Category: TLS Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The first one is, as everyone here has memorized,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 460 – Limited Faith Restricts Our Understanding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage starts with,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

>> “Why is this so?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the previous sutra passage states,

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

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

“Why is this so?”

Why was Sariputra so delighted?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 458 – Learning the Profound Through the Simple

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 457 – A Look Back at the First Two Chapters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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