Category: TLS Chapter 3

Episode 466 – Eliminate Doubt and Perfect Wisdom

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>> “With His compassionate vows, the Buddha’s mind is always on sentient beings. The sound of the Dharma is present at all times and all places. Sentient or otherwise, all have the same perfect wisdom.”

>> At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, “Hearing the sound of this Dharma, I have obtained what I never had before. My heart is filled with great joy and. I have eliminated the web of doubts.”

>> I have eliminated the web of doubts: Sariputra knew the doubts in the minds of the fourfold assembly and that he had not resolved his own questions. The Buddha opened up the Three to reveal One. Thus the 1200 who had questions extensively understood the Five Wisdoms, and Sariputra’s doubts were gone.

>> The Five Wisdoms are “great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom, all-accomplishing wisdom” and “the wisdom embodied in the Dharma-realms.”

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“With His compassionate vows,
the Buddha’s mind is always on sentient beings.
The sound of the Dharma is present
at all times and all places.
Sentient or otherwise,
all have the same perfect wisdom.”

The power of the Buddha’s compassionate vows comes from His state of mind; His mind is entirely focused on sentient beings. He patiently guided everyone solely to help everyone clearly understand that we all intrinsically have Buddha-nature and [have the potential] to come and go with ease. However, because of one deluded thought, in our confused minds three kinds of basic, subtle afflictions continue to arise. They continue to multiply until their numbers reach 84,000.

The Buddha’s hope is that sentient beings can quickly return to their pure intrinsic nature. Therefore, He teaches the Dharma everywhere, and everything is Dharma. Everything is teaching the Dharma to us,

from the sky to the land. Recently (in 2013), whether we look at Singapore, Malaysia or Indonesia, [we can see] smog everywhere. What is burning to create these fires? People are razing mountains and forests to create plantations that produce palm oil. There are over 200 [fires burning]. So, from Indonesia, the wind carries the smoke to Singapore, Malaysia. This is a very serious pollutant. It is more than what the human body can handle.

The smog enters people’s respiratory tracts, and into their eyes. Because of this, in Singapore, everyone was encouraged to wear face masks. All at once, people rushed out to buy face masks so that they could wear them. Because everyone went to buy them at once, there were long lines and danger of a shortage. Tzu Chi volunteers thought of the poor people, the old and weak, the disabled and the ill. Immediately, they gathered together and went to each district to visit low-income families whether or not they were our care recipients. They spread throughout the city to provide face masks to people who had not managed to purchase them. For example, they went to subway exits to distribute them.

Wherever people were gathered, our volunteers went to explain the source of this smog and its impact on people’s health. While they explained these things, they gave them face masks and eye drops, along with books of Jing Si Aphorisms. Whenever they had time and there was a crowd, they shared how the imbalance of the four elements was caused by the way humans lived and that if humans were not careful, these actions would be like the single spark which can start an enormous fire. They advised everyone to be reverent. Wherever there was a crowd of people, they called on them to pray reverently for. Singapore, Indonesia and Malaysia in hopes that this smog would disperse quickly and that everyone would stay healthy.

If people were complaining, they gently and caringly explained things, hoping everyone could be sincere and turn their resentment into reverence, hoping every place could be peaceful and safe. Isn’t this the sound of the Dharma? No matter in what time, or in what place something is happening, or in what kind of environment it occurs, with the compassion of Bodhisattvas, wisdom will manifest. Everyone intrinsically has a Buddha-mind, and a Buddha-mind is concerned about sentient beings, so I advocate that everyone walk the Bodhisattva-path. The state of Bodhisattvas, in the Buddha’s era, was an ideal. His expectation and hope was that we could all become Bodhisattvas. But now in our time, we see Living Bodhisattvas in the world. Truly, we can all become Bodhisattvas.

Tzu Chi volunteers share the Dharma with everyone they meet. [Encouraging them] to protect their health, to not complain and to be reverent, isn’t this all the Dharma? “The sound of the Dharma is present at all times and all places.”

“Sentient or otherwise, all have the same perfect wisdom.” Aside from humans, other living creatures are also sentient beings. Then there are non-sentient things, such as material objects. Take palm trees, for example. Because humans need them, they get planted. In order to plant these trees, other trees are cut down in order to make way for the palm trees. Palm trees are used to make palm oil, so people harm the environment for personal gain. Sentient beings destroy non-sentient things. Right now, we are very eager to see sentient beings cherish non-sentient things, such as the land, the mountains and the rivers. We hope that all things will be cared for.

Isn’t our daily living filled with tools that make things convenient for us? All of these tools were assembled using natural resources in order to meet our needs. Can we really say these objects are lifeless? Sentient beings must cherish non-sentient things. We must treat them as living things that “all have the same perfect wisdom.” Our wisdom can cover everything, thus “the mind encompasses the universe.” This is how we can realize the true principles of all things in the universe. Therefore, we need to mindfully experience this.

Lately, we have been talking about Sariputra and his frame of mind. Yesterday, we discussed how Sariputra repeated his feelings in verse. Sariputra felt that since they had now heard the sound of the Dharma, and had heard what the Buddha was teaching, what they heard made them very happy. Knowing that everyone could attain Buddhahood, they had confidence and faith in themselves. Thus they accepted the Great Dharma, so their “heart was filled with great joy.” Their past doubts were completely eliminated.

At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, “Hearing the sound of this Dharma, I have obtained what I never had before. My heart is filled with great joy and. I have eliminated the web of doubts.”

These are the words he used to describe his state of mind in the past. He had followed the Buddha, but had only accepted what he could. Actually, all the Buddha’s words had three aspects; every sentence of Dharma He spoke was suitable for people of all three capabilities. People with limited capabilities applied it to their self-awakening. People with average capabilities understood that life and the world are impermanent. People with great capabilities knew that because life is impermanent, it will be short. So, instead of spending this short life causing afflictions for other people or destroying nature and the world, they understood that they must devote themselves to teaching and transforming sentient beings and offering direct assistance to the suffering. These people have great capabilities. They will listen to the Dharma, realize it and put it into practice.

I have eliminated the web of doubts: Sariputra knew the doubts in the minds of the fourfold assembly and that he had not resolved his own questions. The Buddha opened up the Three to reveal One. Thus the 1200 who had questions extensively understood the Five Wisdoms, and Sariputra’s doubts were gone.

The Buddha opened up the provisional teachings; He opened up the Three to reveal the One. After setting aside the Three Vehicles, now He was going to teach the One Vehicle Dharma. Previously, people who had doubts numbered 1200 or 1250 people; they were those who started following the Buddha around the same time as Sariputra. They had stopped at the state of the Small Vehicle. Now, everyone understood. They “extensively understood the Five Wisdoms.” So, Sariputra’s doubts along with the doubts of those 1200 people, should all have been eliminated.

The Five Wisdoms are “great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom, all-accomplishing wisdom” and “the wisdom embodied in the Dharma-realms.”

These are the Five Wisdoms. Because of Sariputra’s past level of wisdom, he could only accept the Small Vehicle Dharma about how things arose and ceased due to causes and conditions. This wisdom only led to self-awakening, so it was not perfect. But now he accepted that what the Buddha had taught in the past was just a part of the process and only now was He actually teaching the right course. He saw the great, direct Bodhi-path ahead of him. This path to enlightenment was broad and direct, and led directly to the state of Buddhahood. The view in front of him was so expansive. So, His state of mind was like a big mirror. Although a mirror may seem very small, if you direct it toward the landscape, toward the mountains or toward the ocean, everything is reflected in it clearly. Similarly, if great perfect mirror wisdom manifests, it can transform something small into something big. This is perfect wisdom. Sariputra attained unprecedented joy.

In this state, not only could he see clearly, he also had “universal equality wisdom”; he could experience great impartial compassion. If our mind is open and spacious, if we have a heart of great compassion, we realize that all beings are one and are equals. With “unconditional loving-kindness and universal compassion,” all life, sentient or non-sentient, is equal, and all live together in this world. If we have this kind of universal equality wisdom, we can broaden our understanding.

Next is “profound discerning wisdom,” with which we can make meticulous and detailed observations. As an ordinary being, I can see all of you sitting here. I see not only the people in front of me, but also the diligent Bodhisattvas outside in the atrium. At this time, what I cannot see are those at hundreds of locations around the world, who, at the same time, are with us [virtually]. They are listening to me as I teach. They “wake up early to take in the fragrance of Dharma.” With modern technology, this image and sound can be widely transmitted. This is not only in Taiwan. Overseas volunteers who come to Hualien share that, “We are listening at the same time.” Indeed, I have heard them say this. Although I cannot see them now, I know and realize how diligent everyone is. This is very subtle and wondrous. This is a kind of “profound discerning wisdom.”

