Category: TLS Chapter 3

Episode 526 – The Wise Attain Understanding Through Parables

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>> “He requested teachings for his fellow practitioners in fond recollection. He requested guidance for the fourfold assembly to create conditions for transformation. Now receiving the prediction of Buddhahood, he exercised great compassion by making the Four Great Vows to create good karmic connections.”

>> “At that time, the Buddha told Sariputra ‘I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of’ various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?'”

>> “All of these teachings are for the sake of teaching the Bodhisattva Way.”

>> And yet He said, “However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables.”

>> All of these teachings are for the sake of teaching the Bodhisattva Way: Sariputra entered the Path through [teachings about] causes and conditions. He realized the Buddha’s intent in teaching the Dharma among all beings. With all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way. Furthermore, Sariputra requested, once again, that He explain His one great cause and the reason He had first taught the Three and then the One.

>> He requested the Dharma for the. Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes and conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One are thus called causes and conditions; all of these teachings are for the sake of teaching the Bodhisattva Way.

>> After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause, He drew analogies from various causes and conditions: To teach about the Five Turbidities, He gave provisional teachings. If, from beginning to end, His explanations had not been clear, those with average or limited capabilities would not be able to understand.

>> Through the truths they understood, He revealed the Dharma they had not understood. 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.

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For the sake of the one great cause, the Buddha comes to the world and teaches the Dharma, hoping for everyone to comprehend the principles. We must all understand that whether the world faces disasters or blessings is determined by human behavior. Our minds can lead us to do good deeds that create blessings, and they can also lead us to commit unwholesome deeds and create [negative] karma.

The Buddha’s one great cause for coming to the world was to teach us this in the hope that we can all return to our pure, intrinsic nature of True Suchness. Hoping for all sentient beings to hear and accept the Dharma, He spent 49 years of His life teaching [it]. For the first 42 years, He taught skillful means, and afterwards, for the last seven years, He gave the Lotus and Nirvana teachings. After teaching the Lotus Sutra, He prepared to enter Parinirvana. These were the teachings of the Buddha’s lifetime.

At the Lotus Dharma-assembly, among the 1250 disciples who were always following the Buddha, Sariputra was the foremost in wisdom and the leader of the Sangha. He already received the prediction of Buddhahood from the Buddha. Yet he remained the same; he still exercised compassion. He cared very much about his fellow practitioners and about future Buddhist practitioners. So, let us look at this passage.

“He requested teachings for his fellow practitioners in fond recollection. He requested guidance for the fourfold assembly to create conditions for transformation. Now receiving the prediction of Buddhahood, he exercised great compassion by making the Four Great Vows to create good karmic connections.”

Sariputra had already received the Buddha’s prediction of Buddhahood, but he still requested teachings for everyone. Thus his request for the Dharma was on behalf of his fellow practitioners. His fellow practitioners were those who had engaged in spiritual cultivation with him. He made this request in fond recollection of the many years that they had already shared the same spiritual path. He hoped that everyone could be like him and resolve the doubts in their minds so that they could fully and directly accept the Buddha’s teachings about the True Path. Thus Sariputra “requested teachings for fellow practitioners in fond recollection.” He cherished their relationship.

I always say that we must remember our old relationships. As we drink water, we must consider its source. It is the same when thinking about our friendships with those who share our path. With the sentiments between fellow practitioners, when we attain a realization, we hope that everyone else can do the same. This was Sariputra’s request.

“He requested guidance for the fourfold assembly.” In addition to making this request for his fellow practitioners, he also did this for future disciples who will resolve to engage in spiritual practice either as monastics or as laypeople. Sariputra hoped that these people in the future would better understand the great care that the Buddha took in giving teachings, hoping they could accept them more quickly. So, for the sake of the fourfold assembly in the future, Sariputra requested the teachings. This was how Sariputra felt after he had opened his heart and mind and exercised great loving-kindness.

So, he “made the Four Great Vows to create good karmic connections.” Sariputra, from this Dharma-assembly on, in all his subsequent lifetimes, would go among the people over a long period of time to do good deeds, benefit others and create good karmic connections with all beings. So, he “made the Four Great Vows to create good karmic connections.” This was Sariputra’s mindset.

The previous passage states,

“At that time, the Buddha told Sariputra ‘I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of’ various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?'”

Yesterday we discussed the phrase, “I did not at first talk about it.” The Buddha, after attaining Buddhahood, wanted to share His state of mind with everyone. However, sentient beings did not have the capabilities to accept it. Because of this, He kept the Dharma in His [mind]. Though He taught with skillful means, analogies and expressions, it was actually [to help them attain]. Anuttara-samyak-sambodhi. Although He had not freely carried out His original intent, didn’t He teach with various skillful means to guide everyone to walk the Bodhisattva-path? This was what the previous passage explained.

The next passage states,

“All of these teachings are for the sake of teaching the Bodhisattva Way.”

The past [teachings] were given to teach and transform Bodhisattvas,

And yet He said, “However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables.”

Everything the Buddha said in the past was for the sake of teaching the Bodhisattva Way; it was all in order to teach Bodhisattvas. Therefore He told Sariputra that at this present Dharma-assembly, “I shall now make use of analogies again.” He would continue to make use of analogies to further clarify the underlying principles. “For all those who are wise can attain understanding through parables.” Those who have wisdom can attain understanding and realizations through parables. For some people, when the workings of the world are taught with analogies and parables, they are able to comprehend the principles. These are people with sharp capabilities.

As for Sariputra, he entered the Path through [teachings about] causes and conditions, not analogies. Before, he only knew the provisional teachings, which were skillful means. Now, he understood that they also contained wondrous principles. Through these causes and conditions, he attained realizations. So, Sariputra grasped the Buddha’s intent in “teaching the Dharma among all beings.” From causes and conditions and analogies, the Buddha brought out the principles, the truths contained within. Hidden in analogies are the true principles. So, the Buddha once again used analogies to teach the Dharma among all beings.

All of these teachings are for the sake of teaching the Bodhisattva Way: Sariputra entered the Path through [teachings about] causes and conditions. He realized the Buddha’s intent in teaching the Dharma among all beings. With all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way. Furthermore, Sariputra requested, once again, that He explain His one great cause and the reason He had first taught the Three and then the One.

After the Buddha attained enlightenment, He never left sentient beings. He went among them and transformed these true principles into ways of living in the world. He used worldly matters and their principles to draw analogies to the Buddha-Dharma. The Buddha-Dharma was contained in these analogies. So, this was “the Buddha’s intent in teaching the Dharma among all beings with various causes and conditions, analogies and expressions.” He used [teachings about] causes and conditions and analogies to help to explain. Every teaching was about the Bodhisattva Way,

even when He taught that Being filial and doing good deeds cannot wait. In addition to being filial to our parents, we must love all sentient beings. Isn’t this the Bodhisattva Way? This is how we treat people properly. With these very obvious [examples], the Buddha explained various consequences of the karmic law of cause and effect and drew analogies with various matters, all for the sole purpose of teaching the Bodhisattva Way. He taught everyone how to do good deeds and benefit others and to create good karmic connections with all beings.

So, He now began to do this “once again.” Sariputra requested the teachings again, even though he understood them. This is what the prose and verse sections both explain. Sariputra requested that. “He explain the one great cause and the reason that He first taught the Three and then the One.” This means that He

first taught for the Three Vehicle practitioners. The Three Vehicles are the. Small, Middle and Great Vehicles. All sentient beings have different capabilities. Small Vehicle practitioners are Hearers. They depend on their ears to listen to the Dharma and understand principles. Those of average capabilities, after hearing the Dharma, are able to realize, through the natural cycle of the four seasons, the cyclical principles of the world. In addition to understanding worldly principles, Great Vehicle practitioners also understand the true principles of all things and apply them in their interactions with others. With these principles, they “seek the Buddha-Dharma and transform sentient beings.” They look after their minds and keep them pure so they can go among people without becoming confused or defiled. This is the Great Vehicle, the Bodhisattva Way. [We perfect this] through our interactions with other people.

At the Tzu Chi International Medical Association (TIMA) Conference (2013), this year a doctor [named Patricia] joined from El Salvador. She said that regardless of whether she was treating patients or making outpatient visits, she would tell them stories about Tzu Chi and promote the spirit of the bamboo banks.

One of patients at the clinic took the story to heart and began to save small amounts of money in a bamboo bank. When he heard that. Patricia was traveling to Taiwan, he entrusted her with the donation. The day she came to the Abode, she brought the bamboo bank with her and gave it to the Dharma masters here. Think about how far this bamboo bank had traveled. Doesn’t this show that compassion goes beyond ethnicities and nationalities? This love and compassion of Bodhisattvas are so far-reaching that a person that far away was able to realize this principle also. The power of love can connect far-away people to us [in Taiwan]. This is [an example of] causes and conditions.

These causes and conditions were the result of a great matter, because of the hurricane at that time, called Hurricane Mitch. In El Salvador and throughout Central America, it caused major damage. So, we had the karmic conditions to help them. From then until now, we have continued to show our great love and compassion to the people there. Now our volunteer has returned and brought back this bamboo bank as an offering of repayment [from this man]. This is the great cause of the human realm,

to transform people into Bodhisattvas, [to] “teach the Bodhisattva Way.” The Dharma [the Buddha] taught was for the sole purpose of teaching everyone to become Bodhisattvas. Even though people may be far away from us or may be following a different religion, they all still have the same Buddha-nature, the one nature of True Suchness. Everyone has this same intrinsic nature. As long as we accept the principles, the Bodhi-path to enlightenment will be a single, bright and broad path.

He requested the Dharma for the. Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes and conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One are thus called causes and conditions; all of these teachings are for the sake of teaching the Bodhisattva Way.

Dear Bodhisattvas and fellow practitioners, we must mindfully learn the Buddha teachings. In the past, the Buddha taught for the sake of the Three Vehicle practitioners the Small, Middle and Great Vehicles. Sariputra knew that, in the past, the Buddha taught the Dharma for their sakes, so now he was requesting the Dharma for the sake of future Three Vehicle practitioners. At the Lotus Assembly, when he requested the Dharma for the. Small, Middle and Great Vehicle practitioners, he was, in fact, also doing this for the sake of future practitioners, those of us who are living now. He hoped the Buddha would explain in more detail so those in the future could better understand. He hoped that the Buddha would explain causes and conditions from past lives, and analogies and expressions, one by one in great detail.

Thus, Sariputra expressed his intent. This was also the Buddha’s intent when He taught the Three Vehicle Dharma before giving the Lotus teachings. At the time of the Lotus Dharma-assembly, the Buddha began to teach the One Vehicle, the Great Dharma. Everything from His initial to the final teaching is known as “the complete process.” In the beginning, for Ajnata Kaundinya and the rest of the five bhiksus, the Buddha taught the Four Noble Truths. Having begun with those causes and conditions, He was now teaching the Lotus Sutra before in the end entering Parinirvana. Sariputra hoped that during this process, the Buddha would explain these causes and conditions again. “All of these teachings are for the sake of teaching the Bodhisattva Way.” He wanted everyone to better understand that the Buddha taught the Dharma for the sake of teaching the Bodhisattva Way.

Even though this is something we put our heart into understanding, it was actually Sariputra’s mindfulness that enables us in the future to better understand. He asked the Buddha to explain in further detail, and the Buddha answered his request. We know that the Buddha began to [explain it again], and in the future, the Lotus Sutra still contains many more analogies and teachings of [causes and conditions]. The Buddha agreed to continue to use analogies and expressions to reveal the true principles.

After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of the one great cause, He drew analogies from various causes and conditions: To teach about the Five Turbidities, He gave provisional teachings. If, from beginning to end, His explanations had not been clear, those with average or limited capabilities would not be able to understand.

After Sakyamuni Buddha attained enlightenment, over many decades, for the sake of one great cause. He drew analogies from causes and conditions. He did this to help us understand the Five Turbidities. Everyone should understand the Five Turbidities. We are now living in the evil world of Five Turbidities, which are the turbidities of view, sentient beings, life, afflictions and the kalpa of turbidity. So, [we are in] the era of Five Turbidities. So, the Buddha appeared at that time in the past [to help] sentient beings who will be affected by these turbidities now, in the future. Their views and understanding are impure, so these sentient beings create many afflictions. There is much ignorance in them, so they create much karma.

Therefore, the Buddha had to use various principles of the people, matters and objects of this world to teach and explain this to everyone. So, provisional teachings were used throughout the complete process, from the beginning to the end. He still needed to use these methods to explain, otherwise, those with average or limited capabilities would not be able to understand.

“Through the truths they understood, He revealed the Dharma they had not understood.” He needed to use various analogies and expressions to reveal the true principles so that everyone who had not understood could gain a better understanding.

Through the truths they understood, He revealed the Dharma they had not understood. 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.

Those who did not yet understand must [be taught with] analogies. An analogy is both a comparison and an example. “What is long? What is short? What makes it long? What makes it short?” We use analogies to help make these comparisons.

Comparisons [give us a frame of] reference, and examples help us to understand the teaching. “Do you understand now? Yes, I do.” Analogies help everyone to better understand.

“Based on one thing, we understand something else.” To explain a particular teaching, we compare it to the workings of a particular thing. “Through something simple, we learn the profound.” What sounds like a simple teaching is actually a profound principle. Profound principles can actually be found in the workings of things. “All those who are wise can attain understanding through parables.”

In summary, [the Buddha] hoped that drawing analogies to things in the world would [help explain] principles we cannot see. These are analogies and [teachings of] causes and conditions, which help us to understand. Those who are wise can understand them. So, in summary, since we have the resolve [to understand], we must always be mindful.

Episode 525 – Teaching Accordingly for Complete Awakening

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>> “Sentient beings’ capabilities vary widely, so the Buddha taught with analogies according to capabilities. He skillfully explained matters to reveal truths until they reached complete awakening.”

>> Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One. May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets.

>> “At that time, the Buddha told Sariputra, ‘I did not at first talk about it; but don’t all Buddhas, teach the Dharma by means of various causes and conditions, parables, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?'”

>> At that time, the Buddha told Sariputra: He called on Sariputra to make known his wisdom and understanding. Then, the Buddha praised Sariputra again for requesting the Dharma on behalf of the Dharma-assembly. I did not at first talk about it: The Dharma should not be too much or too little. He taught what was just right, the Middle Way.

>> All Buddhas, the World-Honored Ones: All of them, for the sake of one great cause, manifested in this world and explained what They had done for countless kalpas. In the presence of infinite Buddhas, They learned various kinds of practices, various causes and conditions, analogies, expressions and skillful means, all for the sake of. Anuttara-samyak-sambodhi.

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“Sentient beings’ capabilities vary widely,
so the Buddha taught with analogies according to capabilities.
He skillfully explained matters to reveal truths
until they reached complete awakening.”

This is the Buddha’s state of mind. He understands all beings in the world, all people, matters, objects and so on, Yet, “Sentient beings’ capabilities vary widely.” If we sentient beings do not make an effort to mindfully listen to the Buddha’s teachings, we will continue to give rise to more ignorance and afflictions. Even if we now have the resolve to learn, it will still take time, a very long time. We have to be mindful, face the right direction and take steady steps forward, moving forward bit by bit.

The Buddha does not abandon sentient beings, “so [He] taught with analogies according to capabilities.” There are so many sentient beings with so many different habitual tendencies, ideas and perspectives. But the Buddha actually had the patience to teach according to their capabilities by devising various analogies which suited their understanding.

Using various skillful means, He explained matters to reveal the truth, revealing the principles behind these matters. In the Lotus Sutra, in addition to using analogies, expressions, karmic conditions and retributions and so on, He used worldly matters to reveal the principles, and used profound truths to explain the appearances of things. Thus, He ceaselessly used different methods, different skillful means, to reveal [truths] for us to understand, all for the sole reason of helping us attain “a complete awakening,” which is the state of infinite realizations.

We should always mindfully seek to comprehend the Buddha’s compassion. We see the working of things in a certain way, but there are actually profound principles behind them. Coming up with analogies to explain these matters with profound principles is hard! It is indeed difficult for us ordinary people. Yet the Buddha did His best to come up with them. Without using matters as examples, how can we possibly realize these principles? There is a story that explains this more clearly.

In India, during the era of Right Dharma, many people engaged in spiritual cultivation at monasteries. The Buddha hoped that everyone would be mindful, regardless of age or social class, and so He accepted anyone who had the aspiration and made the vow to be a spiritual practitioner. He set no limits on age or class and gave everyone a chance to engage in spiritual cultivation.

At the time, there was an abode which, although quite simple, still housed many monastics. People in that area knew, “The Sangha is diligently studying the Dharma. If I make offerings to the monastics every day so they can focus on learning the Dharma, this will allow the Buddha-Dharma to be spread throughout the world.”

One of those people was an upasika, which is a female lay practitioner. Although she would have liked to make many offerings every day, her resources were limited. So, the most she was able to do was to invite one monastic to her house every day to accept her offerings. [The monastics] at the abode took turns going. Whenever it was someone’s turn, that person would go to receive her offerings. As for this good woman, this upasika, her thoughts were, “After a bhiksu receives an offering from me, I hope that they will explain the Dharma to me.” This continued for a long time; every day it was like this.

