Category: TLS Chapter 3

Episode 472 – Eliminate Old Doubts Today

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>> “Past losses highlight today’s gain. Past questions highlight today’s understandings. Past doubts and regrets are being completely eliminated today. Listening to the teachings of today leads to realizations and the acceptance of the mission.”

>> “The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”

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

>> Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”

>> The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and.

>> I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.

>> Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.

>> And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that. I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.

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“Past losses highlight today’s gain.
Past questions highlight
today’s understandings.
Past doubts and regrets
are being completely eliminated today.
Listening to the teachings of today
leads to realizations and the acceptance of the mission.”

Recently, we have been constantly talking about. Sariputra’s heart and mind. He had felt a deep sense of loss, a sense of regret and self-reproach. This was because he had a deep realization of how the Buddha comes to this world and does His best to patiently guide everyone. Those with suitable capabilities and wisdom, as soon as they encounter the Dharma, will form aspirations. They hear the Great Dharma, develop great aspirations, make great vows and walk the Bodhisattva-path. This is what people with sharp capabilities and great wisdom would do. If people have average capabilities, by listening to the same teachings of the Buddha, their understanding would be that in life, all things arise because of causes and conditions and cease because of causes and conditions; both arising and ceasing are subject to karma. So, realizing that life is impermanent, they engage in spiritual practice.

For people with limited capabilities, everything is suffering. “Suffering” comes from “causation,” the accumulation of ignorance and afflictions. In order to eliminate “suffering,” they must bring about the “cessation” of afflictions. In order to eliminate these afflictions, they begin to work hard. They learn how to quiet their minds and how to eliminate their ignorance and afflictions. This is the extent of their understanding; they have not vowed to attain supreme Buddhahood. Though people are listening to the same Dharma, they have different realizations. Sariputra had followed the Buddha for decades. Now he realized that he had remained in the state of average or limited capabilities. This was what troubled him the most.

He blamed himself. Therefore, “past losses” refer to how, even though the Buddha had taught the Dharma for such a long period of time, he still had not accepted the principles of attaining Buddhahood; he could not realize them. However, at this moment, during the Lotus Dharma-assembly, Sariputra finally realized his past mistakes, which highlighted the gains he attained today. He finally felt, “Now I have realized this and understand.” Hearing this Great Dharma made him very happy. He felt jubilance and delight for attaining what he had never attained.

Therefore, he examined how he had “past questions” about the Great Vehicle Dharma, because he doubted whether he could possibly attain Buddhahood. But now, the Lotus Sutra “highlighted today’s understanding.” After hearing what the Buddha said, he realized he could accept the Buddha-Dharma, that he had the capabilities to be able to accept the Buddha’s teachings and also enter the Bodhi-path to eventually attain Buddhahood. Because of today’s awakening, all the questions in his mind were resolved, they were “completely eliminated today.” Now, he had eliminated all his doubts. “This is the road to attaining Buddhahood. This road is the Bodhisattva-path, which is open to everyone.” Now the only thing that was missing was forming great aspirations and making great vows. So, starting from today, he did not doubt himself. He clearly understood and accepted the teachings.

So, “listening to the teachings of today leads to realizations and the acceptance of the mission.” Now that he knew this road, he began to take on responsibilities. What did he take responsibility for? The Buddha’s teaching of transforming all beings. So, starting from this moment, after realizing the teachings, he became responsible for them.

During the Lotus Dharma-assembly, Sariputra continued to repent and express his regrets for not immediately understanding the Buddha-Dharma in the past. He also felt that he had wasted his time in the past. He deeply regretted this as well.

The previous text states,

“The 80 types of wonderful characteristics, the 18 Distinctive Dharma, merits such as these are all lost to me!”

The previous passages praised the Buddha for cultivating good deeds and thus attaining blessings that made Him magnificent 100 good deeds create one blessing, and 100 blessings create one Mark. The Buddha was perfectly replete with the 32 Marks. So, with His 32 Marks and 80 types of wonderful characteristics, the Buddha, from head to toe, had a perfect appearance. Whether He was speaking or silent, moving or still, His every movement, His every word, everything He did, brought happiness to the people who saw Him. Naturally they wanted to take refuge with Him,

which meant to turn from darkness toward light, to willingly change their old habitual tendencies and to vow to do good deeds in the future. Taking refuge also meant they would rely on the Dharma taught by the Buddha. When we take the Dharma to heart, we can transform it into action and thus follow in the footsteps of the Buddha. This is how the appearance of the Buddha inspired people to love and respect and take refuge with Him.

This is due to the 80 types of wonderful characteristics. In addition, the 18 Distinctive Dharma come from the wisdom of the Buddha. This is wisdom that the Two Vehicle practitioners, the Middle Vehicle and Small Vehicle, could not yet thoroughly understand. There are a total of 18 kinds. If we can bring together these 18 kinds of wisdom, that means we have attained Buddhahood.

