Category: TLS Chapter 3

Episode 482 – Exercise Both the Provisional and the True

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>> “When we peacefully abide in flawless Dharma, our minds are clear, steady and at ease. When we understand the provisional and the true, we wondrously apply both. In this subtle and wondrous state, we peacefully abide in true wisdom.”

>> “The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”

>> “The Buddhas of the present and future, whose numbers are beyond calculation, also used skillful means to expound Dharma such as this.”

>> This immeasurable length and distance of time has allowed incalculable numbers of beings to learn and practice the teachings of the path and attain unsurpassed, perfect enlightenment. Their numbers are beyond calculation. This was how things were in the past, and it is how things will be in the future.

>> [They] also used skillful means to expound Dharma such as this: Past, present and future Buddhas all share the same path, teaching the True Dharma to sentient beings. But because of one deluded thought, people have deviated from the course, and their way back became winding and roundabout.

>> So, past, present and future Buddhas

>> “[Through] all kinds of practices, They clearly understand the provisional and the true.”

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“When we peacefully abide in flawless Dharma,
our minds are clear, steady and at ease.
When we understand the provisional and the true, we wondrously apply both.
In this subtle and wondrous state, we peacefully abide in true wisdom.”

The most important part of spiritual practice is taking good care of our minds. If our minds can abide peacefully, then, though we are lost, we can find a path back to our pure Tathagata-nature. So, the mind is very important;

it must peacefully abide in flawless Dharma. We are very familiar with [the Flawless Studies], precepts, Samadhi and wisdom. Following precepts means that in our daily living, in everything we say and everything we do, we must have discipline. What are the words that are proper for us to say? What are the things that we should do? How do we know if we are on the right course? This is how, in our daily living, we must guard against wrongs and stop evil. This requires following the precepts.

If we physically abide by precepts, our minds will naturally be in Samadhi. When our minds are in Samadhi, our wisdom [enables our minds] to be like mirrors that can clearly reflect all phenomena without being led astray by them.

What kind of life is blessed? A blessed life comes from having a mindset that allows us to be very happy. Where does this happiness come from? From right actions and being on the right path. If we follow this road very precisely and do not deviate from our course, then our mind will be very steady. Thus we can be steady and at ease, free of fear, anxiety and worry. This is what makes a most blessed life, not having a lot of money or great fame or great power. Wealth, fame, power and so on are afflictions that torment our minds. A mind focused on gains and losses will be very afflicted. We should learn what can help us be most at ease.

Even brothers born to the same mother may not necessarily be of the same mind or on the same course. That is very rare. The Buddhist sutras contain the following story. A pair of brothers received a sizable inheritance from their parents. The younger brother diligently ran his business. Even though his business made a lot of money, he still did not feel satisfied. He wanted to grow the family business he inherited to become even bigger, as an expression of his filial piety. So, he added to the fortune he inherited. But the older brother held a different view.

The older brother was not attached to fame, wealth or status. [He felt] life is too short [to focus on those]. He also realized the principles of impermanence, suffering and emptiness. So, all he wanted to pursue was spiritual wealth rather than illusory material objects. This was the older brother’s mindset. He believed that the Dharma helped him understand principles and increased the richness of his wisdom-life. So, he put his heart into cultivating the path.

One day, when these brothers were together, the younger brother expressed his discontent. He told his older brother, “As the older brother, you’re supposed to set an example for me. Upon inheriting this fortune from our parents we should not just maintain it. We must expand and diversify our holdings to increase our wealth and bring honor to our ancestors.” However, the older brother felt differently. “There was an affinity between us and our parents. Because of our karmic connection with them, they gave us this body. So, we should make use of this body to live a useful life. When we see people who suffer tremendously from poverty, illness and so on, we must use our parents’ wealth to do helpful, lifesaving work in this world. If all you do is preserve this wealth, that is not beneficial to our parents at all.”

The brothers kept on debating, unable to agree, until the younger brother said, “Since we are unable to align our minds and goals and you won’t help run the family business, you don’t need to be here. You should just follow the road you wish to pursue.” Thus the older brother renounced the lay life. He was very earnest. He was very focused on the path. So, his actions and thoughts were in line with purifying precepts. With a pure mind and disciplined behavior, he calmed his mind down completely so it could be as still as well water, completely free of waves.

The years passed, and after a long period of time, he wondered how his younger brother was doing. He set out to go see his younger brother, and saw that his brother was still the same. He wanted to find a way to counsel his younger brother to aspire [to help others].

But his younger brother was stubborn. Not only was he unhappy to see his older brother, when he saw his brother’s monastic appearance, ignorance arose in his mind. So, he insulted his brother and looked down upon the Three Treasures, saying harsh and negative things about them. The older brother felt very regretful. Not only did he not transform his brother, he caused him to create karma of speech. He was very anguished. After he left, he was still worried.

After another few years passed, one day on his travels he saw a very skinny ox. Some merchants were bringing salt to market. Salt is very heavy and bags full of them were stacked tightly on the cart. The ox was very old and skinny, and he had a hard time pulling this cart uphill. So, as he climbed uphill, this ox suddenly collapsed. He was barely breathing. The monk saw this ox and felt sad for him. He approached the ox, looked at him and contemplated him with his pure heart. It seemed that this ox had the appearance of his younger brother, crying in front of him.

The monk spoke to him, “My younger brother! What did I say to you in the past? Can our family’s wealth help you now? You have ended up in this skinny and weak body. Do you have enough strength to pull this cart?” The ox started to cry. Upon seeing this scene, the merchant found it very strange.

The monk asked the merchant, “Please, can you be compassionate and give this ox to me?” The merchant said to the monk, “You are a monk, what would you do with this ox?” The monk explained that his younger brother was once a very successful businessman, who only focused on engaging in trade and preserving his wealth, power and fame. Thus he ended up in the body of an ox and was being tormented this way.

The merchant finally understood the past relationship between the ox and the monk, so he kindly lifted the yoke and gave it to the monk, saying, “Very well, you can take this ox with you.” The monk took this ox back to the place where he engaged in spiritual practice. He treated the ox kindly and explained the Dharma to him every day. After a few years, this ox passed away peacefully. The merchant had also told his business partners the story about the monk and the ox to counsel them to not be so attached to their wealth and to pursue the truths of life instead. The merchant became a very reverent Buddhist.

This story tells us that if our minds are clear, we will be able to see the principles clearly. Awakening and delusion are different roads. These different roads lead to different destinations. The results of walking these paths are different. Therefore, our minds must always remain in a state of clarity and be very peaceful and at ease. On the road of our spiritual practice, we must stick to the Three Flawless Studies of precepts, Samadhi and wisdom. If we can do this, it does not matter whether we learn the Great or Small Vehicle Dharma; the provisional is also the true.

So, “We understand the provisional and the true, and wondrously exercise both.” To exercise both [creates] blessings and wisdom. We can benefit others while growing our wisdom. I always say, “Witnessing suffering, we recognize our blessings.” As we observe the conditions of suffering, we must be more diligent in reminding ourselves to recognize, cherish and create more blessings. So, this is a very subtle and wondrous state. Where should the mind peacefully abide? In true wisdom.

So, here the sutra passage states,

“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”

Countless Buddhas in the past have come to this world and then entered Parinirvana. Countless Buddhas have come and gone like this. Each one peacefully abided in skillful means. For the sake of transforming all beings, They went among them and taught with skillful means. In the end, all sentient beings will return; they will naturally return to the true path because they were patiently guided there.

The following passage states,

“The Buddhas of the present and future, whose numbers are beyond calculation, also used skillful means to expound Dharma such as this.”

The Dharma now taught by Sakyamuni Buddha followed the same path as past Buddhas. As He interacted with sentient beings, He also taught with skillful means. Future Buddhas will also do the same. This is how “all Buddhas share the same path.” So, He spoke of “the Buddhas of the present and future, whose numbers are beyond calculation.” They are as numerous as the sands of the Ganges. [They] “also used skillful means to expound Dharma such as this.” They will teach in the same way.

We [often] think about how the sutra tells us that a long time has to pass before a Buddha manifests in this world. But this passage tells us that in the past there have been as many Buddhas as there are sands in the Ganges. In the future there will also be countless Buddhas. After past Buddhas entered Parinirvana, people in the future will attain Buddhahood. There are so many of Them. Think about this; isn’t this teaching us that everyone is a Buddha? There are countless numbers of sentient beings, and they all intrinsically have Buddha-nature. So, since we intrinsically have Buddha-nature throughout the past, present and future, this Buddha-nature is always non-arising and non-ceasing. However, we have deviated from our course; one ignorant thought has led us astray.

Take the two brothers for example. They had the same parents but were on different roads with different destinations. Because they were on different paths, ultimately they ended up in different places. Among a group of merchants who worked hard to grow their businesses, only one of them, the big brother, realized that the most practical path in life is to engage in spiritual practice. How many people like him are there? Because of this, we say, “Encountering the Buddha is difficult.” It is very difficult to encounter the Buddha,

because to find the right course to safeguard our minds and cultivate precepts and to have the wisdom to comprehend the workings of this world [is not easy]. There are not many people like this, so attaining Buddhahood is very difficult. Otherwise, wouldn’t everyone be a Buddha?

This is why it takes a long time. Over this long time, we truly can gradually experience these truths, awaken, and eventually attain Buddhahood. Because so much time has passed, naturally the people who are described as having attained Buddhahood and gone among people to transform sentient beings are great in number. So, “[This time] has allowed incalculable numbers of beings” to learn the Dharma and become enlightened. After attaining enlightenment, They enlighten and transform others. There are many such enlightened ones.

This immeasurable length and distance of time has allowed incalculable numbers of beings to learn and practice the teachings of the path and attain unsurpassed, perfect enlightenment. Their numbers are beyond calculation. This was how things were in the past, and it is how things will be in the future.

To learn and practice the teachings is to seek the path to Buddhahood and transform sentient beings. Those who awaken themselves and benefit others and become unsurpassed enlightened ones are countless in number. The past was like this, and the future will be the same.

So, They “also used skillful means to expound Dharma such as this.” In the past, countless Buddhas did this; present and future Buddhas will do the same. They use various skillful means and teach according to capabilities to expound the Dharma and transform all beings. Thus, They “expound Dharma such as this.”

[They] also used skillful means to expound Dharma such as this: Past, present and future Buddhas all share the same path, teaching the True Dharma to sentient beings. But because of one deluded thought, people have deviated from the course, and their way back became winding and roundabout.

Past, present and future Buddhas all share the same path. All of Them, from past Buddhas to the present Buddha, Sakyamuni, to the future Buddha, Maitreya, all teach in the same way and follow the same road. This road is the great, direct Bodhisattva-path. They are on the same road and transform sentient beings with the same method. For the sake of sentient beings, all of Them ultimately taught the True Dharma. Because sentient beings have lost their way and deviated from their course, they need all Buddhas, the Buddhas of the past, future and present, to devise skillful means.

However, to effectively guide them back is not easy. The way back is winding and roundabout. Various methods had to be used to transform them.

So, past, present and future Buddhas

also undergo the same thing.

“[Through] all kinds of practices, They clearly understand the provisional and the true.”

They engage in various forms of spiritual practice.

So, the present Buddha, Sakyamuni, followed countless Buddhas in the past to engage in spiritual practice. Future Buddhas will also learn from past Buddhas, engage in spiritual practice and understand all truths and principles. In the process of Their spiritual cultivation, “all practices” refers to various kinds of methods. As They follow different Buddhas, They engage in various practices in order to realize true principles. Once they attain Buddhahood, they can understand the provisional and the true.

So, if we can comprehend these principles, we must then apply them in all kinds of practices. After we practice, after we have walked this road, we can attain wonderful realizations. So, when we hear about something, we can understand the true principles behind it. Though we learn provisional teachings, true principles are contained within them. This is how teachings are skillfully given.

Everyone, as we learn from the Buddha, we must be mindful and, most importantly, we must return to our pure Tathagata-nature to attain a state of mind that is clear, steady and at ease. Then when we go among people, we can exercise both blessings and wisdom. When we exercise our wisdom, in that subtle and wondrous state, we abide in true wisdom. This is the goal of our spiritual practice. So, we must seize the present moment to realize and understand that we need to just do this. So, everyone, please always be mindful.

Episode 481 – Give Provisional Teachings, Abide in True Wisdom

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>> “With flawless Samadhi and wisdom, our minds will be clear and pure. This inconceivable state is deep and far-reaching. The wondrous provisional is also the true; thus it is called subtle and wondrous. Thus we can peacefully abide in true wisdom and teach this Dharma.”

>> “The Buddha, by means of various conditions, taught with analogies and skillful words and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”

>> “The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”

>> He heard the Buddha explain that. He opened up the provisional to reveal the true, and that all Buddhas of the Three Periods shared the same path. They abided in skillful means and what They proclaimed were also skillful teachings, which was also the true path. Thus, this was all to teach the pure Dharma.

>> Upon hearing this, He realized that this is the true path. So, great happiness arose in his mind. Abiding in wondrous, provisional, skillful means, he fully eliminated his doubts and regrets. This is how he entered the true wisdom of the Tathagata.

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“With flawless Samadhi and wisdom, our minds will be clear and pure.
This inconceivable state is deep and far-reaching.
The wondrous provisional is also the true; thus it is called subtle and wondrous.
Thus we can peacefully abide in true wisdom and teach this Dharma.”

We often say that we engage in spiritual practice to eliminate afflictions. Afflictions are also called Leaks. Leaks allow things to flow out. We listen to good teachings, but after hearing them, we may forget. This is because our afflictions continue to multiply. Thus, we remain the same as before. Our habitual tendencies still remain. This is why we have Leaks.

How can we take the Dharma to heart without allowing it to leak out? To do this we must put in hard work as we engage in spiritual practice. This means that we must work hard on practicing precepts, Samadhi and wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. This means that if we abide by precepts in our actions and have Samadhi in our hearts, we will have wisdom in our minds.

Precepts guard against wrongs and stop evil. They prevent evil thoughts from entering our minds and keep us from committing wrongdoings in the world around us; this is what precepts can do.

This is because, within each of us, we have various habitual tendencies. These habitual tendencies cause us to lose our sincerity, integrity, faith and steadfastness. Perhaps there is also arrogance or anger in us. If people have these emotions in them, coming together to do things will give rise to severe afflictions and many obstacles. Thus we must begin with refining our characters. We must uphold precepts to protect our minds. We must interact with people and deal with things with sincerity, integrity, faith and steadfastness. We must not interact with people with a mind of greed, anger, ignorance or arrogance. If we can form an organization with this spirit, it will be the best kind of organization.

This is why we must engage in spiritual practice. A monastery is a group of spiritual practitioners. In a community of spiritual practitioners, everyone must truly engage in spiritual cultivation. Everyone must value the precepts. Only when there are precepts in our lives can our minds be calm and focused. So, we must cultivate precepts, then Samadhi. With precepts and Samadhi, we can gain wisdom. If we cultivate precepts and Samadhi, then we will definitely have wisdom.

Because our minds guard against wrongs and stop evil, we can prevent unwholesome and discursive thoughts from arising. Thus our behavior will be free of mistakes. We will be at peace, with a clear conscience, and naturally our minds will be pure like water. If the water is calm, it can clearly reflect the sky, the stars, the moon and so on. This is because precepts can help our minds achieve a state of Samadhi so they can be like still water that clearly reflects all phenomena.

This is what we call wisdom. When we apply wisdom to our surroundings, we will be able to see things very clearly and separate out [the truth in] interpersonal conflicts. Then we naturally do not make mistakes. So, “With flawless Samadhi and wisdom, our minds will be clear and pure. Flawless” means that, [with no Leaks], the Dharma will remain in our hearts and in our daily living. So, if we live according to the Dharma, then the Dharma will not leak away. If the Dharma is applied in all our interactions, then our minds will be pure. This is truly inconceivable. Why is it inconceivable? Because it is very profound.