I have heard the Thai Tzu Chi volunteers say that they attend morning study every day. I asked them, “Do you live close by? No, I live 20km away from the office 20km, and you attend every morning?” One of them answered, “Yes, I leave very early. Do you drive? No, I ride a motorcycle.” Someone told me, “I can get there by walking. What time do you get up? Around 4am.” If these people were not very diligent, how could they do this every day, rain or shine? I have heard many examples like these from volunteers in many countries. This is because their minds can understand.

If our minds can understand, then we can [learn] from all things. We must listen closely to the subtle and intricate sounds of all things. We must quiet our minds to hear them. I often tell everyone about the time in the morning before daybreak. After autumn turns into winter or before spring turns into summer, as I emerge from my study before sunrise, I stand outside, look up at the sky and quiet my mind to listen to the sound of the earth breathing. In that vastness, I hear very subtle sounds. The heaven and the earth have a particular sound, as do our hearts. So, all things in the world have their own sounds, even a state of stillness [has a sound].

Actually, inside our bodies, is there any organ that doesn’t make a sound? Every organ makes a sound; otherwise, why would a doctor use the stethoscope in their examinations? We may think, “But I don’t hear anything at all!” Indeed, we may not hear any sound from our bodies. But a doctor can put the stethoscope against our bodies to clearly hear the sound.

The other day I heard about an old man who accompanied his wife on her visit to the doctor. They have been married for many decades. The wife was ill, so he came with her. The old man could not hear what the volunteers were saying to him. Then the doctor asked, “What is your wife’s condition?” The old man could not hear him at all. The doctor suddenly had a bright idea and gave the headset of his stethoscope to the old man. Then he talked into the chest piece. “What is your wife’s condition? She…” and so on. Think about this, once the old man could hear, he could reply to the questions effortlessly.

This is how technological advancements are helpful. In fact, all things in the world produce sounds. However, we do not pay close attention, so we can only hear the people around us. When I am talking, you are listening. And when I am talking, the loudspeakers project my voice so that all of you in this big hall can hear me. Moreover, people overseas can hear me too. The principles behind this are incredible.

These principles have always existed, but technology brings everything together. This is what I mean when I talk about how “unconditioned Dharma” [brings elements together] to manifest as “conditioned phenomena.” These underlying principles are always there. The principles of matter are very organized. We just need to know how to bring them together. The Buddha, in His wisdom, can explain all things with a simple phrase; He can reveal the true principles of the universe. This is “profound discerning wisdom.” It is very subtle and meticulous and can discern all tangible and intangible things and all sentient and non-sentient things. This was the wisdom of the Buddha. Sariputra and the others finally understood that the Great Vehicle Dharma included the true principles of all things in the universe. By returning to their nature of True Suchness, they finally understood “profound discerning wisdom.” Next is “all-accomplishing wisdom,”

which is the wisdom that brings everything together. How do we explain the Dharma? True principles cannot be seen or touched. They are unconditioned Dharma. So, how can they be shown? By applying “all-accomplishing wisdom” to patiently teach this Dharma with analogies, so that the many principles contained within will be easily understood by all of us.

There is also “the wisdom embodied in the Dharma-realms.” In the Dharma-realm, there are stars beyond stars. The sun, moon, and stars are in the sky, very far from those of us here on Earth. From the perspective of humans, the distance is very great and has to be calculated in light years. But the distance that we can see is actually very limited. In fact, the Buddha explained to us that each of the stars is a world of its own.

In summary, the Buddha’s wisdom encompasses the true principles of all things in the universe. It includes great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom, all-accomplishing wisdom and the wisdom embodied in the Dharma-realms. So, it includes everything. This wisdom is very mature.

Everyone, we should learn the Dharma mindfully; we must put our hearts into deeply penetrating it. Whether something is tangible or intangible, it is Dharma. Whether we hear a sound or not, it is Dharma. In sum, we need to have a very good understanding. “Do you understand it? Yes. Do you comprehend it? Yes.” However, to analyze something carefully and truly understand it, there is only one requirement. Our minds must be quiet. If we cannot quiet our minds, no matter what we do, we will not understand. So, we must always quiet our minds, and we must always be mindful.

Episode 465 – Children of the Buddha Eliminate Doubts

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>> “Through listening, contemplation and practice, with precepts, Samadhi and wisdom, we realize the Buddha’s understanding and views and put them into practice. Thus we recognize our nature of True Suchness and are born into the Tathagata’s family.”

>> “It was not until today I that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”

>> “At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, ‘Hearing the sound of this Dharma, I have obtained what I never had before My heart is filled with great joy and I have eliminated the web of doubts.'”

>> Those who compiled and edited sutras knew the Dharma was profound and wondrous. Afraid that people might miss out on teachings, they restated them in verse.

>> Sariputra and others listened to the Dharma and became happy. They eliminated all doubts and regrets and attained what they never had before.

>> “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain”

>> Doubts and delusions are hard to escape. Having them is like being trapped in a web. When he heard the Buddha open up the provisional to reveal True Dharma, his heart was filled with great joy and he eliminated all webs of doubts he had in the past.

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“Through listening, contemplation and practice, with precepts, Samadhi and wisdom,
we realize the Buddha’s understanding and views and put them into practice.
Thus we recognize our nature of True Suchness
and are born into the Tathagata’s family.”

After hearing the Dharma through our ears we must then take it to heart. After we take it to heart, we must put it into practice. After listening to the Dharma, we must earnestly contemplate it and must earnestly accept and uphold it.

We must also cultivate the Three Flawless Studies, precepts, Samadhi and wisdom. Precepts can prevent all unwholesome deeds. We must avoid doing unprincipled things. Precepts allow us to have discipline in our actions. Samadhi comes from taking the Dharma to heart so that neither fame, wealth nor pleasure can shake our resolve or tempt us. That is a state of Samadhi. To develop Samadhi, we must have wisdom. Without wisdom, when we hear something in our external conditions and it makes us unhappy, our minds will quickly give rise to [afflictions]. When we see something we dislike, we immediately become angry. This means we are not in Samadhi.

Sometime, we must ask ourselves, why am I so impulsive? That is because our [power of] Samadhi is not strong enough. Why did I give in to my habitual tendencies again? If we reflect upon ourselves, we know it is because our wisdom is insufficient. As we look at the things happening around us, we cannot yet see with the same perspective as the Buddha. In learning the Buddha’s teachings, we must learn to develop His perspective. He clearly understands people, matters and objects. As soon as He encounters something, He can discern whether it is right or wrong. The Buddha’s [mind] is like a clear mirror that reflects everything. Red, black, white, crimson and other colors are immediately identifiable in the reflection. This is the Buddha’s understanding and views.

When we realize His understanding and views and the Dharma that He taught, we must faithfully accept and practice it. This becomes our wisdom. With everything we encounter, after we listen to and understand the teachings, we need to put them into practice. Whatever the Buddha has instructed us to do, we must follow it exactly. This is “putting into practice.” We cannot just listen. If we do not put the teachings into practice, listening to them is of no use.

If we have been bad-tempered in the past, we must change our ways. We must make changes right away so we do not continue to repeat our mistakes, over and over. If we make changes gradually, it will be too late. In learning the Buddha’s teachings, the Dharma we hear needs to be applied to our daily living right away. We must stop doing the wrong things and immediately start to do the right things. So, we must be very mindful. Only in this way can we “realize our nature of True Suchness.” I have often mentioned the innocence of children. Their intrinsic nature is so pure. Undefiled by worldly matters, they can see things very clearly and can act in a very reasonable manner. This shows that our nature of True Suchness does not change with age. Actually, it has nothing to do with our age. It is something we have always had. So, we must mindfully realize the Dharma to clearly discern right from wrong. We must always remember that the nature of True Suchness is intrinsic to all

and that we are “born into the Tathagata family.” Everybody belongs to the Tathagata’s family. We previously discussed the passage,

“It was not until today I that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”

This is the previous passage. Though Sariputra had followed the Buddha for decades, and accepted the Buddha’s teachings, after he heard that “all things arise due to cause and conditions and all things cease due to cause and conditions,” he just remained in the state of the Small Vehicle and never thought about moving forward. Up until now, he had been very upset. “I formed these aspirations a long time ago. Why have I remained in this state?” Now he understood that the Buddha opened the Three to reveal the One. He now set aside the Three Vehicles to completely focus on the One [Vehicle].

When Sariputra understood this, [he thought,]. “Today, I finally know I am the Buddha’s child.” He realized that, he too, could carry on the Buddha’s [mission of] teaching sentient beings; he could form great aspirations, make great vows and walk the Bodhisattva-path. He began to have confidence in himself and understood that by forming aspirations, he would also walk the Bodhisattva-path. Thus he was a true child of the Buddha, born from the mouth of the Buddha and transformed by the Dharma, because his wisdom grew after he took the Dharma to heart. Thus he had “realized [his] part in the Buddha-Dharma.” The Buddha-Dharma was already in his mind and he was gradually developing bits and pieces of the Buddha’s understanding and views. This was how well Sariputra understood the Buddha.