The Lotus Sutra continuously tells us that we definitely can achieve this, definitely reach a state equal to the Buddha’s. This was what Sariputra had finally understood, so he praised the Buddha. “Merits such as these are all lost to me! Me” refers to Sariputra. He could not yet attain any of these.

So, the next passage states the following,

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

From this sutra text, we can experience Sariputra’s state of mind. Sariputra said, “I have not yet attained these things.” Why has he not attained them yet? He had not attained the 32 Marks of the Buddha, 80 types of wonderful characteristics and 18 Distinctive Dharma. He had failed to attain them. It seemed that he had not yet realized how to attain Buddhahood. This described Sariputra’s past.

“When I walked in meditation alone, I saw the Buddha among the people.” Sariputra was very diligent, and engaged in practice among the Sangha. He constantly engaged in spiritual cultivation and, whether he was sitting or walking in meditation, he would always think of and always see the Buddha going among the people.

Sariputra said, “When I walked in meditation alone, I reflected on myself and contemplated how I and all Bodhisattvas once collectively practiced the Buddha-Dharma. Every time the Buddha was in the assembly, He extensively taught the Great Dharma.”

This was how he engaged in contemplation. When he quieted his mind, he recalled how the Buddha went among the people to teach the Dharma. He admired how the Buddha was always surrounded by disciples who reverently listened to Him teach. Actually, he was also among the people, with the Bodhisattvas listening to the Buddha teach. They all heard the same Dharma, but Bodhisattvas cultivated the Great Vehicle. Though he was part of the same assembly where the Buddha extensively gave teachings, he remained in the state [of the Small Vehicle]. Because He went among the people, the Buddha was “renowned in the ten directions, widely benefiting sentient beings.”

This was what Sariputra reflected on again. Whether they had accepted the Small Vehicle, Middle Vehicle or Great Vehicle, everyone at the same Dharma-assembly ended up with different understandings, but everyone was equally happy. By giving teachings in such a perfect way, the Buddha was “renowned in the ten directions” and was “widely benefiting sentient beings.”

The Buddha’s understanding and views were renowned in the ten directions and widely benefited sentient beings. He taught the Great Vehicle Bodhisattva-path to save and help living beings and.

The Buddha was giving the great teaching. The great teaching, or the Great Vehicle, is the Bodhisattva Way. The Buddha’s original intent was to teach the Bodhisattva Way from the start. But because people had different capabilities, some people could not understand it and only accepted what made them happy. The Buddha’s goal in coming to this world is to “save and help living beings,” to transform sentient beings.

So, “I felt that I failed to receive this benefit and had deceived myself.” Again, Sariputra lamented and spoke a few regretful words. Other than constantly praising the Buddha, he also mentioned feeling that sense of loss.

I felt that I had failed to receive this benefit and had deceived myself: As I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all, I now know how self-deception led me to attain the Small Vehicle and consider it the ultimate.

The Buddha actually wanted to teach everyone to attain Buddhahood from the very beginning. However, Sariputra and others had the perspective that Buddhas and Bodhisattvas were their own distinct category. So, they distanced themselves from the Bodhisattva-path in the past, as well as the way to attain Buddhahood. Therefore, the Dharma taught by the Buddha, the Bodhisattva-path that leads to the attainment of Buddhahood, was not something [Sariputra] put an effort into accepting, realizing or putting into practice. Therefore, he “failed to receive this benefit.” So, as he quieted his mind, he reflected upon himself. He silently contemplated how he lost out on opportunities and wasted his time.

“[I] had deceived myself.” Indeed, it was he who had delayed himself. He wasted his own time and even deceived himself. It was obvious that he could attain Buddhahood. It was obvious that he had the strength to walk the Bodhisattva-path. It was obvious he had a love with which he could transform sentient beings. Why did he keep all this from himself? He was deceiving himself. By imposing limits on himself, he cut himself off from the Bodhisattva-path and from forming great aspirations. He established these limits for himself. So, he said, “I had deceived myself,” thinking he was almost the same as the Buddha because he was foremost in wisdom. This was what he lamented.

“I and the others are the only ones who did not attain any of the Buddha’s blessings, virtues and wisdom at all.” At this moment, he understood he did not attain any of the Buddha’s blessings, virtues and wisdom at all. The Buddha repeatedly returned to go among the people. So, for infinite kalpas, lifetime after lifetime, the Buddha never left sentient beings. That kind of goodness and the resultant blessings gave the Buddha this magnificent appearance. This was the Buddha’s blessed virtues and wisdom.

What about Sariputra? This was why he was feeling very remorseful. So, “I now know how self-deception led me to….” We must each engage in self-reflection. This reflection must begin with each of us. We let our own minds deceive us. We lie to ourselves. We think we are close to Buddhahood, but if we have not walked the Bodhisattva-path, have not cultivated blessings or virtues, then we lack true wisdom, Great Vehicle wisdom. So, “I felt that I failed to receive this benefit.” Sariputra was thinking about how he had none of these virtues and wisdom. At this time, he understood that.