One day, it was an elderly monk’s turn. He had a strong desire to seek the Dharma, but felt that his own capabilities were dull and that he did not understand the Dharma very well. Because of this, every day he felt very troubled. When it was his turn to receive her offerings, he was very worried, but he had no choice but to follow the rules. “The rule of the abode is that when it is my turn, I have to go, but my heart is heavy. After I receive the offerings, what Dharma can I teach her?” So, on his way to the home of the upasika, he hung his head low and walked very slowly. His every step was as heavy as his heart. Gradually, we began to feel worried. How should he deal with this situation?

When the woman saw this monastic arrive, [she] quickly prostrated with reverence and invited him to sit and enjoy the offering of food she had prepared. After he finished eating, the upasika respectfully came to sit before him and reverently requested teachings. What was this elderly monastic going to teach? He looked down, very worried, and said, “Foolishness, ignorance and a lack of wisdom bring tremendous suffering, indeed.” That was all he said.

When the upasika heard this, she was very moved. She thought, “Truly, this is a Dharma master who is very advanced in his spiritual practice. Aren’t all sentient beings foolish and ignorant? It is due to their foolishness and ignorance.” ․”that they create karma and set the Twelve Links of Cyclic Existence in motion.” Because of the Twelve Links of Cyclic Existence, an ignorant thought arises, which produces the three subtle afflictions. This causes afflictions to multiply endlessly, so we transmigrate in the Six Realms without rest. “Truly, this Dharma Master is advanced in His spiritual cultivation. In addition to making an offering of food, I must quickly find something of value to present as an offering,” [she thought].

The upasika immediately stood up and left the room to look for something valuable, but when the Dharma Master saw her leave, he decided beat a hasty retreat. He quickly left and ran back to the abode. Upon his return, he did not dare see his master and immediately went to his room.

Yet, out of the great respect she felt for him, the upasika brought some cloth to the abode as an offering. She explained how this monastic helped her. “The Dharma he taught me was truly profound, but he made it easy for me to understand, so my heart is filled with Dharma-joy. This is why I came to make this offering.” His teacher heard this and quickly sent for the elderly bhiksu who had only recently been ordained as a monastic. “The simple words that you have spoken today have helped this benefactor, this good woman here. She now understands the principles, so you should accept her reverent offering.”

Thus, everything happens because of causes and conditions. The bhiksu had a heart heavy with afflictions, but because this woman was someone who sincerely sought the Dharma, [his words] resonated with her. This is why the Buddha said, “Everything depends on cause and conditions.” With these causes and conditions, he inspired her according to her capabilities.

So, “the Buddha taught with analogies according capabilities.” During the Buddha’s lifetime, He taught according to capabilities with analogies. For all of us ordinary people, even though we still do not really understand, if we resolve to engage in spiritual practice, we can transform afflictions into Bodhi. In the Lotus Sutra, although the Buddha continually mentions “trillions of kalpas,” we should seize every present moment. The Dharma is by our side at every second. If we have this mindset, a long period may seem short to us. In the latter parts of the Lotus Sutra, there are more analogies about this.

In summary, time just keeps passing, so let us quickly develop our understanding. What was in the previous sutra passage?

Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One. May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets.

This passage begins with, “Now, from the World-Honored One.” These words came from Sariputra’s heart and were spoken on behalf of [the many who gathered]. At that moment, everyone was sitting before the World-Honored One, listening to Him teach the Dharma.

“They hear what they never heard before, causing them all to fall into doubt and delusion.” In the past, they heard the Buddha teaching skillful means. Now, He turned around and set these aside to teach the True Dharma. So, those who listened suddenly had doubts, including Sariputra. This passage describes how, upon hearing that everyone can become a Buddha, some fell into a web of doubts. [They wondered], “Can I really achieve this?” This was many people’s mindset.

So, [Sariputra expressed] his gratitude. “Excellent! I am grateful to the World-Honored One for explaining this and helping me to understand. I was also able to receive the prediction of Buddhahood from You, and so many people took joy on my behalf. I am also grateful that the Buddha repeatedly explained the causes and conditions for the fourfold assembly. Everyone has different karmic conditions, and since the Buddha compassionately bestowed this prediction upon me, the karmic conditions for many others should also be maturing. Therefore, I believe that the Buddha will subsequently bestow this prediction on others.” In this way, he helped everyone to better understand that they all had this opportunity to eliminate doubt, give rise to faith and vow to accept the Buddha’s teachings. This is the general meaning of this passage.

The following passage states,

“At that time, the Buddha told Sariputra, ‘I did not at first talk about it; but don’t all Buddhas, teach the Dharma by means of various causes and conditions, parables, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?'”

When the Buddha responded to Sariputra, He called out his name, This indicated that. He placed great importance on Sariputra’s question and also wanted to strengthen everyone’s desire to hear the Dharma. He said, “I did not at first talk about it.” He, first and foremost, commended Sariputra for continuing to ask questions on others’ behalf, even after he received his prediction. On behalf of those at the assembly, he asked questions. On behalf of those at the assembly, he again requested the Dharma. The Buddha praised Sariputra for doing this. He not only looked after himself, he requested teachings on behalf of many others.

So, the Buddha began by explaining, “I did not at first talk about it.” When the Buddha first began to teach, because sentient beings could not yet really understand, He could not give teachings that were too [advanced], but He could not give incomplete teachings either. He could not teach too much nor too little; it had to be just right. Based on each person’s capabilities, He had to say things that could be understood and give teachings that could be accepted. Thus, the teachings He gave were not biased towards “emptiness,” nor towards “existence.” This is the Middle Way, which is just right.

At that time, the Buddha told Sariputra: He called on Sariputra to make known his wisdom and understanding. Then, the Buddha praised Sariputra again for requesting the Dharma on behalf of the Dharma-assembly. I did not at first talk about it: The Dharma should not be too much or too little. He taught what was just right, the Middle Way.

Teachings that were too advanced were teachings that people did not have the capabilities to understand. What wouldn’t they have understood? The true principles of all things in the universe. But if He said too much, they could not accept it. So, He turned back and put those teachings away in His heart. Instead, He used various matters to explain the principles. [So], skillful means are teachings suitable for the listener’s capabilities.

Take the elderly bhiksu, for example. His mind was filled with afflictions, yet he was able to speak in a way that one who sincerely sought the Dharma was able to understand and thus attain Dharma-joy. This was because it suited her capabilities. This is why Sakyamuni Buddha said, “I did not at first talk about it.” When He first began teaching, He did not tell everyone that they could all attain Buddhahood.

All Buddhas have come to the world for the same reason, for the sake of one great cause. So, They all explained the workings of causes and conditions. These are skillful means. The Buddha explained how He had engaged in spiritual practice in past lifetimes. The Jataka Sutra and the sutras about His disciple’s past lifetimes are all about how, in a past lifetime, such-and-such disciple formed such-and-such karmic connections with Him and how He Himself had engaged in spiritual practice in the presence of all Buddhas. He was explaining the causes and conditions of the spiritual practices of past Buddhas and how His own were the same.

So, “All Buddhas, the World-Honored Ones, for the sake of one great cause, manifested in this world.” Sakyamuni Buddha was not the only one to do this. All Buddhas, for the sake of one great cause, manifested in this world and explained how, for countless kalpas, They had engaged in spiritual practice.

All Buddhas, the World-Honored Ones: All of them, for the sake of one great cause, manifested in this world and explained what They had done for countless kalpas. In the presence of infinite Buddhas, They learned various kinds of practices, various causes and conditions, analogies, expressions and skillful means, all for the sake of. Anuttara-samyak-sambodhi.

“In the presence of infinite Buddhas, They learned various kinds of practices.” Sakyamuni Buddha Himself, in the presence of infinite Buddhas, cultivated various kinds of practices. He also practiced under various kinds of causes and conditions. In addition, through the use of many analogies for the principles of people, matters and things, [He helped others] accept and understand. This all came from what He attained from all Buddhas’ teaching of the Dharma with expressions and skillful means, “Anuttara-samyak-sambodhi.” All Buddhas had [taught this way], and Sakyamuni Buddha did as well. He taught with various causes and conditions, analogies and expressions.

The Buddha, for the Two Vehicle practitioners, taught with various causes and conditions and skillful means. The Two Vehicles are the Small Vehicle and the Great Vehicle. The Small Vehicle is also replete with the principles, but the Dharma is taught and explained through matters. Contained within the workings of things are subtle and intricately connected principles.

The Buddha said, “There was not a day that I did not expound teachings for the sake of perfect enlightenment.”

Every day, the Buddha taught in this way. Although addressing Small Vehicle practitioners, the Hearers and Solitary Realizers, and teaching truths through matters, there was not a day that He did not expound teachings for the sake of perfect enlightenment, all in the hope that everyone can realize the true principles contained within matters.

At this assembly, He set aside matters and explained true principles to everyone. True principles are inherently in everyone; this is their pure and undefiled Buddha-nature. But, did everyone understand this? If they did not, the Buddha had to, once again, patiently expound the Dharma to them all. In summary, sentient beings’ capabilities vary widely so. He taught with analogies according to capabilities. The Buddha did not abandon sentient beings, so we must always be grateful to Him.

So, Sariputra called Him, “Excellent, World-Honored One. Excellent” expresses his gratitude; he showed his gratitude and praise by saying, “Excellent.” He hoped the Buddha would explain things again, one stage at a time, to help everyone better understand and put an end to their doubts. To bring clarity, the Buddha skillfully used appearances of things to reveal their underlying principles. Everything He did was in the hope that everyone could attain boundless and complete awakening [which is attained when] when the truths of all things in the universe converge with our minds and our ocean of wisdom. Though we are discussing this lightly, we must still always be mindful.

Episode 524 – Delusions Lead to Denial of the Law of Karma

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>> “Learn precepts, Samadhi and wisdom to cultivate the flawless studies. Those in the state of creating causes are at the stage of learning. Those in the state of receiving effects are beyond the stage of learning.”

>> Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self, the view of existence and non-existence, and so forth, claimed to have attained Nirvana.

>> “Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One, for the sake of the fourfold assembly, may you speak of these causes and conditions to enable them to shed their doubts and regrets.”

>> Some heard what they heard but did not awaken. Because of the view of self, they gave rise to deviant and extreme views such as the views of existence and non-existence. These views of existence and non-existence and so on can be summarized as the two views on existence and non-existence, or nihilism and eternalism.

>> The view of nihilism: The extreme view that, after people die, they will never be reborn. The view of eternalism: The extreme view that the body and mind.

>> Sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions. This attachment to existence is the “view of existence.”

>> However, some sentient beings, cling to all phenomena with the deluded view that all things have no intrinsic nature. These people have the “view of non-existence.”

>> “In the past, the Buddha had said….”

>> “My Dharma can free you from the suffering of birth, aging, illness and death that you see right now and enable you to ultimately attain Nirvana.”

>> So, “everyone who practiced according to this Dharma would definitely understand how to eliminate the causes of suffering.”

>> At this time, they again heard the Buddha talk about setting aside the provisional to teach the true. But none of them understood that they could attain Buddhahood in the future.

>> They still did not know the way to realize the fruit [of Buddhahood]. Thus they fell into doubt and delusion. May the World-Honored One, for the sake of the fourfold assembly, explain the causes and conditions behind this to enable them to end their doubts and regrets.

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“Learn precepts, Samadhi and wisdom
to cultivate the flawless studies.
Those in the state of creating causes are at the stage of learning.
Those in the state of receiving effects are beyond the stage of learning.”

Those at and beyond the stage of learning differ in that those who are at the stage of learning have Leaks, while those who are beyond the stage of learning do not have Leaks. Whether we have Leaks or not, it is most important that we cultivate precepts, Samadhi and wisdom.

To practice, we must learn. To learn, we must practice. When a person says something unreasonable, should I become angry? If we cannot control ourselves, once we open our mouths, we criticize them or begin to spread conflicts. This creates karma of speech. We may also see objects of desire that are very tempting. We like them very much, so we want to grasp them, even trying to obtain them by any means. Is this the right thing to do or not? We must contemplate this carefully.

The people, matters and objects in our daily living may disturb our cultivation of precepts, Samadhi and wisdom. This is why we must engage in spiritual practice. We cannot let external conditions such as the tone, facial expressions or actions of others cause discursive thoughts to stir in our minds. As we interact with people, matters or objects, we must be very disciplined. We must cultivate the flawless studies, [which are the practices of] precepts, Samadhi and wisdom to prevent Leaks. We must constantly safeguard our minds so that the Dharma we take to heart will not leak away. To do this, we must practice; from what we learn, we must continue to uphold precepts, Samadhi and wisdom until we reach our goal. These are the flawless studies, and we must uphold them. This is the state of creating causes.

Engaging in spiritual practice is just like earning a degree. This is the primary school level. After high school, we earn a diploma. Then we may earn a bachelor’s degree in college. So, it is like we are taking classes now. To be in the process of learning is what “[creating] causes” refers to. After we attain our degree, we are then in the state of [receiving] effects. [When we reach this point], we are beyond the stage of learning. If we are in the state of creating causes, we are still at the stage of learning. When we are engaging in spiritual practice, we are still in the stage of learning. So, we must engage in practice until we attain the effect, which is when worldly defilements can no longer affect our minds.

During the Buddha’s lifetime, He [often] went back to the kingdom of Kapilavastu. [There, He met] a man named Mahanama. Mahanama asked Him, “Venerable Buddha, I often listen to You as You teach the Dharma. I know that we engage in spiritual practice to attain liberation. However, I constantly wonder about liberation. Just what is the meaning of liberation? Do we have to be in a state of Samadhi in order for us to attain liberation? Should we attain Samadhi before liberation, or liberation first, and then Samadhi? Or should we attain them both simultaneously? I am still not clear on this. Is it that I have not yet reached this state in my practice or that I have not cultivated it at all which has given me no sense of it? I do not understand any of this. Venerable Buddha, please explain it to me.”

[However], the Buddha was silent and gave no reply. The man asked again, but the Buddha remined silent, so Mahanama asked more than three times. In the midst of this, Ananda was standing by the Buddha’s side. “The Buddha is not well,” [he said], “He is still in a period of recovery.” So, Ananda volunteered to answer Mahanama’s questions on the Buddha’s behalf. He said, “The Tathagata said to first learn the precepts.” This is the first step of spiritual practice.

As we interact with people, our minds are repeatedly covered by ignorance, because we have not been able to uphold precepts. So, as we begin to learn the Buddha-Dharma, we must first learn the precepts. That is why the Buddha began by teaching the precepts to His disciples. He even taught precepts beyond the stage of learning. He also taught everyone to “learn” Samadhi. In addition to teaching about precepts, He also taught everyone to develop Samadhi and taught the Samadhi beyond the stage of learning. The Buddha also taught people to “learn” wisdom and taught wisdom beyond the stage of learning. So, when the Buddha spoke of liberation and learning [to attain] liberation, He also taught liberation beyond the stage of learning. This was what the Buddha constantly taught us.

This means that if we focus on cultivating precepts, we will naturally attain Samadhi. If we uphold precepts, we will not be tempted by objects of desire in our surroundings. Then naturally our minds will settle down. When our minds are in this state of Samadhi, the people, matters or objects around us will not disturb us. Then wisdom will naturally arise. This is what the Buddha continually taught.

But Mahanama asked Ananda, “If so, since the Buddha spoke of precepts and precepts beyond the stage of learning, how do we differentiate them?” Ananda replied to him, “The Buddha taught us to be firm and patient as we practice virtuous Dharma. When we cultivate many virtuous teachings, naturally we can gradually eliminate all Leaks. Eliminating all Leaks means that we have taken all the Dharma to heart and none of it will leak out. It will take a very long time to patiently learn this. We cannot attain this simply because we want to.”

Mahanama calmly listened to Ananda’s teachings, [and felt it] was likely what the Buddha would have taught, because Ananda was always by the Buddha’s side. While Ananda answered, the Buddha still remained silent, indicating that Ananda’s answer on His behalf likely met with His approval.

In summary, this is how learning happens. Many of those who followed the Buddha in practice during His lifetime felt the same confusion. To cultivate precepts, Samadhi and wisdom, should we begin with precepts or Samadhi? If we want to attain liberation, but lack precepts and wisdom, how can we possibly become liberated? To attain Samadhi and liberation, we must uphold precepts. Only then can we attain Samadhi and give rise to wisdom. We must have wisdom to truly attain liberation.

I have previously mentioned the Fivefold Dharmakaya, [of]. Precepts, Samadhi, wisdom, liberation and liberated understanding and views which comprise it. To become liberated, we must be replete with understanding and views of precepts, Samadhi and wisdom. This is called the Fivefold Dharmakaya. Thus, we must study and practice the Buddha-Dharma. Going beyond the stage of learning depends on our cultivation of precepts, Samadhi, wisdom and liberation. Precepts and Samadhi are part of the course of our spiritual cultivation, and when we complete that spiritual cultivation, we will be beyond the stage of learning. While we are still in the course of our practice, we are at the stage of learning. When we are finished, we are beyond the stage of learning. When our understanding is complete, we have liberated our understanding and views. For Buddhist practitioners, the Fivefold Dharmakaya is very important. We must all be mindful of it.