The next sutra passage states,

“At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, ‘Hearing the sound of this Dharma, I have obtained what I never had before My heart is filled with great joy and I have eliminated the web of doubts.'”

Sariputra had already described how, in the Dharma he had accepted in the past, he had stopped at [the state of] the Small Vehicle. After hearing the Buddha open up the provisional to reveal the true, at first he was distressed and had doubts and regrets. But when he understood what he heard, things finally became clear to him. Thus he attained joy he had never had before. [So he said,] “It was not until today that. I realized that I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma. I have realized my part in the Buddha-Dharma.” This came from his joyful state of mind.

“Wishing to restate his meaning, [he] spoke in verse.” Actually, it was those who compiled and edited the sutras, hoping to make the Dharma clear to everybody, who restated Sariputra’s meaning one more time.

Those who compiled and edited sutras knew the Dharma was profound and wondrous. Afraid that people might miss out on teachings, they restated them in verse.

This passage states that. “Sariputra wished to restate his meaning .” It was likely those who edited this sutra who had this good intention of wanting to describe Sariputra’s feeling again. So, we should recognize the great importance of this section, which includes the previous passage. Worried the Dharma we hear might leak out, and hoping we can all realize the wondrousness of this Dharma, it says he “wished to restate his meaning.”

He said again, “Hearing the sound of this Dharma, I have obtained what I never had before.” Sariputra spoke these words on behalf of everyone. These words not only reflected his own mindset, but also represented everyone else’s. They also felt happy after hearing it, so they formed great aspirations, made great vows, engaged in great practices and entered the Bodhisattva-path. This shows that he and everyone else were very happy, and that that happiness came from completely eliminating their doubts and worries.

Sariputra and others listened to the Dharma and became happy. They eliminated all doubts and regrets and attained what they never had before.

If we have doubts, are unclear about the principles or cannot understand what someone is saying, these may become mutual misunderstandings. If we cannot clearly understand the Dharma, it may lead us to give rise to afflictions. Now, Sariputra and all the bhiksus finally understood the complete meaning behind those 40-plus years of teachings. Originally, [the Buddha came] for one great cause, to help everyone thoroughly understand that we all intrinsically have Buddha-nature and that we were originally pure. But things in the world tempted us [to go astray]. Our many desires for things have covered our pure intrinsic nature.

In order for our intrinsic nature to manifest, we must avoid being covered by these impurities. So, we must put the teachings into practice and make use of our innate wisdom to go among people to transform them. To save and transform sentient beings, when they need material assistance, we must provide them with what they need. When sentient beings’ minds are not open and are weighed down by afflictions, we must exercise our wisdom to help them eliminate their afflictions and to inspire the goodness in their hearts. This meets their spiritual needs.

Whether they need tangible goods or intangible principles, we must exercise our wisdom to meet their needs. So, this kind of giving has to happen among people. The ability to prevent interpersonal complications from defiling our pure intrinsic nature is also a skill that is developed among people.

We often say that afflictions are like a raging fire in a furnace. Having transmigrated in the Six Realms and faced so many afflictions, we are like very finely crafted objects that have become a useless pile of metal. In order to restore this pile of metal back into those intricate objects, the metal must be thrown into the furnace so the fire can temper it. The metal has to be tempered and hammered so the impurities can be eliminated. Then it will become pure steel and iron again.

So, to eliminate our doubts, we must interact with people and learn to sustain our Samadhi and wisdom. If we can maintain our Samadhi and wisdom, others will remind us, through our interactions, that we must guard against wrongs and stop evil. They will constantly remind us to not allow what we hear or see in the world to trigger our habitual tendencies. If that happens, we will remain tainted by ignorance.

I often teach with simple sayings such as, “Don’t use other people’s mistakes to punish yourself.” Don’t punish yourself for other people’s mistakes. When we see someone make a mistake or hear someone say something wrong, we must not give rise to discursive thoughts. Our minds must stay calm. Regardless of how others treat us, we must not misunderstand them; we must truly understand them. We must realize the Buddha’s understanding and views, the perspective with which He sees and hears people. The Buddha can clearly discern things. With our ordinary understanding and views, we think, “I don’t like what you said, so I’m angry.” This kind of misunderstanding happens when ordinary people listen to other ordinary people speak. This is how people misunderstand each other. So, we must eliminate our doubts and regrets.

Once we eliminate our doubts and regrets, we will naturally be very happy and filled with Dharma-joy. Seeing other’s mistakes, we must remind ourselves to be vigilant. Seeing other’s merits, we must earnestly seek to learn from them. This is how we diligently develop our wisdom-life. Sariputra and others completely understood that they must go among people to learn to manifest their intrinsic Buddha-nature, while not letting their surroundings affect them. Having completely understood this, they had “eliminated all doubts and regrets.”

At this point, we can comprehend how, in the past, the Buddha had begun with the most basic teachings to gradually help us to safely go among the people. “All things arise due to causes and conditions. All things cease due to causes and conditions.” So, we do not need to cling to anything. What we learned in the past led us to the practice of the Bodhisattva-path. [Those teachings] are also very important. They are not redundant. They are very applicable.

So, I always talk about “the wondrous in the provisional.” Actually, this road was also paved by the Buddha to help connect us to the Bodhi-path. The same principle applies to us. We talked about the Buddha’s first teaching, suffering, its causation, cessation and the Path, and the universal vows of the Buddha and of all Buddhas and Bodhisattvas. These universal vows are the Four Great Vows. So, we form great aspirations and vows for the purpose of saving those who are suffering. However, sentient beings still have habitual tendencies, afflictions and ignorance. Thus, we must aspire and “vow to eliminate endless afflictions.” This deals with the cause of suffering.

As the Buddha explained in the past, the cause of suffering is accumulation. We have aspired to walk the Bodhisattva-path, so we must enter this furnace of accumulated afflictions and ignorance and must temper ourselves to eliminate these afflictions. We should not treat other people’s afflictions as our own, and we need to promptly eliminate our own afflictions. So, the Four Noble Truths and the Four Great Vows can be linked to each other if we understand them. The Four Noble Truths were the first provisional teachings and the Four Great Vows were the beginning of revealing the universal vows of ultimate reality. When we look at these side by side, they are truly wondrous. We see the wondrous in the provisional, the wondrous Dharma of ultimately reality.

Therefore, we should have no more doubts. All doubts must be eliminated. Only when our minds are free of doubts can we attain what we never have before. This is how the previous sutra passage describes the mindset of Sariputra. There is a passage from the Introductory Chapter,

“Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.”

This is the ultimate reality of the One Vehicle. The beginning of the Lotus Sutra was about eliminating everyone’s doubts. So, starting in the Introductory Chapter, the Buddha opened up the Three to reveal the One. The Buddha clearly said, “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” This was the time to eliminate all doubts. So, in the Lotus Sutra, [the Buddha] hopes we no longer have any doubts. People living in this world must eliminate their doubts.

So, “My heart is filled with great joy and. I have eliminated the web of doubts.” At that moment, Sariputra’s heart was filled with joy because his web of doubts [was gone]. That web is like a fishing net. Once trapped, not a single fish can escape. So, afflictions trap us like a net. When we are told, “Change your habits!” All of us say, “That is difficult! I will change gradually.” This is how we are trapped by a net and cannot free ourselves. If we have not eliminated our habitual tendencies, we cannot become liberated. As long as we have not resolved these afflictions, we cannot take the Buddha-Dharma to heart. Only once we have fully severed the web of doubts can we open up our hearts. Otherwise, this web will prevent [the Dharma] from entering the door to our hearts.

Doubts and delusions are hard to escape. Having them is like being trapped in a web. When he heard the Buddha open up the provisional to reveal True Dharma, his heart was filled with great joy and he eliminated all webs of doubts he had in the past.

So, when we listen to the Buddha open up the provisional to reveal the true, [we can realize] True Dharma. When we truly listen with our hearts, we will take the Dharma to heart. As the Dharma has truly entered our heart, we must now move ahead swiftly. We must not give rise to any new doubts and must completely eliminate all our old doubts.

Everyone, we must eliminate our doubts in order to take the True Dharma to heart. Actually, those early provisional teachings contained wondrous principles. This is because the Buddha has always wanted us to form great aspirations and make great vows to go among the suffering in this world. As we all create karma and experience suffering, when we go among them, He did not want us to be influenced by them. He hopes we can all turn our afflictions into Bodhi so we can temper ourselves to manifest our pure intrinsic nature.