“I attained the Small Vehicle and considered it the ultimate.” After attaining the Small Vehicle, Sariputra thought it was the ultimate. He thought that it was enough and that he was very close to the state of the Buddha. So, Sariputra was very upset. Therefore, he began to form great aspirations, make great vows and walk the Bodhisattva-path so he could draw near the state of the Buddha.

When Sariputra reflected on himself, he felt that he was “renowned.” He thought that his name was well-known in the five regions of India, that everybody knew about him.

The five regions of India are its east, west, north, south and central regions. These are known as the five regions of India. In summary, they cover all of India. Sariputra thought everyone in India knew about him. He thought his name was widely known. However, the name of the Buddha “was renowned in the ten directions,” The Buddha’s name was widely known in the world. Everybody knew about Him. The Buddha’s title, the Enlightened One of the World, was known throughout the entire world. Everybody knew about Him. Sariputra was known in India. He was satisfied with being known in India and felt that this meant he had enough virtues. He never thought about how the Buddha’s name was renowned throughout the ten directions.

He was still very far from the state of the Buddha. Only now did he realize how far he had to go. The Buddha was incomparable; how could he compare himself to the Buddha? The gap between them was simply too large. Where did the gap come from? From [not walking] the Bodhisattva-path. This was why he fell far short of Buddhahood. So, he blamed himself and sighed about “failing to attain this benefit.”

Nothing can be compared to the Buddha. Therefore I reproach myself for failing to attain this benefit. While I was attached to benefiting only myself, the Buddha widely helped all beings in the heaven and human realms.

He had spent decades following the Buddha but he and others were only attached to benefiting themselves. Each sought to awaken himself while the Buddha widely helped and benefited all beings in the heaven and human realms. The Buddha’s aspiration was to benefit the heaven and human realms. This included the heavens, the earth and all sentient beings; all beings of the Six Realms need the Buddha-Dharma to be taught to them.

“Today I deeply contemplated and pondered.” To deeply engage in self-reflection, to ponder and contemplate, is to analyze.

And today I deeply contemplated and pondered how the enlightened nature of the Buddha’s mind pervades the entire universe. I thought about how the expansiveness of my own mind and understanding and views cannot even compare. It is not that the Buddha had deceived me. It was my own fault that. I did not want to learn the Bodhisattva Way and did not make great aspirations. I deceived and lied to myself. This is my fault.

“The enlightened nature of the Buddha’s mind pervades the entire universe.” Because the Buddha’s mind is so vast, His enlightened nature pervades everything, the entire universe. “I thought about the expansiveness of my own mind and understanding and views.” Because the capacity of his mind was so small, his understanding and views were very limited. So, how could he compare himself with the Buddha?

“It is not that the Buddha had deceived me.” How could the Buddha have deceived him? No, it was his own fault. It was his own mistake. “I did not want to learn the Bodhisattva Way and did not make great aspirations. I had deceived and lied to myself. This is my fault.”

Everyone, as we learn the Buddha’s teachings, we truly should earnestly and mindfully realize it. The Buddha expounded the Dharma equally to all. Sariputra now continued to blame himself and share his regrets. So, we must leave this lesson for our descendants. We must not be that arrogant. When listening to the Dharma, we need to always be mindful.

Episode 471 – The Distinctive Magnificence

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>> “Depending on sentient beings’ karmic conditions, their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax. Though their Buddha-nature is equal, they may attain realizations at different times.

>> “Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”

>> “100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.

>> The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”

>> These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.

>> These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.

>> The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.

>> He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.

>> They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”

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“Depending on sentient beings’ karmic conditions,
their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax.
Though their Buddha-nature is equal, they may attain realizations at different times.

Our spiritual cultivation depends on whether our capabilities are dull or sharp. If we have sharp capabilities we can awaken quickly upon encountering the Dharma. But if we have dull capabilities, even if we encounter the Dharma, we still will not have the karmic conditions to be able to listen to and accept it. Or we may hear it, but not quite understand. This depends on whether, from the past up to now, we have had roots of goodness and [good] karmic conditions.

If we can be understanding of our external conditions, everything is the Dharma, and every matter can transform us. We constantly say that each person is like a sutra to us. If we can get rid of our afflictions, everything will be the Dharma to us. But if our minds are covered by afflictions, and covered over thickly, even the Dharma will become an affliction to us. This is caused by delusions.

Our delusions can be manifold or few. If they are manifold, “No Dharma can transform us.” But if they are few, we understand things immediately. Knowing that life is filled with suffering, we must find a way to benefit ourselves and others. We benefit ourselves when we take the Dharma to heart. We benefit others when we seize the opportunity to apply this Dharma to help them. This depends on whether we are able to engage in spiritual practice.