The Buddha became enlightened when [His mind] converged with the universe. So, wisdom must pervade the universe and all the Dharma-realms, encompassing all things, sentient or non-sentient. Sentient includes humans and all living beings. Non-sentient refers to various things in the world, mountains, rivers and so on. These are non-sentient. Sentient or non-sentient, everything contains very profound Dharma.

Look at all the things in the world. Each of the various grains and plants have different effects on our bodies. Their nutrients can keep us healthy. They can be prepared into delicious food. See, isn’t this also Dharma? The food that grows from the land can provide us with an abundance of Dharma. If we think about it, isn’t this very subtle and wondrous? These principles have existed since Beginningless Time. No matter how much time has passed, the principles [remain].

People’s minds, natures and temperaments have caused interpersonal conflicts since ancient times. When different habitual tendencies come together, afflictions arise in the world. We engage in spiritual practice so that we can understand these afflictions.

Everywhere in the world, regardless of the place, humans and sentient beings have their distinct habitual tendencies. So, no matter how much time has passed, or how vast the space is, peoples’ troubles and afflictions are the same. This is also inconceivable.

We want to return to a pure state of mind, but this is inconceivable. It is also inconceivable to us. So, what methods, how many teachings, do we need [to understand this]? In this vast world, this vast universe, among these multitudes of people, what is the Dharma that can be adapted to people’s understandings to help them refocus their mind on precepts, Samadhi and wisdom? What is the Dharma we can use to purify our minds? It can actually be very profound.

So, the Buddha adapted the teachings according to the various afflictions of sentient beings by using many different kinds of principles. Thus the inconceivable, very profound principles could be reached starting from the simple and, in this way, be suitable for sentient beings. So, “The wondrous provisional is also the true; thus it is called subtle and wondrous.” Within the teachings of skillful means are hidden the true principles.

If we do not understand spiritual practice and are biased and cling to a certain teaching, then we will be like Sariputra. Because he learned helpful principles, he became biased and attached to them. He was attached to the principles of “true emptiness.” He understood this principle well but he still did not thoroughly comprehend the principle of “wondrous existence.” Therefore, there was a deficiency in his wisdom-life. The Enlightened One was wise, so whatever He tells us, we must try to understand. After we understand, we must reflect and awaken, reflect on ourselves and awaken to the truth. If we can do this, though wondrous provisional teachings are skillful means, [we will realize] they contain True Dharma. This is subtle and wondrous.

If we can do this, we will understand that with spiritual practice, our minds peacefully abide. Where can they peacefully abide? In ultimate wisdom. Ultimate wisdom is the wisdom of True Suchness. This is the only way we can understand the Dharma and be able to share it with other people.

During the Buddha’s lifetime, there was a Brahmin practitioner who had gradually come to understand that. Sakyamuni Buddha’s teachings were really great. So, he wanted to abandon his Brahmin practices. One day he came before the Buddha and asked, “World-Honored One, in the future, how many Buddhas will appear in this world?” The Buddha replied, “In the future, those who will become Buddhas will number as many as the sands of the Ganges.”

After hearing this, he felt at peace. “When I come back as a human in future lifetimes, I can practice the Buddha-Dharma then.” He was quite satisfied and went home. But halfway home, he thought, “I only asked how many will become Buddhas in the future, but I did not ask how many had attained Buddhahood in the past.” So, he hurried back to ask. Sakyamuni Buddha replied, “Those who have attained Buddhahood in the past are as innumerable as the sands of the Ganges.” Upon hearing this, this Brahmin practitioner suddenly came to a realization.

“Indeed, those who attained Buddhahood in the past are as innumerable as the sands of the Ganges, yet I had not encountered even one before. Though there will be innumerable future Buddhas will I encounter any of Them? Since I never encountered one in the past, I don’t know if I can meet one in the future. Right in front of me is the Great Enlightened One, Sakyamuni Buddha. Why don’t I seize this moment to immediately engage in spiritual practice?” He made this decision and asked to take refuge with the Buddha and become a monastic. The Buddha smiled and happily accepted him, [saying] “Welcome, bhiksu.” Just like that, this Brahmin practitioner worked hard on his spiritual practice and peacefully abided in ultimate wisdom. He knew he must purify his mind. So, free of discursive thoughts and distractions, he focused his efforts on spiritual practice.

This is what we must strive to do in our own spiritual practice. Since we did not attain [realizations] in the past and do not know what the future will bring, why don’t we seize this moment? We peacefully remain in this pure state of mind as we receive the Buddha’s teachings.

So, the passage we previously discussed states,

“The Buddha, by means of various conditions, taught with analogies and skillful words and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”

This is the previous sutra passage. With the Buddha’s mind, there is not anything in the universe that. He does not know. So, the Buddha, with a pure heart and wisdom as vast as the sea, taught according to sentient beings’ capacities. Sariputra now should have already severed his web of doubts.

So in the next passage, he said,

“The Buddha says that in the past, countless Buddhas who entered Parinirvana have abided in skillful means and likewise given such teachings.”

The Buddha had always said that there have been many Buddhas, countless numbers like the sands of the Ganges. An incalculable number of Them have already appeared in this world. Every Buddha who appeared in this world peacefully abided in skillful means. They likewise taught skillful means.

When Confucius taught, he also gave examples of what happened in ancient history. He just described; he did not create. What he talked about were things that happened in the past. The same principle applies to what I am teaching now, which is what Sakyamuni Buddha taught in the past. So, what I am describing, relating to you now, is what the Buddha recounted in the past. Sariputra described how the Buddha spoke of the past, saying that Sakyamuni, like [past Buddhas], “first taught the provisional then the true.”

The Buddha said that past Buddhas also taught skillful means for the sake of expounding the Dharma in this world. The present Buddha, Sakyamuni, did the same, using skillful means to guide sentient beings. Only at the end did He “open up the provisional to reveal the true.” Because sentient beings have had these habitual tendencies for a very long time, the Buddha had to teach according to their capabilities and habitual tendencies. So, He used skillful means, but actually taught the true path.

He heard the Buddha explain that. He opened up the provisional to reveal the true, and that all Buddhas of the Three Periods shared the same path. They abided in skillful means and what They proclaimed were also skillful teachings, which was also the true path. Thus, this was all to teach the pure Dharma.

These skillful means are actually teaching the true path; they all contained the principles within them. This is like the practical objects we use in daily living. Everything from food to clothing, housing or transportation contains very profound principles. So, within all skillful means and within everything we use there are very profound principles of matter and of life. This is something we must experience and realize.

“Thus, this was all to teach the pure Dharma.” All past, present and future Buddhas first teach with skillful means, then reveal the True Dharma to everyone. Because of this, [people] could understand. Sariputra had already begun to understand. “Upon hearing this, [he] realized that this is the true path.” Only then did he begin to understand that though what the Buddha taught in the past was skillful means, it actually contained true principles.

Upon hearing this, He realized that this is the true path. So, great happiness arose in his mind. Abiding in wondrous, provisional, skillful means, he fully eliminated his doubts and regrets. This is how he entered the true wisdom of the Tathagata.

The Buddha had talked about true emptiness, which actually contains the True Dharma of wondrous existence. It was just that Sariputra did not understand. So now, great happiness arose in Sariputra’s heart.

Previously he only understood one aspect of it. Now he was quite clear about both sides. Similarly, when we have two healthy feet, we can step forward and make great strides to advance. The principle is the same. It is not enough to just cultivate wisdom, we also need to cultivate blessings. “One cannot be lacking in roots of goodness, in blessings, virtues and karmic connections.” If we want to see True Suchness, we must have great roots of goodness, blessings, virtues and karmic connections. Only then can we return to our pure intrinsic Buddha-nature.

Sariputra understood this now, so great happiness arose in his heart. His heart gave rise to happiness and abided in wondrous provisional means. His mind was already at peace and all past doubts had been completely eliminated. If we want our minds to be focused, we must eliminate doubts so that we can peacefully listen to the Dharma. If we do not thoroughly believe it, then our minds will often give rise to doubts. Thus, we must eliminate all doubts and regrets to enter the true wisdom of the Tathagata.

So, when everyone listens to the teachings, I hope they will listen with sincerity. If we can take the Dharma to heart, we can immediately see all things and matters with a sense of respect. All things have living principles within them. We should not think that things are non-sentient and are made to be used by sentient beings. Is the floor sentient or not? Is the roof sentient or not? They are non-sentient, why? Because no matter how we use them, they will not react to us in any way. We can change them however we like, and they take on the form we choose for them. But actually, they contain very profound principles within them. These profound principles exist within.

Think about a thick-trunked tree, whose trunk is so big we have to hold hands to wrap ourselves around it. It grew from a tiny seed that was planted. Then causes and conditions converged; there was sunlight, water, earth and air. Only when these causes and conditions converged did this tiny seed sprout and grow into a sapling. Then it grew from a sapling into a small tree and finally into a thick-trunked tree. After it is cut down by people, it can become lumber. Lumber can be used to produce many products. In construction, it is used to build houses, so it is a kind of building material. When these materials are placed on the ground, we call them “the floor.” When placed above us, we call them “the ceiling.” Their labels are different; this just depends on how we decide to use them. They can be used at people’s discretion.

If we understand these principles, we will feel very grateful. How much hardship did that tree have to weather in order to become a thick-trunked tree? If we can understand the principles behind how it arises and how it is used, if we can understand this, we will all cherish all things. So, the principles can lead us back to our intrinsic nature. If we realize and understand all of them, we will have the wisdom to cherish all things in the world. This is the true wisdom of the Tathagata.

The same principle applies. So everyone, we must mindfully listen to teachings. “From seeing one corner, we can understand the other three.” We must use this skill to understand things. Then there will be no Dharma we cannot understand. So, I hope that everyone abides in the flawless studies of precepts, Samadhi and wisdom and applies the Dharma in their daily living. So, we must always be mindful.

Episode 480 – Eliminate Doubts with Compassion and Wisdom

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>> “We must exercise loving-kindness and wisdom to give teachings. We must awaken wisdom and compassion to relieve the suffering of sentient beings. With analogies and verbal teachings, many kinds of Dharma are taught. With peace and understanding in our hearts, we can be very accommodating.”

>> “When I first heard what the Buddha said, my heart was filled with great fear and doubt. Is this Mara disguised as the Buddha, coming to disturb and confuse my mind?”

>> “The Buddha, by means of various conditions, taught with analogies and skillful words and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”

>> With His wisdom, the Buddha taught with various conditions, analogies and skillful words. Now [Sariputra] knows that in the past, the Buddha skillfully taught according to capabilities. He taught the provisional for the sake of the true. So, the provisional is the true. Therefore his mind can be at ease and he can eliminate his doubts.

>> Now that he severed the web of doubts, he attained peace as extensive as the sea. Sariputra himself said, “After severing the web of doubts, my mind began to be at peace, like a calm sea that is clear and free of waves.”

>> In the Lotus Sutra, the Chapter on Skillful Means states, “All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.”

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“We must exercise loving-kindness and wisdom to give teachings.
We must awaken wisdom and compassion to relieve the suffering of sentient beings.
With analogies and verbal teachings, many kinds of Dharma are taught.
With peace and understanding in our hearts, we can be very accommodating.”

Having true loving-kindness means treating all sentient beings equally. The Buddha cherished all beings the same way He did Rahula, [His only son]. With that sense of impartiality, He saw every person from a parent’s perspective. This is also unconditional loving-kindness. When we hope that someone will live a peaceful and blessed life, don’t we have the heart of a parent?

At the Tzu Chi Teacher’s Association, we share a song with the teachers about treating one’s own children with wisdom and treating all sentient beings with loving-kindness. If they can treat students like their own children and treat their children like any other person, they will have a balanced perspective. Those who treat their students like their children, hoping these children will be blessed and hoping these children will be successful, are the best teachers.

Those who hope all their students will be successful, peaceful, happy and blessed as though they are their own children are good, kind teachers. We must also apply wisdom. To have loving-kindness, to have an open mind and accommodating heart, we must have wisdom. Only with impartial wisdom can we treat sentient beings equally. But how do we help sentient beings relieve their suffering? This also requires wisdom, discerning wisdom. Where does this person’s suffering actually come from? He has money, he has fame, he has power, he has wealth. So, why does he experience so much suffering?

There was a very successful businessperson who owned a chain enterprise with subsidiaries in several countries. This was a big business. Sometimes, he would visit me several times a year. Whenever he came, people would tell me, “Master, give him a little guidance. Recently he has been feeling trapped, unhappy.” They knew he was unhappy. [I would ask,] “Why is he unhappy? I don’t know.” So, I asked him, “Sir, why do you look so concerned? Do you have many afflictions? Ah,” He sighed heavily. Then he said, “I don’t have any worries, It’s just that my son is almost 30 years old. Why isn’t he married yet?”

After some time, when he visited again, he said, “Master, what am I to do? My son’s girlfriend is nice, and he likes her, but I’m a little worried.” [I said,] “Since you already like your son’s current girlfriend and think she’s nice, and since he’s happy with her, what are you still worried about?” He said, “She follows a different religion.”

“When it comes to religion, she is free to choose her own religious beliefs. As long as she follows our family traditions. Is the girl well-behaved? She is very nice.” [I said,] “That’s good enough.” His wife then said, “As long as our son is happy, it’s fine. Whatever religion they choose is their business.” He said, “No, she has to follow our family traditions. If she is part of our family and her religion is different, who will make offerings to us when we die?”

I said, “Ah, this is the most important time in people’s lives. All religions are basically the same, so long as they teach people to be loving, kind and caring. Ultimately that is what we call having compassion and great love. If she is compassionate and has great love, won’t she be filial to you? You want her to make offerings to you after you die, but you do not know where you will end up. You might have already come back to this world.” Then, I joked, “After she marries your son, maybe one day, when you pass away, you may return to this world as her child.”

He said, “Is that possible?” I said, “Do you love your family or not? I love my family very much. Since you love this family, don’t you wish to be a part of it forever?” [He said,] “That’s impossible. Indeed, you cannot get what you want, so why do you still want her to make offerings to you?” He agreed with this, so he approved [the marriage]. Then I heard about their engagement and so on, and eventually they got married.

After a period of time, he became worried again. “What are you worried about now?” He said, “Many months have passed….” He worried his daughter-in-law was barren. “How can you have so many afflictions?”

He always had afflictions like these. Often, over those few years, whenever I saw him, he had afflictions. He never had to worry about his business because things were going very well. He only worried about his son and grandson. Before his grandson was born, he was worried. After his grandson was born, by the time he was almost two years old, they realized that something was wrong. A child who was almost two should be able to stand up and walk. He looked healthy and chubby, why wasn’t he able to stand up? Again, he was worried.

He was a successful entrepreneur, but with so many afflictions. He worried about this and that; one affliction arose after another. When he wanted to resolve this mental conflict, he would come visit me. But in the past few years, I have not seen him much. So, when I think of him, I feel the sorrows and suffering in life. Just what is sorrow? What is suffering? He had food, necessities, and his business spanned the globe. In his chain, who knows how many associated businesses he had all over the world? But he worried so much that [his life was full of] sorrow and suffering.

Later on, I met one of his friends, and asked how he was doing. “I hear that he has depression.” I said, “How can this be? So, this is why I haven’t seen him for so long.” [His friend] said, “Ah, he cannot let things go.” He could not unravel the knots in his mind. Perhaps only by meeting Sakyamuni Buddha would he be able to untangle those knots. This is all comes down to our thoughts, to what we do with our minds.

There is a Buddhist story about this. An old monk was building a temple, so he asked master carpenters to build it. At the same time, the monastics in the temple also joined in to help. This old monk saw the nails [for the tiles]. Some of the nails were long and some were short. They were originally separated in piles, but he mixed them together and then told his disciples, “These nails, two inches, three inches, one inch, must all be sorted again.”