In order to sharpen a piece of iron, it has to be refined in a great furnace. After it has been hammered many times, the iron can eventually become something useful. The same principle applies; in order to manifest our intrinsic nature, we must train ourselves by interacting with people. Therefore, everyone, please always be mindful.

Episode 464 – Wisdom-life Arises from the Dharma

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>> “[One who realizes] the ultimate truth of the One Vehicle is a true child of the Buddha, born of the Buddha’s mouth and transformed by the Dharma.”

>> “World-Honored One, for a long time, I have, day and night, continually reproached myself. And now, from the Buddha, I have heard what I never heard before, this Dharma which has never been known before. Now all my doubts and regrets have been eliminated, my body and mind are at ease, and I feel a sense of peace and stability.”

>> “It was not until today that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”

>> It was not until today that I realized that. I am a true child of the Buddha, Today: We are confident that we can understand. In the past, it was said that Bodhisattvas are Buddha-children, but I and others like me stayed at the state of the Small Vehicle and never truly attained peace in our hearts. Now, hearing the Buddha teach the Bodhisattva Way, we know that we will all attain Buddhahood and that we are truly children of the Buddha.

>> The way to attaining Buddhahood comes from the Buddha’s mouth. I believe in the Buddha’s words, so I also became a child of the Buddha.

>> So, “These children are born from the Buddha’s mouth and transformed by the Dharma.”

>> “They transform afflictions into Bodhi and turn cyclic existence into Nirvana. Knowing that all phenomena are created by the mind, they achieve and perfect their wisdom-body.”

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“[One who realizes] the ultimate truth of the One Vehicle
is a true child of the Buddha,
born of the Buddha’s mouth and transformed by the Dharma.”

Actually, this is the passage that we will discuss today. First, we must understand what it means to “[realize] the ultimate truth of the One Vehicle.” The ultimate truth is the One Vehicle. Yet we sentient beings cannot truly comprehend these simple, ultimate principles. If we can deeply comprehend the Buddha’s state of mind after He attained enlightenment, if we are grounded in it, we will want to help everyone quickly understand it. So, I hope that we all have faith in ourselves and believe everyone intrinsically has Buddha-nature.

Yet we ordinary beings cannot accept this because of our ignorance and delusion. “Delusion” is lack of clarity. It is because we still have so much ignorance that we cannot clearly understand [this truth]. So, the One Vehicle, the ultimate truth, is actually quite simple. For example, when listening to someone talk, if they speak a single sentence, isn’t is so simple? Simplicity is beautiful, and purity is goodness. Do you understand this? We must understand that simplicity is beautiful. Where is the beauty? Beauty is in the eyes of the beholder. Everyone has her own perspective. Everyone’s viewpoint is different.

I appreciate bamboo plants; you may appreciate peonies. Is the bamboo beautiful? Or are the peonies? Everyone has a different viewpoint. In terms of flowers, trees, grasses or so on, people appreciate different things. This is how ordinary people are. Our eye-root connects to an external sense object, this sense object is taken in by our eye-consciousness and thus enters our mind-consciousness. Then our mind-consciousness discerns it. Once this happens, we get attached [to our view]. These layers of phenomena enter the mind, layer by layer. Once they enter our minds, we cling to our views. So, our views are all different.

Fundamentally, in this world, there is only the One Vehicle, which is truly quite simple. It allows us to experience and realize all principles of the universe. But unfortunately, we cannot realize everything, so the Buddha tries to expand our horizons. He opens up His views for us to understand, so we may understand that principles are actually unconditioned Dharma. The unconditioned Dharma in the world is the true principles. Many things must come together [to form something]. When certain causes and conditions converge, the result is a peony. The causes and conditions of a peony began with a cause, a peony [seed]. What about a rose? It is also a flower, but a rose has its own seed. Everything has its own causes and conditions, and when they converge, they form the appearance of that particular flower. When the causes and conditions of a peony converge, they form this particular appearance. What determines how they converge? The underlying principles. If the [causes and conditions] are not there, no appearance will be formed. These principles cannot be touched and cannot be seen; they must be realized and understood with our awakened nature.

So, how we come to this world is also due to our own causes and conditions. We were born into this world to a particular set of parents. Our parents were brought together by their own causes and conditions. There are also causes and conditions between us and our parents. Thus, the law of karmic causes and conditions is actually a very simple principle, but they converge in very complicated ways, resulting in a myriad of appearances. This is how a simple Dharma gives rise to complicated appearances. Therefore, unconditioned Dharma is quite simple, but conditioned phenomena are very complicated. Conditioned phenomena refers to all appearances.

The Buddha hoped we can eventually attain “the ultimate truth of the One Vehicle.” This is His one great cause in coming to the world. To teach for all three capabilities, He had to use many methods from His ocean of enlightened wisdom. He took these complicated things, these various forms and appearances, and found a way to connect them to the principles, to return to the ultimate reality of True Suchness, which is the true principles. How do we connect to the ultimate reality of the Dharma-realm? The Buddha had to use His ocean of enlightened wisdom to teach according to capabilities.

All Dharma, so many teachings, originated from the Buddha’s mouth. So, “[We are] truly children of the Buddha.” If we can follow the Buddha’s teachings with utmost sincerity, we can reverently accept His teachings and take them to heart. Then in our own hearts and minds, we can create more teachings and share them with others. When we are among people, “infinite Dharma-doors will readily appear before us. We attain great wisdom and completely understand all Dharma.” This [Dharma] is created in our minds. Isn’t this how we “attain great wisdom” and return to our awakened nature? Thus we are “born from the Buddha’s mouth and are transformed by the Dharma.” This is why we must accept the Buddha-Dharma with utmost reverence and faith.

If we accept the Dharma with reverence and faith, the Dharma will be in our hearts and our actions. Then we can easily comprehend it as we engage in spiritual practice. If the Dharma only enters our ear-consciousness but does not enter our mind-consciousness, the Dharma will never be in our minds. Then after having heard the Dharma, we will still return to a life of ignorance and delusion. Sometimes I [ask] people, “Do you understand? Yes, fortunately I have heard the Buddha-Dharma. Can you put it into practice? Master, let me take things slowly.” When I hear this, I feel very worried. “Taking things slowly” and “time is running out” are opposite approaches. How much time is left in our lives for us to “take things slowly”? I wish for us to develop our wisdom-life right away. I wish for our minds and the Buddha’s mind to corroborate each other right away.

Buddha-nature is an ocean of enlightened wisdom that we all intrinsically have. Unfortunately we are still pacing back and forth at the edge of this pure ocean of enlightenment and wisdom. Then we are easily drawn away by external temptations. Thus, it seems we are still very far away from it. How much time do we really have to “take things slowly”? So, when the Buddha expounded the Lotus Sutra, He felt a sense of urgency. He hoped that that everyone would gain His understanding and views. He wanted people to understand things with the same state of mind as Him, and in their own pespectives, see the same Dharma that He was able to see. The Buddha’s understanding and views are right in front of us. Why is there layer after layer of ignorance concealing them from us?

The previous sutra passage states,

“World-Honored One, for a long time, I have, day and night, continually reproached myself. And now, from the Buddha, I have heard what I never heard before, this Dharma which has never been known before. Now all my doubts and regrets have been eliminated, my body and mind are at ease, and I feel a sense of peace and stability.”

Even though it was already in the past, Sariputra still reproached himself. For several decades, he had often heard the Buddha teach the Bodhisattva Way. Bodhisattvas are children of the Buddha. When Sariputra heard this, he wondered, “If all these Bodhisattvas are true children of the Buddha, then what are we [compared to them]?” This was how Sariputra had felt when the Buddha praised Bodhisattvas. As he reflected on himself, he felt that he was not at the same level as them, as if something separated him from them. “If Bodhisattvas are true children of the Buddha, then what about us?” He felt a slight sense of inferiority as well as some resentment. “Has the Buddha treated us differently? Was He partial to Bodhisattvas?”

So, this sutra passage from the Lotus Sutra mentioned that Sariputra had doubts. What did he doubt? He doubted both himself and the Buddha. He doubted that his capabilities were sufficient. He suspected that the Buddha favored Bodhisattvas. This led to doubts and regrets.

Now he understood [the truth]. After he understood, he reproached himself day and night. “When will the Buddha take notice of me? When will the Buddha bestow a prediction of Buddhahood upon me?” This was what Sariputra hoped for. He hoped he could be like those Bodhisattvas who received the Buddha’s praise and predictions.

Now they had reached the Vulture Peak Assembly. “And now” refers to the time of the Lotus Assembly when the Buddha was expounding the Lotus Sutra. At this time, “from the Buddha, [they] heard what they had never heard before.” What the Buddha said now was very clear. What [Sariputra] could not understand before, he could now understand. His old suspicion that the Buddha preferred the Bodhisattvas and had only given the others Small Vehicle teachings was resolved at this time. Actually, the Buddha wanted all His disciples to “likewise realize the nature of things.” Everyone is equal, but their capabilities and degrees of acceptance were different.