Our spiritual practice can be diligent or lax. If we truly want to take the Dharma to heart, then we must diligently practice. If we are lax, even if we are surrounded by the Dharma, we will be unable to accept it. So, originally our Dharma-nature was equal. There was no distinction of sharp or dull. Our Dharma[-natures] are equal, not inherently diligent or lax. However, we have developed this habitual nature as our disposition over many lifetimes. Our capabilities continue to be influenced by our surroundings. Some people are only influenced lightly, so they have sharp capabilities. People who are influenced on a deeper level have dull capabilities. Thus, our Dharma-natures are inherently equal. It is only because we become sharp or dull, diligent or lax, that some people will awaken before others.

Indeed, sentient beings are inherently equal, regardless of ethnicity or skin color. The footage we have seen from South Africa [from 2013] is very touching. The South African volunteers are very diligent. They have now made a vow to do everything they can in order to “transform everyone they meet.” This was the vow they recently made.

That day at Harrismith, they borrowed the facilities of a school. When the cars arrived, they quickly set up in one of the classrooms that was lent to them, putting up the poster and so on. Mr. Tan, a local volunteer, promptly looked for outlets for the power cords because they wanted to show a PowerPoint presentation.

So as to not waste any time, the numerous people who waited outside were told to sit down in the classroom. The speaker then started to talk right away. He did not need any amplification; he just immediately began taking [in a loud voice]. As everyone happily listened to his talk, someone notified them that there was electricity next door. This made them very happy. Some people took down the poster and put it up next door. Then, everyone quickly switched to that classroom, where, very conveniently, there was electricity. Then the speaker began talking again.

After he spoke for a while, someone came and said, “How come you’re in this classroom? Another religious group has this room at 10am. It’s a Protestant church, and they will worship here today.” Our volunteers said, “Alright, that’s at 10am, we will quickly leave this room.” They removed everything from this room and returned to the original classroom. Because the power cord still did not work, Mr. Tan rushed back to his home, which was probably very far away, so he could bring another bunch of power cords.

They then put up the poster again and restarted the talk. Look at how diligent they are. Their conditions are so lacking. Whether there was electricity or not, the lecturer, even without his slideshow, could share teachings. One poster alone was put up three times and taken down twice. This was very moving to see.

Once our volunteers finished their talk, they saw that the church had finished their worship. One of the volunteers went next door and seeing that people had not left yet, approached them and said, “I would like to share some stories with you. I want to share with you stories about. Tzu Chi and great love.”

So, she began sharing about their work in South Africa and how they traveled and worked in Mozambique. These were very rich, interesting stories that she shared with them. These stories made them feel very happy. Our volunteer then spoke with the pastor, hoping that he could become one of our volunteers. The pastor said, “I’m very moved by the stories. I’m willing.” So, we were able to recruit many volunteers there.

What happened in the other room? Someone followed the talk by sharing her personal story about what happened to her child in their village. A group of naughty kids had broken a window and then ran off. Her child happened to be returning from school and was passing through that place. The people there surrounded him, thinking he took part in breaking the window. So, he was beaten up for no reason. She was very upset and very bitter, so she filed a lawsuit.

Later, after being counseled by Tzu Chi volunteers she applied the concept of forgiveness and opened up her heart and dropped the suit. She cried as she talked. She was very upset. Those listening rushed over to comfort her and cried along with her. So, in these two classrooms they were able to make sure that “they transform everyone they meet.” Everyone will be transformed because everyone there wanted to transform them.

See, everyone’s Dharma-natures are equal and we can all diligently engage in spiritual practice. As for these Tzu Chi Bodhisattvas, they have sharp capabilities. Now they have all opened up their hearts. Though the impoverished conditions they live in have not changed, their state of mind has changed. Because they feel spiritually wealthy, they have inexhaustible Dharma to share. In this way, they are Living Bodhisattvas. This is why we can learn from everyone; everyone is a sutra we can apply to ourselves and also share with others. This is the power of love. This also shows wisdom. This is exercising both compassion and wisdom. So, this is due to sentient beings’ karmic conditions.

Yesterday we talked about how [the Buddha].

“Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”

Yesterday we explained [that the Buddha] “has a golden form and 32 [Marks],” I will explain this once more, so everyone can better understand “100 good deeds create one blessing.” If we can do 100 good deeds, [we can attain this]. We always say, “filial piety is the foremost of 100 good deeds.” This is why we constantly say, “We cannot wait to do good deeds or perform our filial duties.” We must do 100 good deeds to create a blessing. We constantly talk about creating blessings to benefit people. So, we must begin by finding ways to do good deeds.

“100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.

We can then figure out how many good deeds we need to create 3200 blessings.