The disciples did not dare show their resentment. They just hesitated. The old monk saw that no one had moved, so he turned to them and asked, “If you are not sorting them now, are you waiting until your next lifetime, thinking you have a choice in where you end up?” These disciples had a sudden awakening. “That’s right, we must quickly sort them by size. There are two inch, one inch and three inch ones. Let us quickly separate and organize them.” Finally, they finished just before midnight. They went to their master and said, “We have finished sorting them.” The old monk said, “Whether you sort them or not, that is your business. It has nothing to do with me.” Everyone felt, “We worked so hard, but he did not have one word of praise for us. Then he said whether we did this or not is our own business.”

This old monk then asked them, “Who wanted you to engage in spiritual practice? Why do you engage in spiritual cultivation?” [They said,] “We do it because we want to. Why do you want to build a temple here? To have a safe place to practice.” Then he said, “Once this monastery is built, why will you still be here? Because we want to cultivate the Buddha-Dharma.” The old monk said, “The Buddha and the Dharma are fine; why do you need to cultivate them? Indeed! The Buddha and the Dharma are fine, why do we need to cultivate them?” Eventually, one of the disciples said, “I understand now; what we need to cultivate is our minds.”

Everyone, we must cultivate our own minds. Everything we are doing externally just creates an environment for our spiritual cultivation. Whether we do it or not is our own business. Whether we engage in spiritual practice or not is up to us. So, whether we are good or evil depends on us. But, when we engage in spiritual practice, we must do so according to the path. “We must exercise loving-kindness and wisdom to give teachings.” With loving-kindness, we exercise our impartial great wisdom to teach sentient beings; this is unconditional loving-kindness.

“We must awaken wisdom and compassion to relieve the suffering of sentient beings.” Because we have discerning wisdom, we consider the type of suffering sentient beings face and figure out the teachings they need so they can feel comforted. Whether people face tangible suffering or intangible mental afflictions, we need to apply wisdom to deal with them. So, we must awaken wisdom and apply compassion. This is universal compassion.

Sometimes, I think those with “insatiable cravings” are extremely unreasonable. But we must still have universal compassion. Sentient beings are like this because of ignorance. Therefore, we must be patient. When they come to us, we must carefully discern [their needs] and then comfort them. Who knows how long it will take and whether their issue can be resolved? This depends on causes and conditions. When conditions are right, we must seize them to help eliminate [their] afflictions. Without the right karmic conditions, their suffering will be endless. This is very regrettable. Thus, “We must awaken wisdom and compassion to relieve the suffering of sentient beings.” We must do everything in our power to help when the opportunity presents itself.

“With analogies and verbal teachings, many kinds of Dharma are taught.” The Buddha taught with various parables, like that of the old monk. The nails were in separate piles, clearly sorted by size. He mixed them up for no reason and then demanded they be sorted again. After the disciples worked hard to sort them again, [he even said,]. “Whether you sort them or not is your business.” With these kinds of different methods, the Buddha always helped His disciples to comprehend [principles] through their work. We cannot wait until our very last breath to choose [to practice]. When we have the opportunity to choose, we must seize the time and choose wisely. This is also a teaching. He used these analogies and expressions, all kinds of different Dharma, to teach us, hoping those of us who can accept the Dharma can feel peaceful and be understanding.

Practitioners must always have a peaceful mind. We must be understanding of various matters. Only then will our minds be open enough to encompass everything. I always say the Great Enlightened One of the Universe realized the true principles of the universe. Similarly, we must open up our minds to encompass the macrocosm, the universe. However big the universe is, our minds must be even bigger so we can encompass all things in the universe. This is the goal of our spiritual practice.

So, Sariputra was happy and surprised to be able to attain Buddhahood, but he still had the slightest doubts about himself. This was in a previous passage.

“When I first heard what the Buddha said, my heart was filled with great fear and doubt. Is this Mara disguised as the Buddha, coming to disturb and confuse my mind?”

“Is this true? Can I really attain Buddhahood? Is this Mara coming to disturb my mind?” So, “the Buddha, by means of various conditions,” as this next sutra passage begins, stating,

“The Buddha, by means of various conditions, taught with analogies and skillful words and led my mind to be as calm as the sea. As I listened, I severed the web of doubts.”

Because sentient beings’ capabilities varied, He had to teach the Dharma with various causes and conditions, parables and skillful means. So, the Buddha had to apply. His wisdom to teach us to exercise loving-kindness and wisdom.

This is why we say that in the Buddha’s mind, He saw sentient beings as His only child, Rahula. The Three Realms are like a big house. The elder who owns it treats everyone in the house like his own children. He looks upon them like a kind father looking upon his children. So, the Buddha exercised loving-kindness with wisdom and treated all sentient beings with compassion.

With His wisdom, the Buddha taught with various conditions, analogies and skillful words. Now [Sariputra] knows that in the past, the Buddha skillfully taught according to capabilities. He taught the provisional for the sake of the true. So, the provisional is the true. Therefore his mind can be at ease and he can eliminate his doubts.

“In the past, the Buddha skillfully taught according to capabilities.” At this time, Sariputra understood that the Buddha “taught the provisional for the sake of the true.” Actually, the “provisional” is the “true.” Because the true, the True Dharma, the One Vehicle Dharma, cannot be understood by sentient beings, for the sake of the True Dharma, the Buddha had to give provisional teachings and skillful means. He taught the provisional for the sake of the true. So, the provisional is the true. Actually, skillful means are wondrous provisional teachings revealing the true. With these various subtle and wondrous, provisional and skillful teachings, He revealed the principles of ultimate reality. So, the provisional is the true; the true is also the provisional. All teachings are wondrous Dharma.

So, what the Buddha taught in the past was also True Dharma. Now He was just affirming it as True Dharma that provides a fixed course. Therefore, Sariputra could eliminate his doubts. He did not need to doubt anymore. He did not need to worry anymore. Thus his mind was as calm as the sea.

Now that he severed the web of doubts, he attained peace as extensive as the sea. Sariputra himself said, “After severing the web of doubts, my mind began to be at peace, like a calm sea that is clear and free of waves.”

By listening to the Buddha’s teachings, now all his doubts had been eliminated. This is like a web that has been cut apart by scissors. When the web is cut open, we will be free. Then our minds can attain a state of peace, can “be as calm as the sea” because they are no longer trapped by the web. When the web is cut open, the world is open to us. Our minds become expansive.

At that time, Sariputra’s mind became peaceful, “like a calm sea that is clear and free of waves.” His mind had already become very calm.

Doubts and delusions can be very painful. Take the businessman I mentioned before; he could have stepped back to see the bigger picture. His business was present all over the world; he should have been very satisfied. Yet he was so worried about his child. Wasn’t he weaving a net and ensnaring himself? So, having doubts and delusions, not being content with what one has, living this kind of life, is like being caught in a web.

In the Lotus Sutra, the Chapter on Skillful Means states, “All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.”

At the beginning of the Lotus Sutra, we spent a lot of time discussing how when people practiced the Buddha’s teachings, they were biased and attached so they could not realize the True Dharma and only sought their own awakening. They only sought Nirvana because they thought that by ending afflictions, they would not transmigrate in the Six Realms. This is not so. Though they may have ended afflictions, delusions and doubts still exist.

So, for the past few days I have been telling you that we must do two things at once. We must cultivate both blessings and wisdom at the same time. Compassion and wisdom must be cultivated together.

We know that life is impermanent and full of suffering. We also know that interpersonal conflicts lead us to accumulate afflictions. Therefore, when we go among people, we must guard against interpersonal conflicts. We must strengthen our resolve and continue to go among the people to relieve their suffering. Then naturally, we will gradually let go of our habitual tendencies and afflictions. Whatever we deal with, whomever we meet, we will treat them all the same. To any person, we will show universal compassion. To any person, we will show unconditional loving-kindness. This is the true Bodhisattva-practice that will bring us closer to the state of Buddhahood.

So, we must open the door to our hearts. By practicing the True Dharma, we are on the Bodhisattva-path. We must be true Living Bodhisattvas who take [the Dharma] to heart. Therefore, we must always be mindful.

Episode 479 – A Clear Mind Is Free of Doubts and Regrets

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>> “Upon first hearing the Buddha teach the Great Vehicle Dharma, I was suspicious and thought. Mara was disrupting my spiritual aspirations. Now I know that the Buddha gave provisional teachings in the past and that He was now opening up the provisional to reveal True Dharma, So, my mind is peaceful and clear, and my doubts and regrets have been eliminated.”

>> “Then I told myself that. I had reached the state of Nirvana, but now I realize that it was not true Nirvana,”

>> “For when I become a Buddha, replete with the 32 Marks, I will be revered by heavenly beings, yaksas, dragon-gods and others. When that time comes, then I can say, ‘I have fully attained Nirvana without residue.'”

>> “The Buddha, in the assembly, has declared that I shall become a Buddha. Hearing the teaching of this Dharma, all my doubts and regrets were dispelled.”

>> “When I first heard what the Buddha said, my heart was filled with great shock and doubt. Is this Mara disguised as the Buddha, coming to disturb and confuse my mind?”

>> When I first heard what the Buddha said, my heart was filled with great shock and doubt: Originally I dared not hope that I could attain Buddhahood. Thus now, upon first hearing what the Buddha said, I truly feel shock and doubt in my heart.

>> Is this Mara disguised as the Buddha, coming to disturb and confuse my mind: I did not dare believe this, so I suspected this was something Mara said to disturb and confuse my mind.

>> “Changing rapidly without pause. There is nothing we can rely on. All phenomena are disintegrating; we must quickly leave them behind and head toward the path of liberation.”

>> King Mara acted on his idea and took the form of a manavaka to cause chaos. The Buddha knew that. Mara was causing disruptions, so He said, “Life shortens as each day and night passes, and the long-lived suffer much hardship.” He berated King Mara and told him not to cause disturbances.

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“Upon first hearing the Buddha teach the Great Vehicle Dharma,
I was suspicious and thought. Mara was disrupting my spiritual aspirations.
Now I know that the Buddha gave provisional teachings in the past
and that He was now opening up the provisional to reveal True Dharma,
So, my mind is peaceful and clear, and my doubts and regrets have been eliminated.”

I want to share with you that when Sariputra first heard the Great Vehicle Dharma, he was very anxious. He had thought Mara was disturbing his mind. At that time, he did not believe that he could attain Buddhahood. So, when he heard the Buddha say that everyone can attain Buddhahood and everyone intrinsically has Buddha-nature, he still doubted whether this applied to him. Where there is doubt, there will be fear. So, he feared that. Mara was disrupting his spiritual aspirations.

The Buddha had patiently guided everyone; this was His compassion for sentient beings. Sariputra thoroughly and faithfully accepted [the Dharma]. He brushed aside his doubts because he understood now that the Buddha described what He had taught in the past as provisional teachings which were to guide everyone through the Buddha’s door. From the first stage, to the second, to the third, one stage at a time, He slowly guided them. So, the Buddha said that in the past. He had been guiding them along, but only now was He revealing the path to Buddhahood. So, “He was now opening up the provisional to reveal the True Dharma.”

Sariputra’s mind was now free of doubts. “My mind is peaceful and clear, and my doubts and regrets have been eliminated.” Now his mind was completely pure; all his doubts were eliminated. He had no doubts and no regrets. Now he also heard the Buddha personally say, “Everyone can attain Buddhahood,” so he knew he would become a Buddha one day. Because of the Buddha’s compassion, Sariputra happily and faithfully accepted [the Dharma] and let go of his doubts and questions.

We have talked about the previous passage of this sutra, but we left out another passage. There was the passage we discussed,

“Then I told myself that. I had reached the state of Nirvana, but now I realize that it was not true Nirvana,”

but then there should be the following text,

“For when I become a Buddha, replete with the 32 Marks, I will be revered by heavenly beings, yaksas, dragon-gods and others. When that time comes, then I can say, ‘I have fully attained Nirvana without residue.'”

We have discussed the long-form version of this passage, but now it appears again in verse-form, so we must explain it again.

By now we already understand that self-awakening is not true Nirvana. This was what Sariputra now clearly understood. Thus he now began to believe that he could attain Buddhahood. The verse began as follows, “For when I become a Buddha.” If I can become a Buddha, then I should be “replete with the 32 Marks. I will be revered by heavenly beings, yaksas, dragon-gods and others.” At that moment, “when that time comes, then I can say,” only then would he be able to say, “‘I have fully attained Nirvana without residue.'”

In the long-form section, we discussed the 32 Marks and 80 excellent characteristics. Do you remember them? One hundred good deeds create one blessing. One hundred blessings create one Mark. So, the Buddha wanted us to go among people to walk the Bodhisattva-path in order to eventually achieve these 32 Marks in the future. Only by being replete with the 32 Marks can we transform all beings.

The perfection of the Marks signifies being in perfect harmony with the principles. Perfecting the Marks and the principles is the state of perfect enlightenment. Of course, this requires both blessings and wisdom. Cultivating infinite, countless blessings leads to the perfection of the Marks. [Understanding] infinite, countless Dharma is the perfection of wisdom. So, we must cultivate both blessings and wisdom to be in perfect harmony with the principles. Then we can transform sentient beings.

At this point, heavenly beings, humans, yaksas, dragon-gods and others will naturally revere us. Only then can one be said to have attained Buddhahood. Only then has one “fully attained Nirvana without residue.” When all afflictions are eliminated, the mind will be very clear and the true principles of all things in the universe will be captured in the ocean of Dharma in our minds.

This passage should have come before the sutra passage we discussed yesterday. Yesterday we discussed,

“The Buddha, in the assembly, has declared that I shall become a Buddha. Hearing the teaching of this Dharma, all my doubts and regrets were dispelled.”

The text following this is,

“When I first heard what the Buddha said, my heart was filled with great shock and doubt. Is this Mara disguised as the Buddha, coming to disturb and confuse my mind?”

This passage brings us back. Clearly, Sariputra’s state of mind at that time was considered by the editor of this sutra, Dharma Master Kumarajiva, to be very important. So, he went back to it again.

Sariputra’s initial thought was, “The Buddha said we could all attain Buddhahood. When I first heard what the Buddha said,” the moment he heard those words, “my heart was filled with great shock and doubt.” He was both fearful and in awe. On top of his doubts, he was happily surprised. “Is this Mara disguised as the Buddha?” Not likely! This probably was not Mara coming to disturb his mind. It was a very complicated state of mind. “It is not likely that this is Mara coming to disturb me. I should have faith in what the Buddha said, that everyone intrinsically has Buddha-nature, that everyone can attain Buddhahood.”

Now that Sariputra understood this, he said, “When I first heard what the Buddha said, my heart was filled with great shock and doubt.”

When I first heard what the Buddha said, my heart was filled with great shock and doubt: Originally I dared not hope that I could attain Buddhahood. Thus now, upon first hearing what the Buddha said, I truly feel shock and doubt in my heart.

Sariputra originally did not dare to hope that he could attain Buddhahood. Thus he remained within the Small Vehicle, which is biased toward emptiness. When he first heard what the Buddha said, he actually still had doubts in his mind. “Is this Mara disguised as the Buddha?” It was unlikely that Mara took the Buddha’s form to come and disturb his mind. This was not likely. It was his heart not daring to believe, and because he still did not completely believe, this was his mentality at the time.

We may also have many conflicting thoughts in our minds. When we listen to the sutras, [we wonder,]. “Is this true? Did this really happen? Did things really happen as the Buddha described? Is there really a heaven? Is there actually a hell?” Many people still have these doubts. But if we can take the Buddha’s wisdom and apply it to the world around us, then we can see how we are enjoying heaven on earth.

In the past we talked about how heavenly beings fly freely through the skies. But don’t people in this era also fly freely through the skies? To travel around the [seven] continents, all we need is a plane ticket. Isn’t this something only wealthy people can do, spending money to go wherever they want?

With the advancements in science, they can even go on space shuttles. They may even one day be able to go beyond Earth, to the moon or even to other planets. Scientists and business people work together. By signing multimillion dollar contracts, a person can travel in space. So, more than 2000 years ago, the Buddha had already talked about wealthy and noble people like this in the world.