Previously, we mentioned “those at and those beyond the stage of studying.” Those at the stage of learning are still in the state of creating causes of learning. Those beyond the stage of learning have no Leaks. If we have completed our studies and received our degree, the matters that we have understood, our understanding and views, are quite abundant. This is like Ananda; he understood the Buddha’s physical condition, so he replied on His behalf, and Mahanama was satisfied with the answer. Thus, some of those at the stage of learning have a deeper, better understanding. Those with a deeper understanding, could answer in place of [the Buddha]. They were at the stage of learning, [meaning] in the process of creating causes.

So, [of those at the assembly], “each believed that he had freed himself from the view of self, the view of existence, non-existence and so on.” I explained this yesterday.

Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self, the view of existence and non-existence, and so forth, claimed to have attained Nirvana.

Some people are attached to existence. “This will be mine forever. This is what I want to pursue” and so on. They cannot attain liberation. Some people realize, “[Everything is] a temporary union; everything is empty in nature. Therefore, I only seek to awaken myself, I do not want to fight for anything else.” This is also not the right way to live. So, I have been talking about “wondrous existence in true emptiness” and “true emptiness in wondrous existence.” We must choose the Middle Way.

Since everything is empty, our minds can be free of hindrances and attachments. However, we must still go among the people. If, while doing so, we can prevent our minds from being defiled by impurity, we will be able to turn the Dharma-wheel and transform other sentient beings. We must pave a smooth path that begins at the state of ordinary people and connects to the awakening of the Bodhi-path. This is how we walk the Middle Way. When we know both “emptiness” and “existence,” we can walk the Middle Way and come and go with great ease. If we can do this, we have cultivated “the flawless studies.”

“Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One, for the sake of the fourfold assembly, may you speak of these causes and conditions to enable them to shed their doubts and regrets.”

Of all of those who listened to the Buddha teach, some had understood the Dharma completely. Yet there were others who believed that they had already transcended the view of self and the views of existence and non-existence. They thought they had transcended all these views. People like this think they are always right.

Now, in the presence of the Buddha, they heard Him say that everyone can attain Buddhahood. This was something some people had doubted. So, [Sariputra] was very grateful. “Excellent” was meant as praise. He was deeply grateful to the World-Honored One for having patiently guided them in the past. At this assembly, some people still had doubts, and some did not yet thoroughly understand. So, for the sake of the fourfold assembly, he asked the Buddha to explain just what these causes and conditions were, to enable everyone to shed their doubts.

“Some heard what they heard, but did not awaken.” In fact, [to say that] “they heard what they never heard before” actually means they heard but had not awakened. It is not that they had not heard it before. For more than 40 years, the Buddha taught with provisional skillful means. Everyone should have heard these true principles. However, “Some heard what they heard, but did not awaken.” They had no way to experience its truth.

Some heard what they heard but did not awaken. Because of the view of self, they gave rise to deviant and extreme views such as the views of existence and non-existence. These views of existence and non-existence and so on can be summarized as the two views on existence and non-existence, or nihilism and eternalism.

This is because people still have a view of self. They are still attached to the “self,” to their own views and understanding. Their perspective is one of “existence,” that everything truly “exists.” But things actually arise from the convergence of causes and conditions. Some people believe that everything is a temporary union. Both views are extreme views. We discussed this yesterday.

“Existence” and “non-existence, views of existence and non-existence and so on” are all extreme views. If we are biased towards “emptiness,” we will deny the law of karma. If we are biased towards “existence,” we are attached to the law of karma. So, we must unify our understanding of both “emptiness” and “existence.” This is the Middle Way. So, “the deviant and extreme views such as the views of existence and non-existence” is talking about the views of people who are attached to “emptiness” or “existence,” or to “views of nihilism” or “views of eternalism.”

The view of nihilism: The extreme view that, after people die, they will never be reborn. The view of eternalism: The extreme view that the body and mind.

The “view of nihilism,” not believing [in karma], causes us to indulge ourselves, become arrogant and do unwholesome deeds. [Those like this] are not afraid of anything. This is not a correct view. When we have “the view of eternalism,” we think that since we are human in this life, then we will also be human in our next life, and that a pig will always be a pig. The belief that all beings are fixed in their cycles of existence is also not correct.

This is why the Buddha taught us that our transmigration in the Six Realms is solely a result of the causes and seeds that we create in our daily living and accumulate in our storehouse consciousness, and thus our karmic causes lead to karmic effects. We need to understand these principles clearly. So, we must not cling to “the view of nihilism” or “the view of eternalism.”

That is how sentient beings cling to deluded views of all phenomena. By not clearly understanding them, we deludedly make plans based on them. This is not correct.

Sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions. This attachment to existence is the “view of existence.”

We should follow the rules and understand that things arise because of the convergence of causes and conditions; things do not arise out of nothing. For something to come into “existence,” there must be principles and causes [that bring it about].

However, some sentient beings, cling to all phenomena with the deluded view that all things have no intrinsic nature. These people have the “view of non-existence.”

If we can clearly understand this, if we understand people, matters and objects, then naturally we can understand and be clear about Samadhi and wisdom.

So, Sariputra was very grateful to the Buddha because He helped him to clearly understand these principles. Now he hoped that others would also understand them more clearly. Sariputra was grateful for the Buddha’s 40-plus years of teachings.

“In the past, the Buddha had said….”

This was what the Buddha said in the past.

“My Dharma can free you from the suffering of birth, aging, illness and death that you see right now and enable you to ultimately attain Nirvana.”

The Buddha wanted to teach the Dharma in a way that everyone could experience. He began by giving teachings that people in this world could all relate to. So, He started with suffering, causation, cessation and the Path and birth, aging, illness and death. Everyone can see and experience these things. This is the natural course of life; once we are born, we cannot escape illness and death. This is why we say life is impermanent. Once people clearly understand the principles, they must promptly engage in spiritual practice. Everyone must follow this path through life and practice according to the Buddha’s teachings so that they can ultimately attain Nirvana. The ultimate state of Nirvana is a tranquil and clear state of mind. Then we must uphold vows as vast as the universe in order to steadily walk this path.

So, “everyone who practiced according to this Dharma would definitely understand how to eliminate the causes of suffering.”

If we continue to walk this path, then we can definitely understand how to eliminate the causes of suffering. We will certainly attain Nirvana. We must walk the path according to the principles. And when we come to the end of this path, we will know everything, understand everything and be liberated from everything.

So, at this assembly, over and over people heard the Buddha set aside the provisional to teach the true.

At this time, they again heard the Buddha talk about setting aside the provisional to teach the true. But none of them understood that they could attain Buddhahood in the future.

Setting aside the skillful means taught for the past 40-plus years and returning to the True Dharma of the One Vehicle is the state of the Lotus [Dharma-assembly]. Everyone can be a Buddha. It is just that people are not aware of this. So, at that time, the Buddha verified this for them. The fruit [of Buddhahood]

was something they had heard of but had not yet awakened to. Now they understood that because they had not awakened, they “fell into doubt and delusion.”

They still did not know the way to realize the fruit [of Buddhahood]. Thus they fell into doubt and delusion. May the World-Honored One, for the sake of the fourfold assembly, explain the causes and conditions behind this to enable them to end their doubts and regrets.

Sariputra was describing this process. The World-Honored One had explained the causes and conditions to the fourfold assembly so they could end their doubts and regrets.

This is why Sariputra was expressing his gratitude. He was proving to everyone that the Buddha had taught this. Sariputra had experienced it himself. In the past, he himself had fallen into doubts and regrets. He had heard the Buddha say that everyone could attain wisdom equal to His own. Only after clearly understanding this was. Sariputra able to receive the Buddha’s prediction.

So, we must mindfully learn the Buddha-Dharma. We must understand and comprehend it. Then naturally the Dharma will enter our hearts and become manifest in our actions. Turning from delusion to awakening and returning to our intrinsic nature depends on us always being mindful.

Episode 523 – Attain Realizations Through Learning

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>> “When we learn at the stage beyond learning, we can awaken to our intrinsic nature. Ultimate reality is not found in the substances and appearances outside our minds. In the True Suchness of ultimate reality we truly understand emptiness and existence and attain the state of clarity in the tranquil and still light.”

>> “The foremost paramita spoken of by the Buddha is not the foremost paramita. Therefore it is called the foremost paramita.”

>> “The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

>> “Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self and the views of existence and non-existence, and so forth, claimed to have attained Nirvana.”

>> Those at and those beyond the stage of learning: Sariputra was their leader. He said that because he had already received the Buddha’s prediction for attaining Buddhahood, he no longer had any doubts or regrets. This shows the distinction between those at the stage of learning, people with Leaks, and those beyond the stage of learning, people without Leaks. This is the deeper meaning behind the reason that the Tathagata bestowed predictions of Buddhahood among His disciples.

>> The Three Flawless Studies are the essence of learning. Those who advance in practice are at the stage of learning. Those who advance in perfection, the practice of bringing the mind to rest, are beyond the stage of learning.

>> “Each believed that they had freed themselves from the views of self, of existence and non-existence and so forth.” They called this Nirvana. “View of self” is an attachment to self.

>> “The view of existence” is when sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions.

>> “The view of non-existence” is. “Sentient beings deludedly cling to all phenomena as being without an intrinsic nature.”

>> “They are attached to its non-existence.” This is called “the view of non-existence.”

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“When we learn at the stage beyond learning, we can awaken to our intrinsic nature.
Ultimate reality is not found in the substances and appearances outside our minds.
In the True Suchness of ultimate reality we truly understand emptiness and existence
and attain the state of clarity in the tranquil and still light.”

This is telling us that we all need to learn first, and then awaken. By learning the Buddha’s teachings, we can thoroughly understand true principles and awaken to our nature of True Suchness. However, for who knows how long, we have transmigrated in the Six Realms, as our intrinsic awakened nature has been covered with ignorance.

Now that we have encountered the Buddha-Dharma, we must seek to understand how we came into this life and how we will leave this life. Where will we go? How will we return? As ordinary people, none of us understand this, so we must learn. We must learn at the stage beyond learning, which means to return to our awakened nature. So, we constantly say, “Learn by doing, awaken by learning.”

Thus, “Ultimate reality is not found in the substances and appearances outside our minds.” These substances and appearances are things we can see with our eyes, but is there anything that really is as it appears? No. The flowers you saw last time are not these. Those have all withered. Those withered flowers had once grown from the earth. It took some time for someone to plant the flowers and take care of them. So, external objects like these all go through a process of formation. Truly, they are “not ultimate reality.” There is not one thing that has always existed. First, there has to be a “cause,” a seed, and then “conditions,” such as soil, rain, dew, and so on. Then they must be arranged by human hands before they appear here in front of us. How long will they last? After a few days, they will be replaced.

This cycle between existence and non-existence demonstrates that they are not ultimate reality. Everything is formed by the convergence of humans, causes and conditions. This desk, this room and so on, everything external to our minds, these substances and appearances, do not truly exist. They have not always been that way. The “me” you saw yesterday is not the same “me” that you see today. Every second, the old is replaced by the new. My body continues to [metabolize], [creating] infinitesimal changes.

Before we realize it, infants become children; when did this happen? Parents hold their dear children in their embrace, but suddenly it seems that they are all grown up. So, substances and appearances continuously go through infinitesimal changes; this shows that they are not the ultimate reality.

“In the True Suchness of ultimate reality, we truly understand emptiness and existence.” Ultimate reality is something we must learn about and understand. Small Vehicle practitioners understand the principle that all things only come together in a temporary union. “There is no need to be attached; everything is empty in nature. I have few desires, so I am content. I will cultivate myself, and with clear wisdom, I can protect myself. I will not bother with external matters.” This is only a partial understanding. They know that everything is a temporary union. But how did all of these temporary unions come about? How does the law of karma continue the cycles of existence? Wondrous existence is something we must understand more fully. [To reach] the True Suchness of ultimate reality we must “understand emptiness and existence.” Only wondrous existence in emptiness is the ultimate reality. Only by unifying emptiness and existence can we attain a truly perfect realization.

The truth is that, in our lives, there is not one day that we are not undergoing the infinitesimal changes of the aggregate of action. Thus, with our ignorance and afflictions, we are affected by these ever-changing phenomena. In this world, there is so much confused and distorted thinking. Now that we have encountered the Buddha-Dharma, we need to immediately seize this moment. Only by understanding the Buddha-Dharma, can we understand worldly appearances. Our confused and distorted thinking must be corrected by applying the Dharma and returning to “the state of clarity in the tranquil and still light.” This is our goal in learning the Buddha-Dharma.

Through the workings of things, we must find a way to learn the true principles. What can we do in this world so that, while living amid “wondrous existence,” we can realize “emptiness”? To experience “true emptiness,” we have to understand it in “wondrous existence.” The people, matters and objects we encounter over the course of our lives are what we must experience.

For instance, in the kingdom of Kapilavastu, ruled by the Sakya clan, in the great garden within the palace, there was a group of children, all of them six, seven or eight years old. They were all part of the royal family. Nearly 500 children were there playing in the garden. One of them was named Devadatta. In the garden, he saw a small bird on a tree, so he aimed an arrow at the bird and shot him. When the arrow hit the bird, he tried to fly despite his injury and

fell in front of another group of children. One of them was a boy named Siddhartha; Prince Siddhartha was among this group. When he saw this small bird with the arrow in his body he felt a sense of compassion and picked him up to apply some medicine.

Devadatta ran up to Prince Siddhartha. Holding out his hand, he said, “This bird is mine. I shot him, give him to me.” Prince Siddhartha said, “You shot this bird and if he had died, I would have given him to you. But as I saved his life, so I will not hand him over.” As they stood there, continuing to argue,

the teachers of this group of children, two elders, walked over. “What’s going on here?” After everything had been explained, these wise elders pronounced their judgment. The small bird was originally flying in the sky. Shooting him was bringing harm to a living thing, while saving him was in accord with human nature, and since nature embraces living beings, they judged that Prince Siddhartha was right.

From then on, Devadatta felt hatred in his heart, which stayed there [even at this Dharma-assembly]. In the Buddha’s teachings, [we hear of how] Devadatta slandered the Dharma and tried to destroy the Sangha. This karmic connection continued to entangle them. But Sakyamuni Buddha had attained Buddhahood, so now, in the Lotus Sutra, as He was bestowing predictions of Buddhahood, He still had a spacious mind and pure thoughts. Everyone intrinsically has Buddha-nature, so one day, Devadatta will also be able to attain enlightenment. Therefore, when the Buddha bestowed predictions, He also bestowed a prediction upon Devadatta that he would also attain Buddhahood.

Clearly, awakening to our intrinsic nature, depends on how we are learning now. If we can be mindful right away, we will diligently practice [the right teachings]. We must wholeheartedly move in that direction without deviating in the slightest, working to diligently advance. Those who walk diligently will arrive first. In fact, everyone can get there. We can all return to our awakened nature of True Suchness; the only difference is in how long it takes. “When we learn at the stage beyond learning,” we can “awaken to our intrinsic nature.”

In the Diamond Sutra, the Buddha also says,

“The foremost paramita spoken of by the Buddha is not the foremost paramita. Therefore it is called the foremost paramita.”

Thus, we “awaken” to the principles of learning at the stage beyond learning. After we understand the foremost paramita, we are able to reach the other shore, but after getting there, we must come back. We go from the deluded state of ordinary people to the awakened state of noble beings. After attaining a noble being’s awakened state, we have to come back to transform deluded people. So, we must go back and forth. This awakening starts with learning. “When we learn at the stage beyond learning,” our learning has reached the ultimate, which is to return to our Tathagata-nature, So, “when we learn at the stage beyond learning, we can awaken to our intrinsic nature.”

Everyone must clearly understand this. Previously, in the sutra it was stated,

“The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

In this previous passage, Sariputra described the retinue that was constantly by the Buddha’s side. These people’s minds were already at ease, and they were determined in their direction. By hearing the Buddha’s teachings, their minds were put at ease. ․At that time, they were still at the “stage of learning.” Everyone was at ease with being in an environment where they were being taught by the Buddha. They also frequently heard the Buddha say that, by giving everyone these teachings, He hoped they could all be freed from birth, aging, illness and death so they could reach the state of Nirvana.

To truly penetrate our awakened nature, we must go among people to experience the truths of birth, aging, illness and death. Then we must help those who, because of birth, aging, illness and death, experience all kinds of suffering, to also realize these truths and be transformed. We must penetrate and practice the paramitas to deliver them. By helping them to understand the principles, they will be free of the fear of birth and death. This is how learning the Dharma can lead to a state of freedom. Understanding that birth and death are natural laws, they can attain a tranquil and clear state; they are able to pass away peacefully. After leaving, they will come back again, living and dying in a state of ease. This is learned from the Buddha-Dharma.

Therefore, the next passage continues, saying,

“Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self and the views of existence and non-existence, and so forth, claimed to have attained Nirvana.”

Some people were still at the stage of learning. Those beyond learning had already understood everything they needed to. Of these 1200 people, Sariputra was their leader.