So, in summary, we should mindfully calculate this and accumulate [good deeds and blessings]. This is not all; it is only an approximation. So, I hope everyone [understands that] good deeds do not need to be counted. Only when every thought that arises in our minds is wholesome, will we be considered diligent.

[The Buddha has] “the Ten Powers and all liberations.” The power of the Buddha and all Bodhisattvas comes from exercising immeasurable wisdom. So, though the term is the Ten Powers, actually, the principles behind it encompass the whole world. They are very broad and extensive. This is the Buddha’s wisdom. “We learned the same Dharma” means everyone was immersed in this Dharma. However, Sariputra felt that he and the others had not attained [realizations]. Now, he saw that after attaining enlightenment, the Buddha had the magnificent appearance of “a golden form and 32 [Marks],” the “Ten Powers and all the liberations,” and also

“The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”

Sariputra said, “I have lost out on all of these! For several decades. I followed the Buddha and listened to teachings. The Buddha spoke of the path to Buddhahood, but I did not realize any of these principles at all. Only now do I understand such things. When I still did not understand them, I was very far from this path to Buddhahood. I strayed very far from it.” So, “they were all lost to me. I still have not walked this path. I still have not comprehended the merits and virtues the Buddha [attained] and the practices He cultivated, though it has been several decades.” This was what he lamented.

The next part is about the “80 types of wonderful characteristics” and “and the 18 Distinctive Dharma.”

These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.

This was the Buddha’s physical appearance. Not only was His physical appearance pleasing, every move He made and every word He spoke, His every demeanor, led people to be happy when they saw Him and hope to take refuge with Him. He did not have to say a single thing. Just seeing Him made people happy and want to draw near Him. From His magnificent Marks, people saw how wondrous the Buddha-Dharma was. The wondrous appearance of the Buddha alone could make people happy.

These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.

His physical appearance “begins with the crown which cannot be seen.” The Buddha has these magnificent Marks the 32 Marks, [such as] the “crown which cannot be seen.” It cannot be seen from the top. One time Maudgalyayana wanted to see what the Buddha’s fleshy protuberance looked like. With his spiritual powers, he flew up into the sky so he could look down. No matter how high up he went, the Buddha’s fleshy protuberance was higher. This is one story about the “crown which cannot be seen.” This must be describing the Buddha’s wisdom

as the “crown which cannot be seen.” Continuing down His whole body, to His feet and hands, every single Mark brought happiness to people. Even when He raised a hand or moved a foot people felt that those gestures were so very magnificent. He also walked very steadily and smoothly. Seeing this also made people very happy.

There are also “18 Distinctive Dharma.” These “18 Distinctive Dharma” are the Buddha’s many kinds of wisdom, merits and virtues.

The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.

His wisdom was apparent in His appearance. The 32 Marks and the 80 types of excellent characteristics came from the wisdom, merits and virtues that radiated out from His heart. The Buddha’s physical form was a “body without faults.” His physical form was very dignified and perfect. For certain, any time that people saw Him, they felt happy. He never seemed to take a wrong step.

The Buddha, for countless kalpas, had continuously engaged in spiritual practice. He cultivated precepts, Samadhi and wisdom. Thus, He was able to perfect the the 32 Marks and 80 characteristics, and attain the 18 Distinctive Dharma. This must have been built up over countless kalpas by cultivating precepts, Samadhi and wisdom. The Three Flawless Studies, precepts, Samadhi and wisdom, must be cultivated along with compassion. We must do this over many lifetimes. So, these merits and virtues are what we are cultivating. When these practices are perfect and satisfactory, we have eliminated all afflictions. So, when people see a “body without faults,” they feel very happy.

“He knows the Three Periods without obstructions.” The Buddha knows the past, the present and the future. His wisdom is completely unobstructed; He has no obstacles to understanding the Dharma. So, we must eliminate all afflictions before we can obtain the 18 types of Dharma.

Two Vehicle practitioners cannot obtain these 18 types of distinctive Dharma. So, they are called “distinctive Dharma.” Only a Buddha has these perfect merits and virtues. Only those in the state of Buddhahood can attain these 18 kinds of Dharma. These are merits and virtues.

He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.

The Buddha teaches shared Dharma and distinctive Dharma. Shared Dharma is what everyone can practice, but to achieve these 18 kinds of merits and virtues, people must first walk the Bodhisattva-path to reach the state of Buddhahood. So, this attainment is limited to Buddhas. We must go through the Bodhisattva-path before we can attain this.

So, these are “distinctive…and not found in. Two Vehicle practitioners and Bodhisattvas.” This means Small and Middle Vehicle practitioners, and even Bodhisattvas, must walk the Bodhisattva-path before they can attain the state of Buddhahood. Only in the state of Buddhahood can one attain these 18 merits and virtues. So, we still have a long way to go in our spiritual cultivation. Take these merits and virtues, for example. Sariputra now understood that these merits were “all lost to me. Me” refers to Sariputra. He had not experienced these things, so he felt a sense of loss. Over several decades, he had not experienced this, so he lamented over it.

