Small to the Great, to shift from a Small Vehicle mindset to seek Great Vehicle teachings. There were quite a few such people in attendance.

Sariputra understood the mindset of his fellow spiritual practitioners, so he sincerely asked the Buddha for teachings. To show his respect for the Buddha and Dharma, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries.” This request was so sincere. But how did the Buddha respond? Let us look at the original sutra passage.

“The Buddha again stopped Sariputra, ‘If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit.'”

From reading this passage, we understand that the Buddha still wanted to stop. Even though. Sariputra asked for teachings so sincerely, the Buddha saw things this way; among all these people, how many would truly turn from the Small to the Great? Perhaps He should continue to nurture their diligence in understanding the Small Vehicle teachings of the past. But that is just one stage. Indeed, Small Vehicle practitioners have room for improvement, [to learn] the Great Vehicle Dharma.

The Buddha mindfully looked into each person to assess how many were really ready to reverently accept the Dharma. Ultimately, would there be many or few? How many people would aspire to nurture their wisdom and sharp capabilities?

How many of these people could really listen to and then faithfully accept the Dharma? The Buddha saw that most people’s capabilities were not mature enough, so He wanted everyone to nurture their faith before listening to the teachings. The karmic conditions had to be strengthened. So, here the Buddha said, “Stop, there is no need to speak further.”

Why? Because He felt that heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt. Furthermore, if He began to speak now, not only would they not faithfully accept the teachings, they would also be fearful and suspicious. Why would they be shocked and doubtful? We must mindfully [understand] what

“all worlds” means.

All worlds: The world is defined by space and time. This is what we think of as the universe.

“All worlds” encompasses time, space and interpersonal relationships. This is what makes up our world. [In Chinese], the word “world” contains the meaning of “period,” or time, and also “space.” And there are also two main parts to the world.

There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.

We are all included in these two main parts. One is the sentient world, which is comprised of all living beings. All living beings are part of the world. Living beings include all sentient beings. Everything that moves is part of this world.

The other is the material world, such as the land that all things rely on. This is all included in the material world. Living things are part of the sentient world. The things we use, the things we see with our eyes, mountains, rivers, land, houses and so on and all the furnishings are part of the material world. These things also arise and cease through formation, existence, decay and disappearance. The sentient world goes through birth, aging, illness and death. So, these two parts make up what we refer to as “all worlds.”

Again, we must further understand what is in this world. The world contains the process of formation, existence, decay and disappearance, and it also [encompasses] time. With time, there are increasing and decreasing kalpas.

A kalpa is a very long period of time. In this long period of time, countless infinitesimal changes accumulate. [This happens] over one increasing and decreasing kalpa. Space is all things in the material world that form, exist, decay and disappear. This is all contained within the world. No matter how long the world exists, this will keep happening. Though all the lands of this world have been suffering the imbalance of the four elements and experiencing many disasters and so on, all these human issues and changes are part of this world.

So, the world encompasses time, space and interpersonal relationships, all things in the sentient world and material world. These are all part of the world.

It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is what we call “the world.”

So, we need to mindfully explore everything encompassed by the world.

Everyone, with a single teaching from the Buddha, we can penetrate and thoroughly understand all things in the world. The Dharma is extremely profound and wondrous. So, we must put our hearts into comprehending it. Just this term, “the world,” alone, will take us a long time to explore. So, we must always be mindful.

Episode 263 – Respect and Believe the Supremely Honored One

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>>”The root of faith fosters the source of the path and constantly nurture all roots of goodness. When the Dharma we listen to enters our minds, we contemplate its extreme wondrousness. To practice the Dharma, we must have respect and faith.”

>>”World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings.”

>> They had seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

>>”At that time, Sariputra, wishing to restate this meaning, spoke the following verses.”

>>”Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

>> Dharma-king, Supremely Honored One, The Buddha is the king of all Dharma because. He thoroughly understood it without impediments. This is great freedom. He also transcended the entanglements of afflictions and thoroughly understood them without impediments. This is the freedom attained through the Dharma. Therefore, the Buddha is called Dharma-king.

>> The Nirvana Sutra states that, “One must be sincere and diligent and prostrate to the Supremely Honored One.”

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“The root of faith fosters the source of the path
and constantly nurture all roots of goodness.
When the Dharma we listen to enters our minds,
we contemplate its extreme wondrousness.
To practice the Dharma,
we must have respect and faith.”

We always say, “Faith is the source of the path, the mother of merits.” All of our virtues and merits, whether created through internal spiritual cultivation or external practice, must begin with “faith.” The root of faith must be deep and extensive; it is the source of the path. Our [belief in] principles arises when we develop the root of faith. Therefore, the root of faith can nurture all roots of goodness, enabling us to walk longer on the path and learn more deeply. It also fosters our spiritual aspirations.

When we listen to the Dharma, we must take it into our minds. If we fail to do so, the Dharma simply flows through us, like water passing through a water pipe. When the water no longer flows from the source, the water pipe becomes empty. Listening to the Dharma is the same. If we do not take the Dharma to heart, we will gain nothing from listening to it. This is why we must take it to heart. When we listen to the Dharma mindfully, we can take it into our minds. After listening to it, we also must contemplate it; we must thoroughly contemplate what we have heard.

The Verse of Opening a Sutra [speaks of] “the unsurpassed, extremely profound, subtle and wondrous Dharma.” Such unsurpassed, profound, wondrous Dharma is something we must thoroughly contemplate. After we take the Dharma into our minds, we must thoroughly and mindfully contemplate every single sentence. Even simple objects, every flower and blade of grass we see, [can teach us] extremely profound, subtle and wondrous principles about life. Therefore, we must be mindful.

There was once when several professors and instructors from the Biology Department of Tzu Chi University came to share their botanical knowledge with me. In botany, even one tree can be of [great benefit]. All the elements required by the human body are contained in this one tree. It is called a Moringa tree. It has existed for thousands of years and originated from India. It is a miraculous tree for humans.

So, we discovered that this kind of tree is beneficial for our physical health. Haiti is very impoverished, so when Tzu Chi volunteers from the United States found out about this tree, they mindfully introduced this tree to Haiti and established Moringa tree farms. When they were harvested, they were provided to poor and suffering people who lacked food and were malnourished lacked food and were malnourished. Tzu Chi volunteers from the United States came back here and reported that actually, Hualien also has this kind of tree. But, nobody knew about its uses and value.

It is easily cultivated and fast-growing. Through cutting and grafting, they can grow very quickly. Its every part, from its leaves, branches to its roots, is replete with abundant nutrients. In terms of protein, vitamins B, C and others, it contains higher amounts of them than other food. We asked the university’s Biology Department to research and analyze this tree, and we have obtained the findings. This is truly a fantastic tree; it [has the potential] to benefit humankind, but few really knew about it.

Therefore, we must listen to the Dharma. This is an example of worldly Dharma. In the universe, all things have a principle behind their existence in this world. So, living in this world, the Dharma is in everything around us, and the principles are in all people, matters and objects. However, we do not recognize them. As we learn the Buddha’s teachings, we must learn not only knowledge, but also wisdom.

Knowing and recognizing something gives us knowledge. We then need to turn our knowledge into wisdom. Therefore, we contemplate the Dharma. Aside from listening to it, we must also contemplate it in detail. We must contemplate its most wondrously profound principles. Thus, “we contemplate its extreme wondrousness.”

And once we understand these profound principles? We must then practice the Dharma and put the teachings into action. We now know that the Moringa tree is fantastic. Those who live in poverty, and lack resources and nutrition [may find this useful]. So, we quickly took action to transplant these trees to Haiti. We told them about its nutritional value and how it is very beneficial to humans. They have a lot of faith in us, so they planted these trees and took great care of them. So, from then on, everyone’s bodies could physically absorb these nutrients.

This is a form of practice. Practice means to take action. So, when we knew that this [tree] could meet people’s needs, we put our knowledge into action. As we take this action, we must feel a sense of respect and faith. We must feel great respect that there are such natural resources in the world that can nurture the human body. Then, we must take the next step of helping them grow their wisdom-life as well.

Wasn’t this section from the Lotus Sutra meant to elevate our sense of respect and faith? As we have mentioned previously, the Buddha began [the Lotus Sutra] by continuously praising the One Vehicle Dharma until everyone started to admire the Great Vehicle. But then He switched to another method and said, “Stop, stop, there is no need to speak further.” But Sariputra relentlessly persisted.

This was because Sariputra and the Buddha were very much in sync. He knew that the Buddha had to freely express His original [teachings]. But He had not yet given these teachings. Stopping before He had happily given the complete teachings was not the Buddha’s intention. So, Sariputra had the wisdom to understand the Buddha’s original intention, and that, for the sake of His one great cause, He must fully and thoroughly give these teachings.

Therefore, when the Buddha stopped, Sariputra made his request again. He said,

“World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings.”

Therefore, Sariputra’s words clearly expressed that [the teachings] were not just for the people at that assembly, but the countless people in future generations. He also assured the Buddha that these people, in their past lives, had already formed deep karmic connections with Him.

They had seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

They had drawn near many Buddhas and followed these Buddhas in spiritual practice to nurture a very deep root of faith and develop very sharp capabilities. They had very resolute faith. These people must have had clear wisdom.