Those at and those beyond the stage of learning: Sariputra was their leader. He said that because he had already received the Buddha’s prediction for attaining Buddhahood, he no longer had any doubts or regrets. This shows the distinction between those at the stage of learning, people with Leaks, and those beyond the stage of learning, people without Leaks. This is the deeper meaning behind the reason that the Tathagata bestowed predictions of Buddhahood among His disciples.

So, Sariputra himself had personally received the Buddha’s prediction of attaining Buddhahood. Sariputra also expressed that he no longer had any doubts or regrets. He deeply believed in and understood the Buddha’s teachings.

Here, he began to divide people who were learning into different categories. “Those at the stage of learning” have Leaks. They are not clear on how to uphold precepts, their Samadhi is not strong enough and their wisdom has not matured. This is what it means to have Leaks. Having Leaks means they still have afflictions, so their wisdom will be insufficient as long as there is still ignorance in their minds. Their minds are like a mirror that has not been wiped clean. They still have Leaks, so they need to continue learning. Thus they are “at the stage of learning.”

“Those beyond the stage of learning” have no Leaks. Everything they needed to learn, all the principles that the Buddha taught, was already completely clear to them. They could accept and experience this truth. So, Sariputra, who had been affirmed by the prediction bestowed upon him by the Buddha, was in the category of “those beyond learning.” They already understood everything they needed to. Now it was time to act. The Dharma must be in their actions, and they must act in accord with the Dharma. From now on, what was needed was action. This is “the stage beyond learning.” After understanding principles, they must act. These were the ones the Tathagata would bestow predictions upon.

So, precepts, Samadhi and wisdom are what we have to cultivate; these are the essence of our learning.

The Three Flawless Studies are the essence of learning. Those who advance in practice are at the stage of learning. Those who advance in perfection, the practice of bringing the mind to rest, are beyond the stage of learning.

What we learn has an essence, appearance and function. In the course of our spiritual practice, we must understand its essence. What are the principles of this essence? As we just discussed, this essence is not ultimate reality. No phenomenon inherently exists; many causes and conditions must converge in order for us to see this appearance. Appearances have a function we can make use of. The same applies to the Buddha-Dharma. We have to realize the essence of the Dharma, the appearance of the Dharma, and how to apply its functions. This is the essence, appearance and function.

What we learn is “the essence of learning.” As we learn, we need to thoroughly understand. As we gain understanding, we have to move forward and advance through practice. After hearing the Dharma, we must constantly review it. “Those who advance in practice are at the stage of learning.” This is all a part of our spiritual practice. This happens “at the stage of learning.”

If we are “advancing in perfection,” then everything we do is already perfect, and we freely apply our understanding of essences and appearances. Our practice of precepts, Samadhi and wisdom will be flawless and without Leaks. This is called perfection. Perfection is “the practice of bringing the mind to rest.” When we have perfected what needs to be learned, we are “beyond the stage of learning.” We can already freely apply [what we have learned] and will not be defiled by worldly matters or objects. This is “the stage beyond learning.”

“Each believed that they had freed themselves from the views of self, of existence and non-existence and so forth.” They called this Nirvana. “View of self” is an attachment to self.

Everyone has this attachment. Everyone has a different way of thinking. Everyone’s way of doing things is different. So, we talk about “unity, harmony, mutual love and concerted effort.” Giving to the world in this way creates a state of truth, goodness and beauty. This also requires every one of us to eliminate our view of self and be united in the way we do things. Then we can do things in perfect harmony.

If we remain attached to our sense of self, it will be hard to do things to help others. Our attachments cause hardships for ourselves and will also cause hardships for others. This comes from our attachment to self. “Not doing things my way is a mistake. I am right; you all are wrong. When you don’t listen to what I say, I get angry.” When we are attached to our sense of self, we see a permanent self where there is none. This will continue to create many afflictions for us. We must avoid having this view of self.

“The view of existence” is when sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions.

They think of this as “existence.” If there is “existence,” what is it that exists? This is how many superstitious beliefs arise. If we do not understand the principles, we will end up with many deluded beliefs. “Do I need to look for an auspicious day? Is today a good day for doing this or not? I have to look for an auspicious direction. Is this the right direction to go in or not?” In any case, people have so many attachments.

“The view of non-existence” is. “Sentient beings deludedly cling to all phenomena as being without an intrinsic nature.”

Thus they deny the law of karma;

“They are attached to its non-existence.” This is called “the view of non-existence.”

With the view of non-existence, it is easy to develop “views of nihilism. When people die, that’s it. There will be no more karmic retribution.” For this reason, they commit all kinds of evil and do many unwholesome things without fear of karmic retributions. These people are very stubborn. This is also a form of deluded attachment. “As long as I am happy,” “nothing is off-limits to me.” This kind of person “clings to all [phenomena] as being without an intrinsic nature.” They do whatever makes them happy; that is their only consideration. They are “attached to non-existence”; this is called “the view of non-existence.”

In summary, as Buddhist practitioners, we have to take the middle path and learn the true and proper principles of life so we can walk a road that leads somewhere, in particular the road that we should take. We must make sure our direction is correct; this is something we must mindfully learn. If we want to learn, we must act. “Learn by doing, awaken by learning.” In fact, this awakening is returning to our awakened nature. This is how we should engage in spiritual practice. Going from the “stage of learning” to “the stage beyond learning,” we will return to our intrinsic awakened nature; this is our true direction in spiritual practice. So, we must always be mindful.

Episode 522 – Be at Ease by Practicing the Dharma

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>> “By learning and always practicing, we attain Dharma-joy. When the Dharma is in our actions, we will be at ease. The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.”

>> “At that time, Sariputra said to the Buddha….”

>> “World-Honored One, I now have no further doubts or regrets, having personally received from You the prediction of attaining. Anuttara-samyak-sambodhi.”

>> “The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

>> Bodhisattvas apply the provisional and skillful means of [cultivating] blessings and wisdom to tame their own minds. Their minds transcend the entanglements of afflictions and reach unobstructed understanding. In this way, they are at ease.

>> The Buddha said: An evil person who harms a sage is like one who spits towards the sky. The spit does not reach the sky, but falls back on the person. When one flings dust against the wind, the dust does not reach others but is blown back on oneself. The sage cannot be harmed, so the ruin will destroy the doer. The Sutra of 42 Chapters.

>> Their mind is free: When they are no longer attached to the self, their mind is free and at ease. But they are still attached to their concepts of the Dharma. They have not yet become at ease with the Dharma.

>> “The Buddha constantly taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

>> Therefore, “to teach and transform” means to counsel, which is to teach people to transform evil into goodness.

>> In the Chapter on Skillful Means, we talked about how. “All Buddhas, the Tathagatas, only teach the Bodhisattva Way.”

>> “Ultimate” means to the very end. “Ultimate” means to the very end. To completely awaken to the source of the defiled mind is to attain the ultimate realization. This is the same as intrinsic enlightenment. Thus it is called ultimate enlightenment.

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“By learning and always practicing, we attain Dharma-joy.
When the Dharma is in our actions, we will be at ease.
The Buddha teaches sentient beings the way the sun illuminates all.
The laws of nature are found in our daily living.”

In our daily living, whenever we interact with people and matters, that is the Buddha-Dharma. If we apply Dharma in our interaction with others and in the way we handle matters, the Dharma will always be in our daily living. Then aren’t we “learning and always practicing”? If we lived according to the Dharma, then in interacting with people and matters, what afflictions would we have? Wouldn’t we be very happy? If the Buddha-Dharma is part of our daily living, we will always be happy and at ease. So, “When the Dharma is in our actions, we will be at ease.”

Our hearts will always be free of afflictions, and our minds will be free of hindrances. Our every action will be in accord with the Dharma. When we talk about “action,” we are referring to what happens in our daily living. The minutes and seconds continuously pass, and our thoughts arise uninterruptedly, one after another. Everything we do happens in the contexts of time, space and interpersonal relationships. All actions happen in the intersection of these three contexts. This is the continuous change of the aggregate of action. If the Dharma always remains in our hearts, there will be nothing that can hinder us. To completely understand everything, the Dharma must be a part of our actions, meaning everything in our lives has Dharma in it.

So, “By learning and always practicing, we obtain Dharma-joy. When the Dharma is in our actions, we will be at ease.” By doing this, it is like having the Buddha in the world. “The Buddha teaches sentient beings the way the sun illuminates all. The laws of nature are found in our daily living.”

The Buddha came to this world for one great cause, for one goal. He hoped that all sentient beings in the world could accept the Buddha-Dharma. [The Buddha-Dharma] is like the sun in the sky; when the sun shines, everything is clearly illuminated, unless we deliberately shut the sun out. If we seal off an enclosed environment, it will be dark inside. If the sun is shining on a house, but all the doors and windows are closed and covered, won’t it still be dark inside?

The Buddha-Dharma was selflessly given to us. The Buddha is here for one great cause. His only hope is that everyone can come in contact with the Buddha-Dharma. However, some sentient beings have karmic conditions that cut them off from it. The sun’s rays of light, in fact, cover everything. All we need to do is open the door to let them in. This is such a simple principle. Therefore, we must gratefully open the door to our minds and take in the Dharma, like the illumination of sunlight.

This is a law of nature. In the solar system that we are in, there are other planets that are also orbiting the sun. Each of them has its own orbital path, each is on a natural course. We can make use of this law of nature. If everyone can understand the natural principles of the world, then in the conditioned phenomena of everything that we do, we will not transgress the boundaries of human rules and morals. So, “The laws of nature are found in our daily living.”

We learn and then always practice. We learn to apply the Dharma to our lives, to our bodies and minds. Then the actions of our bodies and minds, regardless of time, space or relationships, will not deviate from the Buddha-Dharma. This will happen without our awareness. “It is only natural that we should act this way.” The Dharma has already been engraved on our hearts. This is the right thing to do. This is virtuous conduct.

Some people think to themselves, “I am educated and engage in spiritual practice. I’m living my life this way; why aren’t you praising me? This makes me feel troubled.” As practitioners, we should not feel this way. This is simply part of our fundamental duty. Applying the Dharma in our daily living is naturally something we should be doing. It does not matter whether others know or not; we truly must learn to have this be a natural part of our lives. The natural laws are found in our daily living. We can bring people, matters, objects and principles together in harmony. This is how we can truly engage in spiritual practice.

The Buddha-Dharma must be applied in daily living and we must be Bodhisattvas among people. If we can do this, we will be at ease in our spiritual practice, and we will always be happy and full of Dharma-joy.

Similarly, in the Lotus Sutra, when Sariputra received the Buddha’s prediction for attaining Buddhahood, his body and mind were happy and jubilant. And not only was Sariputra happy, but everyone else at the assembly was, too. They all took joy in his merits. This can also happen in our daily living. When other people achieve something, it is as if we have achieved it ourselves. This is how we take joy in others’ merits.

So, the previous sutra passage states,

“At that time, Sariputra said to the Buddha….”

Sariputra was beginning to speak.

“World-Honored One, I now have no further doubts or regrets, having personally received from You the prediction of attaining. Anuttara-samyak-sambodhi.”

Sariputra expressed the joy in his heart and the great ease he felt. Because he had doubts and regrets in the past, his mind was not at ease. Now, having attained the Buddha’s affirmation and received this prediction from Him, his mind was completely at ease. “In the future, if I keep practicing this way and do not deviate from this direction, I will be able to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi. I now have this faith in myself, and I have affirmed that I can do this. But I will not be the only one.”

The following sutra passage states, ․”The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

Sariputra began by saying that aside from him, there were also “1200 people here.” These “1200 people” all had minds that were at ease. For many decades, they followed Sakyamuni Buddha and remained by His side to listen to the teachings. They also followed Him all over to spread the Dharma. Their resolve to engage in spiritual practice was very firm. So, their “minds were free and at ease.” This shows that they would not turn back or be obstructed. Having a mind that is at ease means that they will not retreat or be affected by any obstacles. We ordinary people constantly face obstacles. Our own greed, anger and ignorance are three obstacles that hinder our minds.

Is greed really that powerful? Actually, with spiritual practice, true spiritual practitioners are content and always happy. They are always very content to live with simply three robes and an alms bowl. With so few desires, they are content. If they can stay warm, cover up their bodies, and get enough to eat, that is all they need to live. What else would they desire? If we are free of greed, we do not create karma.

As for anger, since we are engaging in spiritual practice, the Buddha taught us to expand our mind so that it is spacious enough to encompass the universe. Then there is nothing that can bother us, so we will not give rise to afflictions or lose our temper when things do not go our way.

As for ignorance, because we practice the Buddha-Dharma, the sunlight, the light of wisdom, is always illuminating our minds. Thus we do not have the darkness or delusion caused by ignorance. If our minds are always calm, they will not give rise to ignorance. The Buddha’s teachings help our wisdom-life grow. So in this way, what can possibly obstruct us? We will not retreat nor be hindered; this is the state of ease.

Bodhisattvas apply the provisional and skillful means of [cultivating] blessings and wisdom to tame their own minds. Their minds transcend the entanglements of afflictions and reach unobstructed understanding. In this way, they are at ease.

This states, “Bodhisattvas apply the provisional and skillful means of [cultivating] blessings and wisdom to tame their own minds.” If we want to form Bodhisattva-aspirations, we must begin by learning. If we want to turn the Dharma-wheel, we accept the Buddha-Dharma into our hearts, then from our hearts we share our realizations and understanding with other people. At the same time, sentient beings’ habitual tendencies and afflictions will not defile us. Thus our minds will “transcend the entanglements of afflictions.”

The many afflictions we encounter will not defile our minds. This is because we have tamed our own minds. Even if you want to make me angry, I will not get angry. I will not punish myself with other people’s mistakes. If they are wrong in the way that they treat us, that is their problem. If we do not let it in, we will not be provoked.

Like the Buddha said in the Sutra of 42 Chapters, if someone grabs a handful of sand and throws it at you, but he is throwing dust against the wind, who does it hit? It does not hit the person ahead, but rather the person who originally threw it.

The Buddha said: An evil person who harms a sage is like one who spits towards the sky. The spit does not reach the sky, but falls back on the person. When one flings dust against the wind, the dust does not reach others but is blown back on oneself. The sage cannot be harmed, so the ruin will destroy the doer. The Sutra of 42 Chapters.

Therefore, we must learn to develop the open and spacious mind of a Bodhisattva. We must not only accept the Buddha’s teachings, but also use them to teach and transform others. Some sentient beings may be foolish or dull, with severe habitual tendencies. We must also be like the Buddha and calm our minds. We must avoid losing our temper with someone who is deluded. These habitual tendencies are theirs; they have nothing to do with us. But we care about these people, so we say, “Get rid of these kinds of habitual tendencies.” By doing this, we are taming ourselves. Not only do we train ourselves, we must also apply “the provisional and skillful means of [cultivating] blessings and wisdom” in order to transform sentient beings. If we cannot teach others, we must tame our own minds so as not to be influenced by them.

We must train our own minds, then we can transcend afflictions and free ourselves from their entanglements. Though we want to go among people, we must still protect ourselves with the Buddha-Dharma. Precepts, Samadhi and wisdom can help us protect ourselves. Thus we “reach unobstructed understanding.” In this severely turbid atmosphere, those who are pure have purified themselves, and those who are clear found their own clarity. The turbidities and afflictions of other people will not defile them. This is also being free and at ease.

“In this way, their minds are free and at ease.” They are Small Vehicle, Two Vehicle practitioners, such as Hearers or Pratyekabuddhas. People like that, since they do not go among people, will not attract afflictions. Because they know that everything in the world is inherently illusory, they cultivate the purity of their minds. This is the freedom of Small Vehicle practitioners.

Their mind is free: When they are no longer attached to the self, their mind is free and at ease. But they are still attached to their concepts of the Dharma. They have not yet become at ease with the Dharma.

“But they are still attached to their concepts of the Dharma.” Although with the Small Vehicle they were liberated and had purified their minds, they stubbornly refused to go among people to transform them. They stopped there and could not move forward because of this attachment to the Dharma. So, they could not let go of this attachment to go among people with a sense of freedom. Thus they had “not yet become at ease with the Dharma.”

They were at ease with the limited “self” but could not feel at ease with the greater self of the Great Dharma. This is why obtaining freedom is not so simple. We absolutely must learn to go into places with severe turbidities. When we do, it will be like clouds passing by the moon; as the cloud passes, it is not caught on the moon. We must learn to achieve this state. This is why we say, as Buddhist practitioners, we must have an open and spacious mind.

“In the past, they were at the stage of learning.” This means that, in the past, the cause they planted was their aspiration to learn from the Buddha. During that time, “they learned and always practiced to end delusions.” They constantly trained to treat their minds. This was “the stage of learning.”

When we first begin to learn, we all must go through this stage of learning to put an end to our delusions. Delusion is ignorance, and ignorance is affliction. The afflictions of the three obstacles all begin with delusion. The seeds of our spiritual practice have to start from this. To truly eliminate our attachment to the Dharma, we must train ourselves among people. If we form great aspirations, we must interact with others to polish and hone our spiritual aspirations. Only by becoming at ease with the Dharma are we truly learning it.

So, we talk about the Buddha.

“The Buddha constantly taught and transformed them by saying, ‘My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.'”