Thus, people who learned and practiced the Two Vehicles still could not understand.

They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”

Even Two Vehicle practitioners could not understand, much less other sentient beings. How can they turn around the workings of their minds? Everyone intrinsically has Tathagata-nature. But because sentient beings still do not understand the direction they must take in order to turn back, they are still very far away from Buddhahood.

But on the other hand, if we all intrinsically have Buddha-nature, why don’t we take the. Buddha-nature as our starting point? Where did we become deluded? However far we have strayed, we need to find our way back. We still have a very long way to go. This is truly lamentable.

So, in summary, realizing that we intrinsically have Buddha-nature is not difficult. What is difficult is maintaining an unwavering resolve as we interact with people and remaining undefiled while we live in this evil world. This is rather difficult.

So, we must cultivate an appearance that inspires happiness in others and accumulate enough wisdom to transform sentient beings. When we listen to teachings, we can immediately take them to heart and put them into practice. Then, naturally we will have good relationships, and our minds can turn everything we see and hear from afflictions into Bodhi. But if we are lax, even if we encounter Bodhi, our minds will turn it into afflictions. We must be very mindful of this and maintain our wholesome state of mind.

Episode 470 – Praising the Buddha’s Magnificent Marks

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>> “100 good deeds create one blessing 100 blessings create one magnificent Mark 3200 great blessings create the magnificent 32 Marks.”

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”

>> “You have a golden form and 32 [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”

>> You have a golden from and 32 [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the 32 Marks are an expression of supreme, unsurpassed and infinite blessings. The ten kinds of power and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the. Buddhas and Bodhisattvas.

>> The 32 Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the 32 Marks of the Buddha.

>> He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’s infinite understanding and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.

>> “Even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.”

>> Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?

>> For decades, the Buddha kindly established teachings. [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?

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“100 good deeds create one blessing
100 blessings create one magnificent Mark
3200 great blessings create
the magnificent 32 Marks.”

We frequently mention the 32 Marks of the Buddha. These are the appearances people see when they come in contact with each other. As we interact with other people, we see their appearance. When we see another person’s appearance, does it make us feel happy? When other people see our appearance, do they feel a sense of aversion? Toward the same person, some people will have no feeling, while others will feel a sense of aversion, while yet others feel a strong sense of attraction. Ultimately, this is due to their karmic affinities.

To be well-liked by people, we must create good karmic affinities. Good [affinities] come from good [deeds]. In our past and present lifetimes, we have done things to benefit this person; we have treated this person well. If we do this for only a few people, that means we form good affinities with only a few people. If many people [feel happy when they see us], it means in the past we created many good affinities and did many good deeds. This is why many people feel grateful toward us.

I continually say that in all things, we must start with ourselves. Consider the Buddha’s 32 Marks. That is quite a number of Marks. How did He attain so many? First let me explain that “100 good deeds create one blessing.” We must accomplish 100 good deeds in order to create one blessing. Then we need 100 blessings to create one magnificent Mark. So, we must accumulate 100 blessings for others to see a magnificent appearance. This comes from karmic affinities. For 100 blessings, how many good deeds do we need? 100 good deeds create one blessing and 100 blessings create one magnificent Mark. This mean we need to accumulate 100 blessings in order to create one magnificent Mark. Therefore, how many good deeds do we need for 32 Marks? Tens of thousands of them to create the hundreds of blessings needed. This tells us how many blessings and good deeds we need to achieve these appearances,

Goodness is the most beautiful. Those with goodness in their hearts are seen as beautiful by everyone. Regardless of their looks, they are well-liked. Some people are very good looking, but if they are not very well-liked, others are not pleased to see them. These people have no Marks and no affinities. Some people do not have good looks, but others still want to be near them. These are the people with Marks.

What happens when we see the Buddha? If we have [good] affinities with the Buddha, we will respect Him. We will feel reverent when we see Him and joy will arise in our hearts. If we have any afflictions or complaints, our hearts will open when we see Him and those emotions will be resolved. Simply seeing the Buddha’s appearance will bring us happiness. Clearly the Buddha has, over many lifetimes, widely created good and blessed affinities.

As we learn the Buddha’s teachings, we must understand how people relate to each other. Some people, when [they put on a lot of make-up], not only will not attract others, but may even cause them to feel repulsed.

For people, natural is beautiful. Does embellishing their physical appearance really make people seem more likable? If people genuinely give of themselves, sincerely do good deeds and benefit others, they will be respected and liked by everyone.

So, over trillions of kalpas, over an immeasurable amount of time, the Buddha continuously helped people. All Buddhas and Bodhisattvas benefit people in this way, so benefiting people is very important.