The wealthy are not necessarily noble. Nobility comes from having a good heart, from being a benefactor to others. Who are the benefactors in this world? Bodhisattvas.

We have seen many Taiwanese volunteers devote themselves to international disaster relief work. They work hard and give unconditionally. After they help others, they are still full of Dharma-joy and gratitude.

Aside from cultivating goodness and blessings, we diligently listen to the Dharma to accumulate wisdom and safeguard our minds. By knowing to give without expectation, we very willingly give to others. However, when we are among people, we must not allow interpersonal conflicts to influence our minds. We must wholeheartedly remain diligent and not allow our resolve to be disturbed. Thus we have tranquil and still minds; we have “peaceful and clear minds.” This is the only way to dispel our doubts and eliminate our afflictions.

So, Sariputra now understood this. Being replete with blessings and wisdom is something we can achieve as long as we take action. Then we can become Buddhas and be endowed with the 32 Marks.

We know that, before the Buddha attained enlightenment, He had to first defeat Mara. Where is Mara? When we try to quiet our minds, we often feel our minds fluctuating. This is Mara coming to disturb us. Sariputra had yet not stabilized the fluctuations of his mind, so of course he still had many doubts. Sariputra also knew that before the Buddha attained Buddhahood, Mara had come to disturb Him, so he feared and suspected that this was happening to him.

Is this Mara disguised as the Buddha, coming to disturb and confuse my mind: I did not dare believe this, so I suspected this was something Mara said to disturb and confuse my mind.

In the sutras, we have often read about how. King Mara disturbed people’s minds, particularly the minds of spiritual practitioners. This still happens to people nowadays. People look for something to believe in and end up lost and unable to control themselves.

We often hear stories like this. It was the same during the Buddha’s lifetime. When He lived by City of the House of Kings, in a cold forest along with His disciples, He often expounded the Dharma to them. He said, “All things are impermanent,”

“Changing rapidly without pause. There is nothing we can rely on. All phenomena are disintegrating; we must quickly leave them behind and head toward the path of liberation.”

This means He wanted to tell everyone, to tell these bhiksus, that they must improve themselves and take good care of their minds. Everyone must understand impermanence. All things are impermanent, changing rapidly without pause. Impermanent things can change very rapidly. We may be safe today, but we do not know about tomorrow. We may be safe at this moment, but we do not know what will happen in the next. We really do not know.

Take the imbalance of the four elements; some countries pray for rain, but when the rain comes, there may be too much. So, this imbalance causes a flood. In the same way, some people happily leave the house, laughing and joking, but suddenly get into an accident. So, “all things are impermanent.” In particular, they “change rapidly without pause.” Things happen very quickly.

“There is nothing we can rely on.” You cannot rely on your youth. I have shared this with everyone. You cannot always remain young. You cannot rely on your youth. You cannot rely on your talents. All of these are disintegrating phenomena. You may have a lot of money, but you worry about gains and losses. You may have many descendants and loved ones, but this love, these relationships, are forms of entanglement. So, separation in life or by death, parting with those we love and emotional conflict, aren’t these all ways in which things deteriorate? So, “We must quickly leave them behind.” We must quickly leave them behind and head down the path toward liberation.

The Buddha continued to tell His disciples that nothing is permanent in this world and encouraged them to seize the moment and immediately engage in spiritual practice. However, at that time, King Mara knew that if everyone were to engage in spiritual practice, then in the Three Realms, the number mara-descendants would be reduced. So, he hoped that everyone would remain trapped in the Three Realms. Thus he often came to disrupt [their practice].

King Mara acted on his idea and transformed himself into a “manavaka.” A manavaka is a young man. King Mara took on the form of a young man and came to the Sangha to speak with the monastics. He spoke of “the eternity of night and day.” He told people that night and day are eternal and that “life always returns.” After they go through birth, aging, illness and finally, death, they will return again. When they return to this world, they would still have the chance to engage in spiritual practice. [He told them that] they should fully enjoy their wealth and that when they return in the future, they will enjoy the same level of wealth. This “clinging to permanence” was the deviant teaching that this young man spread in the Sangha.

Quickly the Buddha let everyone know that this was Mara coming to disturb them. The Buddha added that, “life shortens as each day and night passes.” Life passes by with each day and night, “and the long-lived suffer much hardship.” This is saying that living a long life means facing much hardship and suffering, so people must not linger in this world. Moreover, all things are governed by the law of karma. Doing good deeds leads to blessings doing evil deeds leads to [negative] retributions. This is the correct principle. There is no such thing as wealth that will carry over into all future lifetimes. Real wealth comes from creating blessings. However, no matter how long people live, they will suffer while they are in this world. So, the Buddha began to berate King Mara for causing disturbances in the Sangha.

This story is in the Agama Sutra.

King Mara acted on his idea and took the form of a manavaka to cause chaos. The Buddha knew that. Mara was causing disruptions, so He said, “Life shortens as each day and night passes, and the long-lived suffer much hardship.” He berated King Mara and told him not to cause disturbances.

For those in His Sangha, the Buddha painstakingly continued to help them purify their minds by encouraging everyone to be earnest and diligent. But very often this kind of mara would appear to disturb people’s minds or to slander the Buddha-Dharma. Therefore, the Buddha constantly reminded everyone to heighten their vigilance.

So, when Sariputra thought about how the Buddha said he could attain Buddhahood, he began to heighten his vigilance. Was this Mara? Was this Mara coming to tempt him?

This is how spiritual practitioners can safely cultivate the Right Dharma and go among people to become their benefactors. The Buddha taught us to go among people, so we can see more and understand more. Only by realizing the Buddha-Dharma can we strengthen our spiritual aspirations.

Blessings come from giving and wisdom comes from taking the Dharma to heart. Benefactors who go among people are walking the Bodhisattva-path. This is how we can maintain the purity of our minds. This is the state for attaining Buddhahood. We must develop it in order to attain Buddhahood. So, everyone must always be mindful.

Episode 478 – Listen Well to the Sound of the Dharma

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>> “When our mind is very peaceful, we will abide in True Suchness. With a prediction of perfect enlightenment, we will attain Buddhahood. With self-confidence, we can faithfully apply this teaching. When our mind is pure, it can reflect like a clear mirror.”

>> “I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself. I had reached the state of Nirvana, but now I realize that it was not true Nirvana.”

>> “The Buddha, among the assembly, has declared that I shall become a Buddha. Hearing the teachings of this Dharma, all my doubts and regrets were dispelled.”

>> “I heard the Buddha say among the assembly that I shall become a Buddha,”

>> He “felt very fortunate”

>> Although he had attained the fruit of the Small Vehicle, he had not believed that he would attain Buddhahood in the future.

>> And now, hearing the Buddha personally teach this Dharma, explaining that in the past He had given provisional teachings according to capabilities and was now revealing the true teachings, I feel fortunate that I have attained it and all my doubts and regrets were dispelled. “In the past, He gave provisional teachings according to capabilities and was now revealing the true teachings.”

>> As we engage in spiritual practice, we should be learning how to listen. We must listen well, even to sounds that are ugly, argumentative, noisy or strange. If we can be like Guanyin Bodhisattva and transform them all into purifying sounds, we can understand the good intentions behind rude and negative words. Thus, “listening well to teachings of this Dharma” can immediately resolve our doubts.

>> “Those who seek the Three Vehicle teachings, should they have doubts or regrets, will have them resolved completely by the Buddha so that none remain.”

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“When our mind is very peaceful, we will abide in True Suchness.
With a prediction of perfect enlightenment, we will attain Buddhahood.
With self-confidence, we can faithfully apply this teaching.
When our mind is pure, it can reflect like a clear mirror.”

A mind that abides in True Suchness is the most peaceful.

Sentient beings have, since Beginningless Time, developed unenlightened habitual tendencies. Thus, the Buddha compassionately started teaching at the beginning. He taught us all how to eliminate our habitual tendencies, one by one, in order to return to perfect enlightenment, to our intrinsic nature of True Suchness. So, the Buddha spent over 40 years doing this, until the Vulture Peak Assembly, the Lotus Sutra Dharma-assembly. Then the Buddha began to continuously praise the ultimate reality of the One Vehicle, for the sole purpose of inspiring us to form great aspirations and vows so He can bestow on us a prediction of attaining Buddhahood. He helped us believe that we all intrinsically have Buddha-nature. On this path to perfect enlightenment, everyone can attain Buddhahood.

It is just that we are lost and do not know the way back. We do not know how to return. The Buddha is providing us with the path, so we must avoid going down side roads or taking the wrong fork. We should quickly return to the direct Bodhi-path. So, He constantly calls to us, hoping that those who have lost their way will be able to quickly come back and walk on the correct path. We must walk this path ourselves; this is spiritual practice.

We must affirm and believe that we have a nature of True Suchness. Our nature of True Suchness can enable us to make the most of our potential. We do that by forming great aspirations and vows and by going among people to help them. We must not let this resolve be disturbed by others. Our minds must remain peaceful. A very peaceful mind indicates that we have returned to our nature of True Suchness. As we interact with people, we cannot allow them to affect our resolve,

so we must have a sense of self-confidence and faithfully apply the teachings. If we have faith [in our Tathagata-nature], we can apply this in our interactions with people and thus not be influenced by them. Then we will be like a mirror, which reflects phenomena of all sorts but returns to a state of purity once they pass. So, we should all quickly polish the mirror of our mind so that it is clean. Then naturally, the phenomena before us will be reflected clearly. Similarly, when our mind is peaceful and abides in our intrinsic nature of True Suchness, it will not be disturbed by sentient beings. This is most important in our spiritual practice. Recently, I have been continually telling everyone to return to our intrinsic awakened nature. The Buddha is calling to us out of compassion. We should recognize that we are lost and that we need to quickly return.

So, in the previous passage, Sariputra says,

“I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself. I had reached the state of Nirvana, but now I realize that it was not true Nirvana.”

This is saying that, after hearing the Dharma, [he realized] that he held deviant views, such as an attachment to and “bias toward emptiness.” He thought that he had attained realizations, that his mind had already been purified and that he would not be defiled by external conditions. He thought he had attained the fruits of spiritual cultivation, but had he really? In the past, this was what he had thought. He thought he had put an end to his transmigration. Only now did he realize that he had been mistaken. “It was not true Nirvana.”

Only through self-reflection and self-awareness do we have the hope of improving ourselves. Without self-reflection and self-awareness, we will never be able to improve. Everyone has habitual tendencies, and with these habitual tendencies we often disturb ourselves. It is not other people who disturb us; it is our own habitual tendencies of attachment that disturb us.

The next passage states,

“The Buddha, among the assembly, has declared that I shall become a Buddha. Hearing the teachings of this Dharma, all my doubts and regrets were dispelled.”

In this passage, we understand the compassion of the Buddha. Sentient beings’ capabilities varied greatly. The Buddha saw that everyone still had the tendency to form attachments, so He could not directly [guide us to] understand our minds and realize our true nature. So, in the past, the Buddha had used a variety of skillful and provisional means to guide us. Now, here at the Lotus Dharma-assembly, He began to bestow predictions of Buddhahood. At this assembly, He wanted to verify this for all His disciples. Although everyone still had residual habitual tendencies from the past, the Buddha bestowed predictions for them in the distant future. So the Buddha, among the assembly, “has declared that I shall become a Buddha. I” here refers to Sariputra; Sariputra heard the Buddha say this in front of everyone.

All he needed to do was form great aspirations and make great vows. So, we must eliminate our deviant, biased views and not remain biased towards “emptiness.” There is still “wondrous existence,” which is our intrinsic nature of True Suchness. He taught us about the wondrous nature of True Suchness so that we can apply this to go among people without hindrances. This is the Middle Way. We understand that every aspect of this world is illusory and impermanent, suffering, empty and without self. We know these things, but we also have a nature of True Suchness, that is very useful. It allows us to go among people without our minds becoming polluted by their turbidities. This is “wondrous existence.”

This is what the Buddha pointed out at the beginning of the Lotus Sutra. Sariputra began to mentally prepare himself for attaining Buddhahood. So, Sariputra said,

“I heard the Buddha say among the assembly that I shall become a Buddha,”

that everyone can attain Buddhahood.

He “felt very fortunate”

that he also had the hope of attaining Buddhahood.

Although he had attained the fruit of the Small Vehicle, he had not believed that he would attain Buddhahood in the future.

After attaining realizations, he lingered in the Small Vehicle understanding of impermanence, suffering, emptiness and illusoriness. He continued to remain in that state. He began to lose faith that one day he too would attain Buddhahood. He began to lose that faith. This was Sariputra’s mentality at that time.

But then he said, “Hearing the teachings of this Dharma, all my doubts and regrets were dispelled.” This was after Sariputra had personally heard the Buddha teach this Dharma. Sariputra’s ears heard the sound of Buddha’s voice. Thus he took the teachings to heart.

And now, hearing the Buddha personally teach this Dharma, explaining that in the past He had given provisional teachings according to capabilities and was now revealing the true teachings, I feel fortunate that I have attained it and all my doubts and regrets were dispelled. “In the past, He gave provisional teachings according to capabilities and was now revealing the true teachings.”

He told everyone very clearly, “What I taught in the past was adapted to everyone’s various capabilities. You are at this stage because you still have all those attachments. So, I cannot guide you to understand your mind and realize your true nature.”

We all intrinsically have Buddha-nature. This great principle was also included in the “provisional” teachings, which are skillful means. However, those with attachments cannot understand this. So, now the Buddha opened up the provisional to reveal the true and guide everyone to eliminate all their attachments. He taught us to look within ourselves and find our own path to True Suchness.

So, now he understood this; Sariputra finally understood that to seek out this road in our minds, we must first affirm and have faith in ourselves. With self-confidence and self-affirmation, we will feel very fortunate and happy. Once we know we are lost, we must look for a road that leads us back. Thus, “All my doubts and regrets were dispelled.”

We should know that spiritual cultivation is about learning. What do we need to learn? We must learn to listen. How must we listen so that we can identify what is the True Dharma? As we learn how to listen, we must learn how to listen well. In the sutras, we find that when someone requests the Dharma from the Buddha, He always says, “Listen well, listen well. I speak for your sake.” We must listen carefully, because the Buddha is about to explain something. Since he is going to explain, we must listen very earnestly. This is what is meant by “listen well.”

As we engage in spiritual practice, we should be learning how to listen. We must listen well, even to sounds that are ugly, argumentative, noisy or strange. If we can be like Guanyin Bodhisattva and transform them all into purifying sounds, we can understand the good intentions behind rude and negative words. Thus, “listening well to teachings of this Dharma” can immediately resolve our doubts.

“Listening well” teaches us to listen to all the sounds we hear in the world. We may hear the sound of a person speaking, the sound of harsh or angry words, or the sound of an argument. In our surroundings, we may also hear the sound of machines whirring, the sound of chickens clucking, dogs barking, birds calling or insects chirping. There are so many sounds. How do we humans choose which sounds to listen to?

At times we will hear others praise us. We are quite happy when we are praised, as if we are walking on clouds. This is very dangerous; why is that? We may become arrogant and proud, which adds to our afflictions and increases our ignorance.

Look at little Christopher [Yang]. He is so young, but he is truly wise, so when he hears the Dharma, he takes every word to heart and understands it. When others praise him, he reminds himself to be vigilant, to not become arrogant. “I am not the most outstanding. There is still much for me to learn. I cannot allow other people’s praise to make me feel self-satisfied.” A sense of self-satisfaction will be a hindrance to our progress on the path. So, we must remind ourselves to be vigilant.

If we hear people say critical things about us, we may feel, “But I made such a great effort; the things they said really hurt me.” When this happens, our way forward on this road may be obstructed. We may hear people yell at us [and think], perhaps they do not only yell at us to our face, but [slander] us behind our backs as well. Thinking these things, we may become [afflicted].

This even happened to spiritual practitioners in the Buddha’s lifetime. When the Buddha spoke to Rahula, He made a remark very lightly. But when it spread through the Sangha and reached Sariputra, the comments felt very harsh. Thus they hindered. Sariputra’s spiritual aspirations. Things like this happened even in the Sangha.