So, he told the Buddha that if He gave these teachings, people could definitely accept it. Thus, He did not need to worry about the small number of people who still could not accept it. He assured the Buddha that the majority of the people had already developed deep karmic connections, so they would respect and believe in the Dharma. Therefore, respect and faith are very important.

Sariputra then continued speaking. The following passage describes how. Sariputra repeated in verse what he had already said. So, ․”At that time, Sariputra, wishing to restate this meaning, spoke the following verses.” This shows the importance of this passage. That was why the people who compiled this sutra presented this text one more time in verse form.

“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

[He said,] “Dharma-king, Supremely Honored One.” Dharma-King is an epithet of the Tathagata because He is the king of all Dharma. The Buddha had already thoroughly understood all Dharma without impediments. Therefore, He is called the Dharma-king, the king of all Dharma.

Dharma-king, Supremely Honored One, The Buddha is the king of all Dharma because. He thoroughly understood it without impediments. This is great freedom. He also transcended the entanglements of afflictions and thoroughly understood them without impediments. This is the freedom attained through the Dharma. Therefore, the Buddha is called Dharma-king.

Regardless of the type of principle, the Buddha can penetrate it with a single glance. With one look, He sees how each thing contains endless true principles. The Buddha has this wisdom.

From the moment He attained enlightenment, there was nothing in the universe, no principle, that He could not penetrate. Therefore, He is called the Dharma-king, the king of all Dharma. Because He can thoroughly understand all phenomena without impediments, He has freedom. So, the Buddha can analyze and resolve the afflictions of any sentient being in any environment, one by one. So, when each of them listen to teachings, they can become open and understanding. Thus, He expounds the Dharma with ease.

Because He thoroughly understands all Dharma, He can give all teachings with ease. Thus, He is the Dharma-king. In particular, in His mind, the Buddha had already transcended all afflictions, all these entanglements and bonds. He was fully liberated from them. Therefore, He could thoroughly understand [everything] without impediments.

We humans “only understand one aspect of something, but no more than that.” Most of us pretty much only know one aspect of something. But, the Buddha can understand all at once. This is because the great perfect mirror in His mind is already very illuminating. As long as this mirror manifests, all things in the world will appear in this mirror. When the object is removed, this mirror will still remain pure and undefiled. This is the Buddha’s wisdom. This is how the Buddha has already transcended all afflictions. Without afflictions to entangle and bind Him, He is able to have thorough and unimpeded understanding and freedom through the Dharma.

The Buddha does not have even a trace of doubt about any Dharma. Nothing can delude or confuse Him. So, His understanding is very thorough. Therefore, He is the Dharma-king, as He attained freedom through the Dharma.

So, He is “the Dharma-king, Supremely Honored One.” Supremely Honored One is a title that shows how the Buddha is the most honored and supreme among humans and heavenly beings.

The Buddha can be called Dharma-king, the World-Honored One or the. Supremely Honored One. He is the most honored and supreme among humans and heavenly beings. Thus, He is called Supremely Honored One as a sign of respect.

The Nirvana Sutra states that, “One must be sincere and diligent and prostrate to the Supremely Honored One.”

The Nirvana Sutra encourages every one of us to respect and have faith in the Buddha. The Buddha is unsurpassed among humans and heavenly beings; thus He is the Supremely Honored One. Hence, “Dharma-king, Supremely Honored One.”

This section demonstrates how. Sariputra really understood the Buddha’s mindset when he requested the teachings. So, “Dharma-king, Supremely Honored One. I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.” Because everyone could respect and believe it, He asked the Buddha to feel at peace and freely proclaim His original intent. This showed Sariputra’s mindfulness.

When we listen to teachings, we must be mindful. The root of faith is the source of the path and mother of merits. Thus, we must listen, contemplate and practice. The Dharma we hear must enter our hearts, and we must contemplate it in great detail. Then we need to practice the teachings with respect and faith. Therefore, through listening, contemplating and practicing, we can nurture deep and extensive faith. Therefore, we must always be mindful.

Episode 262 – Faith and Joy Arise from Listening to the Dharma

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>> “Stop, stop, there is no need to speak further. If this matter was spoken of, heavenly beings and humans in all worlds would be shocked and begin to doubt.” Sariputra again addressed the Buddha by saying, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings who have, in the past, seen all Buddhas. Their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

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Time passes very quickly. We must mindfully seize every moment. At all times, we must apply the Dharma to our daily living. If we are not mindful, time still passes while [our cultivation of] the Dharma stalls. So, we must always be vigilant and always be mindful.

Previously, through the sutra text, we have already realized that the Lotus Sutra contains the teachings the Buddha had guarded in His heart. The only teaching He really wanted to preach to sentient beings was the One Vehicle Dharma, not the Three Vehicle teachings. [He only taught them] because the capabilities of sentient beings varied. Most people could comprehend the principle of impermanence and recognize that cyclic existence in the Six Realms is suffering, but they were not fully confident that they could also attain Buddhahood. So, He taught the Small and Middle Vehicles when in fact, what He intended to teach and had been guarding was the great Dharma of the One Vehicle.

From beginning of the Lotus Dharma-assembly, not only were there the human disciples of the fourfold assembly, heavenly beings and. Bodhisattvas of the ten directions also gathered at Vulture Peak. The teaching the Buddha was about to give had not been taught in the past and was extremely profound, subtle and wondrous. So, they wanted to hear it. But then the Buddha said, “This Dharma is not something ordinary people can [faithfully] accept. So, this Dharma may be better left unsaid.”

However, Sariputra started to request the teaching on behalf of everyone. But the Buddha told Sariputra, “Stop, stop.” He wanted to stop there and not say anything else. Although this Dharma was truly profound, subtle and wondrous, He was afraid that these people were still not ready to accept it. So, He felt it was better to not speak.

In his wisdom, Sariputra relentlessly persisted. So, he strongly urged the Buddha to preach it. The Buddha kept saying,

“Stop, stop, there is no need to speak further. If this matter was spoken of, heavenly beings and humans in all worlds would be shocked and begin to doubt.” Sariputra again addressed the Buddha by saying, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason? In this assembly are countless, hundreds of thousands of millions of billions of asankya sentient beings who have, in the past, seen all Buddhas. Their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

Sariputra sincerely made this request on behalf of everyone, because the Buddha was worried that they would not accept it, and after hearing it, might give rise to suspicion and slander it out of shock and doubt.

But Sariputra then told the Buddha that most people there had respect and faith. Those who could not believe it were probably very few. Thus, Sariputra said, “I only pray that You will speak it; I only pray that You will speak it.” He continued to sincerely ask the Buddha to teach because at this assembly, there were still countless, “hundreds of thousands of millions of billions of asankya sentient beings” who had faith in His teachings.

When he said there were countless people, asankya sentient beings, Sariputra was not just referring to people at the Dharma-assembly. He was requesting the Dharma on our behalf, for the sake of sentient beings in the future.

The Buddha gave teachings over 2000 years ago that would last infinite kalpas into the future. Sentient beings will need them for a long time. So, Sariputra mentioned, “Countless, asankya sentient beings who have, in the past, seen all Buddhas.” These sentient beings, in their past lives, continuously drew near all Buddhas. Sometimes, they were born in an era when. Sakyamuni Buddha engaged in spiritual practice and practiced by His side. So, “in the past, [they had] seen all Buddhas.”

These people, in the past, had heard all Buddhas give teachings, and before Sakyamuni Buddha attained enlightenment, had formed deep karmic affinities with Him. So, they were likely to “have sharp capabilities” because they had been listening to the teachings. Although they had not attained. Buddhahood and were still unable to find their pure intrinsic nature, they had the karmic condition to continuously listen to teachings. Then, when the Buddha attained enlightenment, they all assembled at Vulture Peak. These people had “sharp capabilities” and very clear wisdom, so “their wisdom is clear.”

“As they listen to what the Buddha says,” refers to how they were now listening to the Buddha directly teach the extremely profound One Vehicle Dharma that. He had been guarding in His heart. [Sariputra] believed that when they listen to it, they will feel respect and faith. So, Sariputra made this sincere request on everyone’s behalf for the Buddha to teach. Sariputra knew the Buddha very well and

knew that when the Buddha said, “I do not need to speak further,” He did not intend to disperse the assembly. The Buddha came to this world for one great cause, to give the [Lotus] teachings, to teach the Bodhisattva-path. So, He established the provisional teachings and skillful means of the Three Vehicles. Now the karmic conditions had ripened, so the Buddha continuously praised the subtle and wondrous Dharma. After everyone said they wanted to listen, the Buddha said He wanted to stop instead. But if He stopped now, He would not have carried out His original intent.

The Buddha trusted Sariputra very much and. Sariputra understood the Buddha best. So, the Buddha said Sariputra was foremost in wisdom. This meant that Sariputra was best at comprehending the Buddha’s intent. Whether He really meant He would stop now or would continue to give the most important teaching that He had not yet freely expressed was something only Sariputra knew. Because he understood the Buddha, he then repeatedly requested teachings on people’s behalf. The Buddha also trusted that Sariputra would relentlessly persist in requesting teachings. That was why He said, “Stop, stop.” Three times Sariputra asked and three times He refused. The minds of teacher and student were in sync,

so Sariputra said, “Sunlight does not conceal itself because of those without sight. Buddha-Dharma certainly should not be silenced because of the ignorant.”

It cannot be this way. The Buddha’s one great cause was to transmit the One Vehicle Dharma to many people. The Buddha would never, because of a few people who did not believe in the One Vehicle Dharma, really stop without giving that teaching. That was not possible.