Among the disciples of the Buddha, Sariputra was foremost in wisdom. However, he did not open up his mind. So, at the Lotus Dharma-assembly, he “cried in bitter self-reproach. Why did I continue to believe that it was enough to practice for my own benefit? Why didn’t I think to form great aspirations when accepting the Buddha-Dharma?” Therefore, he felt sad because he felt that he had deceived himself.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”

The Buddha treated His disciples impartially. Arhats, Hearers and Bodhisattvas are all disciples of the Buddha and are all Dharma-children. But they created distinctions among themselves. Thus, “I and the others are also Buddha-children and have also penetrated the Flawless Studies.” In response to the Buddha’s teachings, they had completely eliminated their afflictions. Once we eliminate our afflictions, we must benefit others. Only then can we be Bodhisattvas. Only if we become Bodhisattvas can we share the. Buddha-Dharma with everyone. Then we can eventually attain Buddhahood and transform many sentient beings. This was now the goal Sariputra wanted to pursue.

At the Lotus Dharma-assembly, besides hearing the Buddha’s wondrous voice, when his eye-root connected with the Buddha, he praised Him,

“You have a golden form and 32 [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”

Sariputra continued to lament to himself, regretting that he still had his old mindset. But upon seeing the Buddha’s magnificent form, this praise came from his heart. “You have a golden form and 32 [Marks], the Ten Powers and all the liberations.” This was his praise of the Buddha’s magnificence.

Remember, when the Lotus Assembly began, the Buddha radiated light as He sat in stillness. That kind of radiance, that kind of appearance, was a great shock to everyone. Not only did they feel moved, they were in awe. Such was the power of the Buddha’s magnificence; it truly touched people’s hearts. His golden form represented the supreme blessing. We said that 100 good deeds creates one blessing and that 100 blessings creates one Mark. The Buddha already possessed all 32 Marks, which is the most perfect human form. So, He had the 32 Marks and a golden form. Gold is the most precious substance in the world, so it represents the supreme blessing.

You have a golden from and 32 [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the 32 Marks are an expression of supreme, unsurpassed and infinite blessings. The ten kinds of power and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the. Buddhas and Bodhisattvas.

The Buddha was praised for already having done so many good deeds. Out of so much love, he benefited others and had accumulated [blessings] to achieve the 32 Marks. This is the utmost, supreme praise. Actually, this was not the extent of His goodness and blessings. This was not all. However, this praise expresses how. He was supreme and unsurpassed

because He had perfected the 32 Marks. This was quite a feat. He also had “the Ten Powers and all liberations.” The Ten Powers are ten kinds of wisdom that Buddhas and Bodhisattvas possess, which can eliminate our afflictions, one by one.

Let us first understand the 32 Marks. The Marks are an expression of virtue. He had such virtue. So, when people saw Him, reverence and respect would arise in their hearts. When people saw the virtues that He physically manifested in His body, respect arose in their hearts. These 32 Marks extended from His head to the bottom of His feet. As we have explained in the past, there is a contour at the bottom of our feet, but the bottoms of the Buddha’s feet were flat. [The Marks started there and went up to] the protuberance on His head; He had a fleshy protuberance on the top of His head.

The 32 Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the 32 Marks of the Buddha.

We see this in drawings of the Buddha sometimes. They demonstrate His magnificence. Some people have a bit of a protrusion on their heads, but as for the Buddha, these Marks extended from the top of His head to the bottom of His feet. His four limbs, five facial features and other body parts are all endowed with great Marks. So when people saw Him, they would realize that, to attain Buddhahood, they must achieve this flawless appearance so that people would feel happy upon seeing them. From His crown to the bottom of His feet, “these are the 32 Marks of the Buddha.” These are the Marks of His perfect appearance.

Sariputra then continued to explain that the Buddha gave the same teachings to everyone. The One Dharma spoke to practitioners of all Three Vehicles, of all three capabilities. But people who have determined that they have average capacities or limited capacities cannot fully accept the Great Vehicle Dharma. So, in the text, as Sariputra praised the Buddha’s 32 Marks, the Ten Powers and all the liberations, His magnificent appearance and His great wisdom, at the same time, he also reflected on himself. “We learned the same Dharma but could not attain the same [realizations].” He and many others listened to teachings there, yet could not accept them. Therefore he could not attain this Dharma. What is this Dharma? The Bodhisattva Way taught by the Buddha, the process of attaining Buddhahood.

The Buddha constantly explained how people could attain Buddhahood and how everyone intrinsically has Buddha-nature. We ordinary people are covered by afflictions as we continuously go through cyclic existence. The way for us to eliminate afflictions is to put an end to them. For this reason the Buddha taught many principles. The goal of putting an end to afflictions is to help manifest our nature of True Suchness. For the nature of True Suchness to manifest, we must go among people. Each person is a sutra. Each person manifests the appearance of suffering. Only when we observe suffering in the world will we come to understand that suffering comes from the many afflictions that we create. Only by putting the teachings into practice can we realize this and thus be able to go among people and give, while keeping our minds undefiled. This is spiritual practice, the Bodhisattva-practice.