The true Dharma of the Buddha had been safeguarded in His mind for decades. He was now proclaiming it to everyone. “Honestly speaking, this is what my Dharma can do. It can free everyone from birth, aging, illness and death.” After being liberated from this cyclic existence, one will ultimately reach the tranquil and undefiled land of calm illumination, “tranquil and clear, with vows as vast as the universe.” That is the state we can reach. This is what the Buddha taught sentient beings.

Therefore, “to teach and transform” means to counsel, which is to teach people to transform evil into goodness.

We begin “by learning and always practicing,” [discovering] “the laws of nature” and so on. We must [go along with] the laws of nature, abide by these natural moral guidelines. So, we cannot wait to be filial or do good deeds. This is the way that we are already practicing the Buddha-Dharma. The Buddha’s teachings also counsel people to transform evil into goodness.

In the Chapter on Skillful Means, we talked about how. “All Buddhas, the Tathagatas, only teach the Bodhisattva Way.”

This means that, in the past, all Buddhas, the Tathagatas, only wanted to teach sentient beings one thing, to go among people, practice the Bodhisattva-path and transform evil into goodness. This was the Buddha’s goal for coming to the world. He wanted to help us all arrive at the ultimate, to arrive at the ultimate state of Nirvana.

What is this ultimate state of Nirvana? It is a state where we can “completely awaken to the source of the defiled mind.”

“Ultimate” means to the very end. “Ultimate” means to the very end. To completely awaken to the source of the defiled mind is to attain the ultimate realization. This is the same as intrinsic enlightenment. Thus it is called ultimate enlightenment.

Our suffering begins in our defiled minds, in greed, anger, ignorance, arrogance, doubt etc. Only by understanding the source of these defilements of the mind will we have a way to reach that ultimate end, which is that ultimate state. That is returning to our intrinsic enlightenment, which is known as the ultimate enlightenment.

If we do not know the source of these defilements, we will have no way to purify our minds. To understand the source of these defilements, we must go among people to understand their afflictions and the truths of “suffering” and “causation.” Only then can we reach “cessation” and see the “Path.” By eliminating all afflictions and defilements, we will truly see the Path. Therefore, all of us must always be mindful.

Episode 521 – A Deeply Planted Root of Faith Prevents Doubts

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>> “People without faith have nothing to stand on. The root of faith, the source of the path, must be deeply planted. By destroying doubts and regrets, they realize the right path. They must uphold the Great Dharma and turn the Dharma-wheel.”

>> “The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”

>> “At that time, Sariputra said to the Buddha, ‘World-Honored One I now have no further doubts or regrets, having personally received from You the prediction of attaining Anuttara-samyak-sambodhi.'”

>> Sariputra, having learned the Dharma and received the prediction of Buddhahood from the Buddha, was deeply grateful for the grace of the Dharma which nurtured and extended his root of faith so that he had no further doubts and regrets.

>> The Buddha’s wisdom is also called unsurpassed complete awakening and the unsurpassed path to complete enlightenment. It is the unsurpassed wisdom that is being completely awakened to all truths.

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“People without faith have nothing to stand on.
The root of faith, the source of the path, must be deeply planted.
By destroying doubts and regrets, they realize the right path.
They must uphold the Great Dharma and turn the Dharma-wheel.”

To us humans, faith is very important. Without trust, how can we interact with other people? In this world, people need faith to build their character; this is particularly true for us Buddhist practitioners. If we are trustworthy, everyone will affirm us. Learning from the Buddha takes faith. Our faith must be deep. Only if we have deep faith in the teachings can we uphold [our vows] and follow the path. Thus, by following the Buddha’s teachings we can take the road we need to take.

What road should we walk on? “This path is a road to walk on.” That is the Bodhi-path. All of the Buddha’s teachings were ultimately summarized in the Lotus Sutra as the True Dharma of the One Vehicle. This Dharma is the Bodhisattva Way. Therefore, He is “teaching the Bodhisattva Way.” Bodhisattva is [a Sanskrit word] that means awakened sentient being. So, the Bodhisattva-path, or the Bodhi-path, is the path to awakening.

Previously, I have told everyone that this road through the world must be paved carefully so that it can connect with the Bodhi-path. Those of us who are now Buddhist practitioners must begin by establishing our faith. Faith in the Buddha-Dharma must be deeply rooted. This starts with how we act as a person. As we interact with people, we must build faith. When we speak to others, if there is no trust, who will be willing to trust us? If we are not trustworthy, we lack character. Without character, how can we develop Buddha-character? So, we must perfect our character in order to attain Buddha-character. Building character starts with faith. If we quickly do what we have promised to do, people will have faith in us.

Whatever it is that we need to do, we must promptly complete it, because life is impermanent. If we agree to do something and then procrastinate, in the end, it will not get done. If we cannot even complete simple worldly tasks, how can we possibly attain Buddhahood? Therefore, we must be diligent. Once we have faith, we must also be diligent.

So, “The root of faith, the source of the path, must be deeply planted.” The root of faith is the origin of the path. In learning from the Buddha, if we establish faith at the beginning, we will not stray as we move forward, step by step. Similarly, the root of faith must grow deeper and wider. So, the foundation of our character must be firm in order for us to truly progress as. Buddhist practitioners, starting as ordinary people, then steadily moving forward on the Bodhisattva-path. This is the root of faith, the source of the path. From this starting point to our ultimate destination, there is only one road. As we travel this road, we must extend our roots. If our root [of faith] grows, this means we are diligently progressing and making advancements.

What hinders the growth of faith? Doubt. There was also a period of time in the past when Sariputra doubted the Great Vehicle Dharma. So, he stopped [at the Small Vehicle]. Then as the Buddha tirelessly and continuously praised the True Dharma of the One Vehicle, Sariputra also reflected upon himself. In the end, he destroyed his doubts and regrets. If he had not destroyed his doubts, he would always have been left with regrets. The Buddha’s lifetime is like ours; it is limited and ultimately must came to an end. The length of our lifespan is limited. At His advanced age, the Buddha had to freely and quickly carry out His original intent. So, He told everyone, “There are many treasures here. Take a good look at them.” The invaluable treasure He referred to was the Dharma. This Dharma is priceless. It is unsurpassed and unequalled.

For the first over 40 years, He guided us. After those over 40 years, the Buddha revealed all the True Dharma. This was something Sariputra had finally realized. He finally “realized the right path.” After following the Buddha for several decades, he now realized that there is only one path that leads to the source, the one Bodhisattva-path. He began to form aspirations and make vows to “uphold the Great Dharma and turn the Dharma-wheel.” He was finally inspired to make this resolve.

Similarly, in the Buddha’s lifetime, there was a group of bhiksus who engaged in spiritual practice. One of them had already awakened; he was an awakened bhiksu. However, there was an elder in the city who knew that Sakyamuni Buddha advocated the Right Dharma, but doubted whether all the bhiksus were actually able to accept this Right Dharma. It is said that the minds of bhiksus are pure. Could their minds truly remain unaffected by external phenomena? The elder had this doubt in his mind. One day, he had a thought. He was very affluent and had many servants, and he said to all of them, “I want to make an offering to these bhiksus, but I want to test if their resolve is truly unwavering. All the female servants must look very elegant. Change into beautiful clothing and put on makeup and accessories. You need to do your best to display your dancing and singing skills. I will observe whether the resolve of these young bhiksus will waver.”

The day finally came, and the bhiksus came to accept offerings. On their way there, the awakened bhiksu told the young bhiksus, “You must all remember to keep your resolve firm. Constantly contemplate the body as impure. When we fall ill, we may die. Even before we die, our bodies may have wounds that fester, rot, give off a stench and so on. After death, the entire body will become bloated. Fluid will start flowing out. The flesh will rot. Everyone, think about this. We must contemplate the body as impure. We are going to the elder’s house. He intends to make offerings, but he will also deliberately test our resolve. We must show our pure and disciplined conduct. In order to behave in this way, we must contemplate impurity; we must contemplate the body as impure.” These young bhiksus understood. Wasn’t the purpose of their spiritual practice to free them from passion and desires? So, they were all very proper as they entered the elder’s home in an orderly manner.

He truly made a very abundant offering. One after another, the dishes were brought out. There was also singing and music. The dancers all bared themselves and moved in a very seductive manner. However, for the bhiksus, it was as if they did not see or hear them. With great respect, they finished their meal. As the elder observed them from the side, he was moved and felt ashamed. He came before them and respectfully repented to them. He said that he had sincerely wanted to make respectful offerings, but he had doubts about the bhiksus. When he saw everyone’s firm spiritual aspirations, he felt that he should not have [tested them]. Therefore, he felt repentant.

The awakened bhiksu said to the elder, “First, we are grateful for your offering. Second, I want to tell you that although spiritual practitioners each have different capabilities, we have received the Buddha’s teachings in the forms of various analogies and expressions. Although we are not yet able to realize the True Dharma of the One Vehicle, everyone’s spiritual aspirations are firm. You cannot use a dipper to measure all the water in the ocean. The Buddha’s wisdom is as vast as the ocean, so it is not something you can measure with a scale or a dipper. You overestimate your ability [to test it].” The elder then very reverently and remorsefully asked the bhiksus to teach the Dharma. From that point on, everyone in the elder’s household, including his family members and servants, all took refuge in the Buddha-Dharma. They regularly went to the Sangha to request and listen to teachings.

So, “By destroying doubts and regrets, they realize the right path.” Lay practitioners cannot have doubts, either. They must also destroy their doubts. “By destroying doubts and regrets, they realize the right path.” They must uphold the Great Dharma to turn the Dharma-wheel. When Buddhist practitioners listen to the Dharma, they apply it and also share it with others, so everyone will benefit. Although the Buddha-Dharma is very profound, as long as our root of faith grows deep, we will slowly realize it.

The previous sutra passage states,

“The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”

Yesterday we said that although the path to Buddhahood is profound, the Buddha uses various skillful means to explain it to us according to our dispositions and help us understand that life is impermanent. If we understand the principles of suffering, emptiness and impermanence, we will understand that life is short. We will understand that the human body is impure and lasts only briefly; it is impermanent. So, why would we give rise to greed and desire on behalf of this body?

We already understand these principles, so we create blessed karma in all that we do. In our past lifetimes and this current lifetime, if we had not created blessings, we would not have been able to encounter the Buddha. So, in “this life and all past lives,” in our past, present and future lives, we have been on the Bodhisattva-path, giving to help others. All the merits we have created have been dedicated toward the path to Buddhahood.

The next sutra passage states,

“At that time, Sariputra said to the Buddha, ‘World-Honored One I now have no further doubts or regrets, having personally received from You the prediction of attaining Anuttara-samyak-sambodhi.'”

In this passage, Sariputra expressed his gratitude to the Buddha. He even expressed the thoughts from deep in his mind, that the teachings the Buddha transmitted had destroyed his doubts and allowed him to realize the ultimate truth of the Great Vehicle. So, Sariputra now understood and was deeply repentant of his past attachments and bias toward emptiness. He now understood that he had to put the Bodhisattva-path into action. Having formed this aspiration, he received the Buddha’s prediction for attaining Buddhahood. He would go among people and walk the Bodhisattva-path until reaching the ultimate state, which is the state of enlightenment. This is how he would repay the Buddha’s grace.

So, “[Sariputra] was deeply grateful for the grace of the Dharma which nurtured and extended his root of faith so that he had no further doubts and regrets.”

Sariputra, having learned the Dharma and received the prediction of Buddhahood from the Buddha, was deeply grateful for the grace of the Dharma which nurtured and extended his root of faith so that he had no further doubts and regrets.

Now, all of us already understand and have deeply realized and connected with the Dharma. The Dharma has helped nourish our wisdom-life and grow our root of faith so that doubts no longer hinder our spiritual practice. Sariputra himself felt very fortunate to “have personally received from [the Buddha] the prediction of attaining. Anuttara-samyak-sambodhi.”

In the past, he had cultivated blessings and wisdom. He was replete with blessings and wisdom, so he was born during the Buddha’s lifetime and received the prediction of Buddhahood from Him. We will probably receive the same if we continue to follow this path. Although the path is very long and extends far, as long as we continue walking in this direction, then we can go among people to accumulate goodness and blessings, life after life. We will continue to accumulate them so we will also be able to encounter a Buddha and to receive a prediction of Buddhahood from Him. We must have this kind of faith in ourselves. Although the path is very long and extends far, as long as we start walking, we will get there if we do not deviate from the path.

That is the Buddha’s wisdom. “Anuttara-samyak-sambodhi” is the Buddha’s wisdom. This supreme, universal and perfect wisdom is called “complete awakening.” With it, our [understanding] will be correct and universal.

The Buddha’s wisdom is also called unsurpassed complete awakening and the unsurpassed path to complete enlightenment. It is the unsurpassed wisdom that is being completely awakened to all truths.

The state of sentient beings is as familiar to the Buddha as His hand; it is like looking at the lines on His palms. The Buddha’s wisdom is a complete awakening. He understands all things in the universe, including all things in the human realm. The wisdom of the Buddha gives him correct and universal understanding. So, it is an “unsurpassed path to complete enlightenment.” It is “unsurpassed” because no one has greater wisdom than the Buddha. It is universal; the Bodhi-path, the Bodhisattva-path, can be practiced in Taiwan, the United States, and Africa. It is applicable anywhere. So, this is the supreme wisdom that is being completely awakened to all truths. It is what we call. “Anuttara-samyak-sambodhi.”

Everyone, isn’t attaining this the purpose of learning from the Buddha? The Buddha often reminded everyone that the Dharma He had taught compared to the Dharma still contained in His brain and in the ocean of His wisdom was like the many grains of sand on earth; there is so much Dharma that has not been taught. How many people can encounter the Buddha-Dharma? They can be compared to sand under a fingernail while those who do not comprehend the Dharma are as numerous as the sands of the Ganges River.

Everyone, we are truly very fortunate to be able to listen to the Dharma here. Therefore, we must celebrate our good fortune. Sariputra was fortunate among all of the Buddha’s Sangha. When others receive a prediction [of Buddhahood], we are happy on their behalf. We also feel fortunate that, in the future, we will be able to attain Buddhahood. As ordinary beings, we just need to pave a smooth road that connects with the Bodhisattva-path. If we can proceed on the wide straight Bodhi-path, if we do not deviate from the path, then naturally we will attain complete awakening to all truths.

Once we have penetrated the workings of worldly things among people, we can understand even more. Therefore, through these true principles, we can actually experience this supreme, universal and perfect wisdom. So, we must walk the Bodhisattva-path, go among people and understand worldly matters. We absolutely must penetrate the habitual tendencies of countless sentient beings. But, we must also safeguard our minds. We have received many different teachings. If we can attain many realizations in this world, [we will realize] the world-transcending Dharma. If we have ways of transcending our afflictions, that is world-transcending Dharma. In that case, nothing in this world can hinder our spiritual aspirations. Therefore, I hope everyone will always be mindful.

Episode 520 – Be Dedicated to the Path to Buddhahood

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>> “Unconditioned Dharma is true emptiness and is without form. Wondrous existence is conditioned phenomena, the union [of conditions] that form appearances. The coming together of causes and conditions gives rise to names and appearances. Within this temporary union is concealed the Dharma of Suchness.”

>> Sariputra, the Wise One, has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.

>> “The path to Buddhahood is difficult to fathom, so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”

>> The path to Buddhahood is the Bodhi-path. A path is unobstructed and leads somewhere. The Buddha’s wisdom is perfect and unobstructed. Therefore it is called a path. The Bodhi-path is “a path that is unobstructed and leads somewhere.”

>> The path to Buddhahood is difficult to fathom, so He taught suitable skillful means: The unsurpassed Bodhi-path attained by the Buddha is inconceivable. The path to enlightenment is such that this state is not something ordinary people or. Small Vehicle practitioners can realize or conceive of. All He could do was use skillful means and suitable analogies to speak of matters so they could understand these principles.

>> The three kinds of good karma: 1. Blessings from worldly deeds 2. Blessings from upholding precepts 3. Blessings from practice 1. Blessings from worldly deeds: These come from being filial to parents, respecting teachers and elders, and from upholding the Ten Good Deeds and Ten Precepts.

>> The second is blessings from upholding precepts.

>> By “upholding the Three Refuges, Five Precepts and even the complete [monastic] precepts.”

>> The merits gained from seeing the Buddha [will] be dedicated to the path to Buddhahood: To [dedicate] is to turn around and move toward a certain direction. We turn and dedicate the merits we have cultivated toward the Bodhisattva-path. This is turning from the Small to the Great.

>> “For sentient beings without good [karma],” we give them virtuous Dharma. After giving them these teachings, they will head precisely toward Bodhi. Just as when we play drums and other music, the echoing sounds can be heard from far away, we can turn small good deeds into great benefits.

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“Unconditioned Dharma is true emptiness and is without form.
Wondrous existence is conditioned phenomena, the union [of conditions] that form appearances.
The coming together of causes and conditions gives rise to names and appearances.
Within this temporary union is concealed the Dharma of Suchness.”