So Sariputra said, “Sunlight does not conceal itself because of those without sight.” The sun [always] comes out. It does not stop rising because of people who cannot see it, absolutely not. So, the Buddha would not, because a few people lacked understanding, faith and respect for the great Dharma, stop giving teachings. Thus, Sariputra said, “Buddha-Dharma certainly should not be silenced because of the ignorant.” The Buddha-Dharma also should not be left unsaid because a few people were foolish and could not comprehend what the Buddha intended to teach; that was not possible. So, the Buddha would continue to give teachings.

This was the dialogue between the Buddha and Sariputra. When I read this passage, I really admire that the Buddha had disciples who really understood Him, that Sariputra knew His intentions so well. Otherwise, truly speaking, in this complicated world, if He gave them whatever they asked for, wouldn’t they take things for granted? So, He wanted to help them realize that this Dharma is very valuable. If they wanted to listen to this teaching, they must be mentally prepared; they must foster faith. Having faith is very important.

During the Buddha’s lifetime, there was a woman named Pearl Garland. She was born into the family of a very rich elder. When she was born, she looked unusual because on her forehead, there appeared to be a radiant pearl. Even stranger, after this girl was born, jewels naturally appeared in her home.

Her parents loved her very much. She was intelligent, witty and well-behaved, and also very beautiful and kind-hearted. Whenever she saw poor people, she gave jewels to them.

When she was 17 or 18, [she was engaged] to the son of another elder. He was a very handsome young man. He was also very well-educated and kind-hearted. Thus, the two families became joined by marriage.

This young couple had a common wish, to follow the Buddha-Dharma, do good deeds and practice giving. They had a mutual agreement, to remain pure in body and mind and find an opportunity to become monastics.

These two families were devout Buddhists, so they joyfully gave their permission. The two of them took refuge with the Buddha and then took the vows to become monastics. When their heads were shaved, people around them were very envious. How could they be so fortunate? They were born to wealthy families, and their spiritual practice was smooth and progressed as they desired. They wondered about the karmic conditions behind this. The Buddha then explained their causes and conditions.

In the past, during the Bhadra-kalpa, there was a Buddha named Kasyapa. When Kasyapa went to the Kingdom of Varanasi, there was a young man who was not very wealthy but devoutly upheld the Buddha-Dharma. When he paid a visit to Kasyapa Buddha and saw His magnificent presence, and grasped the subtlety and wonder of His teachings. He thought that it would be a pity if only one or a few people heard such teachings. So, he aspired to hold “a Dharma-assembly that is open to all.” He wanted to do this to help more people encounter the Buddha-Dharma. So, he went to solicit donations to attract people and inspire their belief. At the same time, this gave everyone a chance to collectively fund and hold this grand “Dharma-assembly that is open to all.”

At a “Dharma-assembly that is open to all,” people would invite Buddha to receive offerings, and He would teach the Dharma to the masses. While he was asking people to help make this Dharma-assembly a reality, a woman heard about it and felt faith and joy. She really believed that Kasyapa Buddha’s teachings were subtle and wondrous and also took joy in them. Whenever she left the house, like other wealthy Indians, she would adorn her forehead with a pearl. So, she took this pearl off her forehead. This pearl was very highly valued, and she gave it to the young man, Asara. When he received the pearl, he quickly used it to fund the “Dharma-assembly that is open to all.”

When the woman returned home, her husband looked at her and asked, “Where is the pearl on your forehead?” She then told him what she saw and heard and how she joyfully donated her pearl. When her husband heard about this, he was very happy. Not only did he did not scold her, he praised her, took joy in her action and made his own vows. “If a Buddha like this has appeared in the world, I am very willing to listen to His teachings. I will even vow to listen to the Dharma lifetime after lifetime. When karmic conditions are mature, I want to follow Him and become a monastic.” Both of them already believed in the Dharma before they heard it, so they both made the same vow.

Therefore, their faith in the Dharma came from wonderful causes and conditions that extended from Kasyapa Buddha’s era to. Sakyamuni Buddha’s era, when their karmic conditions matured. This young couple now was the young couple from Kasyapa Buddha’s era.

In summary, taking joy can also create merits and virtues. Giving more people the chance to learn the Buddha-Dharma is also a rarely-attained merit for spiritual practitioners. So, as we learn the Buddha’s teachings and listen to the Dharma, we must always give rise to joy and faith and believe in His teachings. In all things, we must always be mindful.

Episode 261 – “The Buddha’s wisdom is like the ocean”

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>>”The Buddha’s wisdom is like the ocean, deep, vast and boundless. Two Vehicle practitioners cannot fathom it; only Buddhas can clearly understand it.”

>> So then Sariputra quickly and repeatedly said, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason?” There were many who had faith and sought the Buddha’s great One Vehicle teaching. “Hundreds of thousands of millions of billions of asankya sentient beings. They have, in the past, seen all Buddhas; their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

>> Their wisdom is clear: This means that when people listen to the Buddha’s teachings, they fully understand the meaning and develop their inherent sharp capabilities and wisdom. They demonstrate faith, accept responsibilities, and their clear illumination is unhindered.

>> “Sariputra, wishing to restate this meaning, spoke the following verses”

>>”Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

>> Dharma-king, Supremely Honored One: The Buddha is the king of all Dharma because. He attained great freedom through it. Therefore, the Buddha is the Dharma-king.

>> I pray You speak without worries. Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.

>> Those who have attained the Small Vehicle fruits regret that they did not begin their practice with the Great Vehicle Dharma. So today, they turn from the Small toward the Great.

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“The Buddha’s wisdom is like the ocean,
deep, vast and boundless.
Two Vehicle practitioners cannot fathom it;
only Buddhas can clearly understand it.”

Everyone, we know that the Buddha’s wisdom is like the ocean. The Dharma in the Buddha’s mind is deeper and more expansive than the ocean. Its depth and breadth are boundless. The Two Vehicle practitioners are. Hearers and Solitary Realizers. How could Small Vehicle practitioners fathom the Buddha’s wisdom? Therefore, “Two Vehicle practitioners cannot fathom it.” They cannot. “Only Buddhas can clearly understand it.” The Buddha’s wisdom can only be understood by other Buddhas. No one else can comprehend it.

More importantly, the Buddha wanted us to discover our own Tathagata-nature of wisdom. That is why He gave many teachings to suit various capabilities. This mindset had been guarded in His mind for a very long time. [He] concealed it but always hoped that. He could reveal this hidden treasure to everyone,

so they could see into His mind. He longed for all sentient beings to see it. Everyone at the Lotus Dharma-assembly had already spent a long time listening to the Buddha’s teachings, and now they had watched the Buddha manifest [auspicious] appearances before teaching. They had also heard the dialogue between Manjusri Bodhisattva and. Maitreya Bodhisattva. So, all those at the assembly began to urgently want to understand [this Dharma]. Sariputra requested it on behalf of everyone there, but the Buddha said, “Stop, stop, there is no need to speak further.”

When everyone enthusiastically desired to listen, believe and understand [the sutra], the Buddha unexpectedly said that there was no need to continue. If He continued, heavenly beings and humans would give rise to doubts.

So then Sariputra quickly and repeatedly said, “World-Honored One, I only pray that You will speak it; I only pray that You will speak it. For what reason?” There were many who had faith and sought the Buddha’s great One Vehicle teaching. “Hundreds of thousands of millions of billions of asankya sentient beings. They have, in the past, seen all Buddhas; their capabilities are sharp and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.”

These people, in the past, had practiced with all Buddhas, lifetime after lifetime. “They were courageous and diligent, with wisdom and clear understanding.” They wanted to receive the Buddha’s teaching of the ultimate reality of the One Vehicle. With their level of wisdom, they should be able to accept it. So, “as they listen to what the Buddha says, they are able to respect and believe it.” With their capabilities, upon listening to the Buddha’s teaching, they could certainly respect and believe it; they could have great respect and great faith in it.

Those who did not believe were actually few in number. So, when the few saw that the many, those with great capabilities, could accept it, gradually they would come to accept it as well. Slowly, they would be influenced. This showed the Buddha’s intent.

“Their wisdom is clear.” Let us clarify what it means that “their wisdom is clear,”

Their wisdom is clear: This means that when people listen to the Buddha’s teachings, they fully understand the meaning and develop their inherent sharp capabilities and wisdom. They demonstrate faith, accept responsibilities, and their clear illumination is unhindered.

This means that when we hear the Buddha’s teachings, we must “fully understand the meaning and develop our inherent sharp capabilities and wisdom.”

In fact, we all intrinsically have Buddha-nature. I often talk about the mirror in our minds, our intrinsic great perfect mirror wisdom. Every one of us has this mirror in our minds, which is very perfect and clear. If we can wipe this mirror until it is very clean, your mirror and my mirror will be as clean as the Buddha’s mirror. Then it can thoroughly reflect this natural state.

Through the sutra and the Buddha’s teachings, we have been continuously seeking this. “The sutras are a path; the path is a road to walk on.” We must recognize this path, believe it and also respect it. If we listen to the Buddha’s teachings with respect and faith, naturally we can realize ten things from one teaching, achieve countless realizations from one teaching. By grasping one truth, we may understand all truths. This is how people “develop their inherent sharp capabilities and wisdom.”