So, as Buddhist practitioners, we must not allow anything we hear from other people to hinder us. Whether we hear harsh or scolding words, or bothersome noise in our surroundings, we must always be vigilant. We must constantly practice. What are we practicing? The practice of Guanyin Bodhisattva.

When we hear praise, we must be vigilant. When we hear harsh words, we must be grateful. “Waves do not arise where there is no wind.” Perhaps we really did fall short. The person who points it out to us is like a mirror that helps us see that there is a smudge on our face.

[A mirror can also help us] see what is ahead. For instance, when we are driving, there may be a mirror at a [blind] intersection. We will pause for a moment to look into it. If we can see a car coming, we will stop and wait for it. After the car passes, we will continue forward. When people talk about us, whether it is to our face or behind our backs, even if they find fault in every little thing, we must see it as a chance for self-reflection. This is how we can be understanding.

If we have not done anything wrong, we must have faith in ourselves. We must be grateful. Perhaps the other party lacks an understanding [of the situation]. We should think of a way to help them to understand more clearly. This is how we can be understanding. By being understanding of ourselves and others, we can transform a negative situation into a good one. This comes from being “understanding.”

Next, we must be “accommodating.” The sounds of [slander], yelling, arguing and so on, are just some of the things that are in the world. So, we should be accommodating of them. We hope that others will understand us. If they really cannot understand us, then we must accommodate them. Because the enlightenment of the Buddha is universal and accommodates all things, His “mind encompasses the universe.” There is nothing that we are unable to accommodate.

Next is being “grateful.” There are all manner of shapes and sounds in the world. When we are understanding, we hear everything as teachings of the Dharma. So, being understanding means “listening well to the teachings of the Dharma.” If we can be understanding, the sounds of all things in the world impart to us the teachings of the Dharma, including the sounds of human beings. So, being understanding is essential. This is the only way for our minds to be free of doubts.

Thus, “All my doubts and regrets were dispelled.” The previous passage of the sutra states, “Hearing the teachings of this Dharma, all my doubts and regrets were dispelled.” The teachings of the Dharma that Sariputra heard in the Buddha’s lifetime were the Buddha-Dharma. Actually, the Buddha wanted to teach us to listen to all the sounds in the world and use them to immediately hear, understand and eliminate our doubts.

In the Introductory Chapter of the Lotus Sutra, there is a passage that states,

“Those who seek the Three Vehicle teachings, should they have doubts or regrets, will have them resolved completely by the Buddha so that none remain.”

This passage is in the Introductory Chapter. It appears because in the Lotus Sutra, the Buddha had already begun to help everyone eliminate their doubts and regrets. So, He had to explain to them how they could find their way back from being lost to return the correct spiritual path and discover their nature of True Suchness.

Dear Bodhisattvas, our daily living is indeed inseparable from hearing all kinds of sounds and seeing all kinds of appearances. The way things look and sound may bring us happiness or make us unhappy. Happiness can be an obstruction on our path; unhappiness can sever our roots of goodness. So when we listen to the Dharma, we must be understanding and listen well to the teachings of the Dharma. This is very important. Everyone, please always be mindful.

Episode 477 – Turn to the Great in Accord with the Principles

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>> “Having heard the Buddha teach the Great Vehicle Dharma, we must feel fortunate that we are returning to the right and the true. Setting aside the limited teachings focused on emptiness, we are now in accord with the principles and turn to the Great [Vehicle Dharma].”

>> “Formerly, I was attached to deviant views and was a teacher to the Brahmins. The World-Honored One knew my heart, rooted out my errors and taught me Nirvana.”

>> “I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself that. I had reached the state of Nirvana, but now I realize that it was not true Nirvana.”

>> In the past he believed that he had already attained Nirvana, simply because he did not understand that skillful means were suitable teachings given by the Buddha. Those skillful means were taught according to sentient beings’ capabilities. Upon encountering these teachings, he believed and accepted them. Thinking that he had attained realizations, he hindered himself by not seeking Great Dharma.

>> Now he learned that he had to realize the Great Vehicle to attain ultimate Nirvana. By transcending the suffering of cyclic existence, he could attain ultimate peace. This is the joy of attaining great Nirvana.

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“Having heard the Buddha teach the Great Vehicle Dharma,
we must feel fortunate that we are returning to the right and the true.
Setting aside the limited teachings focused on emptiness,
we are now in accord with the principles and turn to the Great [Vehicle Dharma].”

This is saying that, having heard the Great Vehicle Dharma, we must know that [the goal of] learning from the Buddha is to be in accord with the Buddha’s true principles. The Buddha’s true principles are what He awakened to. We ordinary people are deluded, so as we transmigrate through the Six Realms, we endlessly create more afflictions. Thus we develop ignorance and habitual tendencies and are born as ordinary people. It is rare to be born human, even more rare to encounter the Buddha-Dharma. We have already been born human, heard the Buddha-Dharma and have understood the principles that the Buddha had realized. These are not truths that can only be realized by [someone like] Prince Siddhartha 2500 years ago. We all intrinsically have these truths in us.

Over 2000 years ago, Prince Siddhartha was saddened to see the state of the world. The four castes were kept separate. Wealthy families were very powerful, held a high status and enjoyed great prosperity. But the poor were considered lowly and looked down upon and lived in poverty and suffering. So, he felt great compassion toward them.

In addition to this, everyone experiences birth, aging, illness and death. So, the young prince wondered, “How can there be happiness in this kind of life? Where is the principle of true happiness? How can everyone live as equals, where all are wealthy and respect each other?” At that time, these were the thoughts in the young prince’s mind. Once he had the idea, he sought out the true principles.

We often say, “One thought [can last] one lifetime.” Perhaps for many lifetimes, we have been shaped by a thought like this one. This prince gave rise to the desire to seek the truth, so he renounced the lay life. He traveled for five years and engaged in ascetic practices for six. Eventually, he understood all the teachings cultivated by non-Buddhist practitioners and realized that they were not the ultimate. So, he investigated and delved further, applying his mind to unceasingly exploring the principles of the universe. Finally, He attained enlightenment,

that tranquil state of mind. On the eighth day of the twelfth lunar month before dawn broke, his mind was very tranquil and converged with the light of the stars in the sky. The light of his mind and the light of a star in the sky converged. Suddenly, his mind became one with the universe. At last, His “heart encompassed the universe and the boundless worlds within it.” The true principles of the universe were completely encompassed by His mind, so it is called the “ocean of enlightenment.” Once He became enlightened, His mind was so open that it was one with the heavens and the earth.

This was the Buddha’s mind at that moment. Upon realizing that everyone intrinsically has Buddha-nature, He felt so joyful that He wished to share this knowledge with everyone. But sentient beings’ capabilities were not yet mature enough, so the Buddha began by teaching according to capabilities. For over forty years, He taught according to people’s capabilities.

Sariputra was originally a Brahmin practitioner and learned the Brahmin teachings. After being told by his teacher that beyond these teachings there were still ultimate true principles and that he should search for them, he came to join the Buddha’s monastic community. Because of his background with. Brahmin teachings, his mind was on the course of finding a way to purify his heart completely and avoid the entanglements of worldly relationships and the conflicted emotions of the world. So, after listening to the Buddha’s teachings, he knew that his mind must remain very pure and must reach a state of tranquility and clarity. Having understood this, he remained at that state.

Then, at the Lotus Dharma-assembly, Sariputra gradually realized that his mind must not only be tranquil, but within that tranquility, his mind must “remain unwavering.” His mind was tranquil, but when it encountered any phenomena it would waver again. This is not the ultimate state. To reach the ultimate, he had to “return to the right and true.” Now he understood this, so Sariputra was happy; he “felt fortunate.” His mind was now on a course to turn from the Small to the Great. Before, he had been biased toward emptiness and the Small Vehicle principles. His mind had remained in the. Small Vehicle state of eliminating cyclic existence. So, when he heard the Great Vehicle Dharma, he began to develop doubts in his mind.

There is a saying, “Great doubts lead to great realizations.” When we hear the Dharma, we must listen, contemplate and practice. After listening, we must still give it careful thought. “Is this teaching correct? Have I taken it to heart? Are my actions consistent with the thoughts in my mind?” Some people think one way, but their actions are still in line with their habitual tendencies. This should not be the course of our spiritual practice. We must reflect on and contemplate ourselves. We must constantly remind ourselves, “After I listen to the Dharma, am I accurately following its course?”

Whatever the Buddha taught, our actions must be in accord with the Dharma that He expounded. Then, in our hearts and in our actions, we are engaging in spiritual cultivation and practice. “Cultivation” refers to cultivating our mind and refining our character. “Practice” refers how we correct our behavior. By doing this, we are true spiritual practitioners. Otherwise, if we only listen to the Dharma but still retain our habitual tendencies, acting as we wish without changing ourselves, then listening to the Dharma has not been helpful to us at all; we have wasted our time.

Sariputra already felt “fortunate he was returning to the right and true.” He was on the right course of the True Dharma. Sariputra, at this time, had “[set] aside the limited teachings biased toward emptiness.” He had by now set aside the past limited teachings of the Small [Vehicle] Dharma. At that point, his mind was very free. He was now “in accord with the principles.” Now, his mind and the Buddha’s teachings had come together and resonated with each other.

So, we must “turn to the Great [Vehicle]” and walk the Bodhisattva-path and interact with people. As we interact with people, various conflicts inevitably arise about who is right and who is wrong. People have various kinds of habitual tendencies, so while we are among them, we must not allow ourselves to be affected by their negative habitual tendencies. We must go among people to train ourselves so that our minds will not be affected at all. Only by having a firm resolve can we accomplish anything.

If we hear one person say, “This is right, just do it,” and then another person says, “No, I think I know the right way,” and we change our course to follow that person, if a third, fourth or fifth person tells us what to do, which one shall we listen to? We should wait until they are united in their understanding before we take action. Think about it, if we try to [follow everyone], we will be sloppy in everything we do, we can never relax and no issue will ever be fully resolved.

So, we must seize the moment and learn how to make big decisions as we interact with others without being affected by discursive thoughts or the views of the people around us. Of course, when something is the right thing to do we must seize the opportunity and do it.

In the previous verses, Sariputra said,

“Formerly, I was attached to deviant views and was a teacher to the Brahmins. The World-Honored One knew my heart, rooted out my errors and taught me Nirvana.”

Sariputra expressed that his mind was once focused on principles he had learned from the Brahmin teachings. When he learned the Buddha-Dharma, he heard the Buddha teach how to maintain the purity of the mind. Everything is empty in nature, so there is no need to be attached to material things, relationships and so on, or to hold onto desires. He had achieved this in his spiritual cultivation.

He was not the only one. He had led an entire group of people to engage in spiritual practice, so he was called “teacher to the Brahmins.” Sakyamuni Buddha understood sentient beings’ thinking and past habitual tendencies, so He was able to continue to guide them. This was why Sariputra said, “The World-Honored One knew my heart.” He knew that Sariputra had not eliminated his habitual tendencies. The Buddha patiently taught him to eliminate his deviant views and his bias towards emptiness. So, Sariputra was saying that he had remained focused on emptiness but the Buddha led him away from it, step by step.

In the next passage, Sariputra says,

“I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself that. I had reached the state of Nirvana, but now I realize that it was not true Nirvana.”

At that time, he thought that by entering the Buddhist path, he had eliminated the habitual tendencies that he had developed as a Brahmin, so he was focused on the principle of emptiness. He thought that his old deviant views were gone. He reached an understanding of true emptiness, that all things are empty in nature, so he thought that he had attained the fruits of spiritual practice. At that time he felt in his heart, “I have already attained Nirvana. I will no longer transmigrate in the Six Realms.”

But at this time, “now I realize that it was not true Nirvana.” Before, he only knew about “true emptiness” but had not yet reached the state of “wondrous existence.” This “wondrous existence” is our nature of True Suchness. We all intrinsically have it; it will never change. The nature of True Suchness in our hearts is the true principles. In addition to emptiness, to not being attached, we should also realize the subtle and wondrous truths within true emptiness. We have not reached this state yet. Sariputra at that point recognized that he had not attained the ultimate state. This was his mindset. He continued to clearly lay out his past mistakes.

This bias toward emptiness and the Dharma of Nirvana had only liberated him from the suffering of the Three Realms but he had not yet attained the principles of ultimate Nirvana without residue.

The Three Realms are, as we have explained before, the desire realm, form realm and formless realm. Now, we will explain this in terms of this world. “Desire” refers to the desires in our minds. Sariputra had already completely eliminated his desires. The form realm refers to various kinds of forms. Living in the human realm, when we open our eyes everything that we can see is a form. When these things no longer tempt our pure hearts, the form realm will no longer be attractive. What about the formless realm? In this realm there are no attachments to forms of any kind. These are the Three Realms in this world. Sariputra had only attained liberation from these realms.

Everything is empty because ultimately, when we keep breaking things down, there is nothing there. Yet when many [causes and conditions] converge, things can come to fruition. But if we break these things down completely, they each return to their existing nature. This is the truth.

So, this is all about labels. Although Sariputra had the wisdom to not be affected by labels, he could not penetrate their true principles. So, his Nirvana was focused on emptiness. Although he said he was liberated from the suffering of the Three Realms and his mind was no longer tempted by these states, within these states there are subtle and wondrous principles that he had still not yet realized. So, this was not the “permanent elimination of suffering without residue.” He had not reached that level.

So he said, “Then I told myself, I had reached the state of Nirvana.” In the past he had believed, “I have already attained Nirvana.” This was just because he did not understand then. He thought he had attained Nirvana because at that time he still did not understand the Buddha’s skillful means.

In the past he believed that he had already attained Nirvana, simply because he did not understand that skillful means were suitable teachings given by the Buddha. Those skillful means were taught according to sentient beings’ capabilities. Upon encountering these teachings, he believed and accepted them. Thinking that he had attained realizations, he hindered himself by not seeking Great Dharma.

[He only practiced] the Dharma the Buddha had expounded according to people’s habitual tendencies, capabilities and needs.

At the time, Sariputra still did not understand that “those skillful means were taught according to sentient beings’ capabilities.” So, he attained this Dharma; “upon encountering these teachings, he believed and accepted them.” Attaining this Dharma made him very happy, so he accepted it, thinking that he had attained realizations. He thought that attaining this Dharma meant he had attained the fruits of spiritual practice. He “hindered himself by not seeking Great Dharma.” He hindered himself. Thinking that he already achieved [his goal], he did not keep advancing in his studies.

But to attain everlasting, non-arising and non-ceasing ultimate Nirvana, he must continue to advance forward. So, “He had to realize the Great Vehicle to attain ultimate Nirvana.” To attain ultimate Nirvana, he had to “transcend the suffering of cyclic existence in order to attain ultimate peace.” After attaining this peaceful state, external conditions would not cause him to waver. This, then, is the true and great Nirvana, a safe, stable and joyful place of refuge.

Now he learned that he had to realize the Great Vehicle to attain ultimate Nirvana. By transcending the suffering of cyclic existence, he could attain ultimate peace. This is the joy of attaining great Nirvana.

In our spiritual practice, when we only listen to part of the Dharma, we may think we understand everything. If we understand but cannot practice it, then we have not actually understood. We must achieve a state where we will not be affected when we are among people. Benefiting people is what the Buddha really wanted to teach us.

He came to the world for the one great cause of saving and transforming sentient beings. We must transform ourselves and also others. We must not allow various worldly phenomena to influence us and trigger our afflictions. Then we can be free of afflictions forever. [We will] remain forever pure and treat the happiness of sentient beings as our Dharma-joy. If we can achieve this, then we have truly pushed aside our own obstacles.

We should know that the Buddha devised teachings according to sentient beings’ capabilities. We should not think, “This is good enough.” Instead, we should keep advancing forward. Let us not obstruct ourselves. If we obstruct ourselves, we will not be able to go forward on the great Bodhi-path of Bodhisattvas. So, in learning the Dharma, we must not hinder ourselves, nor should we seek to awaken only ourselves. We must also simultaneously benefit others. Therefore, we should always be mindful.