Principles are not things that we can see. We cannot see them because they are in a state of true emptiness. In this space that we live in, is there truly nothing at all? This vast space actually contains everything, it is just that we cannot see it. But the principles behind everything do exist. There is moisture and there is air; looking at things, there are many incredibly tiny particles. As we breathe, there are also numerous infectious germs in the air. But our eyes cannot see them. What does electricity look like? We cannot see it, but if there is a [live wire], it could be very dangerous.

In conclusion, even if we cannot see something in our daily living, we must not overlook it, because it is actually true emptiness. Though it does not seem to have any form, actually wondrous existence, conditioned phenomena, this very subtle and wondrous thing, exists within true emptiness. The power of this wondrous existence is there. So, with wondrous existence, as long as we are mindful, science and technology will develop. We conduct research into how, from unconditioned Dharma, a [tangible] union is formed. By putting together various material things, the appearance of this lamp is manifested. With the lamp’s appearance and the workings of true emptiness, consistent with its form, this lamp can light up. This “coming together of causes and conditions” is the convergence of many things. Through this tangible thing, something intangible is transmitted. So, this is the formation of an appearance.

Once something has an appearance, it gets a name. We all have the appearance of a human, but we each have different names. We each have different names, but we can collectively be called “human.” We are called “human” because of our appearance. This is our label. The label for these causes and conditions is a “temporary union.” We each have different names, and within each family, one person is the father and another person is the mother. When a mother and a father come together, there are daughters and sons. All are members of the same family, but each one is addressed differently. Because of these different forms of address, there are morals that guide the relationships.

So, people use these morals in their relationships to maintain their ethical standards in daily life. Similarly, the essence of our spiritual practice is embodied in the precepts. For life in the mundane world, the essence is found in these morals and ethics. Having these different levels of address helps to maintain the way things work in the world. So, we must understand them. To understand the Buddha-Dharma, we must not only uphold worldly Dharma, we must also uphold world-transcending Dharma.

The world-transcending Dharma is what was revealed by the Buddha as He peeled open these worldly principles, layer by layer, for us to see and understand. He did this because our direction as Buddhist practitioners has already been obscured for such a long time. As ordinary people, in all of our minds ignorance has arisen, so this Bodhisattva-path has become covered by “dense smoke and fog.” Thus we cannot see the path clearly. The Buddha came to point out that, within this “dense smoke and fog,” there is a stable and solid path that we can walk without worries. No matter how far we go, each step forward will be on very solid ground. It is very safe. As we advance, our every step forward is safe and steady.

So, we must believe that. “Unconditioned Dharma is true emptiness and is without form.” This is true principles. True principles cannot be seen, except when various causes and conditions come together. That is wondrous existence; within true emptiness is wondrous existence. Although there is true emptiness, the wondrous existence within is everlasting.

Through the technological research of many people, the television was created. Early televisions used to receive signals through an antenna, but now everything is sent over the internet. The internet is connected by cables and wires. Now, with more inventions many of these wires are completely unnecessary. Information can be accessed through “the cloud.” Just by pushing the “on” button, this physical body of mine can be seen all over the world.

As I sit here right now, not only is that screen in front of me showing my image, but volunteers at over 200 locations around this island are listening to me speak at the same time. They are able to see my image, so I have already reached the place where they are. This is wondrous existence. Truly, “wondrous existence is conditioned phenomena.” These true principles can only manifest through the convergence of tangible things. Although this union is temporary and illusory, within it is concealed the Dharma of Suchness. This Dharma of Suchness is our intrinsic nature of True Suchness. In this world, everything contains this Dharma. So, we must learn from the Buddha in our daily living. If we can be a little more mindful, by understanding one principle, we can penetrate all principles. Thus, we must have this resolve at all times.

The previous sutra verse states, “Sariputra, the Wise One, has now received this prediction from the Honored One. We are also like him.” ․Sariputra, the Wise One, has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.

The listeners at the Lotus Assembly heard the Buddha bestow the prediction of Buddhahood upon Sariputra. They were all joyful; since Sariputra had received this prediction of Buddhahood, they took joy in his achievement. They were happy because they will also have a part in this. In the future they will also receive this prediction from the Buddha. They will also attain Buddhahood in the future.

So, “in all the world” encompasses the Ten Dharma-realms. The Ten Dharma-realms are Buddhas, Bodhisattvas, Solitary Realizers, Hearers, then heavenly beings, humans, and those in the hell, hungry ghost, animal realms etc. These are the Ten Dharma-realms. This is considered “all the world.” After the Enlightened One became a Buddha, He could go anywhere in the Ten Dharma-realms to teach and guide sentient beings. So, He was “the most honored and unsurpassed.” In the Ten Dharma-realms, the greatest, the most honored and most respected are those who attain Buddhahood.

The next passage states,

“The path to Buddhahood is difficult to fathom, so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”

The path to Buddhahood is incredible; it is very profound and difficult to understand. But the Buddha “taught suitable skillful means.” The Dharma must be explained though many methods, analogies and expressions so that we can understand how things really are.

The path to Buddhahood is the Bodhi-path. Every day we talk about the Bodhi-path, how the great Bodhi-path is direct. This broad path leads directly from the state of ordinary people to the state of Buddhahood. This straight line does not curve or bend. Thus we can advance diligently with each step. This is a very smooth and level path.

The path to Buddhahood is the Bodhi-path. A path is unobstructed and leads somewhere. The Buddha’s wisdom is perfect and unobstructed. Therefore it is called a path. The Bodhi-path is “a path that is unobstructed and leads somewhere.”

By taking this road, we can arrive somewhere. Where will we arrive? At the Buddha’s wisdom. If we are mindful and use a penetrating mind to have faith and understand, we will accept the Dharma with wisdom. Then we must uphold our vows and follow the path. How do we accept the Dharma and apply it in this world? “Wisdom comes from experience.” Then we can enter very complicated environments without facing any hindrances at all. This is like clouds passing in front of the moon. The moon remains where it is as the clouds pass and is never affected by the passing clouds. The moon will always remain so clear and bright. The same principle applies here; if we are able to walk the Bodhi-path, this path allows us to reach “the Buddha’s wisdom, [which] is perfect and unobstructed.” The way there is direct and unobstructed.

Consider a road, for example. There are often traffic jams nowadays. This is because there are too many cars and drivers do not stay in their lanes. They dodge between one another. If they cannot get in the lane they want, they slow down and block the cars behind them. The broad [Bodhi-]path is wide and straight, and everyone can follow that path forward. Thus it is perfect; there is nothing that will obstruct or hinder us. Thus, it is called a path. This path is unobstructed and can lead us to the Buddha’s unsurpassed Bodhi-path. This is inconceivable.

The path to Buddhahood is difficult to fathom, so He taught suitable skillful means: The unsurpassed Bodhi-path attained by the Buddha is inconceivable. The path to enlightenment is such that this state is not something ordinary people or. Small Vehicle practitioners can realize or conceive of. All He could do was use skillful means and suitable analogies to speak of matters so they could understand these principles.

The path to enlightenment is such; the state of this path is not something ordinary people or. Small Vehicle practitioners can realize or conceive of. In the Buddha’s heart and in His mind, how many things does He understand? Within the ocean of enlightenment in His mind, how many truths has He penetrated? This is inconceivable. “The path to Buddhahood is difficult to fathom.” It is inconceivable, so He could only use skillful means “and suitable analogies” [to teach it]. Through matters, He helped them understand principles. He used the workings of things in the world to draw analogies to explain principles until people could understand them. It is due to His compassion and wisdom that all sentient beings can realize the Dharma. Therefore, we must be very grateful that the Buddha took such great care [in teaching us].

“May our good karma from this life and all past lives….” We should feel very fortunate that we are so blessed. We have at least three kinds of good karma, so we should all feel very fortunate.

The three kinds of good karma: 1. Blessings from worldly deeds 2. Blessings from upholding precepts 3. Blessings from practice 1. Blessings from worldly deeds: These come from being filial to parents, respecting teachers and elders, and from upholding the Ten Good Deeds and Ten Precepts.

The first is blessings from worldly deeds. How do we create these worldly blessings? Without actions, we have no blessings, so we must know how to create blessings. The first kind of blessing from worldly deeds comes from being filial to our parents, then from respecting our teachers and elders. So, I often say, “Being filial and doing good deeds cannot wait.” We should be filial because our parents gave us this body and our teachers helped us grow in knowledge. Therefore, we must respect our teachers and be filial to our parents. These are blessings from worldly deeds. At the same time, we must uphold the Ten Good Deeds and Ten Precepts. We must practice the Ten Good Deeds and uphold the Ten Precepts. When we uphold the Ten Precepts, we can avoid making mistakes, When we practice the Ten Good Deeds, we create blessings to benefit the world.

The second is blessings from upholding precepts.

Blessings from upholding precepts depend on us. How do we create blessings by upholding precepts?

By “upholding the Three Refuges, Five Precepts and even the complete [monastic] precepts.”

This protects our wisdom-life. By upholding precepts, we protect our wisdom-life and increase our good karma. We must take the Three Refuges. The Three Refuges are refuge in the Buddha, refuge in the Dharma and refuge in the Sangha, who are continuously transmitting the Buddha’s teachings in the world. They will continue to pass them on so that people can move from the state of ordinary beings to the state of Buddhahood.

These are the Three Refuges. We must carefully uphold the Five Precepts, which are fundamental to being human. There are also the complete precepts for those who become monastics. The more meticulously and carefully we uphold the precepts, the more clearly our Buddha-nature will manifest. So, these are our blessings. These are blessings from precepts.

The third is blessings from practices, which comes from putting teachings into practice. After we hear the Dharma, we must put it into practice. We give rise to Bodhicitta and walk the path to Buddhahood.

“The merits gained by seeing the Buddha” will “be dedicated to the path to Buddhahood.” With the merits of being able to see the Buddha, we must learn to be like Him. If we create those three kinds of blessings in that particular sequence and also uphold those precepts, everything we do can be “dedicated to the path to Buddhahood.” Our goal is to reach the [state] of Buddhahood. We do not seek to be born in the heaven realm; we do not seek to return to the comforts of the human realm. We do not pray to make a lot of money. These are not the kinds of merit we seek. We seek to ultimately attain Buddhahood. We amass all the good [deeds] we can, create as many blessed connections as possible and transform as many sentient beings as possible. In the end, we will be awakened and attain Buddhahood. We must be dedicated to the path to Buddhahood.

The merits gained from seeing the Buddha [will] be dedicated to the path to Buddhahood: To [dedicate] is to turn around and move toward a certain direction. We turn and dedicate the merits we have cultivated toward the Bodhisattva-path. This is turning from the Small to the Great.

To [dedicate] is to turn around; we return to our intrinsic nature of True Suchness. Then we move toward a certain direction. In the state of ordinary people, we have already strayed from the path. From being lost and confused, we must find a way to return to our pure intrinsic nature of True Suchness. To do this, we must go toward a certain direction; once we turn around, we see [the way back]. So, “We turn and dedicate the merits we have cultivated toward the Bodhisattva-path.” This is turning from the Small to the Great. To return to our intrinsic nature of True Suchness, we must cultivate all merits. Then we dedicate our merits toward the Bodhisattva-path. We must continually accumulate them. We dedicate ourselves to all sentient beings. When we have reached our destination, then we will have completely returned to our intrinsic nature of True Suchness.

So, it is “for sentient beings without good [karma].” Sentient beings lack good [karma] because they have not done good deeds. Thus “We give them virtuous Dharma.” This is what Bodhisattvas do. They will give virtuous Dharma to everyone.

“For sentient beings without good [karma],” we give them virtuous Dharma. After giving them these teachings, they will head precisely toward Bodhi. Just as when we play drums and other music, the echoing sounds can be heard from far away, we can turn small good deeds into great benefits.

“After giving them these teachings” means that [Bodhisattvas] will help them to understand the Dharma. By doing this, “they will head precisely toward Bodhi.” This is how we transform sentient beings. Many sentient beings are deluded and no longer know the way. So, we go among people to help and teach them so “they will head precisely toward Bodhi.” This is Bodhi.

This is like playing music. When someone beats a drum, it rings through the surroundings; the sound will spread far and wide. This is turning from the Small to the Great. Here, “Great” refers to returning to our intrinsic nature of True Suchness. However, if we wish to return to this pure nature, we must work to benefit all sentient beings. In summary, the Dharma can be very great, and it can also be very small. We cannot just talk about it; we must hear it, understand it and then mindfully devote ourselves to realizing it. Therefore, we must always be mindful.

Episode 519 – Uphold Your Vows and Walk the Bodhi-path

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>> “From Beginningless Time until now, we have had the wondrous nature of True Suchness. By upholding our vows and following the path, we can understand true principles. Sariputra was affirmed and received a prediction of attaining Buddhahood. Walking the Bodhi-path to enlightenment results in this great karmic retribution. From Beginningless Time until now, we have had the wondrous nature of True Suchness.”

>> “From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”

>> “Sariputra, the Wise One has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.”

>> They were very glad and joyful. The path to Buddhahood is inconceivable. With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits toward the Buddha Vehicle. In this way, we are also like him and will certainly attain Buddhahood in the future.

>> Period: This indicates the passage of time. The four seasons go through a cycle of flourishing and withering, formation, abiding, decay and disappearance. This indicates [eventual] destruction.

>> Space: It means everything contained within. All matters and things that exist in a period of time create the world.

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“From Beginningless Time until now, we have had the wondrous nature of True Suchness.
By upholding our vows and following the path, we can understand true principles.
Sariputra was affirmed and received a prediction of attaining Buddhahood.
Walking the Bodhi-path to enlightenment results in this great karmic retribution.
From Beginningless Time until now, we have had the wondrous nature of True Suchness.”

We all intrinsically have it. Basically, whenever something has life, it has this nature of True Suchness. It has existed “from Beginningless Time until now.” Where exactly will we be in the future? We have no idea. Will we be reborn as humans? We cannot be sure. If we are reborn as humans, will we be as we are now? This is completely unknown to us. Is this confusion, this lack of clarity in life, something we are willing to continue living with? In order for us to have clarity in the future, we must be very mindful from now on.

Because we have the causes and conditions to listen to the Buddha-Dharma and a place to practice the Bodhisattva-path, we are so very blessed. If we do not make an effort to uphold our vows, our minds will be wild and undisciplined. When we listen to the Dharma with this mindset, we understand, but once we leave this environment and encounter the phenomena in our surroundings, our unenlightened mind again manifests. The afflictions that come from interpersonal conflicts and attachments will once again gather in our minds. If this is the case, when will we ever be able to understand principles clearly? So, we must “uphold our vows and follow the path.”

We have already made vows to learn from the Buddha, engage in practice and walk the Bodhisattva-path. We must earnestly uphold these vows. So, to “uphold our vows and follow the path” is very important. If we are able to do this, naturally “we can understand true principles.” Here, “principles” refers to universal truths, the wondrous truths of the One Vehicle, which we will one day be able to understand.

These truths are that, as the Buddha said, when we walk the Bodhisattva-path, we must give, do good deeds, benefit others and form good karmic connections. Human life is short. At what point in our lives, under what conditions, will we come face to face with impermanence? No one knows. However, we can make [the best] use of this body. When we are healthy, we can put the Dharma into practice. When the impermanence of life manifests, how can we immediately make use of this body to give life to others? This is addressed clearly by the Buddha-Dharma.

The Buddha said, “Heads, eyes, bone marrow and brain were all given to others.” Very recently, we witnessed this in a very touching story. In Miaoli County, there was a 42-year-old man in the prime of life. This man, Mr. Liao, had a younger brother who lived in Taipei. They had grown up in a farming family, and Mr. Liao had continued working on the farm. One day, as he was riding his motorcycle, for an unknown reason, he fell into ditch and was severely injured. The doctors pronounced that he was brain-dead. His mother went to the hospital after learning the news. She was in deep anguish. His younger brother also rushed there from Taipei as soon as he heard the news. The doctor explained that. Mr. Liao could not be revived, that although he had not stopped breathing, he was brain dead.

The mother asked his younger brother, “Is it possible for his life to continue [being of use]? On Da Ai TV I have often heard that, in a situation like this, the organs can be donated.” His younger brother said, “It is very rare for a mother to think this way. Let’s switch hospitals right away to Taichung Tzu Chi Hospital.” Just like that, a social worker immediately put her in touch with our organ donation team. After analyzing the situation, they said, “Even though he is brain dead, he can still donate his heart valve and blood vessels. In addition to these, he can donate his corneas, his skin, and his bones.” There was still so much that could be donated.

His younger brother and mother agreed, so in spite of their great sorrow, they signed the consent form to donate any part of him that was usable. His heart valves and blood vessels were donated to Taipei’s Veteran’s Hospital, his corneas were donated to to Changhua Christian Hospital, his skin was donated to National Taiwan University and his bones went to our Tzu Chi Hospital and. National Taiwan University Hospital. By doing this, he was able to help over 50 people’s bodies to be able to continue functioning.

Think about how wise the Buddha was. Over 2000 years ago, He already spoke of how, in walking the Bodhisattva-path, not only do we give material things, we can also give parts of our bodies. Our head, eyes, bone marrow and brain can all be given to others. That shows the wisdom of the Buddha. We all intrinsically have this same wisdom. Think about Mr. Liao’s mother and younger brother. From the media reports, they understood that when a life ends, there is still a chance to leave behind a legacy of love for the world. Thus they very willingly and quickly made the donation. Is this not wisdom?