We must be mindful. One principle already contains boundless wisdom. So, we must “demonstrate faith and accept responsibilities.” Now our “wisdom is clear,” which means we already have faith. Not only do we have faith in [the teachings], we can also accept them. By accepting them, we can shoulder responsibilities. We will all aspire to take on the family business of the Buddha, the responsibility of teaching sentient beings.

Thus, “their clear illumination is unhindered.” They could understand many teachings. They could be like the clear mirror that captures all phenomena within itself. So, they could all shoulder these responsibilities. This is because “their wisdom is clear.” Once they understood, they could shoulder responsibilities. This comes from “their wisdom being clear.”

At the end of the Lotus Sutra, the Buddha expressed His hopes. He hoped that His disciples could carry on the Bodhisattva-path. But at the beginning of the Lotus Sutra, it was the Buddha’s intention to eliminate the shock and doubt in people’s minds, so they could develop the power of faith from great capabilities, prepare to accept the Bodhisattva-path and take on the great responsibility of teaching sentient beings. As He began to give the [Lotus] teachings, the Buddha made these preparations. So at the end, He expressed His hope of passing on [His mission]. This is the essence of [the Lotus Sutra].

The following passage is another repetition. That moment was referenced with “at that time. Sariputra, wishing to restate this meaning, spoke the following verses.”

It was not enough to just say. “I only pray that You will speak it; I only pray that You will speak it.” That was not enough. Now he was going to repeat it in verse form. Clearly, this passage is very important. Those who compiled the sutras repeated the important teachings. After writing it in prose form, they repeated it in verse form. “[He] spoke the following verse.”

Sariputra said, “Dharma-king, Supremely Honored One.” This phrase is very elegant. Though it is short, its meaning is deep. Here, “Dharma-king, Supremely Honored One” was how Sariputra addressed the Buddha with his utmost respect. The World-Honored One,

“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”

This is the explanation of the previous passage. Now let us discuss, “Dharma-king, Supremely Honored One,”

Dharma-king, Supremely Honored One: The Buddha is the king of all Dharma because. He attained great freedom through it. Therefore, the Buddha is the Dharma-king.

The Dharma-king is the Tathagata; The Buddha is the king of all Dharma, of all things in the universe and all phenomena. Only one with Tathagata-wisdom can realize the truths of the universe. So, all things in the world contain teachings. Human beings have a certain way of living. In just discussing the way humans live, the Buddha already had to give many teachings, not to mention that aside from the human realm, there are the heaven, asura, hell, hungry ghost and animal realms. Sentient beings of the Six Realms each have their own Dharma.

If we have great wisdom, even as humans, there are more than enough methods of spiritual practice for us to follow. But how can we get close to the Buddha’s state of mind? We have already spent countless lifetimes on this path. We do not know how long we have been walking. And unfortunately, this road branches off in six different directions. If we are not careful, we may enter the heaven realm. People may say, “Isn’t heaven really great?” It is very good but once, we deplete our blessings, we will still fall. Once we fall, making it back will take a long time.

So, this world where the Five Realms coexist, as I have mentioned, is a very complicated place. Even though we can create many blessings and enjoy them, once we deplete them, our mixed-up karma [will manifest]. Whatever kind of karma is stronger, we will face that retribution. So, this has been an arduous journey. Have we walked with great precision on this broad, straight Bodhi-path?

The Dharma-king, “the Tathagata, has attained great freedom through all Dharma.” He has attained great freedom through all Dharma. We ordinary people are not free. In this minute, we worry about what will happen in the next minute. Today, we worry about tomorrow. Endless and bottomless afflictions continuously arise. Our discursive thoughts are never-ending, and our old afflictions continuously accumulate. On top of that, we worry about the future at all times. This is why we cannot feel free.

But the Buddha “has attained great freedom through all Dharma. Therefore, the Buddha is called Dharma-king.” This is why He has the title of Dharma-king. He is also called the “Supremely Honored One.” The Buddha is the Dharma-king and the Supremely Honored One. Usually, we simply say “Word-Honored One,” meaning the most respected in the world, but He is respected throughout the universe, by all in the Six Unenlightened Realms and Four Noble Realms. Thus, He is called “Supremely Honored One.”

[Sariputra said,]. “I pray You speak without worries.” They hoped the Buddha could speak. They sincerely and wholeheartedly prayed that the Buddha could give these teachings without worrying so much. This was the heartfelt wish of Sariputra and of all beings in the assembly.

I pray You speak without worries. Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it.

The capabilities and wisdom of sentient beings in the assembly had matured. This signified that they could accept this Dharma. Then after hearing the Dharma, they could believe and receive it, especially those who had attained Small Vehicle fruits.

Those who have attained the Small Vehicle fruits regret that they did not begin their practice with the Great Vehicle Dharma. So today, they turn from the Small toward the Great.

We have previously mentioned that attaining Small Vehicle fruits is “attaching to the Small and obstructing the Great.” The attachment to Small Vehicle teachings can obstruct the principles of the Great Vehicle. But those [in the assembly] started to “regret that they did not begin their practice with the Great Vehicle Dharma.” Now, they all knew that previously they were attached to the Small Vehicle and did not directly accept the Great Vehicle Dharma, so they felt some regret. However, many now began to

“turn from the Small toward the Great.” They began to turn themselves from the Small Vehicle to the Great Vehicle.

From this passage, we see how they hoped to learn what Sakyamuni Buddha wholeheartedly wanted to teach them. But when they really wanted to know, the Buddha said, “Stop, stop.” Then their desire for the Dharma became more sincere. So, they made the request, again and again. They asked the Buddha to give the teaching. Did the Buddha start to teach right away? I think He still paused for a bit because. He still wanted a few people to completely eliminate their doubts and worries. Once they sweep away their doubts and worries, they can then faithfully accept it. Then, they will not have the slightest doubts and will not feel disbelief or commit slander. This demonstrates His compassion. The Buddha was very thoughtful.

Fellow Bodhisattvas, we learn the Buddha’s teachings to develop the Buddha’s wisdom and compassion. So, the Buddha’s wisdom is like the sea, vast and boundless. It is not what we ordinary people can comprehend, but we must have faith in. His compassion and wisdom. He exercises compassion and wisdom in the world, so we must mindfully accept [the Dharma]. Therefore everyone, please always be mindful.

Episode 260 – Diligently Advance and Be Courageous

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>> His words were slow, but they felt an urgency. He understood whether they belittled, valued or had to gradually learn the Dharma. The Buddha was kind yet commanding; He exercised compassion to inspire their wisdom.

>> If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will surely fall into the depths of hell. Not only is there no benefit, there is harm.

>>”At that time, the Buddha told Sariputra, ‘Stop, stop, there is no need to speak further If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.'”

>> So, he immediately pleaded with the Buddha, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it.”

>> For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

>> The Five Spiritual Roots: root of faith, root of diligence, root of thought, root of Samadhi and root of wisdom.

>> Diligently advance forward. Be courageous and never let go of [these aspirations]. This is what it means to be sharp.

>>”Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”

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His words were slow, but they felt an urgency.
He understood whether they belittled, valued or had to gradually learn the Dharma.
The Buddha was kind yet commanding;
He exercised compassion to inspire their wisdom.

This reminds us of the earlier dialogue between the Buddha and Sariputra. Sariputra had sincerely asked the Buddha to immediately reveal the teachings of the One Vehicle Dharma to everyone. However, the Buddha kept saying, “Stop, stop, there is no need to speak further.” Those who wanted to understand the Dharma felt a great sense of urgency and desired to listen to teachings. But at this crucial moment, when they sought the Dharma with great urgency, the Buddha responded by slowing down. Why was that? Because many humans and heavenly beings, after listening to teachings, would certainly give rise to doubts again. This is why He started to slow down.

So, “He understood whether they belittled, valued or had to gradually learn the Dharma.” He observed whether they sought the Dharma with great urgency or whether they took it lightly. If they belittled the Dharma, their arrogance meant [they would look down on] the teachings. This is how the Buddha observed their capabilities. He met this sense of urgency with delay because “the Buddha was kind yet commanding. He exercised compassion to inspire their wisdom.”

Every time I read this passage, I am deeply shaken by the Buddha’s loving-kindness. But [Him saying]. “Stop, stop, there is no need to speak further” showed that He still had an authoritative presence. Even though He had taught for over 40 years, by the time the Lotus Dharma-assembly was held, the Buddha had praised the Dharma as extremely profound, subtle and wondrous. Yet people still doubted the [Dharma] He attained. So at this moment, though the Buddha was very kind, He was also strict with them. So, “the Buddha was kind yet commanding.” If they did not have faith, why would He give those teachings? Within His loving-kindness, there is a sense of authority.

But most important was the way the Buddha “exercised compassion to inspire their wisdom.” The Buddha did not want sentient beings to have doubts about the Dharma and thus give rise to slander.

While gathered at this assembly, everyone gradually began to set aside the “small” to seek the “great.” They set aside the Small Vehicle of practicing only for their own benefit and learned that they must also benefit others. However, this aspiration to benefit others still contained traces of doubt. And a small number of people who practiced only for their own benefit believed that they were already accomplished and that they really understood the Buddha-Dharma. So, when they were told to be more diligent and to advance to the next level, they were not very motivated. Some people were even shocked and had doubts. “Could what the Buddha taught in the past and what I have been practicing be incorrect?” This was their shocked and doubtful reaction.

If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will surely fall into the depths of hell. Not only is there no benefit, there is harm.