So, the previous passage states, “The fault was ours, not the World-Honored One’s.” The fault did not lie with the Buddha, but with us. Because of our limited roots and capacities, the Dharma we received was that of the Small or Middle Vehicle. The problem was not with the Buddha. The problem was with us. Now that we understand, we can completely eliminate our doubts, delusions and afflictions.

So, “[Sariputra’s] body and mind were at ease and he [felt] a sense of peace and stability.” He was very joyful. On that day, he began to be very happy. What was he happy about? The next sutra passage states,

“It was not until today that I realized that. I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”

Now Sariputra completely understood; all his doubts were gone. So, from that day on, he knew he was also a true child of the Buddha. Bodhisattvas were not the only Buddha-children. “From this day forth, I know that I am also a child of the Buddha.” From that day forth, he was confident, about himself and about his realizations. If we are not confident in ourselves, we cannot easily accept the Buddha’s teachings. If we cannot accept it, we do not understand it.

We must be confident that we can actually attain Buddhahood as well. The Buddha told us confidently that we all intrinsically have Buddha-nature and wisdom that is equal to the Buddha’s. So, now we must be confident that we have Buddha-nature and that our wisdom is on par with the Buddha’s. We must have this kind of realization.

It was not until today that I realized that. I am a true child of the Buddha, Today: We are confident that we can understand. In the past, it was said that Bodhisattvas are Buddha-children, but I and others like me stayed at the state of the Small Vehicle and never truly attained peace in our hearts. Now, hearing the Buddha teach the Bodhisattva Way, we know that we will all attain Buddhahood and that we are truly children of the Buddha.

“In the past, it was said that. Bodhisattvas are Buddha-children.” In the past, the Buddha had always said that. Bodhisattvas were like His children, and Sariputra had always felt that only Bodhisattvas were Buddha-children since “he and others like him stayed at the state of the Small Vehicle and never truly attained peace in their hearts.” That was “in the past.” But “today”, he finally understood. In the past, he had the mindset that the Buddha had said that only Bodhisattvas were His children and that he himself seemed to have stopped at the state of the Small Vehicle. So, during that time, he could never put his mind at ease.

“Now, hearing the Buddha teach the Bodhisattva Way, we know that we will all attain Buddhahood and that we are truly children of the Buddha.” At this time, everyone heard the Buddha clearly explain that the past teachings were given to draw them near. Now, He was going to teach them that everyone has to put the Bodhisattva Way into practice. [Sariputra] realized that once he aspired to and began to walk the Bodhisattva-path, he was a child of the Buddha, “born from the Buddha’s mouth” and “transformed by the Dharma,” because the Dharma is the path to Buddhahood. These teachings are the path to Buddhahood.

The way to attaining Buddhahood comes from the Buddha’s mouth. I believe in the Buddha’s words, so I also became a child of the Buddha.

The path to Buddhahood is the teachings that the Buddha spoke, that come from the Buddha’s mouth. The Dharma must be spoken out loud. So, the Dharma emerges from the mouth and enters through the ears. The Dharma that emerges from His mouth comes from the Buddha’s understanding and views. The same Dharma comes from His mouth and. His understanding and views. What does it enter? It enters people of all different capabilities. What people accept depends on their capabilities, so everyone hears the Dharma differently.

Now we know what Sariputra meant when he said that the Dharma “comes out of the Buddha’s mouth. I believe in the Buddha’s words. When I listened to the Buddha’s Dharma today, it actually awakened my Bodhisattva-aspirations. Today, I believe in the Buddha’s teachings, so I ‘became a child of the Buddha.'”

So, “These children are born from the Buddha’s mouth and transformed by the Dharma.”

They are transformed by the Dharma. What is being transformed?

“They transform afflictions into Bodhi and turn cyclic existence into Nirvana. Knowing that all phenomena are created by the mind, they achieve and perfect their wisdom-body.”

For over 40 years, the Buddha hoped everyone would learn to eliminate afflictions. “All things arise due to causes and conditions and cease due to causes and conditions.” All suffering comes from “causation,” the accumulation of afflictions that separates us from the pure wisdom of our Buddha-nature. Afflictions are what obstruct us. Now we know the words from the Buddha’s mouth can help us eliminate all past afflictions and understand that “all things arise from causes and conditions.” Once we understand, we can transform afflictions into Bodhi. “They transform afflictions into Bodhi and turn cyclic existence into Nirvana.” We live in the Six Realms of ordinary beings. We bring our afflictions with us as we transmigrate through the Six Realms. This endless coming and going is very exhausting. When our afflictions are transformed [into Bodhi], what we realize is our awakened nature and wisdom. When our awakened nature and wisdom manifest, we can put an end to afflictions that arise from people, matters and objects in the world.

Though we have to go among people to walk the Bodhisattva-path, once our minds are in this state of concentration, and we have confidence in ourselves, we will willingly go among people without being defiled by their impurities. Then, when we are among multitudes of beings and their afflictions, we will remain peaceful and focused. We will no longer allow ordinary beings to cause us to give rise to afflictions. This is Nirvana.

Ordinary people live in the Six Realms, so in order to transform all sentient beings, all Buddhas and Bodhisattvas must also be in the Six Realms. As they transform sentient beings, their minds will not be defiled by them because they forever abide in Nirvana. This is the result of their state of mind. “Knowing all phenomena are created by the mind,” that all things arise from our minds, what we can achieve is the wisdom-body. All phenomena are created by our minds. Our pure intrinsic nature is our wisdom-body. Our wisdom-body, our wisdom-life is transformation-born from the Buddha-Dharma. The Buddha-Dharma comes from the Buddha’s mouth, so from now on, we are true children of the Buddha.

This was how Sariputra felt. In the previous sutra passage, he said that he was filled with joy because “all his doubts and regrets have been eliminated” and he had “attained what he had never had.” When he heard the Buddha say that he could also attain Buddhahood, the joy he attained completely eliminated all his doubts and regrets. So, “his body and mind were at ease.” When our heart is joyful, our wisdom-life will grow. This wisdom-life comes from the Buddha-Dharma. Thus he was “transformed by the Dharma.” He attained his wisdom-body and returned to the intrinsic nature of all phenomena.

This is something we can achieve as long as we truly have faith in the Buddha-Dharma. If we take the Dharma to heart, our actions will be in harmony with the Dharma. In this way, aren’t the Buddha’s teachings quite simple? This is the ultimate Dharma of the One Vehicle, which originally came from the Buddha’s mouth. We are “transformed by the Dharma.” If we can clearly understand this, how can it be difficult to attain Buddhahood? So, we must always be mindful.

Episode 463 – Take the Dharma to Heart to Eliminate All Doubts

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>> “Listen to the Dharma and take it to heart to understand the great path. When the sounds of teachings enter our ears, the mind will understand. Faithfully walk the great, direct Bodhi-path. When our minds converge with the path, we can eliminate doubts and regrets.”

>> “But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”

>> “World-Honored One, for a long time, I have, day and night, continually reproached myself. And now, from the Buddha, I have heard what I never heard before, this Dharma which I have never known before. Now all my doubts and regrets have been eliminated, my body and mind are at ease, and I feel a sense of peace and stability.”

>> World-Honored One, for a long time, I have, day and night, continually reproached myself: Sariputra questioned himself on why he had only received the Small Vehicle for attaining liberation. He regretted not beginning his practice of the Great Vehicle Dharma earlier.

>> Now all my doubts and regrets have been eliminated. My body and mind are at ease, and I feel a sense of peace and stability: Those who are peaceful, stable and happy will always be in a tranquil and wondrous state. Those who are never affected by worldly matters will no longer cling to conditions.

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“Listen to the Dharma and take it to heart to understand the great path.
When the sounds of teachings enter our ears, the mind will understand.
Faithfully walk the great, direct Bodhi-path.
When our minds converge with the path, we can eliminate doubts and regrets.”

Everyone, in learning the Buddha’s teachings, we must see ourselves as true spiritual practitioners. We must always be mindful and safeguard our minds. If we can safeguard our minds, we will naturally behave properly and not deviate in our direction. When our minds and bodies are in harmony, we are engaging in spiritual practice; we are diligently advancing.