Episode 476 – Eliminating All Attachments, Returning to the Path

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>> “The tiniest deviation in perspective can take us thousands of miles off course. Once we know we are lost, we will try to find our way back. The Enlightened One will guide our return.”

>> “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

>> “Formerly, I was attached to improper views and was a teacher to Brahmins. The World-Honored One knew my mind, rooted out my errors and taught me Nirvana.”

>> Sariputra was originally a Brahmin who learned Brahmanism. He learned the Dharma from Saran. Upon the death of his teacher Saran, he led Saran’s students. Therefore he was a teacher to the Brahmins.

>> “Formerly, I was attached to improper views and was a teacher to the Brahmins. I held confused and false views and did not believe in cause and effect, thus I eliminated roots of goodness.”

>> The World-Honored One knew my mind, rooted out my errors and taught me Nirvana: Sariputra shared how the World-Honored One understood the thinking of monastic practitioners who started out by practicing Brahmanism and therefore, with gradual teachings, rooted out their errors and taught them Nirvana.

>> Previously, when he heard the Buddha speak of Nirvana,

>> He “grasped the truth of emptiness and thought he had attained realizations.”

>> The Buddha “explained the Great Vehicle Path” to help us “eliminate attachments to the. Small Vehicle Teachings and biases towards emptiness.” It dissolves our attachment to that bias.

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“The tiniest deviation in perspective
can take us thousands of miles off course.
Once we know we are lost,
we will try to find our way back.
The Enlightened One will guide our return.”

This is sharing with everyone that the tiniest deviation in understanding may take us thousands of miles off course. The slightest deviation in our perspective will take us very far in the wrong direction. So, we must be mindful in our spiritual practice.

Our perspective on things matters greatly in our lives. How do we live our lives? For some people, though they live ordinary lives, every day they are in a state where their “mind is without hindrance, therefore there are no hindrances.” Thus “there is no fear.” They are peaceful and at ease. They live ordinary lives; this is how they pass all their days. Some people want to make a big impact and want to do very influential and important things, but every day of their lives they have no way to find peace of mind. They worry about gains and losses and have many afflictions. Though they have many possessions, they feel it is still not enough, or they fear losing what they have. This is the suffering in life.

Regardless of how much fame, wealth or status someone has, everything comes back to their thoughts. Thoughts cannot be seen or touched, but something as small as one single thought can create [problems] for people, for families, for society, for the world and so on. Even one thought can lead to a great deviation. Look at the world and see how many people have been forced from their homes to become refugees. When a few people from some of these countries had these deviated thoughts, it resulted in manmade calamities, leaving every single family in the whole country touched by death.

Furthermore, innocent people are harmed and have to flee for their lives. The Buddha-Dharma mentions the Five Turbidities, one of which is the “turbidity of view.” It creates a sense of unease in people’s hearts, creates a lack of harmony in society, creates chaos in countries and creates an imbalance of the four elements in the universe, causing [damage] to the planet and so on. This is all due to humans’ perspective. How big is this “perspective”? It cannot be seen or touched, but if we want to speak of its size, we would compare it to the most miniscule thing in this world. So, we speak of “the tiniest deviation in perspective.” A perspective has no weight or shape, but if it deviates in the slightest, it can actually lead us far astray.

It “can take us thousands of miles off course.” The tiniest deviation in thought can cause our direction to begin to go astray. Where will that course ultimately take us? Clearly, after making this slight deviation, we will keep going in that direction. So, we are in cyclic existence in the Six Realms. The hell, hungry ghost and animal realms are the Three Evil Realms that are full of unbearable suffering. In the human realm, we can be defiled by [desire for] wealth, sex, fame, food and sleep. These are five things that cause confusion. Once that [desire] stirs, it will be hard to turn back.

Thus we are deluded by desire. So, when a thought of desire stirs, it gives rise to three subtle kinds of afflictions. The Three Subtleties are very tiny afflictions, greed, anger and ignorance. Once greed arises in a person, his disposition and temper become very bad. Look, there are so many people, and every person’s temperament is different. They are extremely diverse; people of all different shapes and sizes all have very different temperaments. Many people are quick to find others displeasing, which creates many interpersonal problems and makes it easy to create karma and ignorance.

Ignorance is not understanding the principles. If we do not understand the principles, where will our course take us? In each lifetime, we will deviate a little more and stray a little farther. From the human realm, we can easily enter the asura realm. Then in the asura realm, we always want to argue, quibble and create conflict. So, being in the asura realm may lead us to the Three Evil Realms. This started with a single thought as a human. If our minds can always be at peace, if we willingly give to and help others, do not cause problems for them and form good affinities and plant good causes, then we will receive heavenly retributions and be reborn in the heaven realm.

Consider the Six Realms. Humans can be born into heaven, which is similar to what we speak of in this world as “wealth, offspring and longevity.” With money, well-behaved children and a long life, every day is free of anxieties and worries. There are others who, although poor, also live each day without anxieties and worries, at peace with poverty, taking joy in the path. They are at peace with their poverty and happy to be on the Right Path. With a heart at peace and a life free of hindrances, they are in heaven on earth.

The paths to the Six Realms are paved right here. It is up to us to choose. If we choose the heaven realm, we must broaden our hearts every day and help other people; then we will be happy and be living in the heaven realm each and every day. If one day we feel irritable when we see others, then we are in the asura realm on that day. If we form negative affinities with other people, argue with them or set ourselves against them, we are also in the asura realm.

Perhaps our afflictions are very severe, or we have physical problems, or impermanence has struck or so on. Then aren’t we in one of the Three Evil Realms, either the hell, hungry ghost or animal realm? We continually talk about the hungry ghost realm. In the world right now, so many people are hungry. How many people literally starve to death?

If we understand the principles, we will be naturally be vigilant of all causes, conditions and karmic retributions. We must not create negative causes and effects. In this life, when we understand the principles, we will know we were deluded in our past lives, unable to control where we went in the Six Realms. Now that we understand, we must turn back from the path of delusion. Let us think about which road we want to take.

This is why I have been discussing Sariputra. Though he was engaging in spiritual practice and was the wisest among the Sangha, at times he was still confused by the Dharma. “The Buddha has now explained that past teachings were provisional; they were skillful means. Only now has He begun to guide us onto the true path.” So, Sariputra slowly grew to realize that the Buddha’s intent was solely to show us how to walk the road back to our intrinsic Tathagata-nature.

Sariputra knew he had to turn back from delusions; he was searching for the way. So, “day and night, he kept thinking about this.” Wasn’t this part of the previous passage? But, “The Enlightened One will guide our return.” Only Sakyamuni Buddha can do this. We must simply follow His guidance. The Buddha is the Great Enlightened One. The Buddha came to guide us so we can live a safe and peaceful life. From different deviant paths, He drew us back, one by one. He is the best guiding teacher. If we rely on this teacher to help move us forward, that will be the safest course, and we will not stray from the principles.

The sutra text from yesterday states,

“But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

Sariputra was saying that, at this point in time, everyone’s minds should be focused. Because they had now heard the Buddha’s voice, they could follow what He said and the direction He had indicated to practice the Dharma. By understanding this method, we can practice “the Dharma [that] is flawless and inconceivable,” When we attain this, we can purify our minds. He hoped everyone could let go of all their previous afflictions, not just let them go and eradicate them, but be completely pure and return to their pure intrinsic nature. So, the Buddha was “leading all to engage in spiritual practice” so we can all return to our pure intrinsic nature.

Next, Sariputra again described himself and the spiritual practices he cultivated in the past. Sariputra said,

“Formerly, I was attached to improper views and was a teacher to Brahmins. The World-Honored One knew my mind, rooted out my errors and taught me Nirvana.”

We know that before Sariputra joined the Sangha, he was a Brahmin and followed Brahmacarin Saran in spiritual practice. This Brahmacarin Saran was a very famous teacher among the Brahmins. One day, when he was very ill, he shared his final teachings with Sariputra.

At that time, Saran had heard news from another country about a king who had passed away. The king and his queen were very close, so loving that they were inseparable. When the king became ill and passed away, the queen could not accept this. As the king was being cremated, the queen threw herself into the fire. When this news reached Saran, the Brahmacarin, he thought to himself, “Why, when it comes to affection and love, do people seem to be entangled by a giant rope, unable to break free?” What is affection? For the sake of affection, people are constantly troubled; many problems arise out of sexual desire. It can ruin families and kingdoms. What is the reason for this deluded and distorted way of living?

Though he was a widely renowned teacher, he was very confused by emotional entanglements. In the final moments before he passed away, he said to Sariputra, “Though I think I know the principles underlying everything, something as simple as people’s affections is very confusing to me. I have contemplated this issue many times and still cannot comprehend it. Sariputra, the teacher you are to seek should be able to explain the workings of life and of the mind. That is the teacher you must rely on.” After he finished talking, he passed away. From that moment, Sariputra kept these words in his mind.

Brahmacarin Saran also had a group of disciples. Who was to lead them? He entrusted them to Sariputra.

Sariputra was originally a Brahmin who learned Brahmanism. He learned the Dharma from Saran. Upon the death of his teacher Saran, he led Saran’s students. Therefore he was a teacher to the Brahmins.

Sariputra began leading his fellow practitioners. Later, he encountered Bhiksu Asvajit, who led him to see the Buddha. After becoming a monastic, he followed and accepted the Buddha’s teachings.

But the Buddha taught according to capacities and. Sariputra still had remnants of habitual tendencies. So, the Buddha still used ordinary, wondrous provisional teachings to impartially teach the Dharma to the Sangha. Now Sariputra said, “I sought principles with an erroneous mindset.” In the past, he held deviant views, which means his thinking was incorrect. He accepted these principles with that incorrect state of mind, so he called it “an erroneous mindset.” He had not yet eliminated past habitual tendencies. He had only wanted to be able to understand the workings of affection, to learn how to purify his mind and how to eliminate those emotional entanglements.

He was afraid of contriving affinities, so he was attached to the Small Vehicle. Now it seemed Sariputra was repenting by constantly mentioning his own spiritual experience. So,

“Formerly, I was attached to improper views and was a teacher to the Brahmins. I held confused and false views and did not believe in cause and effect, thus I eliminated roots of goodness.”

These are deviant views.

Now Sariputra completely understood that what the Buddha wanted them to do was walk the Bodhisattva-path. To this group of spiritual practitioners who had sought only to awaken themselves, He now gave complete and direct instructions. So, he said, “The World-Honored One knew my mind.”

The World-Honored One knew my mind, rooted out my errors and taught me Nirvana: Sariputra shared how the World-Honored One understood the thinking of monastic practitioners who started out by practicing Brahmanism and therefore, with gradual teachings, rooted out their errors and taught them Nirvana.

“Knew” means the Buddha understood their minds. He knew the thinking of these. Brahmin practitioners who had become monastics. In the past they were attached to these deviant thoughts and views. The Buddha understood this, so He used “gradual teachings. Gradual teachings” are provisional means. He taught them slowly, step by step. He did not directly show them their minds and their potential for attaining Buddhahood. He did not use this method. He just taught them step by step. Sariputra now understood this, thus he said, “[He] rooted out my errors and taught me Nirvana.” Sariputra now understood the Buddha’s mind, the Buddha’s method of teaching.

Previously, when he heard the Buddha speak of Nirvana,

he thought if his mind was already pure, he would be free of samsara and cyclic existence in the Six Realms. Because of this, he became attached to and biased toward emptiness.

He “grasped the truth of emptiness and thought he had attained realizations.” He mistakenly thought he had realized everything. So, he only looked after himself and did not care about others. He only sought self-awakening.

Now the World-Honored One “clearly explained the Great Vehicle Path.” Now the Buddha had already begun to advocate for and advance the Great Vehicle Dharma in the hope that everyone would practice it. On the Bodhisattva-path, we must take good care of our mind and not let it be polluted by conflicts with sentient beings in the external environment.

The Buddha “explained the Great Vehicle Path” to help us “eliminate attachments to the. Small Vehicle Teachings and biases towards emptiness.” It dissolves our attachment to that bias.

This is what Sariputra learned.

Everyone, as we aspire to learn from the Buddha, we may have the slightest deviations in our understanding. We intrinsically have Buddha-nature, so why are we so terribly lost in the cyclic existence in the Six Realms and “thousands of miles off course?” We intrinsically have Buddha-nature. How did we become ordinary people who are unable to transcend the Six Realms? At this time, we should recognize we are lost and work on finding our way back.

Fortunately, Sakyamuni Buddha manifested in the world. As the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings, He used His compassion to draw us in. So, we should seize the moment, always take the Dharma to heart and manifest it in our actions. Then naturally we will not be entangled by conflicted emotions and trapped in misery. So, we must always be mindful.

Episode 475 – Eliminate All Leaks, Attain Perfect Enlightenment

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>> “Having listened to the Buddha-Dharma for many decades, many times did Sariputra contemplate it and have doubts. Now he knew he had fully eliminated all Leaks, so he only hoped to attain perfect enlightenment in the future.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

>> “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

>> But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.

>> The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he completely eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

>> The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the Great Vehicle Dharma, flawless and inconceivable, to lead people. He enabled sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

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“Having listened to the Buddha-Dharma for many decades,
many times did Sariputra contemplate it and have doubts.
Now he knew he had fully eliminated all Leaks,
so he only hoped to attain perfect enlightenment in the future.”

We are listening to the Dharma, just like Sariputra. In his decades of following the Buddha, Sariputra constantly listened to the teachings. He was also foremost in wisdom among the Sangha. We have heard this often and know this well. We all look forward to being foremost in wisdom like Sariputra.

However, though Sariputra himself heard and understood the Dharma taught by the Buddha and recognized it as being true, the True Dharma that he understood was only about awakening himself. He fully believed in transmigration in the Six Realms, so he was worried that the slightest bit of afflictions would arise and cause him to create [karma]. He was worried that, once afflictions arose, he would create [karma] and would easily fall [into the evil realms]. Therefore, he wanted to keep his mind pure and free of defilements. To safeguard the purity of his mind, he did not wish to go among people and create forced karmic connections. However, he still had attachments.

We previously talked about a story told by the Buddha. Countless kalpas ago, Sariputra was a venomous snake. One day, this snake bit a king, so the king was poisoned by its venom. Many doctors were summoned to treat the king, but they could only watch helplessly as his wound and his condition continued to worsen. Therefore they suggested catching this snake so that he could suck the venom back out.

Many people were mobilized to catch this snake. Once he was caught, the ministers gathered firewood and lit a fire. They hoped that the snake would suck out the venom he injected into the king. They told the snake, “If you do not suck the venom out of the king, we will throw you into the fire.” This snake was unyielding, “Since I injected the venom, I will never take it back. I would rather throw myself into the fire then to suck the venom I injected back out.” So, the snake quickly threw himself into the fire.

The Buddha told this short story to the king and his ministers. This kind of habitual tendency of being stubborn and unyielding had persisted in him from countless kalpas ago up until now. Despite having engaged in spiritual practice for many lifetimes, his tendency to be stubborn had not been changed. From this passage in the sutra, we can understand that eliminating habitual tendencies is not very easy.

So, Sariputra, “having heard the teachings for many decades” still remained stubborn. He clung to Small [Vehicle] teachings and principles biased toward emptiness. He only hoped to awaken himself and purify his own mind and body. So, when he saw the Buddha praising the Bodhisattvas of the Great Vehicle Dharma, doubts arose in his mind once again. “Many times did Sariputra contemplate it and have doubts.” He had pondered this many times. Day and night, he kept thinking about this. These were Sariputra’s habitual tendencies which still remained, his bias, his attachment, his stubbornness and his doubts. So, he contemplated it many times and often had doubts. But at this moment, at the Vulture Peak Assembly, he had already made his resolve. He had strong faith and began opening up his heart and making his vows. He was going to walk the Bodhisattva-path and learn the Bodhisattva Way.