They felt shocked and had doubts; they worried that the Buddha’s past teachings were incorrect and wondered whether their past spiritual practices had been beneficial. But despite all this, they still respected the Buddha. In the face of shock and doubts, they still did not commit slander. So, “shock and doubt did not lead to slander.” Though they did not have faith or acceptance, they still did not commit slander.

If they did not commit slander, then their obstructions were slight, which meant they were less likely to create karma. Though they were unconvinced, they did not obstruct the paths of others and did not create serious obstructions for themselves. Although they had not committed slander, they remained unconvinced.

As long as they remained unconvinced, [they might give rise to] “verbal slander.” Slanderous words about the Dharma might spontaneously emerge from their mouths. The thoughts in their minds would be expressed through words. The Buddha worried most about these people. “Slandering the Dharma obstructs goodness.” It is wrong to slander the Dharma and to obstruct others from doing good deeds. Doing so, “they would surely fall into hell.” So, if the Buddha readily gave teachings when Sariputra requested it, not only would it not be beneficial, it would be harmful.

Of course, He did not give up on sentient beings. Even though they did not fully believe in and accept [teachings], the Buddha would still teach them. He just had to delay for a while, so they could calmly contemplate and be inspired to faithfully accept [the teachings]. So, the Buddha gave this a lot of thought.

Let us review this passage of the sutra again.

“At that time, the Buddha told Sariputra, ‘Stop, stop, there is no need to speak further If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.'”

At this point, the Buddha slowed down. But Sariputra sought teachings with great urgency.

So, he immediately pleaded with the Buddha, “World-Honored One, I only pray that you will speak it; I only pray that you will speak it.”

Sariputra pleaded with the Buddha to speak. Sariputra spoke on everyone’s behalf, gave voice to their sincere desire for the Dharma. With no discursive thoughts, he wholeheartedly prayed. So he said, “I only pray.” His only desire was for the Buddha to teach the True Dharma.

For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings, who have, in the past, seen all Buddhas. Their capabilities are sharp, and their wisdom is clear. As they listen to what the Buddha says, they are able to respect and believe it.

Why was this? Sariputra then said, “For what reason? In this assembly are countless hundreds of thousands of millions of billions of asankya sentient beings.” There were so many people at this assembly, hundreds of thousands of millions of billions. Asankya means very many, countless. So, asankya sentient beings means infinite, countless people, who “have, in the past, seen all Buddhas. Their capabilities are sharp.”

Sariputra was expressing that asankya sentient beings, so many people, had “in the past, seen all Buddhas.” They had, in their past lifetimes, seen countless Buddhas. “Their capabilities are sharp, and their wisdom is clear.” Many of them had already engaged in spiritual practice by following all Buddhas. So, their capabilities were also very sharp, and their wisdom was very clear. They had a very clear understanding. “As they listen to what the Buddha says, they are able to respect and believe it.” So, these people could probably accept teachings.

What does “their capabilities were sharp” mean? Capabilities refer to the the Five Spiritual Roots and Five Powers mentioned in the 37 Practices to Enlightenment.

The Five Spiritual Roots: root of faith, root of diligence, root of thought, root of Samadhi and root of wisdom.

The first of the Five Roots is the root of faith. “Faith is the source of the Way, mother of merits.” If we want to enter the Buddha-door, first we must have “faith.” To truly realize the Buddha’s true teachings, we need great roots and great faith. We need a deep and far-reaching root of faith. This is “faith.”

Next, we must be eager and develop diligence, the root of diligence. When we learn the Buddha-Dharma, just believing in and talking about it is useless. “I have faith; I understand; I can talk about it.” But this does not mean we put it into practice. If we know how to cultivate fields but do not sow the seeds, how could we produce rice? How could there be any rice to harvest? That would be impossible.

So, if we only know how to plant and raise crops but do not actually sow seeds, or if we sow the seeds but do not carefully cultivate and care for them, how could we engage in spiritual cultivation? So, we must be diligent. This is the root of diligence.

Next, there is the root of thought. Our every thought must be very firm. We must not only be firm, we must also avoid going astray. We often say, “A slight deviation takes us far off-course,” that tiny bit of ignorance, that tiny deviation. From then on, we are trapped in the Six Realms. We have talked about this before. So, we must take care of our minds and our every thought. This is the root of thought.

Next comes Samadhi, the root of Samadhi. Our minds must be in Samadhi. We often say, “If we maintain our original aspiration, we will surely attain Buddhahood.” Each and every day, if our mindset is the same as when we formed our initial aspirations, if we have that same level of faith, then attaining Buddhahood will be easy.

Only with Samadhi can we unite with the path and give rise to pure wisdom. Otherwise, however much we learn or share, we still only have knowledge of the Buddha-Dharma. It has not deeply penetrated and taken root in our hearts; it is just floating on the surface, with no roots. So, we must have the root of Samadhi.

“Capabilities” in “their capabilities are sharp” refers to wisdom. We must develop strong capabilities by having deep roots. Once we have the Five Roots, we need the. Five Powers to strengthen our capabilities. Then our “capabilities are sharp.” When our capabilities and wisdom grow, we nurture and develop good practices. This is what we are truly seeking.

Diligently advance forward. Be courageous and never let go of [these aspirations]. This is what it means to be sharp.

Sariputra has said that at the assembly, there are many whose “capabilities are sharp. Their capabilities” include the aforementioned. Five Spiritual Roots and Five Powers. We are still learning; we are all still at the stage of learning, at the unenlightened state of learning. So, we should “diligently advance forward.” We must be earnest and intensify our diligence. “Be courageous”

means that as we learn from the Buddha, we must develop courage. We are not doing it for ourselves, to grow in knowledge. This is about more than just learning facts; we are learning to develop the root of faith. We must take the Five Spiritual Roots and. Five Powers into our hearts and make sure they become deeply rooted. So, we must “be courageous and never let go of [these aspirations].” With our every thought, every prior thought, every subsequent thought, we must hang on to our aspirations.

We must never let go of the vows we made at the moment we first formed our aspirations. Thus, we “never let go of [these aspirations].” This is what it means to be “sharp. We must diligently advance forward, be courageous, and never let go of [these aspirations].” Then “[our] capabilities are sharp;” they are deeply rooted and fixed in our hearts. Only then can we have “wisdom [that] is clear.”

“Wisdom that is clear comes from two methods of the Three Studies. To subdue discursive thoughts is Samadhi. To reflect on matters and principles is wisdom. Buddhahood is the fruit for great Bodhisattvas. Samadhi and wisdom are the foundation for realization.”

As you all know, the Three Studies are the Three Flawless Studies of precepts, Samadhi and wisdom. Among the Three Flawless Studies, wisdom and Samadhi are two methods that can help us train our minds and subdue our scattered thoughts. Our faith must be deeply rooted. To deepen our. Five Spiritual Roots and Five Powers, we rely on precepts, Samadhi and wisdom. This is our spiritual practice. We head in the direction of the Buddha to draw near Him. Right now we are creating these causes and we look forward to attaining the fruits. So, Samadhi and wisdom are the [foundation for] clear understanding.

So, wisdom and Samadhi help us develop clear understanding and clearly illuminate our nature of True Suchness, so our intrinsic self-nature can be revealed. The Buddha’s teachings, this great, straight Bodhi-path, must be diligently practiced. So, we must not abandon sentient beings; in benefiting ourselves, we must also benefit others. This is the most important part of being Buddhist practitioners. So, we must always be mindful.

Episode 259 – The Right Moment to Awaken

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>> “Lack of faith gives rise to doubts, obstructs the path and hinders goodness. Faithfully accept and practice the path, and the path will be great. He observes capabilities and the power of faith to [give teachings] accordingly. Those who make great aspirations attain the benefits of great teachings.”

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“Lack of faith gives rise to doubts, obstructs the path and hinders goodness.
Faithfully accept and practice the path, and the path will be great.
He observes capabilities and the power of faith to [give teachings] accordingly.
Those who make great aspirations attain the benefits of great teachings.”

This is telling everyone that the most important part of engaging in spiritual practice is having faith. If we have no faith, we may easily give rise to doubts. Having doubts about the Right Dharma is very harmful. Not only do doubts stop our spiritual roots from growing, they also obstruct virtuous practices. If we receive teachings but have no faith, we will give rise to doubts which obstruct [our own practice]. If we then spread our doubts to others, we will also obstruct their roots of goodness. This is how we obstruct ourselves and others. First we obstruct ourselves, then we obstruct others.

so, we must be firm in our faith in order to accomplish our spiritual practice and also guide others. So, faith alone can determine whether we benefit or harm others. If we “faithfully accept and practice the path,” then “the path will be great.” The Buddha told His disciples that if they faithfully accept and practice the teachings, naturally their road would be broad.

The Buddha, out of His compassion, taught according to sentient beings’ capabilities and faith, giving great, average or limited teachings. This was all for the sake of helping sentient beings establish faith so they would not be harmed. Thus they would not harm themselves and would benefit others. This is the most important piece of wisdom that. Buddha used in teaching according to capabilities.

Therefore, “He observed capabilities for the right opportunity” to help everyone form aspirations based on their capacities. For those with great capabilities, the Buddha gave great teachings that they could accept so they would quickly form great aspirations. Great aspirations [are vows to] benefit oneself and others. Practicing the teachings of the great path brings great benefits. This depends on our faith. Our faith affects how we walk the Buddha-path.