As Buddhist practitioners, we must abide by the teachings of the Buddha. Lay practitioners have the Five Precepts and the Ten Good Deeds so they can abide by the Buddha’s precepts. These are for lay Buddhist practitioners; they have their own rules and precepts. Monastics also have their own course to follow. If we do not follow these precepts, if we deviate from this course, then listening to the Dharma is useless. So, we must take the Dharma to heart. We must accept the Dharma into our minds, understand its principles and then put them into action. This is taking the Dharma to heart and putting it in into practice. Only when our minds and actions are in harmony are we truly spiritual practitioners of the Dharma. This is how we truly “comprehend the great path.” If we do not “comprehend the great path,” the Dharma will definitely not be in our hearts. If we do not take the Dharma to heart, our behaviors will deviate from it. We will become indolent and will degenerate. Even if we claim to be learning the Buddha’s teachings, we will have gone completely off track.

So, “when the sounds of teachings enter our ears,” though the teachings are entering through our ears, it is really our minds that must comprehend them. So, “when the sounds of teachings enter our ears, the mind will understand.” If it goes in one ear and leaks out the other, there will be no Dharma in our minds. It must go into our ears and then enter our minds. This Dharma must resonate with our minds for us to truly understand it. Upon understanding it, we can put it into practice. If we do not practice it, we did not understand it. If we did not understand, we were not mindful. Thus the sound did not resonate with our minds.

So, we must always remind ourselves to be vigilant of this. As the Dharma is being expounded and everyone listens together, some listen carefully, practice it diligently and safeguard their minds. Others just let it go by and do not care about their behavior. This indolence and deterioration is something we must avoid at all costs. “It is rare to be born human and rare to hear the Buddha-Dharma.” We must be careful to remember that once time passes, we cannot turn back the clock. Once we let the Dharma pass by, it will be difficult to encounter it again. So, we must seize every moment.

We must believe and “faithfully walk the great, direct Bodhi-path.” We must have faith, deep faith. And not only must we believe in the Dharma, we must also put it into practice so we can walk toward this great, direct Bodhi-path, which is the path to enlightenment. Awakening and delusion are opposites. If we are willing to remain deluded, we will live each day in a state of confusion. In a deluded life, we will not have faith in or apply the teachings we have heard. However, if we hear them and are willing to take them to heart and put them into practice, we can eliminate our delusions. So, if we are deluded, we are not awakened. If we are awakened, our delusions disappear. If we can turn from delusions toward awakening, if our minds can awaken, then delusions will not disturb our minds.

If we are unwilling to accept the Dharma and use it to find our intrinsic nature, our minds will forever be covered by delusions. So, we do not have much time; we must seize each moment to develop faith in and practice the Dharma. Our practice is to diligently advance on this Bodhi-path.

When our minds converge with this path, we can eliminate doubts and regrets. Yet we keep having doubts and regrets. Why do we have regrets? Because of our lack of faith in the Dharma, we have doubts. Because we have doubts, we end up doing things we regret. I often say, “The greatest punishment in life is regret.” How can we be presented with this opportunity and not quickly seize it? We must take good teachings to heart and mindfully contemplate them. When our minds converge with the path, we can naturally eliminate doubts. When we eliminate our doubts, we will no longer do things we will regret. When we seize each moment to unite our faith and practice, then we are walking the Bodhi-path. So, we must always be vigilant of ourselves; we must not become self-indulgent.

At the beginning of the Chapter on Parables, Sariputra began to share what he felt in the past. Let us put ourselves in his position. The previous sutra passage describes how Sariputra, after hearing the Buddha’s teachings in the past, stopped at that point, and how he regretted it. This was because he lacked the genuine faith to open his mind to accept the Great Dharma. To him, this was something he deeply regretted. In the past, his faith had not been firm. His [lack of] faith led him to wonder, “How can I possibly become a Bodhisattva?” He had this doubt about himself. So, he did not have deep faith in the Dharma that he received. These were Sariputra’s doubts and regrets.

Thus, the previous passage states,

“But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”

When Sariputra first heard the Dharma, he believed and accepted that things arise due to causes and conditions and things cease due to causes and conditions. There are many causes and conditions in the Dharma; when the Buddha taught the Dharma, he always talked about them. Whenever Sariputra listened to the Dharma, he was focused on these. Actually, when he heard wondrous provisional teachings, he clung to their “provisional” aspect and did not realize how they were “wondrous” truths. These were Sariputra’s doubts and regrets.

Now this passage continues to state,

“World-Honored One, for a long time, I have, day and night, continually reproached myself. And now, from the Buddha, I have heard what I never heard before, this Dharma which I have never known before. Now all my doubts and regrets have been eliminated, my body and mind are at ease, and I feel a sense of peace and stability.”

This was Sariputra expressing his feelings from the past and from the present. “I, for a long time…. A long time” refers to the past several decades. “Day and night,” whether it was day or night, he had reproached and reflected on himself. “For so long I have heard the Buddha’s teachings, yet I stopped at the Middle and Small Vehicles.”

“I always listened to the Buddha talk about the Three Vehicles. Could I accept the Great Vehicle Dharma with my capabilities? When I face multitudes of sentient beings, can I give of myself for their sake?” It was not that Sariputra did not understand, it was that he was still contemplating it. Could he really dedicate himself to other people? Could he really transform sentient beings? Day and night, he continued to contemplate the Great, Middle and Small Vehicles.

World-Honored One, for a long time, I have, day and night, continually reproached myself: Sariputra questioned himself on why he had only received the Small Vehicle for attaining liberation. He regretted not beginning his practice of the Great Vehicle Dharma earlier.

Sariputra had always known of the Middle Vehicle, as well as the Great Vehicle. He also thought to himself, “I am practicing the Small and Middle Vehicles; can I really accept the Great Vehicle?” He was always evaluating himself and did not dare to move forward. “And now, from the Buddha, I heard what I have never heard before, this Dharma which I have never known before.” At this moment, he really heard it. Even though the Buddha had given these teachings before, his mind had not been open to them. So, what he heard now felt like something he had never heard before. Perhaps he had heard it but was not mindful of it. So, it was Dharma “never known before.”

What he had heard now was something he had already heard before, but he did not take it to heart then. Now that he really heard what the Buddha had been saying and what He was now saying, Sariputra accepted all of it. So, he described it as “this Dharma which I have never known before.” This does not mean that the Buddha had never taught it before, just that Sariputra had not connected with it. So, “never known before” means he had not taken it into his heart before.

“Now all my doubts and regrets have been eliminated.” If he had accepted the Great Dharma, his mind would now be free of doubts and he would not have these regrets now, his regret that [he did not realize that] the Buddha had taught this same Dharma before. They had all listened to the same Dharma and have the same Dharma-nature. Now, he understood that those who practiced the Great Vehicle Dharma and those who practiced the Small Vehicle Dharma have the same Dharma-nature. They all listened to the Dharma together and each also had this Dharma-nature within them. But he had just not accepted it yet.

Now, he opened his mind and accepted this Dharma, because the Buddha sincerely and clearly said, “What I taught before were skillful means.” In this way, He set aside the provisional and now revealed the true teachings. Thus, Sariputra could see the Dharma that had been safeguarded in the Buddha’s mind, and could connect it to his mind and realize it. Because of this, he said that now his mind had attained the Dharma that he had never known before. He had already taken it to heart, so “all [his] doubts and regrets have been eliminated.” He had eliminated all his doubts and no longer wanted to give rise to further doubts or regrets. Now that he had heard it again, he took the True Dharma to heart. Because of this, “[his] body and mind were at ease, and [he] felt a sense of peace and stability.” He felt a great sense of freedom and his mind was open and unobstructed. He was not hindered by doubt. This was what Sariputra expressed with body and mind. It was not that the Buddha did not teach him, but that he did not have the capacity to accept it.

When the Buddha taught this Dharma in the past, at that time early on [in his spiritual practice], Sariputra did not start practicing the Great Vehicle. “The Buddha taught for all three capabilities; why did I choose the Small Vehicle and the Middle Vehicle, and focus only on attaining self-realization?” He regretted this. “I should have, early on, begun to practice the Great Vehicle Dharma. Why did I wait until now? In the past, I and all of the Buddha’s disciples likewise realized the nature of things. Why did I stop with this [limited] state?”

“But now, from the Buddha, I have heard what I never heard before.” Now, the Buddha once again explained the Great and Small Vehicles. Beginning with the Small and Middle Vehicles, the Buddha had already clearly said that the Small and Middle Vehicles were what He initially used to guide people because sentient beings’ capabilities did not allow them to immediately accept the Great Vehicle teachings, such as, “You intrinsically have Buddha-nature. You have ample wisdom. You can transform sentient beings.” They would not be able to easily accept this, so He began by teaching them the principle that all things arise with causes and conditions and cease with causes and conditions. Everything is related to causes and conditions.

In the past, whether I was talking about the Water Repentance or the Lotus Sutra, I have always said to everyone, “A seed contains an ocean of fruits.” The law of karmic cause and effect is taught universally in the Buddha-Dharma. We must place great importance on karmic causes and conditions; we must believe this true principle. All Great Vehicle Dharma is inseparable from causes and conditions, but Small Vehicle teachings are wholly focused on them. Causes and conditions, parables and so on were used to help sentient beings [of different] capabilities connect with this Dharma.