So, at this time, he began to think about himself. “Now he knew he had fully eliminated all Leaks.” He knew he had been cultivating precepts, Samadhi and wisdom. Sariputra was foremost in wisdom. Since he had been cultivating precepts and Samadhi, he had wisdom; this was for certain. If he could uphold precepts, Samadhi and wisdom, eliminating his stubbornness and doubts would not be very difficult. So, as we have often discussed, when we engage in spiritual practice, we worry most about being defiled by greed, anger, ignorance, as well as arrogance and doubts. When we hear this, we realize that in the Buddha’s Sangha, even Sariputra, the one foremost in wisdom, still had retained his habitual tendencies. Clearly, spiritual practice is not such a simple matter. Being able to completely purify one’s mind and go among people without being defiled by conflict is not very easy. So, to walk the Bodhisattva-path, we must make great vows and have an open heart in order to go among people without allowing interpersonal conflicts or even rumors being spread to affect our minds. We have just heard about how. Sariputra clung so stubbornly to his attachments. So, we must always remind ourselves to be vigilant. Since we want to go among people, our hearts must be [all-embracing]. Only among people can we be mindful of every thought that arises. Despite having such great wisdom, Sariputra still gave rise to these thoughts. At this point, he said that he had put an end to his Leaks. He had completely “eliminated all Leaks” and had even let go of the old afflictions he clung to. So, he had “eliminated all Leaks.” All his afflictions had been eliminated.

He clung to only one thing, the hope of attaining perfect enlightenment. “He only hoped to attain perfect enlightenment in the future.” He had completely let go of all other afflictions and attachments, had completely eliminated them. All he hoped for was to attain perfect enlightenment; this was his wholehearted resolve. Sariputra had finally eliminated all afflictions and changed the habitual tendencies he had developed over countless kalpas until none remained. Thus Sariputra was now ready to begin receiving. Buddha’s predictions of his attaining Buddhahood.

The previous section of the sutra states,

“I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

Sariputra often saw the Buddha praising the Bodhisattvas. Seeing this, his mind became conflicted. “Why can’t I receive the Buddha’s praise? Why can’t I receive His recognition and prediction?” Now he had realized that he had had too many habitual tendencies to shoulder this great responsibility. So, now Sariputra began to reflect on himself, and with thorough contemplation, he understood. Once he eliminated his afflictions and ignorance, he would be able to shoulder the Buddha’s missions. He would make great vows, go among people and transform sentient beings, uphold the purity of his mind and fully take on the responsibility of passing on the Buddha-Dharma and transforming sentient beings. This was now Sariputra’s state of mind.

Next, the sutra states,

“But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

That tells us that the Buddha’s voice is soft and kind. Each word of Dharma is penetrating and clear and can enter people’s hearts. The Buddha may have taught the Dharma according to sentient beings’ capabilities, but He gave these teachings patiently and with mindfulness, patience and love. Though sentient beings varied greatly in their capabilities, the Buddha still gave them suitable teachings in accordance with their capacities and needs. “He gave suitable teachings according to capabilities.” He taught them according to their levels of understanding.

But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.

Regardless of the Dharma the Buddha taught, He had only one wish, to teach the Great Vehicle Dharma. Regardless of what kind of Dharma it is, it contains the true principles of the One Vehicle. Regardless of how many methods He taught with, they are inseparable from the wondrous Dharma of the One Vehicle.

For instance, just explaining to everyone. Sariputra’s state of mind alone took a very long time in order to help people understand why, if Sariputra was foremost in wisdom, he had not yet comprehended the ultimate reality within provisional teachings, the One Vehicle Dharma. That was because he still had not completely eliminated his habitual tendencies, so the Buddha could not open up His heart to directly teach the Great Vehicle He intended to. Despite having such great wisdom, Sariputra was still just one of the myriad sentient beings with different capabilities.

Actually, the Buddha only taught sentient beings the flawless, inconceivable Great Vehicle Dharma, this One True Dharma, to guide and inspire them. This was the Buddha’s intent.

But we sentient beings each have different capabilities. We have many strengths, but we also have some shortcomings that obstruct our path. Every sentient being has these shortcomings, so the Buddha had to gently and patiently guide them. So, “the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”

The Buddha hoped that everyone could mindfully accept [this Dharma] and that everyone could arrive at a place where they can practice True Dharma, where they can shoulder the Great Dharma, [reach enlightenment] and transform sentient beings. The Buddha hoped that all His disciples could shoulder the responsibility of the Great Dharma.

The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he completely eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

So, he had “completely eliminated afflictions.” Just from reading what Sariputra expressed, we can understand that he had begun to eliminate his afflictions; they had been purified. We can also understand that Sariputra had taken the flawless and inconceivable Dharma into his heart. Though the text mentions Sariputra, if Sariputra understood, the other disciples should be able to understand as well. This is because Sariputra represents all the disciples at the assembly. So, after hearing Sariputra express the doubts and regrets in his heart, everyone else should have had the same feeling. If Sariputra could eliminate his afflictions, then everyone else should be able to do the same. So, we know that Sariputra had now completely eliminated his afflictions and attained flawless and inconceivable Dharma; he had already attained this. He had also realized the Buddha’s intent. So, the Buddha began to express His intent, to share the subtle, wondrous Great Dharma, the True Dharma of the One Vehicle.

Now, everyone was close to understanding the Buddha’s intent, which was to enable sentient beings to understand the Buddha’s understanding and views. This was the one great cause for which He came to the world; He hoped that everyone would be able to awaken their pure intrinsic nature. So, the Buddha was only here to guide us, to wake us up. He hoped that we can have faith in ourselves. We must have faith in ourselves in order to accept His teachings, only then can we realize His intent. Therefore, the Buddha hoped sentient beings can realize understanding and views equal to His. His understanding and views contain all things in the universe; His mind can encompass the universe. If we all have the Buddha’s understanding and views, we can attain perfect awakening at the place of enlightenment. This was the Buddha’s vow, “leading all to engage in spiritual practice.” He hoped all people could awaken to the Buddha’s understanding and views and realize that they also have Buddha-nature. This was His greatest hope.

So, the Buddha gave teachings suitable for sentient beings’ capabilities. “He gave provisional teachings that contained wondrous principles.”

The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the Great Vehicle Dharma, flawless and inconceivable, to lead people. He enabled sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.

For over 40 years, although He only expounded skillful means, we should realize that each teaching contains subtle and wondrous Dharma. This also applies to all things in the world.

When you see these weeds on the land and pull at the top of them, their roots may still be in the ground, connected to seed pods, which are connected to [other] roots connected to seed pods and so on. This weed is called nut grass. It is known for being very hard to eliminate completely. To our eyes, it is just a weed on the ground that is commonly known as nut grass. It is difficult to eradicate, but it can actually be used to treat illnesses. This is the wonder of the natural world.

Grains and plants also arise from the land. Different vegetables contain different nutrients and may have a “hot” or a “cold” nature [according to Chinese medicine]. Think about all that exists in this world; isn’t everything wondrously profound?

“He gave provisional teachings that contained wondrous principles.” The wondrous principles within things are the flawless and inconceivable Great Vehicle Dharma that is revealed to all sentient beings. The Buddha wants to show everyone that all things contain true principles. With His wisdom, He taught sentient beings, hoping that everyone can understand the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment. This is the only wish

the Buddha had for sentient beings. I think to myself now, how can I repay so many people? People have given so much to Tzu Chi and to all sentient beings in this world. I only hope that everyone will listen to the Dharma more often and take more of it to heart. When everyone takes it to heart and puts it into practice, that makes me most happy. Everyone has this potential. Everyone can [awaken]. So, let us constantly listen to the Dharma and always be mindful.

Episode 474 – Contemplate Day and Night to Eliminate Doubts

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>> “Clinging to a bias toward emptiness, we remained focused on awakening ourselves. Now we understand that the Buddha taught according to capabilities. He used wondrous provisional teachings, but we did not understand. We must walk the great path and spread the Great Vehicle Dharma.”

>> “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

>> “I often saw the World-Honored One praising all Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”

>> And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.

>> As I now listen to the Buddha beginning to set aside skillful teachings for the direct and reveal that everyone can attain Buddhahood, I feel happy for myself that. I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.

>> Such matters: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. “One’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe.”

>> Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away.

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“Clinging to a bias toward emptiness, we remained focused on awakening ourselves.
Now we understand that the Buddha taught according to capabilities.
He used wondrous provisional teachings, but we did not understand.
We must walk the great path and spread the Great Vehicle Dharma.”

This means, as we learn the Dharma, we must learn the Middle Way. However, if a single thought deviates,

we may cling to emptiness or existence and only seek to awaken ourselves. We may also easily give rise to deviant thoughts and afflictions. So, we must go in the right direction.

Sariputra had already understood that for more than 40 years, the Buddha had been teaching according to capabilities. Now Sariputra understood that, regardless of their capabilities, the Buddha compassionately taught according to what people could accept. Although Sariputra was foremost in wisdom among the Sangha and had followed the Buddha for a long time, he still did not really understand the Buddha’s original intent. So, when he heard the Buddha explain principles, he began to develop an attachment to cultivating his own purifying practices and did not wish to form more karmic connections.

This was his attachment. And now? Now he understood this. At the Lotus Dharma-assembly, as the Buddha praised, again and again, the subtle and wondrous true Dharma of the Great Vehicle, he finally understood that the Buddha had been giving wondrous provisional teachings. “Wondrous” means the true principles, which were taught with parables and expressions to transform people according to capabilities. This was what Sariputra had not understood. Now he understood; it was he who did not understand, and not the Buddha who was biased in His teaching.

Earlier sutra passages described how Sariputra felt great regret and was troubled. But now he understood that the Buddha was using wondrous provisional teachings to teach the Dharma according to capabilities. It was he himself who did not understand that the Buddha gave teachings in the hope that everyone will walk the great path and spread the Great Vehicle Dharma. This was His one great cause in coming to this world, to help everyone thoroughly understand that everyone intrinsically has Buddha-nature. Indeed, everyone intrinsically has Buddha-nature,

whether they are young or old. Our age actually has nothing to do with our Buddha-nature. Everyone intrinsically has Buddha-nature. Those who can understand, even if young, can hear one thing and realize 1000. Some people may already be old, but even if they hear 1000 things they cannot realize one. There are also many people like this.

Some people are engaged in Buddhist practice and some are not. As people who are Buddhist practitioners, have we eliminated our habitual tendencies? Sometimes, it is really difficult. Have we listened to the Dharma? We have, so why have we not changed? We may be trying our best, but how much time do we have to slowly “try our best”? We must immediately take the Dharma to heart. In our spiritual practice and cultivation, when we take the Dharma to heart, our spiritual cultivation is reflected in our actions. Even if we listen to and take in many teachings, will we remember them? We remember them, but sometimes our behavior seems contradictory to the Dharma. If this is so, even for older people, no matter how much Dharma they hear, they remain the same; “no Dharma can transform them.” The Dharma cannot transform their minds.

So, in the earlier passage, Sariputra said,

“Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

Sariputra had already been by the Buddha’s side for many decades. Because he clung to the Small [Vehicle] Dharma, with its bias toward emptiness, he only sought to awaken himself. This lasted until the Buddha opened the door to His mind and freely expressed the Dharma He wanted to teach,

the ultimate reality of the One Vehicle. Sariputra began to have doubts in his mind. He constantly wanted to ask this question, this matter that he contemplated day and night. What was it? “Can I attain Buddhahood? Others have already received predictions; can I attain Buddhahood?” It was this matter; the ultimate reality of the One Vehicle was what he contemplated day and night. “[He] wished to ask the World-Honored One whether or not [his] practices were correct.” Had he lost out on [learning] the essence for attaining Buddhahood? This was the doubt that Sariputra had in his mind.

So, in the next sutra passage, he continued by saying,

“I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.”

The earlier sutra passage states, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

This next part states that because he often saw the Buddha praising all Bodhisattvas, day and night, he pondered this in his mind. He evaluated himself; would the Buddha bestow a prediction for attaining Buddhahood upon him? Was he able to walk the Bodhisattva-path? Could he attain Buddhahood in the future? After Sariputra heard the Great Dharma, these were his hesitations and doubts.

So,

“I often saw the World-Honored One praising all Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”

The Buddha often praised these Bodhisattvas by saying, “These Bodhisattvas can go among people and save sentient beings; this is the Great Vehicle Dharma.” The Buddha constantly praised these Bodhisattvas.

“This was the matter I pondered, day and night.” Because of this, day and night he continued thinking about how the World-Honored One constantly praised the people who would go among people to help them. They were Bodhisattvas. They had penetrated the Buddha’s intent and understood His teachings. This was why the Buddha always praised them. “But we are by the Buddha’s side every day; why could we not understand it?” This was what he pondered. So, day and night, he continuously pondered this matter. He was constantly contemplating it, reflecting on himself and thinking.

And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.

In the past, he stopped after attaining Small [Vehicle] fruits. This was what Sariputra had done in the past. He clung to his bias toward emptiness and to Small [Vehicle] fruits, only seeking to awaken himself. He thought he was content with just that.

However, “now I realized what I attained in the past was Nirvana with residue.” In the past, the Dharma that he understood only taught him to maintain a pure state of mind. He did not know he must go among people without being polluted by their turbidities. He did not understand; he had just stopped at [attaining] a pure and tranquil state. That was the mental state [he wanted to achieve], so he just stopped there.

Now, “I now listen to the Buddha beginning to set aside skillful teachings for the direct.” At this time, he finally understood that the Buddha had begun to openly and clearly explain this for everyone to understand, saying, “Beginning from today, I will teach the direct.” He truly and directly spoke about the Dharma He taught in the past. “You have not reached the end yet; that Dharma is not complete. There is still room to grow. There is a more perfect, complete True Dharma.”

At that time, [Sariputra] finally understood. So, the Buddha could now reveal the truth that everyone can attain Buddhahood. At that moment, Sariputra was finally happy. “So, I can also attain Buddhahood. Everyone can also attain Buddhahood.” He slowly reflected on all his past doubts, and continued to contemplate them. He understood why the Buddha praised the Bodhisattvas. So, everyone is equal. As long as people can progress forward, they can likewise enter the Bodhisattva-path.

So, his contemplation was a self-reflection. He constantly reflected on how he had stopped in the state of the Small [Vehicle]. He was very content with this state. This is an attachment, which we commonly call “hindrance of knowledge.” However much we know, it is hindering us. We do not know that outside of what we know, there is the infinitely perfect. Great Dharma of the [One] Vehicle. He thought he knew everything already. Because he knew a lot, he was hindering himself. This attachment is the hindrance of knowledge.

As I now listen to the Buddha beginning to set aside skillful teachings for the direct and reveal that everyone can attain Buddhahood, I feel happy for myself that. I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.

“And so it was, day and night,” The sutra passage continues, “And so it was, day and night, that I pondered such matters.” It was these matters [he contemplated]. What were “such matters?” It was the matter of attaining Buddhahood. “I have practiced for so long; will I be able to attain Buddhahood?” He continued to contemplate this.

Such matters: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. “One’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe.”

The Great Dharma of the universe can converge with our mind in this way. In that instant, our mind encompasses the universe. Buddhahood is actually attained in that instant. He brought His pure awakened nature into convergence with the Great Dharma of the universe, so that this enlightened nature could be fully awakened to the universe. This is what we mean when we say, “The mind encompasses the universe and the boundless worlds within it.” This is about the mind. If the Dharma, the great ocean of wisdom, is in our minds, we have attained Buddhahood.

Sariputra only understood the various worldly teachings about purifying his mind. He realized the Dharma by hearing it, so he was a Hearer. What he understood was the worldly teaching taught by the Buddha in the world about how to transcend worldly desires and greed, anger, ignorance, arrogance and doubt. Had these been completely eliminated? He could be free of desires, not give rise to anger and not have ignorance, but he had not completely eliminated his arrogance. Because he thought he was the foremost in wisdom, he was very satisfied with himself. Thus, he had not eliminated his arrogance.