To accommodate our capabilities, the Buddha paved many paths for us to choose from. But at this moment, the Buddha wanted everyone to gather on the great Bodhi-path, a straight path that will take us directly to Buddhahood. This is why the Buddha gave the Lotus teachings.

As I have said before, at that time, when Sariputra made this request, the Buddha said to him, “Stop, stop, there is no need to speak further.” For now, He was going to stop speaking. He would not speak further because if He continued, those without faith would give rise to doubts.

Heavenly beings and humans in all the worlds did not yet have the capability for thorough understanding. The great teachings, the most complete Dharma, teaches them to set aside their limited sense of self. Getting people to set aside their limited sense of self and selfish affections is really very difficult. But because He was compassionate and wise, the Buddha hoped these people could enthusiastically seek the great teachings. So at this point, He deliberately said, “Stop, stop, there is no need to speak further.”

Each time I come to this part of the text, I feel especially joyful. I delight in the Buddha’s wisdom and compassion. He inspired wisdom through compassion. He made those enthusiastically seeking Dharma wait a little longer so that. He could warn the curious people not to be shocked or have doubts. But Sariputra was very eager to receive teachings. So, as the sutra states, “Sariputra again addressed the Buddha by saying, ‘World-Honored One, I only pray that you will speak it; I only pray that you will speak it.'”

The Buddha said, twice in a row, “Stop, stop, there is no need to speak further.” So, Sariputra also said, twice in a row, “‘I only pray that you will speak it.'”

“For what reason?” Why? “In this assembly were countless, hundreds of thousands of millions of billions of asankya sentient beings.” At this time, their minds had already given rise to admiration for the Dharma, for the teaching the Buddha was about to give. There were countless hundreds of thousands of millions of billions of asankyas. This is a lot of people. By saying this, He was telling the Buddha that those He was worried about, those who might be shocked and doubtful were very few in number. The vast majority now was enthusiastic about and genuinely admired the Buddha-Dharma. So, he asked the Buddha to quickly give this teaching.

He repeatedly asked the Buddha to speak it. Since stopping was a serious matter, he made an urgent plea. Clearly, the moment for awakening was ripe. If the sunlight is not hidden because of those without sight, why should the Buddha’s teaching be silenced because of those who are ignorant?

“Repeatedly asked” was to repeatedly say, “I only pray that you will speak it.” Why would Sariputra so sincerely repeat his request? Because the Buddha said, “Stop, stop, there is no need to speak further.” The Buddha did not only respond once. “Stop” was said twice. “Do not speak, do not speak” meant He wanted Sariputra to stop. This was a very serious matter. So, when Sariputra heard this, he felt a great sense of urgency. He urgently felt that if the Buddha did not give complete teachings and stopped at this point, their loss would be great.

So, when Sariputra immediately made this request, he also repeated himself. He pleaded with genuine sincerity. Clearly, their capabilities had gradually matured enough for them to attain realizations.

Take the sun for example; it regularly rises every day. It will never not rise on account of people who cannot see it. That will never happen. So, the Buddha will definitely say what must truly be said. Before giving teachings, He observed people’s capabilities to see how He could accommodate the most people, inspire their faith and increase their capability to [comprehend] the great teachings. Then, He would begin to speak. So, the Buddha would not cease teaching on account of foolish and ignorant people. He would keep teaching but waited for their capabilities to be more mature.

At this assembly, there were numerous seekers of the path who, in the past, had encountered all Buddhas. Their blessings from past lifetimes were not slight and their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities], for they all had superior wisdom. When [teachings] entered their ears, they believed. Many people had this sincere faith.

At this assembly, there were numerous seekers of the path who “in the past had encountered all Buddhas.” Thus, “their blessings from past lifetimes were not slight. Their roots of goodness had matured. So upon hearing the great path, they courageously shouldered [responsibilities].” These words were used to comfort the Buddha, telling Him that the majority of people, an infinite, countless number of them, had already created these affinities with the Buddha in their past lives. They had heard a lot of Buddha-Dharma and had also engaged in spiritual practice up until that moment. Now, their capabilities were about to mature. So, if the Buddha could quickly give these great teachings, then “upon hearing the great path,” upon coming in contact with it, they would awaken a strong aspiration, great wisdom and great faith and would be brave enough to shoulder responsibilities. If they were willing to shoulder responsibilities, that meant their wisdom was already extraordinary. There were many people like this at the assembly.

For people like this, teachings from the Buddha’s mouth would directly enter their ears. When these great teachings “entered their ears, they believed.” So, the Buddha did not need to worry. He only had to quickly give the teaching because they had already developed a strong will and would courageously shoulder responsibilities. So, when they listened to the Dharma, they could respect and believe in it.

The Buddha had confidence in Sariputra. So, He deliberately said, “Stop, stop.” He had faith that Sariputra would be persistent, that he would continue to ask. Just because the Buddha said “Stop, stop,” that would not stop Sariputra from asking again. The Buddha had faith that Sariputra would continue to sincerely request teachings. So, the minds of the teacher and the student were in harmony. If the Buddha were to say. “Stop, stop, there is no need to speak further” and everyone really did stop, then the great Dharma would not have been transmitted.

Each time I read this portion of the sutra, I always feel very joyful. For these minds to be in sync is truly rare.

Please speak it for those who have faith because few will be harmed by it, and many will benefit. Even for those who do not believe in it, affinities are created for future faithful acceptance. By teaching, both benefit. By stopping, both are harmed.

So here, “speak it for those who have faith” is asking Him to speak to those who have faith. “Few will be harmed by it, and many will benefit.”

What kind of harm? We have discussed this before. If people had doubts, not only would they refuse to faithfully accept the teachings, contrarily, with aberrant thoughts and views, they would engage in negative practices. This would be harmful to themselves as well as others. This was what the Buddha was most concerned about.

But Sariputra told the Buddha that there were few people like this. Thus, “few will be harmed by it,” and “many will benefit.” Even if some who were present did not have faith, they were still creating the conditions for faithful acceptance [in the future]. Although they did not have faith or understanding, if they were allowed to listen to this teaching, that would be like sowing a seed that creates future conditions for acceptance.

So, “By teaching, both benefit. By stopping, both are harmed.” If He began to teach, both sides would benefit. Those who were enthusiastic about the Dharma, those who sought it, would benefit. If they could quickly listen to great teachings, of course they could faithfully accept and practice them. For the minority, although they still had doubts, this would plant conditions for them to accept the Dharma in the future. So this way, it would still benefit them.

In this case, “by teaching, both benefit” and “by stopping, both are harmed.” Those who really wanted to hear the teachings would not get to hear it because He said, “Stop, stop, there is no need to speak further.” So, He stopped. If they did not hear the teachings, wouldn’t they suffer harm? Fortunately, Sariputra was wise, so of course the Buddha did not really stop. This is one of the Dharma-assembly’s most exciting dialogues. It is very delightful.

“Ordinary people who do not believe the Buddha’s words,” those who did not believe him, “may slander [the Dharma], create karma and thus fall into hell. So, how could one expound Dharma that would lead people to bring suffering upon themselves?”

Indeed, the Buddha did not want people to slander the Dharma due to lack of faith. If people had no faith but did not slander the Dharma, they would only hinder themselves. Their karma would be less severe. If they obstruct other people, then they will fall into hell. Therefore, the Buddha did not easily give great teachings.

If shock and doubt do not lead to slander, one’s obstruction is slight. If overbearing arrogance gives rise to resentment and verbal slander, one will certainly fall into the depths of hell. Not only is there no benefit, there is harm.

So, for people who felt shock and had doubts but did not slander, “their obstruction was slight.” They only obstructed themselves and not others. The most frightening were those with “overbearing arrogance.” Not only did they have doubts, they also transmitted their misunderstanding to other people because they had “given rise to resentment.” Naturally, “verbal slander” would follow. Their minds, mouths and thoughts would, because of their doubts, give rise to resentment. Out of resentment, they commit slander. In this way, “they will certainly fall into the depths of hell. Not only is there no benefit, there is harm.” This is what the Buddha took into consideration, so He wanted to help everyone calm their minds for a moment. “Stop, stop, there is no need to speak further.” Calming them down for a moment was the Buddha’s intention.

Fellow Bodhisattvas, as Buddhist practitioners, we must be mindful. In speaking or requesting teachings, we must clearly [understand the situation]. In seeking the Dharma, we must be sincere. So, we must always be mindful.

Episode 258 – Reestablishing Respect and Trust

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>> “When the fruit of a great tree has ripened, do not forget about the small seeds. The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.”

>> Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings came. With palms pressed together and sincere hearts, they wished to hear of the complete path.

>>”At that time the Buddha told Sariputra….”

>>”Stop, stop, there is no need to speak further. If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”

>> The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding. So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.

>> Heavenly beings and humans would be frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful. Therefore, He said to stop.

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“When the fruit of a great tree has ripened,
do not forget about the small seeds.
The Three Vehicles each have their causes and conditions.
Depending on the seeds planted, certain fruits are formed.”

We must realize that this is a very logical principle. When we see big trees weighed down by ripened fruits, we must not forget the small seeds. Inside each of these small seeds are microscopic genes; when sown in the earth they await the right conditions. With soil, water, air and sunlight, a fruit tree will grow and mature. It will begin to flower and bear fruit. This is the law of nature.