So, during the Lotus Dharma-assembly, the Buddha clearly said that, in the past, He had taught the Small and Middle Vehicles. From this point forward, He would teach the Great Vehicle to explain that the past [teachings] were skillful means. Now everyone would hear about the way to walk the Bodhisattva-path. Everyone’s goal is to attain enlightenment, to be united with and manifest their awakened nature and ocean of wisdom. Everyone can be “transformed by the Dharma.” This awakened nature and ocean of wisdom must enter everyone’s minds.

Now Sariputra finally understood, so “all [his] doubts and regrets were eliminated, [his] body and mind were at ease, and [he] felt a sense of peace and stability.” At this time, all of his doubt and regret [were gone]. Regret is not helpful anyway. But, now he had to seize this moment and sustain it forever. From then on, he had hold on to [this aspiration]. At this time, he decided that he must move toward the Great Vehicle Dharma. After making that decision, the Great Vehicle Dharma was his course to follow.

As this occurred, “his body and mind were at ease.” The direction he chose was set, so he was happy every day. Having “a sense of peace and stability” means having great happiness. Every day he felt very happy. After hearing this Dharma, he was very happy because he was heading in the right direction. He aspired to advance in the Great Vehicle, so “his body and mind were at ease.” Being very stable brings a sense of ease, as well as happiness. This feeling of happiness, stability and freedom of body and mind means the mind has reached a state of stillness.

Now all my doubts and regrets have been eliminated. My body and mind are at ease, and I feel a sense of peace and stability: Those who are peaceful, stable and happy will always be in a tranquil and wondrous state. Those who are never affected by worldly matters will no longer cling to conditions.

If we feel doubts and regrets, then there are still afflictions in our minds. As afflictions appear and disappear, our minds cannot be focused. Since we have now decided on a direction, naturally we “will always be in a tranquil and wondrous state.” The wondrous Dharma steadies our minds so we are “always [tranquil]”; we will not go through ups and downs and

will “never [be] affected by worldly matters.” Whenever we interact with people, things will come up. Since we have resolved to go among people, we will certainly face many challenges. But since we formed Great Vehicle aspirations and calmed our minds, we must always remain in a state of tranquility so that we will not be affected by worldly matters or interpersonal conflicts. Thus, we are “never affected by worldly matters,” which means we will no longer cling to conditions. We must completely eliminate our desire to cling to conditions. Only then can our spiritual aspirations be firm.

Everyone, after we listen to the teachings, we must earnestly reflect on and contemplate whether our minds are tempted by worldly things such as material objects and interpersonal conflicts that keep us living a mundane life. Is this the case? Are we role models to other people? Have we taken the Dharma to heart? Have we comprehended the great path? We are constantly encouraging people to form great aspirations and walk the Bodhisattva-path. Practitioners at this spiritual community must be role models for everyone in the world. If people who hear the Buddha-Dharma can also see our dignified demeanor as spiritual practitioners, this can help solidify their spiritual aspirations and be of benefit to humanity.

Spiritual practitioners must take the Dharma to heart and comprehend the great path. We truly must open up this Bodhi-path, not just build a road in this world. Now, we [monastics] must pave the Bodhi-path to help laypeople understand that they should be paving a road in this world that connects to our Bodhi-path. Then they can reach the state of Buddhahood. So, “when the sounds of teachings enter our ears,” it must come together with our minds. Otherwise, if all we do is listen, if we do not take the Dharma to heart, it will continue to pass us by.

We “faithfully walk the great, direct Bodhi-path.” We must directly listen to and accept the Dharma. If our minds can converge with the path, we will not give rise to discursive thoughts. Then we will feel stable and happy and will always be in a tranquil and wondrous state. Worldly matters and interpersonal disputes will no longer affect our minds. We will not let them cause afflictions to arise in us. If we can do this, our demeanor will be dignified and we can transform sentient beings by setting an example. Everyone, please always be mindful.

Episode 462 – Perfect and Immediate One Vehicle Dharma

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>> “[The Buddha] has realized all things in the universe. He teaches the perfect and immediate One Vehicle Dharma. The ultimate reality of the Middle Path is not something known by. Three Vehicle practitioners.”

>> “Why is this so? If we had waited for the Buddha to teach….”

>> Which is Anuttara-samyak-sambodhi. Then they “certainly would have been delivered by the Great Vehicle.”

>> “But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”

>> But I and others like me did not understand that skillful means were taught according to what was appropriate: The Buddha, for those of limited capabilities, established provisional teachings. The listeners received the Dharma that resonated with them, so they immediately believed and accepted it, thinking they had attained realizations.

>> “So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.” This means that when people first heard the skillful and provisional teachings, they were “immediately joyful.” They were already very happy, so they accepted [that Dharma] and sought to attain that state of fruition, “mistakenly believing it to be the ultimate.” They thought this was the ultimate Dharma.

>> Not knowing that aside from the Small Vehicle, there were other wondrous principles, Sariputra felt sad that he had not fully understood the Buddha’s understanding and views. He and the others often felt remorse [that they did not achieve the same realizations] as others who had also listened to the Dharma.

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“[The Buddha] has realized all things in the universe.
He teaches the perfect and immediate One Vehicle Dharma.
The ultimate reality of the Middle Path
is not something known by. Three Vehicle practitioners.”

Everyone should be able to comprehend the meaning of these words. After we comprehend the meaning, can our minds truly awaken to it? Can we connect with this state? “[The Buddha] has realized all things in the universe.” This is the state of Buddhahood. Because the Buddha was enlightened, He understood the vastness of the universe and the infinite principles of this boundless world. This state of mind is not something ordinary people are able to realize. However, this does not mean that ordinary people cannot realize it; they just have to transcend the state of ordinary people.

Why are we called ordinary people? Because of our ignorance and delusions. So much ignorance has covered our minds; that makes us ordinary people. The Buddha had already eliminated all of His afflictions, delusions and ignorance. His mind was completely pure, so with His enlightened nature He was able to realize [the truths of] the universe. So, “the mind, the Buddha and sentient beings are no different [in their nature].” They are no different [in nature], but they are still “three” because there are still sentient beings, who are called ordinary people. Once we set these distinctions aside, there is only the Buddha, only the “one.”

So, the Buddha comes to this world to help us eliminate such distinctions of “one, two” or “three.” Thus “He taught the perfect and immediate One Vehicle Dharma.” The One Vehicle [originates in] the Buddha’s enlightened nature. He hoped to help sentient beings completely understand and realize this enlightened nature. So, this is a perfect enlightened nature. He should be able to explain it directly so that people can understand the principles right away. It should be that simple, but the minds of ordinary people are covered by ignorance and delusions; there are layers upon layers of obstacles. So, when the Buddha sought to reveal the ultimate reality of the Middle Way, He had to explain from the beginning, hoping sentient beings could start at the beginning and gradually return to the Bodhisattva-path, eventually reaching the state of Buddhahood.

But the ultimate reality of the Middle Way is not “known by Three Vehicle practitioners,” Hearers, Solitary Realizers or those who have just aspired to walk the Bodhisattva-path, newly-awakened and newly-inspired Bodhisattvas. They may know about the principles of this path and know that it ends at the state of Buddhahood, therefore, they start walking in this direction. They know the course, but they have not truly realized it.

Think about cows drinking water and eating grass. The quantity they consume allows them to have a certain amount of physical strength. The amount cats and dogs drink and eat only supports their level of physical strength. So, they consume similar things but in different quantities. The Buddha taught the same Dharma to everyone. But how much of it could each person accept? The same principle applies here. Sariputra finally understood that he had only absorbed a part of the Buddha’s teachings. “It was our fault, not the World-Honored One’s.”

As we previously discussed,

“Why is this so? If we had waited for the Buddha to teach….”

They were all hoping to attain supreme, universal and perfect enlightenment, which is Anuttara-samyak-sambodhi.

Which is Anuttara-samyak-sambodhi. Then they “certainly would have been delivered by the Great Vehicle.”

In the past, they were attached to the Small Vehicle Dharma. If they had formed Great Vehicle aspirations and applied the mindset of the Great Vehicle to accepting the Buddha-Dharma, then they would have felt that supreme, universal and perfect enlightenment and Bodhisattva-aspirations were something they were a part of. But because of their capabilities, they were attached to the Small Vehicle, so they remained in that state. Now, they finally understood.

The next sutra passage states,

“But I and others like me did not understand that skillful means were taught according to what was appropriate. So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.”