Wisdom is intrinsic to all of us. Because of this, we can all understand that everyone inherently has a kind and benevolent nature. Since we are engaging in spiritual practice, we must be able to accept the Buddha’s wisdom and wondrous true principles. The Buddha gives us teachings, and we must faithfully accept and practice them by upholding our vows and following the path. Only then can we comprehend the principles of all things in the universe, along with the principles of relationships.

Sariputra had followed the Buddha for so long, but he had not understood the Bodhisattvas’ wondrous Dharma of the Great Vehicle. He had confined himself to “true emptiness” and lacked understanding of “wondrous existence.” So, he had remained at the state of the Small Vehicle Dharma. Finally, at the Lotus Dharma-assembly. Sariputra’s mind opened. He had been upholding vows and followed the path, so now the Bodhisattva-path was open to him. Thus he “understood true principles.”

He intrinsically had a nature of True Suchness, and now he had opened his mind to the truth and comprehended these true principles. So, “Sariputra was affirmed.” The Buddha recognized that Sariputra had opened his mind, formed great aspirations and made great vows, so He gave him a prediction of Buddhahood. “Walking the Bodhi-path to enlightenment results in this great karmic retribution.” Because Sariputra had this understanding, the Buddha affirmed him.

In the previous sutra passage, [Sariputra] states,

“From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”

Those present at the Lotus Dharma-assembly had been constantly listening to the Buddha teach. They had heard everything that was taught. They had all heard this most profound and wondrous supreme Dharma but in the past, they had not recognized it as such. Now that everyone saw Sariputra receive a prediction of Buddhahood from the Buddha, everyone’s minds finally opened and they were all very happy. They were happy on his behalf and at the same time they gained more faith in themselves. If Sariputra was able to receive this prediction, then eventually everyone would have a part of this.

The following sutra passage states,

“Sariputra, the Wise One has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.”

Everyone knew this now. The verses in this passage are about people hearing Sariputra receive such a prediction and the joy and delight they felt. They felt fortunate that they would also receive a prediction that they would attain Buddhahood. They would also be a part of this. Sariputra was not the only one who would receive this prediction; they all would. They could wait; they did not need to rush, knowing that the Buddha would bestow this prediction on them, one after another.

Therefore, everyone was happy and had faith, because they would also be able to receive predictions from the Buddha. They had this kind of blessing.

Sariputra was able to receive this prediction because his mind could be in accord with the Buddha’s mind. He had already made the great vows, so the Buddha bestowed this prediction upon him. Therefore, everyone else felt that they must also immediately make these great vows. They were happy and willing to do this. They took joy in Sariputra’s accomplishment and felt very fortunate themselves. “As long as we promptly make the great vows, then uphold those vows and follow the path, we will comprehend the principles. Then naturally, we can also attain Buddhahood.” Thus they were very glad and joyful.

They were very glad and joyful. The path to Buddhahood is inconceivable. With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits toward the Buddha Vehicle. In this way, we are also like him and will certainly attain Buddhahood in the future.

The path to Buddhahood is inconceivable. We have to understand that it is truly inconceivable. For this inconceivable Dharma, we simply must mindfully have faith and understanding. Not only must we have faith in it, we must make vows. “With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits.” We must begin from the past. “Past lives” refers to the past. Right now we can live like this thanks to the blessings of the past. If we had not created any blessings in the past, we would not have these causes and conditions. Since we created blessings and good connections, we are able to all gather together in one place.

Sakyamuni Buddha had also created good karmic connections in the past, as had all His disciples at this assembly. In the past, they had done good deeds and created blessed karma. Everyone was able to gather there because of those merits. Everyone depended on those merits, whether they created them in the past or in the present. In the present and in the future, they must also dedicate their merits to the Buddha Vehicle.

They cannot think, “It is good enough if I engage in spiritual practice and liberate myself.” The Small Vehicle Dharma focuses on the individual. It does not lead to understanding of the Buddha’s great and true principles.

We hope to attain great liberation so that not only we, but everyone, will have the opportunity to attain liberation. We must listen to the Dharma and turn the Dharma-wheel. We must know ourselves and others. We must awaken ourselves and others. Only then will we have perfect awakened conduct. So, with everything we do, we must cultivate all goodness and create all blessings. Whether we amassed these in the past or create them in the present, we must promptly dedicate them to the Buddha Vehicle, which is the Great Vehicle.

“Therefore, we are also like him and will certainly attain Buddhahood in the future.” If we dedicate our minds toward the Bodhisattva-path and continue straight on this path, without deviating from our course, all of us can attain Buddhahood. We will receive the Buddha’s prediction that we will attain Buddhahood.

Then, “In all the world, we will be the most honored and unsurpassed.” This is something we all can achieve. In this world, in the future, “We will be the most honored and unsurpassed” and “attain supreme, universal, perfect enlightenment.”

The Chinese character for “the world” is also the character for “period.” It refers to the passage of time. In this world, we have four seasons. Spring, summer, autumn and winter are constantly cycling, one arising after the other.

Period: This indicates the passage of time. The four seasons go through a cycle of flourishing and withering, formation, abiding, decay and disappearance. This indicates [eventual] destruction.

Over time, each of the four seasons also goes through formation, existence, decay and disappearance. From the moment we are born, we grow up, first into our prime and then old age and so on. We go through birth, aging, illness and death. This happens in the microcosm [of our body] and the four seasons of the macrocosm we live in. In the macrocosm of this universe, the principle is that all things go through the four states of formation, existence, decay and disappearance. So, everything that exists in this world will go through a process of destruction. Because of the [cycle of] formation, existence, decay and disappearance and the collective karma of sentient beings, the climate in this world has become imbalanced and the land is no longer at peace. So, “decay” and “disappearance” will manifest. All this will happen over time. Therefore, we always say that we must seize every moment.

After we understand the principles of the world, we seek to experience them. The cycle of spring, summer, autumn and winter is something that we have all experienced. Will we live through the autumn and winter? Will we once again see the arrival of spring? No one knows for sure. We have lived through them in the past, but we do not know about the future. This what we ordinary people are like; our wisdom is very limited. Thus we need the everlasting wisdom of the Buddha. So, in our spiritual practice, we cultivate everlasting wisdom. We can take what the Buddha said about the principles of formation, abiding, decay and disappearance, and apply it to understand the present. In our short and brief lives, we need to be very hardworking and mindful. We must seek the path to Buddhahood.

The world is impermanent and filled with suffering. If there were no suffering in life, why would we need to seek enlightenment? It is delusion that creates suffering. This is what happens in the world. [The Chinese characters that make up “world”] [are those of “period of time,” and “space”], so the world is comprised of both time and space. Actually, time and space conceal and contain the truth, the truly wondrous principles. There are also principles of emptiness. Why is there decay? Decay is also governed by the laws of decay. Concealed and hidden within it are many true principles. Thus, the Buddha-Dharma is truly “the most honored and unsurpassed,” the highest teachings.

So, we say the nature of time is that it is always moving. As for space, from here to there how big is this space? Space encompasses everything between heaven and earth.

Space: It means everything contained within. All matters and things that exist in a period of time create the world.

Our lives are shaped by all things in this world, all the people, matters and objects. With the passage of time, people, matters and objects come into existence in this world. Then over time, the people, matters and objects arise, abide, change and cease. When our minds lead us to create tangible things, those things will go through formation, existence, decay and disappearance. That cycle is like the changing of the seasons. As time continuously passes, things “form,” then they “exist” and “decay.” After a period of decay, they “disappear.”

Time, space and interpersonal relationships all conceal and contain true principles. They are all part of this world. Then there are the principles of impermanence, no-self and decay. In addition to them there are the subtle and intricate true principles of unconditioned Dharma. Thus, we need to be very meticulous in upholding our vows and following the path. We need to focus our minds and wholeheartedly realize the principles within all people, matters and objects. If we are able to do so, we can make progress, bit by bit. This is why we must always be mindful.

Episode 518 – Practice Diligently and Rejoice for Others

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>> “All beings intrinsically have pure Dharma-nature, but their habitual tendencies lead them to go against the wondrous true principles. Bodhisattvas vow to spread the seeds of goodness. By diligently cultivating Bodhi, their roots grow deeply and solidly.”

>> “Now, again, You turn the most wondrous, unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it.”

>> “From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”

>> “I and the others feel very fortunate. From long ago until this moment, we have often heard the World-Honored One teach many kinds of Dharma.”

>> But they had never heard this profound, subtle and wondrous Great Dharma of the One Vehicle.

>> The World-Honored One said that, in the presence of countless Buddhas. He practiced the profound and wondrous path. By seeing others do good deeds and rejoicing in them, He attained extremely profound, subtle and wondrous supreme Dharma.

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“All beings intrinsically have pure Dharma-nature, but their habitual tendencies lead them to go against the wondrous true principles. Bodhisattvas vow to spread the seeds of goodness. By diligently cultivating Bodhi, their roots grow deeply and solidly.”

This pure intrinsic nature is something that we often hear about. But after having [listened], do we attempt to seek it out? What does this intrinsic nature look like? In what way is it pure? If our intrinsic nature is as pure as the Buddha’s, what does it look like? If you ask me, my own answer will be that it is formless and leaves no trace; it is not long or short, but it is always connected to our lives. It is just that it is deeply concealed. Still, we often misunderstand the pure potential we have. What is it that has the power to cause us to misunderstand our nature of True Suchness? Our habitual tendencies.

Because of our habitual tendencies, we have transmigrated in the Six Realms since Beginningless Time. Therefore, our original, pure intrinsic nature has been defiled by external phenomena; this ignorance becomes our [habitual] nature. This obscures the potential of our nature of True Suchness. Thus our habitual tendencies lead us to go against the wondrous true principles. If we can change them, then our nature of True Suchness will emerge.

Are we working on changing them? All we need is the aspiration and contact with the Buddha-Dharma. We must have the will to do this. We must have faith and a penetrating mind. With faith and a penetrating mind, we make the [Four] Great Vows. Bodhisattvas make these vows to never leave sentient beings behind. Only by being among the many lost people will we have the opportunity to become awakened. So, as we make these [Four] Great Vows, we must vow to walk the Bodhisattva-path.

Because we are learning from the Buddha, we must thoroughly absorb and be permeated by the Buddha’s undefiled compassion. We often say that if we want to obtain a doctorate, we must conduct research and write a thesis. We must understand what we want to do, then mindfully conduct practical research and analysis in the lab. Then we must meticulously write a thesis so that our experience and understanding is completely explained through our writing. After conducting experiments, attaining an understanding and writing the dissertation and so on, the thesis must still be reviewed and accepted by a committee before we can receive our doctorate. Clearly, whatever our aspiration is, we must dedicate ourselves to it and work to achieve it. As we do the practical part of our research, in order to learn new things, we must continually conduct experiments. When we walk the Bodhisattva-path, these experiments are conducted among people, because to realize the Buddha’s awakened nature we must interact with people. Only then can we experience that clear awakening of our own intrinsic nature.

“Wisdom comes from experience.” By examining one delusion, we can reach one awakening. We hope to awaken to more things, so we must go among the delusions of sentient beings to attain more awakenings.

When we hear something, we may say, “I know this.” But knowing is only a small part of it. “I understand; I have experienced it.” Yet this is still different from taking the true principles into our ocean of enlightenment.

When someone is carrying a glass of ice water on a very hot day, the person carrying that ice water may tell us, “It is very cold.” We believe him, because ice is indeed cold. But how cold is it really? The coolness that he feels from holding the glass and our knowledge that the glass is cool are not the same. “Only the person who drinks the water knows the temperature of the water.” When someone has truly experienced awakening, the world that He sees, the people, matters and objects, is the same as our world, but He will perceive them differently. The way ordinary people see conditioned phenomena and the way the Great Enlightened One sees tangible, conditioned phenomena are completely different.

Ordinary people pursue what they see and discriminate based on what they like. What the Buddha sees, what the Enlightened One recognizes, is that we must be grateful for these material things. We must feel a sense of gratitude, not ownership. Without these things, we cannot survive. These material things also adorn the human realm with beauty. So, people who are awakened cherish all things on the planet with love. But when deluded, ordinary people see precious natural resources, they want to possess them. Cherishing them and pursuing them out of the desire to possess them are not the same.

How can we reach a level where all the conditioned phenomena that we see leads us back to unconditioned Dharma and we see all things as inherently equal, thus not giving rise to afflictions because of conditioned phenomena or material things? This certainly requires training. If we want to train ourselves to do this, where should we go? We must train ourselves by going among people. So, we must walk the Bodhisattva-path. This is the vow to go among people and spread the seeds of goodness. We must diligently cultivate this Bodhi-path and deeply and firmly plant our [Bodhi]-roots. Only then will society and the world be peaceful.

In Tzu Chi, we often see Living Bodhisattvas who live in this world of turbulent turbidities but remain solid in their spiritual aspirations. This is not an easy matter. On September 9 (2013), in Zamboanga, Philippines, rebel forces moved into the heart of the city. When they attacked, there was armed conflict in the streets, and shots were fired.

The Tzu Chi volunteers in Zamboanga, ten of whom are certified volunteers, were concerned that I would worry about them. They called here soon after things calmed down to report that they were safe. “The Tzu Chi volunteers are all safe.” However, part of the city had already been surrounded and occupied by rebel forces. Hundreds of people had been seized as hostages. Tzu Chi’s Eye Center in Zamboanga has been in operation for many years. Both Tzu Chi staff and patients were there when a nearby area, only two to three km away from the clinic, was occupied by rebels. It was practically next door, very close, so it was considered part of the occupied area. Quickly, the patients, doctors and nurses were evacuated in cars. They were settled in the indoor arena of a university. By this time, the arena was already filled with tens of thousands of the displaced.

Some people’s homes had been destroyed in the fighting. People were hurt, some had been killed, and some had even been kidnapped. What the rebels were asking for was to establish an autonomous Muslim region. Because of this, there was a stalemate. This made everyone very nervous.

In fact, 15 years ago in Zamboanga (in 1998), we held our first free clinic there and were able to help many people. At that time, in that place, there was a man named Yang Weishun, a devout Catholic. Actually, most people in Zamboanga are Catholic. Weishun was as well, yet he was moved by the love shown by Tzu Chi, so he courageously took on the responsibility and began to do quite a lot of Tzu Chi work there. He took charge of training volunteers and caring for people who were suffering.

In Zamboanga, they also established a prosthesis center, which manufactured prosthetics. The reason was that, in Zamboanga, there have always been rebels lurking around. With all the gunfire and exploding landmines, many people had lost their hands or feet and become disabled. The way to help them was to provide prosthetics so they could walk on two feet again or use their two hands. So, Tzu Chi established a prosthesis manufacturing [and rehabilitation] center to help them. This was all provided free of charge. They could also work in a “cash for work” program. If we could successfully treat them, we could teach them how to make prosthetics so they could, in turn, help other people. Then we would pay them a salary. By using this method, the prosthetics center has fitted over 600 people with prosthetics; all of them are now able to walk on their own.

Among them, there was one family with a man who had lost both feet. However, he had not lost them to gun fire. He had smoked so much that his arteries hardened and his feet turned black. One day, seeing how black his feet were, he scraped away at them until, without noticing, his nails and toes fell off. Only then was he aware of how serious this was. He went to the doctor, who amputated both his feet. Thus his family fell into poverty and hardship.

His eldest child was only 13 at the time. His 13-year-old daughter had to go to Manila to do odd jobs in order to earn money to support the family. From the year we helped fit him with prosthetics until today, he has been able to walk without anyone realizing that he was wearing them. He walks very well with those two feet. So, he has also joined our “cash for work” program, which taught him how to make prosthetics and fit them for other people. This has changed his mindset. Although he was physically disabled, his mind became healthy. He is willing to help others, improve his family circumstances and improve the lives of other amputees. His daughter was also able to return home. They became a happy family again.

Seeing something like this, we feel that lives can truly be changed. And the volunteers who were willing to dedicate themselves to helping others, the people who were willing to give back after they themselves had received assistance, were quite numerous. This shows that mindfully sharing the Dharma can deliver it to people’s hearts and transform the suffering they face in life. It can even turn their suffering into joy. Doing this requires Living Bodhisattvas. In this world, only by seeing the disharmony in people’s minds can we comprehend what the Buddha taught about the mind. Our minds can lead us to heaven or hell. Our minds can make us become unenlightened or lead us to Buddhahood. Everything is determined by our minds.

We must become awakened sentient beings. We must take the suffering of ordinary people into our minds and contemplate how we can awaken to the suffering of life and what methods we can use to transform the suffering of life into the joy of living. We stand between awakening and delusion. Turning one way, we can help others. Turning the other way, we will need help from others. In summary, this is determined in the space of a thought.

Bodhisattvas vow to spread the seeds of goodness. In this place of great suffering, the seeds of goodness still persevere. In these past two or three days, [these volunteers] have delivered food and necessities to the emergency shelters. They bring comfort in these times of crisis. This makes them Living Bodhisattvas.