All things in the universe follow the law of nature. No matter what type of seed it is, when it matures, it will always produce that type of fruit. A grass seed can never grow into a great tree. That is impossible. A bean seed can never grow into rice. This is a definite principle of nature.

So, “The Three Vehicles each have their causes and conditions. Depending on the seeds planted, certain fruits are formed.” The type of seed we have planted will naturally determine the type of fruit that is produced. This is a definite principle.

So, whether we are wise or foolish in this lifetime, we cannot blame others for it. We must look to ourselves. In the past, what were the causes, conditions and effects that led us to this lifetime of suffering?

Look at the era we live in. The four elements are imbalanced, causing frequent disasters. People’s hearts are also imbalanced, but we must still always be grateful that we are able to encounter good people and help each other succeed in spiritual practice. So, we must express our gratitude [to everyone]. Because of the causes we planted in the past and the conditions we formed, right now we are dealing with their effects. The resultant feelings we elicit in each other are called karmic retributions. Our retributions may be good causes and conditions and may allow us to help each other succeed.

Previously, we talked about how people wanted to quickly understand the Buddha’s extremely profound and wondrous true principles of the universe. The Buddha had concealed and guarded [this Dharma] in His heart for a very long time. People were willing to listen, so they prayed for the Buddha to quickly expound the Dharma. It was Sariputra who pleaded on their behalf.

How many people there aspired to walk the Bodhisattva-path? We said before, “numbering as many as the Ganges’ sands,” which is very many. But this section began by stating, “They numbered around 80,000.” So, “They numbered around 80,000 and [more came] from billions of lands.” There were more than just the many present, those countless numbers. In fact, “from billions of lands” implies that the Buddha’s enlightenment [encompassed] countless lands in the universe. Heavenly beings, humans, dragons, gods, the eight classes of Dharma-protectors and all livings beings of the Six Realms in this universe came and listened to the Dharma.

There were even wheel-turning sage kings. They led people with love and virtue, looked after the people’s daily living and taught them morals and ethics. They were considered benevolent kings and were called wheel-turning sage kings.

Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings came. With palms pressed together and sincere hearts, they wished to hear of the complete path.

We can all turn the Dharma-wheel. When our minds turn, the Dharma-wheel will turn. If we can all become Buddhas, how can we not turn the [Dharma-]wheel? So, if we think from this perspective, we will be able to be very diligent and will be able to guide others so that their minds can turn, can turn evil into goodness. This is also turning the Dharma-wheel.

During this period of time, “with palms pressed together and sincere hearts, they wished to hear of the complete path.”

The next sutra passage states,

“At that time the Buddha told Sariputra….”

After Sariputra spoke, the Buddha started to answer him. He said,

“Stop, stop, there is no need to speak further. If this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.”

They all desired this understanding. At that time, the Buddha unexpectedly responded by saying, “Stop, stop, there is no need to ask again or speak further.” He felt that if He started to speak, “if this matter were spoken of, heavenly beings and humans in all the worlds would be shocked and begin to doubt.” He was worried that if He talked about it, people would become scared and doubtful.

This demonstrated the Buddha’s skillful means and His wisdom.

The Buddha knew that Three Vehicle practitioners, upon hearing this, would find it hard to give rise to high regard, faith and understanding. So He immediately exercised compassion and wisdom to say, “Stop, stop” to re-inspire their respect and faith.

The Buddha understood these practitioners. “[He] knew the Three Vehicle practitioners”; He understood them. The Three Vehicles are Hearers, Solitary Realizers and newly-inspired Bodhisattvas. Upon hearing these teachings, they might find it hard to give rise to high regard, faith and understanding. If they did not have faith, they would not have high regard for the Dharma. This was the Buddha’s thinking.

If they did not have faith, how could they accept the Dharma? So, the Buddha deliberately [stopped]. They were full of admiration and very happy because they thought the Buddha would start to teach the Dharma that He had guarded and retained without any reservations. As they were waiting for this, the Buddha took this moment to exercise compassion and wisdom. He deliberately said, “There is no need to speak further.”

He considered that [these teachings] might cause people to have doubts. Those only focused on their own awakening might become fearful and doubtful. They might think, “In my spiritual cultivation, I practice and attain [results] for myself; that works well for me. Now you want me to not worry about myself and go help others.” That was a very difficult thing for them to do.

In order to help these people, the Buddha inspired those with limited capabilities and wisdom to open up their great capabilities and wisdom and form deeply-rooted aspirations and vows. At this point, the Buddha successively said, “Stop, stop, there is no need to speak further because if I keep speaking, everyone might begin to doubt.”

Sometimes, when people come and request teachings or ask me to tell them certain things, after some thinking, I will say, “There is no need; you will not apply them.” Then they will become more earnest, “Master, please speak, don’t hold back! We will definitely overcome the obstacles and accomplish our mission.” This is just like that.

So, the Buddha-Dharma can be applied in the world to help people succeed in their practice and inspire them. This was the method the Buddha used.

Heavenly beings and humans would be frightened. Because of their doubts, they had no faith. Because they lacked faith, surely offenses of slandering the Dharma could arise. Speaking was not beneficial. Not speaking was not harmful. Therefore, He said to stop.

So, all heavenly beings in the world, after listening to teachings, would be shocked and begin to doubt. We must know that heavenly beings would be shocked and doubtful. With doubts, they could not have faith. If they had doubts, they would definitely not believe in [the teachings]. If they still had doubts after He taught them, how could they faithfully accept and practice? Not only would they not faithfully accept and practice it, they would definitely slander it. If they slandered it, they would be committing an offense. An “offense” is a wrongdoing. Slandering the Right Dharma is a form of wrongdoing. At that time, there were still those who could not fully accept [the teachings] and doubted them instead. After feeling doubtful, they might slander [the teachings]. Not only could they not practice it themselves, they would create obstacles for others.

I recall that I have told this story before. During Sakyamuni Buddha’s spiritual practice, in one lifetime, he formed great aspirations and made great vows to walk the Bodhisattva-path. As he walked the Bodhisattva-path, he had true Dharma in His heart, so he achieved a high level of spiritual practice. He helped others without regard for himself. A heavenly being saw this and became very frightened. He thought, “I am a king of heaven. But there is such a good person in the world; if all the good deeds he does lead him to be reborn in the heaven realm, wouldn’t he seize my throne?”

So, he asked another heavenly being to help him. He told the other heavenly being, “Tell this spiritual practitioner that by practicing giving as part of his spiritual practice, he is not accumulating merits. On the contrary, he will fall into hell.”

When the practitioner heard this, he asked, “If practicing giving will cause me to fall into hell, may I ask you, what will happen to those suffering beings in hell that have received my help?”

He said, “After they receive your help, they can be born into the human realm and receive blessed retributions.”

This spiritual practitioner said, “If that is the case, I am very willing. If my giving can help free them from hell so they can be born into the human realm to receive blessed retributions, and I alone fall into hell, what is wrong with that? I am willing to do this.”

Then, the heavenly king appeared at that moment and asked, “If you are willing [to go to hell], what is the goal of your spiritual practice?” He said, “I do not have a goal. If I must state my purpose, I can only say I am following the Bodhi-path. Past Buddhas gave teachings in this world and. I accepted them, so I walk the Bodhisattva-path. This is my vow, lifetime after lifetime. I do not have any goals other than to return to my pure intrinsic nature, so I can complete the Bodhi-path.”

The heavenly king felt grateful, “So, you are not trying to seize my throne but are engaging in spiritual practice so you can return to your intrinsic nature and attain the great Bodhi-path. Since that is all you want, I vow to be your Dharma-protector.” This spiritual practitioner was [a past life of] Sakyamuni Buddha.

So, those who do not understand, such as the heavenly king who doubted his spiritual practice, will give rise to slander and hinder [people’s] path of spiritual practice. This was a story from the Jataka Sutra about the Buddha’s lifetimes.

If we ordinary people commit slander, that will be a very serious wrongdoing. I often say that those who slander the Buddha-Dharma will fall into hell, because denying the law of karma creates tremendous karma. The Buddha did not want people to lack faith and thus give rise to doubt and a slanderous mind.

So He said, “Speaking is not beneficial.” For people who had not yet developed deep faith, [more teachings] are not beneficial. Not only are they not beneficial, they are harmful. Speaking at this time would not benefit everyone and was actually harmful to some. So, “not speaking is not harmful.”

[Not speaking] was the Buddha’s way to exercise compassion and inspire wisdom. So, He stopped temporarily. At this time, He said, “Stop, stop, there is no need to speak further.” He pointed out those who still had doubts, the worlds’ heavenly beings and humans. Since they still had doubts, the Buddha said, for now, “Stop, stop, there is no need to speak further.” This showed the Buddha’s wisdom. A small group of people were still not ready to receive this great Dharma. This happened “at that time.” So, some people still could not accept [teachings].

So everyone, we must put our hearts into listening to and penetrating the Dharma. We must know that. We must learn all the laws of nature. We must clearly understand the many incredible things in the world. Look at these fruit trees. Imagine how a small seed, after decades and centuries, can still bear so many fruits. See, this is a constant and unchanging principle of all things in the universe. So, we must have faith and always be mindful.

Episode 257 – May He Teach the Suchness of Truth

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>>”Persist in planting the roots of goodness and establishing the foundation of virtue. Fully realize the source of the Tathagata-mind. The absolute nature of True Suchness is as deep and expansive as the sea.”