If they could have accepted the Buddha’s teachings with a vast and expansive mind, they could probably have attained supreme, universal and perfect enlightenment and been transformed. “But I and others like me did not understand that skillful means were taught according to what was appropriate.” They did not yet understand that the Buddha started teaching from the beginning to help them eliminate their afflictions and attachments. Instead, they [clung to] Small Vehicle teachings. The Buddha had devised these provisional teachings for people with limited capabilities.

So, when people first heard the Buddha-Dharma, “the listeners received the Dharma that resonated with them.” Those who heard this Dharma would connect to it according to their capabilities. Those with limited capabilities connected with it on a superficial level. Those with average capabilities connected with it on a moderate level. The Buddha gave the same teachings, but people of varying capabilities achieved various realizations. So, though the Buddha taught for the sake of. Small Vehicle practitioners, both Great and Small Vehicle practitioners could accept these teachings. However, these listeners had stopped at the state of the Small Vehicle. Because they had limited capabilities, they were limited in the teachings they could accept. Actually, the Buddha did not distinguish between Great and Small Vehicle Dharma. It was people with limited capabilities who seemed to hear it that way.

So, the Buddha taught the One Vehicle Dharma. Provisional teachings are wondrous. Wondrous refers to the perfect teachings of true emptiness and wondrous existence. However, we only understand it as a provisional teaching that He gave. For limited people, He taught the provisional. But this also contains the wondrous [Dharma]. We should comprehend His painstaking efforts, but many people can only realize the Dharma step by step. So, “the listeners received the Dharma that resonated with them.” For some, the limited teachings resonated. For some, provisional teachings resonated. So, they “immediately believed and accepted it, thinking [they] had attained realizations.” They realized that life is suffering and that ultimately, it is empty. So, they only practiced for their own sake. They only sought to benefit themselves and attain the [Small Vehicle] fruit. That is all. So, they “immediately believed and accepted it.”

But I and others like me did not understand that skillful means were taught according to what was appropriate: The Buddha, for those of limited capabilities, established provisional teachings. The listeners received the Dharma that resonated with them, so they immediately believed and accepted it, thinking they had attained realizations.

After attaining the Dharma, they became attached to the Small Vehicle and did not progress beyond that state.

“So, when we first heard the Buddha-Dharma, we immediately believed and accepted it, thinking we had attained realizations.” This means that when people first heard the skillful and provisional teachings, they were “immediately joyful.” They were already very happy, so they accepted [that Dharma] and sought to attain that state of fruition, “mistakenly believing it to be the ultimate.” They thought this was the ultimate Dharma.

Sariputra and the bhiksus around him all had this type of thinking. They felt that the Buddha had taught them to eliminate all attachments and afflictions because life was suffering and suffering came from attachments and the pursuit of cravings and desires. So, they let go of their cravings and desires; they were no longer attached to fame or gain. But they stopped there. They did not know that in addition to the Small Vehicle, there was also the nature of things. In addition to the Small Vehicle, there were true and wondrous underlying principles. This is what was realized by Bodhisattvas. So, he did not “[know] that aside from the Small Vehicle, there were other wondrous principles.”

Not knowing that aside from the Small Vehicle, there were other wondrous principles, Sariputra felt sad that he had not fully understood the Buddha’s understanding and views. He and the others often felt remorse [that they did not achieve the same realizations] as others who had also listened to the Dharma.

At this point, Sariputra understood all this. But he “felt sad that he had not fully understood the Buddha’s understanding and views.” Everyone said that Sariputra was foremost in wisdom among the Buddha’s disciples. But he was still at the state of the Small Vehicle and did not realize that the Small Vehicle contained wondrous principles. So, he was sad that he had not really understood the Buddha’s understanding and views.

With His wisdom, how much did the Buddha really understand? There was nothing in the universe that the Buddha did not know or understand. So, the Buddha’s understanding and views were not something Sariputra could penetrate with his [Hearer-wisdom]. Thus “he and the others always felt remorse, [as they did not achieve the same realizations]” as Bodhisattvas and those who formed great aspirations. They had all heard the same teachings from the Buddha, yet. [Bodhisattvas and those who formed aspirations] had a completely different understanding.

Actually, when Sariputra said, “We immediately believed and accepted it,” this sentence implied that he had personal causes and conditions for this. Before Sariputra encountered the Buddha-Dharma, he practiced Brahmanism. The teacher he followed was a widely renowned Brahmin scholar. When his teacher was seriously ill, Sariputra stayed by his side to attend to him. Before the teacher passed away, he shared his last thoughts with Sariputra.

He told Sariputra, “I still do not understand cyclic existence. Do people really come to this world for one reason only, to pursue their desires? The obstacle of lust and affection is especially difficult to break through.” He said that he only had one remaining question that he continued to ponder. In a small kingdom, a king and his queen had a very loving relationship. However, life is impermanent. The king was dying and the queen did not want to let him go. She held him for a long time and would not let go. Clearly, the king was suffering greatly. He did not want to leave her, but he eventually passed away. The queen was devastated. She held him for a long time, refusing to let go. When the king was cremated, the queen did not care about anything and just kept saying, “I want to go with you.” Finally she yelled loudly, “I want to go with you!” Then she jumped into the fire. Though the fire was still burning, she jumped into the fire pit.

This was what Sariputra’s teacher told him with great sadness. This matter had always been on his mind. He said, “Isn’t the attachment to relationships difficult to overcome in this lifetime? “I also do not know what will happen to this body in the future when I leave it. And where will I go? This queen wanted to follow her king. After she jumped into the fire and her body was burned up, did her soul find the king’s soul? I’ve always wondered about this. Now, my life is like a candle in the wind. I do not know when it will be extinguished. In the future, where will I really go?”

So, as he was dying, he told Sariputra, “Even now, I’m still confused. You must immediately seek someone who can truly liberate you from [cyclic existence] and the strong attachment to relationships. You should immediately seek a way to liberate yourself from these attachments and from the rebirth of life.” After he said this, he passed away. Sariputra, upon hearing his teacher’s words, was very confused. He thought, “My teacher was a such a widely renowned scholar. Everyone respected and admired him. Why could he still could not understand this at the end of his life? It was only a small issue of being attached to relationships, but he could not resolve it. In particular, when he was dying, he still did not know where he was going. I have followed this teacher and his teachings, but what use was it?”

So, while he was feeling very sad, he was walking along one day and saw someone far away. He felt he had never seen anyone like this before; he had such dignity! So, he approached this bhiksu and respectfully asked him, “Sir, what Dharma are you cultivating? Who is your teacher? I see that your manner and behavior are completely different from other people. So, what Dharma do you rely on?”

Bhiksu Asvajit said, “‘All things arise due to causes and conditions All things cease due to causes and conditions The Buddha, the great Sramana, always teaches such.’ If you ask me what Dharma is in my mind, that is my answer ‘All things arise due to causes and conditions All things cease due to causes and conditions.’ I learned this from my teacher, the Buddha, an enlightened one. My teacher is the enlightened one. He is a monastic and a spiritual practitioner. So, ‘the Buddha, the great Sramana, always teaches such.’ Therefore, my mind abides in this Dharma.”

Sariputra was very wise to begin with. This bhiksu who was standing here had such a dignified demeanor and behaved in such a refined manner. “His teacher is an enlightened one, so I should follow this enlightened one and seek the Dharma from Him.” As he realized this, he immediately asked Bhiksu Asvajit, “Where is the Buddha now?”

Bhiksu Asvajit told him where the Buddha was staying. Sariputra was very pleased. Maudgalyayana was his best friend and the two had an agreement that. “If I attain the true principles or if I meet a great teacher, I will tell you. If you meet a great teacher who can give us a direction for [our practice] or wholesome principles, you will share it with me. We will engage in spiritual practice together and walk towards the same goal.” So, he was very happy and quickly reported this to Maudgalyayana. Maudgalyayana had 250 disciples and. Sariputra had 250 disciples. The two of them immediately brought their disciples to the Buddha. The Buddha gave them a teaching that explained [the truths of] causes and conditions. After they heard the teaching, they were joyful, so they took refuge with the Buddha.

So everyone, when Sariputra encountered this Dharma, he became very happy, and thus began to cultivate the Small Vehicle Dharma. He wanted to let go of worldly desires and find a way to realize the state of fruition of his own awakening. So, he “immediately believed and accepted it.” This was probably what happened.

So, we must understand that everyone hears the same Buddha-Dharma. However, people’s capabilities are different, so they hear and accept it at different levels. In provisional teachings there are wondrous principles. We can also understand that provisional teachings and wondrous principles are the same. Therefore, all of us must always be mindful.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The first one is, as everyone here has memorized,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 460 – Limited Faith Restricts Our Understanding

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage starts with,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

>> “Why is this so?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the previous sutra passage states,

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

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

“Why is this so?”

Why was Sariputra so delighted?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 458 – Learning the Profound Through the Simple

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 457 – A Look Back at the First Two Chapters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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