Bodhisattvas must diligently cultivate the Bodhi-path. Their roots must be deep and solid. So, the Buddha turned the Dharma-wheel in order to help shake up everyone’s minds. Without movement, the wheel ceases to turn. So, the Buddha taught the Great Vehicle Dharma to turn the great Dharma-wheel.

The previous passage states,

“Now, again, You turn the most wondrous, unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it.”

The Dharma is very profound. Everything I just said is related to the Dharma. The Buddha-Dharma is inseparable from the workings of the world. After beginning with the Four Noble Truths, the Buddha is now teaching the One Vehicle Dharma, the true wondrous Dharma of One Reality. It was not easy for some people to believe in the teachings.

So, in this next sutra passage, it states again,

“From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”

For a very long time, everyone had often heard. Sakyamuni Buddha speak. But during more than 40 years, the Buddha had never opened up His heart to speak the True Dharma that was in His mind. When this True Dharma was taught, everyone was very delighted and very shocked as well because they learned that everyone could attain Buddhahood. As long as they keep walking in the right direction without deviating, they will reach the state of Buddhahood. They had never heard this Dharma before. Now that they had heard it, fully believing in it was not very easy, for it is a profound, wondrous and supreme teaching. Still, they deeply believed that “the Buddha speaks the truth, what is real, what is such; He does not lie.” So, everyone already believed in Him. “I and the others feel very fortunate.” They all felt very fortunate. Once Buddha bestowed this prediction on Sariputra, they would also eventually have a part in this.

Therefore, they all expressed that.

“I and the others feel very fortunate. From long ago until this moment, we have often heard the World-Honored One teach many kinds of Dharma.”

They listened often so it seemed very familiar,

But they had never heard this profound, subtle and wondrous Great Dharma of the One Vehicle.

So, “the World-Honored One said that, in the presence of countless Buddhas, He practiced the profound and wondrous path.” Everyone also believed that in the past, the World-Honored One, in the presence of countless Buddhas, had engaged in many spiritual practices over a very long time. He had accepted the teachings of countless Buddhas and was always doing good deeds, benefiting others and forming good connections among people. He did this for a long time, over many lifetimes. In the Lotus Sutra, the Buddha repeatedly talked about this. In the past, He drew near countless Buddhas and accumulated much merit so that He was now able to attain Buddhahood.

The World-Honored One said that, in the presence of countless Buddhas. He practiced the profound and wondrous path. By seeing others do good deeds and rejoicing in them, He attained extremely profound, subtle and wondrous supreme Dharma.

Therefore, after seeing the Buddha bestowing the prediction of Buddhahood upon Sariputra, by seeing another receive such a prediction, everyone rejoiced on his behalf. They were also happy for themselves. When others attain something and we are happy for them too, this is truly the profound, subtle, wondrous and supreme Dharma. This is also unsurpassed Dharma.

Dear Bodhisattvas, this is very simple. After we help others succeed, we too feel happy. This is quite extraordinary. If we see others and think, “I also work hard; why is it that other people always get praised? Why do they get all the credit?” this kind of taking issue over things is a sign that we have an unenlightened mind.

When we see other people doing something, we should quickly jump in to help. “We want you to succeed quickly. Once you succeed, you will be joyful. And when you have gained something, I will also be joyful.” Having this mindset also gives rise to merit. This is a very subtle and wondrous thing. Therefore, we should try to always have the mindset that no matter how long we have helped others, we see their success as our own success. When we see other people give of themselves, we rejoice in this and praise them. If we can do this, we are Bodhisattvas spreading seeds. The seeds spread by Bodhisattvas are the hopes that everyone can walk on the Bodhi-path and help pave the path to enlightenment. This is the Bodhi-path.

When others succeed, we rejoice. Even if we planted the seeds, if they achieve fruition, we must still rejoice. So, “By diligently cultivating Bodhi, our roots will grow deeply and solidly.” This type of Bodhi-root grows very deeply. So, as Buddhist practitioners, we must focus on our minds. So, I hope everyone will always be mindful.

Episode 517 – The Dharma Is Profound and Wondrous

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>> “Learn the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.”

>> “Long ago in Varanasi, You turned the Dharma-wheel of the Four Noble Truths, distinctly teaching various Dharma such as the arising and ceasing of the five groups.”

>> “Now, again, you turn the most wondrous unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it.”

>> They repeatedly listened to the supreme, wondrous Dharma and made the great vow to turn the Dharma-wheel. With deep faith, they rejoiced in others and followed the Buddha’s teachings to turn the Dharma-wheel of the Buddha’s wondrous Dharma. “Now, again, You turn that most wondrous, unsurpassed, great Dharma-wheel.”

>> This Dharma is extremely profound, subtle and wondrous: It is very wondrously profound. Its meaning is true emptiness. As for such extremely, wondrously profound. True Dharma of [wondrous] existence, very few can believe it.

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“Learn the Four Noble Truths of the world
and the arising and ceasing of the Five Skandhas
to realize the impermanence in the world
and the extremely profound, subtle and wondrous Dharma.”

We must realize that the Four Noble Truths are a very important part of the Buddha-Dharma. They are the foundation of the Buddha-Dharma. As Buddhist practitioners, if we do not comprehend the Four Noble Truths, we will not even know where to begin learning, why we would listen to the Dharma or why we would become Buddhists. So, we must all cherish the Four Noble Truths because this is how we begin learning the Buddha-Dharma.

There are so many things in life that we do not understand. Thus we face suffering, irritability, panic, unease, and our minds cannot be at peace. We experience all kinds of difficult emotions and it is very difficult to overcome them; much of our lives are consumed by these emotions. If we also suffer from physical illness, both our minds and bodies [are afflicted]. We will be afraid that we may not get better. Once we take our last breath, where will we go? Life is hazy and unclear. What will our future life be like? Where will we be reborn? We may feel panicked.

In our minds we may also feel greed, anger, ignorance, arrogance, doubt and jealousy. These emotions can constantly [arise] in our minds to torment us.

When other people’s success makes us unhappy, that is due to jealousy. When we hear teachings and feel, “This teaching is nothing special; I have a deeper understanding than this person,” this is our arrogance and doubt arising in response to the Dharma. These are deviant views and ways of thinking. As people interact with each other, they may fight for recognition and gain, openly or in secret. What is it all for? This is how many people live.

It is impossible to describe all of this. A lifetime is only a few short decades, yet we have to endure so much unease in our bodies and minds; this is unbearable suffering. This world is full of suffering because we put ourselves first, because everything revolves around our “self.” When we are embroiled in interpersonal conflicts, it is as if we were in a pot of boiling water. Clearly the state we are in is scalding hot, with suffering and hardship crushing us. This all comes from our attachment to “self.” Why do we put ourselves through this? We cannot let go.

If we could let go, we would understand that there is no self. When did this “I” come to be?” Several decades ago, when I was still a child, was that “me”? That “I” is in the past; I cannot go back to it. Several days ago, when I was still in good health, was that “me”? I am sick right now, so my good health is in the past. I am now experiencing illness and pain, and when I look into the mirror, I see that I am old. When I look at my old photographs and recall my younger days, was that really “me”? And what kind of “I” am I now?

Through the Buddha-Dharma we can realize that everything arises from the temporary union of the four elements. Amidst this world’s suffering, emptiness and impermanence, there is fundamentally no self. In particular, because of impermanence, everything changes with the passage of time. Every day we talk about minutes and seconds. Once a second passes, we cannot get it back, not to mention a whole day. So, the present second is the only second that each one of us has. Each day is the only day that we have in our lives.

We all need to truly realize that once time passes we cannot get it back; the whole course of our lives is the passage of once-in-a-lifetime moments. Since this is the only time we have, how can we not take advantage of every moment? When wholesome thoughts arise in our minds, we must quickly seize them. As for good deeds, we must do good deeds every day and create blessings for the world at all times. Every moment is a chance for us to form good affinities with everyone. This is why we must understand the Dharma.

The principles of the Dharma are in this world. If we want to enter the door to the Dharma, we must start with the Four Noble Truths. Suffering! Only when we recognize suffering will we seek to understand where suffering comes from. It is because sentient beings create karma that we share collective karma. If we do not quickly awaken, we will remain lost in the state of ordinary people and continue to give rise to more afflictions. Thus the suffering we will endure in future lives will become more severe.

By learning from the Buddha, we recognize that the source of suffering is “causation,” the accumulation of desires, cravings and [afflictive emotions] that arise during our interactions with people every day. We can see this everywhere in the world. Once people’s thinking deviates, it can cause great disturbances in society, plunging it into darkness. For people who hold great power, a careless or offhand remark, or an intentional action, can create disturbances in society and the country. A world like this is one of unbearable suffering.

If we make an effort to understand “causation,” we can find a way to extinguish it. To extinguish the source of suffering, we must cultivate our mind, refine our character and correct our behavior. Only by focusing our minds can we clearly understand interpersonal conflicts. Those who thoroughly understand the principles will not do the wrong things and will not speak the wrong words. They only think of how to benefit others.

After listening to teachings every day, [we chant]. “I vow to eliminate the Three Obstructions and all afflictions. I vow to obtain wisdom and true clarity.” And next? “I vow to eliminate all karmic obstacles.” And then? “I will follow the Bodhisattva-path, life after life.” Can these four vows be achieved in a single lifetime of spiritual cultivation? Are we applying these four verses in our daily living and in our interactions with other people?

In this world, we need a clear understanding to protect ourselves. Only then can we eliminate the Three Obstructions and all afflictions. The Three Obstructions, greed, anger, ignorance, and so on, all create afflictions, which are the source of all human suffering. This is “causation,” the ignorance and afflictions of sentient beings. So, from the Four Noble Truths, we can experience the truth of the Five Skandhas, the suffering of the raging Five Skandhas. Form, feeling, perception, action, consciousness come together to cause us to create [karma]. They are like the burning fire under a pot. When the water inside the pot is boiling, we may fall into the boiling water. With that raging fire, all kinds of emotions will be boiling and churning. This is the Five Skandhas.

When we connect with form, greed arises. When we attain what we desire, we feel happy, but when we cannot, we suffer; we worry over gain and loss. This applies to everything from material objects to fame, gain, wealth, sensual pleasure and so on. All this has to do with our feelings. Then our imagination runs wild with our perceptions. This troubles our minds and creates suffering. So, after form, feeling, and perception is action. We begin to create karma. We were already suffering, yet we take actions [which create more karma]. Our actions will have long-lasting effects. Life after life in the Six Realms, we cannot escape from the aggregate of action. The afflictions in our minds come from these incredibly minute and subtle changes.

Similarly, metabolism is occurring in our bodies, as [cells] continue to arise and cease. But we do not even understand our own bodies, so even though the infinitesimal changes of the aggregate of action are happening in our body, we are unaware of them. When did my fingernails grow long? Often, when I look at my hands, [I think,] “I just clipped them. When did they grow long again?” Our bodies require constant grooming. When did these get so long? We do not know.

As for the grass, when did it turn green again? We just recently cut the grass. There are many things we are unaware of. This is how subtle the aggregate of action is; it is an endless series of infinitesimal changes. So, both inside and outside of our bodies we continue to create karma without being aware of it.

So, the Five Skandhas take us from form, feeling and perception to action. In the end, the karma we create will be stored in our “consciousness.” Thus we are unable to come and go freely in life. This is arising and ceasing. We must become awakened so we can “realize the impermanence in the world.” We must thoroughly “comprehend the great path.”

This is the principle [behind] walking the great broad and direct Bodhi-path. Only by going among people can we understand the suffering in life. When we see other people’s suffering, we awaken to our own blessings. We must promptly walk the direct Bodhi-path so we can clearly understand the scenery along it.

This is “extremely profound, wondrous Dharma.” The workings of the world are very profound. Apart from this world, we will be unable to find the Buddha-Dharma. Actually, the Buddha attained enlightenment by seeking principles among people.

We liberate ourselves from what brings suffering so that we can devote ourselves to what makes us happy. How can we take joy in doing good deeds? We must remain in this virtuous cycle.

The world will not always be full of suffering; Amidst suffering, we can find liberation. We can be happy and do good deeds; this is not impossible. Isn’t this the case in Mozambique? The environment there has not changed, but people’s mindset have. When the mindset of those who are poor and suffering suddenly changed, they found their spiritual wealth; their hearts were filled with love. This kind of happiness [arises] when the wheel in people’s minds turn; this is the Dharma-wheel turning. The Dharma can turn the wheels in people’s minds and give them a way of helping others who are suffering. This is very subtle and wondrous Dharma.

So, when we are among people, we apply the Dharma for the world. Everything is suffering. How do we apply the Buddha-Dharma to transcend that pain and suffering? This is an important essence of the Lotus Sutra. The Buddha encouraged us to walk the Bodhisattva-path. He hoped that, by doing this, we could all immediately attain the “extremely profound, subtle and wondrous Dharma” and be filled with Dharma-joy from the Great Dharma. This gives us the strength to help others.

The previous repeated verse passage states,

“Long ago in Varanasi, You turned the Dharma-wheel of the Four Noble Truths, distinctly teaching various Dharma such as the arising and ceasing of the five groups.”

In Deer Park, the Buddha began to teach suffering, causation, cessation and the Path, the Four Noble Truths. With these four truths, He taught the Dharma. Of course, the five bhiksus were ordinary people, so they had to hear it three times before they understood the Buddha’s teachings. This is to say nothing of the multitudes of others with varying capabilities. He had to repeatedly and “distinctly teach various Dharma.”

So, [He taught] “the arising and ceasing of the five groups.” Yesterday we explained the “five groups” as five groups of humans, five groups of spiritual practitioners, or, as we transmigrate in the Six Realms, the five realms, heaven, human, hell, hungry ghost and animal. These are the five realms. But when we look at them another way, in the Dharma, the “five groups” are form, feeling, perception, action, consciousness. When these Five Skandhas come together, they create suffering in people’s lives, and this is where arising and ceasing takes place. This is what we must mindfully comprehend.

The next passage states,

“Now, again, you turn the most wondrous unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it.”

Everything from the Four Noble Truths to the Five Skandhas are distinct teachings of the Dharma. They were taught according to the capabilities of sentient beings. “Now, again, You turn the most wondrous [Dharma-wheel].” Now, the Dharma-wheel that the Buddha had begun to turn was the most wondrous Dharma-wheel, the unsurpassed and great Dharma-wheel.

The Buddha spoke to countless people and those who had affinities with Him also listened to the Dharma over and over. So, “They repeatedly listened to the supreme, wondrous Dharma.”

They repeatedly listened to the supreme, wondrous Dharma and made the great vow to turn the Dharma-wheel. With deep faith, they rejoiced in others and followed the Buddha’s teachings to turn the Dharma-wheel of the Buddha’s wondrous Dharma. “Now, again, You turn that most wondrous, unsurpassed, great Dharma-wheel.”

We engage in practice and listen to the Dharma at the same time, but we may not truly comprehend it at the same time. So, we must listen over and over to the supreme, wondrous Dharma. When people hear the Dharma, they eventually say, “I understand it; I want to make the Great Vows. I am willing to turn the Dharma-wheel and pass on the Buddha’s teachings to others.” People accept the Dharma at different times, understand it and pass it on at different times. Then “with deep faith, they rejoice for others.”

“You understand it, but even though I do not, I am happy that you do.” This is how we can encourage each other and rejoice with each other. Only those with very deep faith are able to see others achieve success and rejoice for them without giving up themselves. We must continue to advance forward; we must have this state of mind.

We should “follow the Buddha’s teachings to turn the Dharma-wheel of the Buddha’s wondrous Dharma.” For example, [volunteers in] South Africa passed it on to those in Mozambique. This is how we continue to pass it on. How many people can we benefit with it? How many doors to spiritual wealth can we open? How many suffering sentient beings can we save? As we continue to pass on teachings, we are turning this wondrous Dharma-wheel. “Now again, You turn the most wondrous [Dharma-wheel].”

“This Dharma is very profound and mysterious. There are few who can believe it.” To truly understand this Dharma, we must listen over and over. To attain a deep realization of this Dharma is truly not easy. “This Dharma is extremely subtle and wondrous.” It is extremely profound and mysterious.

What makes it profound? When we analyze things until there is “no-self,” we realize “everything is empty [in nature]. The mind is without hindrances; there are no hindrances, therefore there is no fear.” To really understand the Dharma of true emptiness, we must not have any attachments. Then we must comprehend “wondrous existence.” Then our hearts will be filled with the Dharma and Dharma-joy, which we bring with us among suffering people. We will not be influenced by them at all, so this Dharma is very profound.

This Dharma is extremely profound, subtle and wondrous: It is very wondrously profound. Its meaning is true emptiness. As for such extremely, wondrously profound. True Dharma of [wondrous] existence, very few can believe it.

“As for such wondrously profound [Dharma]….” Only a very small number of people can attain a deep realization of the. True Dharma of [wondrous] existence. So, dear Bodhisattvas, although these are just a few sentences, they actually contain very profound principles. Everyone, we must take the Dharma very seriously. “[Learn] the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.” This is all extremely profound, subtle and wondrous Dharma. But is it difficult [to understand]? Let me tell you, it is not difficult, as long as we are always mindful.