>>”We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth. Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands, [are here] along with. Bodhisattvas seeking the Buddha’s teachings.”

>>”Suchness of truth” is about “the appearance of True Suchness. It is taught as such; it is the nature of ultimate reality.”

>> It refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”

>> Numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places.

>> So, “Bodhisattvas seeking the Buddha’s teachings” were those with great capabilities.

>>”Bodhisattvas seeking the Buddha’s teachings number around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, they wish to hear of the complete path.”

>> Wheel-turning sage kings have come: Wheel-turning sage kings always rule the world with Right Dharma, so their people do not kill, steal or commit any transgressions and evils. They widely bestow the grace of their rule, so each person has what they need. This is the reason they are admired by all their people and called a sage king.

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“Persist in planting the roots of goodness and establishing the foundation of virtue.
Fully realize the source of the Tathagata-mind.
The absolute nature of True Suchness is
as deep and expansive as the sea.”

This is saying that spiritual practice is not just the work of one lifetime. We must actually spend a very long time on continuously accumulating [good karma] in order to extend our roots of goodness and foundation of virtues farther and deeper. Didn’t the Buddha do the same thing? For countless billions of kalpas, lifetime after lifetime, He continuously returned to the world on the ship of compassion. We must realize that the Buddha, for the sake of sentient beings, never stops coming back. We must learn to “fully realize the source of the Tathagata-mind.”

What is the source of the Tathagata-mind? “The absolute nature of True Suchness.” True Suchness is true principles, the most subtle, wondrous, supreme, perfect and universal enlightenment. This is the source of the Tathagata-mind,

and as I tell you every day, it is something you and I intrinsically have. All of us, including you and I, all have the same nature as the Buddha, the intrinsic nature of True Suchness. However, we do not yet fully understand this because the Buddha-nature is profound and “as deep and expansive as the sea.” Not only is it “as deep and expansive as the sea,” it is also as vast and endless as the universe. This is the boundlessness of the Buddha’s enlightened state of mind. When our nature of True Suchness is awakened, our state of mind will be that broad, that deep and expansive.

The Buddha’s “realization” completely transcended true and false. He completely penetrated everything and nothing could obstruct His understanding and views. We ordinary people are influenced by our mental states as we realize and perceive our surroundings. When it comes to people’s tones, expressions, matters, objects and so on, we follow our unenlightened feelings. But the Buddha’s “feelings” bring enlightenment, full and complete understanding. This is the Buddha’s spiritual state.

Thus, the many people at the Lotus Dharma-assembly had widely varying capabilities. Therefore, Sariputra was asking [questions] on behalf of those who could not fully comprehend the Buddha’s enlightened state. He asked the Buddha to teach the ultimate Dharma so they could attain a more thorough understanding. Thus everyone was very reverent and respectful. They put their palms together and looked up at the Buddha’s honorable countenance. There was a sense of expectation.

The next [sutra] passage states,

“We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth. Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands, [are here] along with. Bodhisattvas seeking the Buddha’s teachings.”

This verse [describes] [everyone’s hope that] the Buddha would answer. Sariputra’s request and speak with subtle and wondrous tones to teach the extremely profound, subtle and wondrous Dharma. “It is time” means that, at that moment, [they hoped] He would immediately give teachings and “talk of the suchness of truth. Venerable Buddha, please be at ease. Whatever You want to say in Your heart, no matter how profound it is, just say it all.” Right now, they were all hoping to hear the words in the Buddha’s heart that He wished to speak.

So, “Suchness of truth.”is about “the appearance of True Suchness. It is taught as such; it is the nature of ultimate reality.”

“Suchness” is the truth; it is without illusion or falsehood, explaining the true principles of reality.

How can we examine “the appearance of True Suchness,” the appearance of the Dharma? The Buddha had to use many methods to continuously explain the principles behind appearances. Take those in the academic world for example. People study biology, physiology and so on. All these scientific systems of thinking have different [approaches] and objectives that require detailed analyses and explanations. But for the Buddha, all things in the universe, all appearances and all principles are understood. This is “the appearance of True Suchness.”

“It is taught as such.” The Buddha wanted to convey it thoroughly. To teach it, He had to analyze it [for us]. There is a phrase for this, “It’s a long story.” Still, it had to be “taught as such.” It requires a lot of thought to thoroughly explain all of these true appearances so that everyone can understand clearly. Because all appearances have a nature, we talk about natures and appearances. So, the nature and appearance of ultimate reality had to be taught as such. This is something that requires a lot of thought to explain. The speaker must expend a lot of effort, and the listeners must focus their minds. The speaker and listener need to concentrate and focus in order to realize the appearance and nature of ultimate reality and [how] it is taught as such. Only then can people connect with the principles.

Next, let us discuss “suchness of truth. Suchness means universal. Truth means not illusory.”

Since we want to practice Great Vehicle teachings, we must have a universally impartial view of all sentient beings, things, people, matters, objects and principles. This is what we must realize.

So, suchness is universally impartial. We talk about discerning wisdom and impartial wisdom. With wisdom, we can see things impartially. With impartial wisdom, we will not discriminate between people based on fame, fortune and status. We all intrinsically have Buddha-nature and. Tathagata-wisdom within. So, the word “suchness” refers to the Tathagata’s intrinsic wisdom and universal Buddha-nature. Therefore, “suchness” means True Suchness, which is universal.

“Truth means not illusory.” It is not false and is absolutely true. We often talk about true emptiness, which does not mean that nothing exists at all. Not at all. This concept contains very subtle and wondrous principles. So, we call it true emptiness.

I often ask this question as an example. “Do you still remember your home?” No matter how many of you are sitting here, right now all of you are recalling your home in your minds. When this image surfaces in your minds, I cannot see it, but you are feeling it. How can this place contain all of your homes? [These images] are really empty; they are in your minds. But there is wondrous existence in true emptiness.

Our thoughts and feelings are very fleeting. [When asked,] “20 years ago, where were you?” We can all recall the answer very quickly. For me, the first thing that Tzu Chi worked on can still very quickly surface in my mind. See, this does not take long at all, just one quick thought. No matter how long ago things happened, we can recall it this quickly. So, the principles of true emptiness and wondrous existence have always existed, and the answers are always true.

So, we should not say that the things we cannot see do not exist. They absolutely exist. They are the “truth.” principles that are not illusory are truth. “Truth means not illusory”;

It refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”

So, the principles of “the True Suchness of ultimate reality” must be contemplated with our wisdom.

Earlier, I said that “suchness” is universal. “Truth” means not illusory. The principles of true emptiness and wondrous existence are “the True Suchness of ultimate reality.” How are these principles to be “taught as such”? This is what Sariputra hoped for, that the Buddha would speak the wondrous Dharma in His heart and quickly teach it as such.

Everyone was waiting respectfully. How many people were there? “Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands.”

Numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places.

“Numbering as many as the Ganges’ sands” means there were very many people. Other than the people we could see, there were also heavenly beings, dragons, ghosts, spirits and so on, so there were many others. Besides spiritual practitioners from this world, there were also those who came from afar, from other worlds. It was not only sentient beings of the Saha World. These heavenly beings, gods and dragons all gathered there.

So, “Bodhisattvas seeking the Buddha’s teachings” were those with great capabilities.

On that occasion, there were also those who had made Bodhisattva-aspirations. How many were there? [They] “numbered around 80,000.” This means that there were very many.

“Bodhisattvas seeking the Buddha’s teachings number around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, they wish to hear of the complete path.”

This section describes the majority [of people], even those who came from afar,

“And, from billions of lands,” These “billions of lands” represent [all the lands in] the universe and of the past, present and future. The large number of lands signified a very broad and expansive space.

As for “wheel-turning sage kings,” who were they? “Wheel-turning sage kings always rule the world with Right Dharma.”

Wheel-turning sage kings have come: Wheel-turning sage kings always rule the world with Right Dharma, so their people do not kill, steal or commit any transgressions and evils. They widely bestow the grace of their rule, so each person has what they need. This is the reason they are admired by all their people and called a sage king.

So, over a long period of time, they rule the world with Right Dharma. Not only do they love their people, they also promote the Right Dharma across all societies in the world. They are called “wheel-turning sage kings.” They turn the Dharma-wheel and really care for their people. When there are these kinds of kings, people do not kill nor steal. They create a truly radiant and peaceful world.

These truly benevolent and virtuous people govern their lands by using Right Dharma. This brings peace to their people. Bestowing grace and favor on people this way is like using rain to moisten the world. Each has what they need; this brings a sense of security to everyone. Therefore, a king who is revered and respected by all of his people is called a “wheel-turning sage king.”

Even people like this had “palms pressed together and sincere hearts.” They very sincerely put their palms together. They waited respectfully in this way because they “wished to hear of the complete path.”

In the past, the Buddha taught with skillful means. Now He was about to teach the most perfect truths that He had been safeguarding in His mind. So, they were wholeheartedly reverent and simply wished to listen to the Buddha expound the Dharma without reservation, to fully explain it, “teach it as such.” [They wished] for Him to completely teach the “suchness of truth.” This was what Sariputra requested on behalf of all sentient beings.

I also hope that every one of us feels a sense of urgency to understand the True Suchness of our nature and to penetrate the principles of ultimate reality. We must be even more mindful. Everyone’s spiritual practice depends on this mindset. Therefore, we must always be mindful.