In particular, he still had some doubts about life. How encompassing was the Buddha-Dharma? He had not yet completely understood this. He was not like the Buddha, who, in an instant, attained a tranquil and calm mind. Suddenly, “in an instant of great enlightenment, [His] mind converged with the universe.” After Sariputra took the Great Dharma to heart, he still had not reached that kind of state, so he still had some doubts.

Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away.

So, the Lotus Sutra states that at the Vulture Peak Assembly, Sariputra was slowly resolving his doubts. As for the Buddha-Dharma, he was gradually realizing and understanding it. This mirror was slowly revealing its intrinsic essence and showing how it could illuminate, yet not be defiled by, external conditions. This mind-mirror was slowly becoming clear.

So, “presently his doubts and regrets were eliminated and melted away.” This means that we Buddhist practitioners must connect worldly teachings with the Buddha’s true principles. We must take the Buddha’s principles to heart and then put them into practice. On this path through the world, we must continuously absorb the truth of suffering and continue to train ourselves.

“Causation” leads to so much suffering. Having seen all kinds of suffering in this world, we must take on responsibility for the world. To do that, there will be all kinds of obstacles. Can we overcome all of them? Because of the suffering in this world, we must take on great responsibility and be able to withstand worldly trials. In the past, I have often said, “With an iron will, one can withstand challenges.” If we can endure challenges from the natural environment around us, then we will be polished by them. “One who cannot withstand challenges is a mediocre person.” When we are among people, if we cannot endure the afflictions that arise from our complicated interactions, our hearts will be influenced. If we cannot withstand these complicated afflictions and we lose our spiritual aspirations, then we are mediocre people. We are not made of the best material.

“With an iron will, one can withstand challenges. One who cannot withstand challenges is a mediocre person.” So, we must mindfully take up our responsibilities. Many of life’s sufferings are accumulated in not much time at all. They are very complicated and difficult. This is the “causation of suffering.” When we accumulate so many complications and great difficulties, we must try our best to follow principles. By following them, we develop the clarity that helps us dispel the complexities and lets us return to the path of principles and move forward; this is the Bodhisattva-path.

As I told everyone before, we must first pave a path in this world to directly connect to the Bodhi-path. If we can connect to the Bodhi-path, then we can penetrate the great meaning within the sutra treasury and be able to take responsibility for the Dharma. As for the truths of suffering, causation, cessation and the Path, how do we clear away the various means of “causation”? That is called “cessation.” Whatever difficulties and afflictions may come to us, we must clear them away, one by one. If we can mindfully and properly handle them, the path will be very clear.

Dear Bodhisattvas, this is what it means to learn from the Buddha. Old or young, we all intrinsically have pure Buddha-nature. It has nothing to do with age. Young children’s minds are more pure. They can connect whatever they see or hear back to the Dharma. Think about it, doesn’t this prove that true principles are stored within the eighth consciousness? As we get older, we accumulate more worldly habitual tendencies and more severe afflictions. So, to allow our pure nature of True Suchness to manifest is much more difficult. This is all because of habitual tendencies. Everyone’s mind contains the pure, intrinsic Tathagata-nature. Everyone intrinsically has it.

So, I hope we can all earnestly and quickly eliminate our habitual tendencies so that “our minds encompass the universe and the boundless worlds within it.” Our tranquil and calm intrinsic nature should converge with the great universe. When we take the Great Dharma to heart, “our minds encompass the universe.” So, everyone must always be mindful.

Episode 473 – By Not Understanding the Buddha

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>> “In the past, Sariputra had served the Buddha, from begging for alms in villages, to engaging in spiritual practice in forests. But though he followed the Buddha physically, he did not follow or understand His mind. Now he finally reached an understanding of ultimate reality.”

>> “When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

>> “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

>> Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.

>> For a long time, he constantly surmised that he had failed to attain the. Great [Vehicle] Dharma of benefiting others. He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, and whether his practices were correct or not.

>> The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way. He did not form great aspirations and instead clung to the. Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

>> Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.

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“In the past, Sariputra had served the Buddha,
from begging for alms in villages,
to engaging in spiritual practice in forests.
But though he followed the Buddha physically,
he did not follow or understand His mind.
Now he finally reached an understanding of ultimate reality.”

We are still talking about Sariputra’s mindset. I have been discussing his state of mind in hopes of bettering our understanding. Sariputra was foremost in wisdom and had followed the Buddha for a very long time. In the Buddha’s 40-plus years of teaching, Sariputra had mostly been by His side.

But after more than 40 years, at the Lotus Dharma-assembly, the Buddha set aside skillful means for the direct. Beginning with this moment, Sariputra began to doubt himself. “Have the spiritual practices I engaged in been in accord with the Buddha’s mind? The Buddha always praised Bodhisattvas, but will I ever become a Bodhisattva?” Thus, he kept doubting himself.

“In the past, Sariputra had served the Buddha.” He had followed the Buddha closely. Now he questioned whether, though he had always been close to the Buddha, he was just mirroring the Buddha’s actions in His daily living. Was this all that he had done? Maybe he had not understood the Buddha’s mind. Sariputra reflected on himself, and felt he had not yet followed the Buddha’s mind. He still had not understood the Buddha’s intent. What the Buddha taught and what he had realized were totally different; he had only focused on self-awakening. He was not yet like the Bodhisattvas who had heard the same Dharma but could apply it in different ways and could form great aspirations and vows.

Then, at the time of the Lotus Dharma-assembly, he finally “reached an understanding.” He attained some realizations about how he had not been in accord with the Buddha’s mind. Now he finally understood that, though the Buddha constantly expounded the Dharma with provisional teachings, they actually contained wondrous Dharma within. He gave wondrous and provisional teachings, “wondrous” meaning true principles and “provisional” meaning skillful means. Thus, skillful means contained true principles. This was what Sariputra was thinking; this was what he finally understood.

In this sutra passage, we must have a deep comprehension of how. Sariputra continued his self-reflection. The previous sutra passage states,

“When I walked in meditation alone, I saw the Buddha among the people, renowned in the ten directions, widely benefiting sentient beings. I felt that I had failed to receive this benefit and had deceived myself.”

Sariputra reproached himself for his arrogance. “I thought that I was already able to realize ten things when the Buddha taught one. People always praised me as foremost in wisdom. I thought I could understand all Buddha-Dharma. When He says one thing, I can realize ten things.” This was how he deceived himself. This was his self-reproach.

Yesterday I also mentioned how. Sariputra felt, because he was foremost in wisdom, that he was renowned in all five regions of India. Everyone in India knew him and had heard his name. However, the Buddha was “renowned in the ten directions.” His name had spread in the ten directions and everyone in the world knew about Him. How could he compare himself to the Buddha? This is what we discussed yesterday.

The following sutra text states,

“Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.”

As Sariputra engaged in spiritual practice, he always had this doubt. He had followed the Buddha in the past. The Buddha was always widely benefiting others, so in his mind, he had given rise to these kinds of doubts.

For example, they spent some time in a village where they often saw a very young girl who was not much more than ten years old. This girl wore tattered clothing and seemed to be in poor circumstances. They watched her beg. She looked very forlorn, but those who gave her things grew fewer and fewer in number. People felt that if they gave her something whenever she appeared, they would have to support her indefinitely. So, gradually, this girl began to go hungry because no one wanted to give her any food.

At this time, the Buddha told Ananda, “Ananda, give that girl something to eat.” After doing so once, twice, thrice, five times, Sariputra began to disapprove. He thought to himself that the Buddha always encouraged people to give, to make offerings to the Sangha and the Buddha. Why then did the Buddha always ask Ananda to share their food with this girl whenever they saw her? Sariputra did not approve of this. This was something that had happened in the past.

But at this time, the Buddha was teaching the Bodhisattva Way, that all sentient beings are equal so everyone must broaden their loving hearts to benefit all sentient beings. As Sariputra contemplated this, he inevitably thought about the past and how, when the Buddha went among people, He showed such great compassion for them, and not just in words. When He encountered this girl, He felt compassion and told the Sangha, Ananda in particular, to share some food with her. As he recalled this, Sariputra realized how narrow his heart had been. While the Buddha was benefiting sentient beings, he still disapproved of it. That was Sariputra’s mindset back then. So, he began to think about the past, day and night. No matter how small the matter was, Sariputra would ponder it.

He understood that the Buddha benefited people not just by giving them teachings. His teachings taught everyone to put their hearts into giving. Sentient beings suffer because they did not create blessings in the past but created evil causes, thus they lack blessed conditions in this lifetime. They suffer from poverty and no one is willing to give to them. Though they suffer hardship, no one has sympathy for them. This is due to what happened in past lifetimes. Although the Buddha wanted everyone to know how our past lifetimes [affected the present], when He saw those who were suffering from their karmic retributions, and lacked physical nourishment, the food to sustain their lives, the Buddha still encouraged people to give to them. This is walking the Bodhisattva-path.

We must be able to give away tangible things. After we see how these things put people at peace in body and mind, we feel joy; this is the Buddha’s teaching. When we give from our hearts, we begin with small things. Our stinginess and deviation from the Dharma also began with a tiny thought that closed off our minds. Although this sounds very simple, Sariputra finally realized that a single thought of close-mindedness hindered him from cultivating good deeds and the Bodhisattva Way. So, Sariputra said. “Constantly, day and night, every time I contemplated this matter….”

As we always say, those who have money can contribute money, those who have strength can contribute strength. Those with no money can also contribute strength. We have gone beyond this now. We are still saying that those with money give money, those with strength give strength. But now as we help the poor, we share with them, “You have wealth in your hearts” and also tell them how to discover that spiritual wealth. So, when we help them, we encourage them by teaching them the spirit of the Bamboo Banks, 50 cents can save people; 10 cents can also save people, so long as people renew this aspiration every day. Drops of water can, when gathered together, fill a whole barrel. This is the concept.

This year (2013) we have seen how the. Bodhisattvas in South Africa continue to “transform everyone they meet.” As I continued to watch their story, I continued to be very moved. They continued to move forward and brought the volunteers from Harrismith with them to visit the poor and teach them how to interact with those in need. After the volunteers visited each family, their neighbors were very curious about them so they followed our Bodhisattvas from Durban and Harrismith. Thus more and more people joined them.

As they all walked together, the volunteers told them, “My life has also been filled with suffering. After volunteering with Tzu Chi, I became happy. I have seen people who suffered more than me.” As they walked, they used the opportunity to speak to those who had just joined them. As these experienced volunteers walked, they used this opportunity to guide those who had followed them. So, they were also teaching the Dharma. They taught them with their own [realizations] and led them to see teachings in other people. So, they learned to “read” those sutras.

They visited many families [whose situations] were very heartbreaking to see. Among them, there was an old grandmother who had to take care of a four-month-old infant. Our volunteers wanted to know what happened, so the neighbors further explained their suffering. The mother was actually only 17 and had been orphaned at a young age. She was like a homeless girl. Eventually, she met a young man. They entered a relationship and had a child. Then they found out the young man had AIDS. They still had this baby. After birth, the baby remained with the grandmother. The young man died. Then this young mother was led astray by some other villagers. So, she left the family. As these volunteers listened to her story, some of them cried along with this grandma. Some said, “How could her life be so sad?”

Then they heard someone say they had brought the baby’s mother. She was a very skinny, petite young woman. Her appearance was very dirty and sloppy. Everyone shook their heads when they saw her. Then, Gladys Ngema (Tzu Di), the lead volunteer who is one of the more senior Bodhisattvas in Durban, immediately began to counsel this young woman. The volunteers told this young woman, “Come back and watch over this family. Come back and take care of your child.” When her neighbors saw how warm-hearted and loving the volunteers were, they came forward to say, “I live nearby. I can come and help this family. Don’t worry. I will help you to take care of them.” So, in this village, more volunteers emerged.

There are many poor families like this. In these places they inspired people to volunteer and follow [in the Tzu Chi volunteers’] footsteps. Their volunteer work makes them very happy. There are many stories like this one. They are truly able to “transform everyone they meet.” On this trip to visit impoverished areas, they encountered 35 people who aspired to help others. They signed up immediately, which meant that we immediately had 35 new volunteers. So, this is how Living Bodhisattvas emerge in this world.

In Sariputra’s lifetime, many people lived in poverty. The Buddha wanted people to help them by practicing the Bodhisattva-path. At that time, Sariputra did not really understand, so he constantly wanted to ask the World-Honored One. “He wanted to respectfully ask the Buddha” to verify whether the way he engaged in spiritual practice was correct.

Constantly, day and night, [I] contemplated this matter: This means he could not understand. He wanted to respectfully ask the Buddha to verify whether or not the spiritual practices he engaged in would cause him to lose out on the Great [Vehicle] Dharma.

This was the course he was on, but was it right? As we just discussed, he sometimes had doubts in his mind that he did not speak of. That was when he practiced Small Vehicle Dharma. Now he felt he should raise this question. “I wished to ask the World-Honored One whether or not my practices were correct.”

For a long time, he constantly surmised that he had failed to attain the. Great [Vehicle] Dharma of benefiting others. He reflected on himself and thought about how he truly could not compare to the Buddha. He wondered if His practice had gone astray, and whether his practices were correct or not.

For a long time, for decades, he listened to the Buddha’s teachings and saw Him put His heart into saving people. As he did, the same question always came up, and he constantly contemplated whether or not his thinking was correct. In the past, he had just wanted to awaken himself, eliminate his ignorance and no longer create karmic connections. This was his thinking in the past. When he saw the Buddha encouraging people to give, he did not feel the same way. But now he felt he had to ask, “Have I strayed from practicing the Bodhisattva-path?” Thus he “failed to attain the. Great [Vehicle] Dharma of benefiting others.” He had already lost sight of benefiting others. He only wanted to benefit himself, not others. Wasn’t that his loss?

“He reflected on himself and thought about how he truly could not compare to the Buddha.” In retrospect, he truly could not compare; his thinking was indeed flawed. Now, he had finally understood that the Buddha taught impartially. He understood that the Buddha truly gave teachings impartially. It was he who did not learn the Bodhisattva Way. It was Sariputra himself who did not want to learn the Bodhisattva Way or form great aspirations. He had clung to the Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

The Buddha actually gave teachings impartially. It was he who did not learn the Bodhisattva Way. He did not form great aspirations and instead clung to the. Small Vehicle Dharma of benefiting himself. So, he wondered about and regretted what he lost.

He had always wondered, “Why do we still have to help other people?” He always questioned this. Now he questioned himself, “Why do I not help others?”

This was his self-reproach. So, he asked the Buddha “whether or not [his] practices were correct.” Was the way he had engaged in spiritual practice the reason he lost sight of benefiting others? He had engaged in spiritual practice to eliminate afflictions and avoid creating karmic connections with others. Was that the right thing to do or not? Now he constantly wanted to ask these questions.

Whether his practices were correct or not: If they were incorrect, he missed out on this opportunity. Even if they were correct, he was still not the same as Bodhisattvas. Bodhisattvas received praise but he and the others were scolded. Therefore, day and night he contemplated this. Now he listened to the Buddha’s fitting teachings.

If his practices were not correct, Sariputra would clearly know that he lacked the karmic conditions to be a Bodhisattva. Everyone can attain Buddhahood, but if he did not walk the Bodhisattva-path, he would not have created karmic connections with sentient beings, would not have the karmic conditions to become a Bodhisattva, and would not create blessings. Thus his practice would be incorrect. If his practice was correct, if he was correct in benefiting himself, [then why] were Bodhisattvas praised while he still had to practice the Small Vehicle, asking for alms every day, not forming any good karmic affinities? Sometimes he was even criticized. So, “He and the others were scolded”; people would reject them. “Therefore, day and night he contemplated this.” Because of this, he spent day and night in contemplation.

Now he heard the Buddha say that. He taught according to dispositions, so Sariputra’s doubts were gradually resolved. We must be very mindful of Sariputra’s mindset; I hope every day all of us will try to realize it. So, we must always be mindful.