In the past, Sariputra, Arhats, and Hearers all thought that this was too hard. Actually, everyone intrinsically has Buddha-nature. Why do we need to travel to Vulture Peak? But if we have afflictions or ignorance in our minds, we will remain in the state of Hearers and Arhats, so we cannot attain the Bodhisattva Way.

He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’s infinite understanding and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.

“If we do not give rise to diligence and sincerity,”

“Even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.”

This was what he lamented.

We must be very sincere and diligent. This sincerity and diligence must be brought out from deep within our hearts. We all intrinsically have Buddha-nature. We were inherently born with goodness. However, we refuse to exercise this goodness. Our intrinsic nature is as pure as crystal, but we are unwilling to let our radiance shine. So, “If we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit.” Though we may meet many Buddhas, we still cannot accept the Great Vehicle Dharma, so we cannot put it into practice, either. If we do not form aspirations, how can we put it into practice?

Thus, we understand that “sentient beings’ perceptive minds can engage in self-transformation.” We all have our mind-consciousness; our Six Roots connects with the Six Dusts in our external conditions.

Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?

As each Root connects with the Dusts, as some sense object is seen by our eyes, it immediately manifests in our mind-consciousness. What we perceive is called Dust, or phenomena. This is how the mind and consciousness work.

You are all listening to the Buddha-Dharma. The Buddha taught this Dharma and now I have further analyzed and explained the intention behind it. Have you accepted it? Have you understood it? After you have accepted it and understood it, it is not enough to just know, you must also put it into practice. Then do you understand it? Can you now eliminate your afflictions? If we understand, then starting today, we will change our habitual tendencies. This is true understanding. This is true self-transformation. Have we formed good affinities with others? Have we shown kindness to others? If we understand, then starting today, we will transform negative affinities into positive affinities. We need to avoid improper relationships and have enlightened love instead. Once we understand and put the Dharma into practice, we will achieve self-transformation.

If we have not awakened or transformed ourselves, no matter how many Buddhas we pay respect to, or how many sutras we chant or how many Buddhas we meet, [the Dharma] will be of no use to us. If we had the affinities, in our past lives, since Beginningless Time, we may have encountered many Buddhas. However, we are still ordinary people. This shows that we have not acted out of genuine sincerity and are still unable to attain Buddhahood. Taking the Dharma to heart begins with practice. If we have not changed our [habitual] tendencies, we must quickly correct them. We must be diligent and sincere. This diligence and sincerity must be brought out from our hearts.

So, “They learned the same Dharma but could not attain the same [realizations].” Sariputra and the others had listened to teachings along with Bodhisattvas, but they had not made Bodhisattva-aspirations, so they still could not realize their state and take the journey of walking the Bodhisattva-path. Their minds were still not prepared.

For decades, the Buddha kindly established teachings. [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?

For decades, out of His compassion, the Buddha devised many teachings. For the 84,000 afflictions in sentient beings, He responded with 84,000 teachings to transform them all. So, the Buddha devised teachings for them because He was kind and compassionate. Sariputra said that many followed the Buddha and received teachings. They all learned the same Dharma. Regardless of the methods the Buddha used or the capabilities He was teaching to, everyone listened to the same Dharma. Those who formed great aspirations realized the Bodhisattva-path. Those who sought to only awaken themselves still remained at the state of. Hearers and Solitary Realizers. This was up to each of them. So, if they all learned the same Dharma, why did he stop at this state?

“Why couldn’t he understand the Buddha’s intent?” Having followed the Buddha for many decades, how could his mind still be so distant from the Buddha’s mind? “Why couldn’t I understand the Buddha’s intent and attain the [same realizations]?” He could not understand the Bodhisattva-path and had not received a prediction of Buddhahood. Sariputra brooded about how he had wasted so much time.

Dear Bodhisattvas, we are not “Bodhisattvas in name only.” We must truly aspire to walk the Bodhisattva-path, so we must always be mindful.

Episode 469 – The Buddha’s Body is the Dharma-nature

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>> “Ordinary people, deluded by the Five Aggregates, cling to the phenomena of sense objects, The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”

>> Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.

>> “‘Alas,’ I cried in bitter self-reproach, Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path.”

>> Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.

>> He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus, he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. “He lamented that, in the past, he listened to the Dharma but was unable to realize it.”

>> I and the others are also Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.

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“Ordinary people, deluded by the Five Aggregates,
cling to the phenomena of sense objects,
The Buddha’s body is the Dharma-nature of all phenomena.
The mind, Buddha and sentient beings are the same.
With the same Dharma-nature,
we are all Buddha-children.”

We are ordinary people because we are deluded by the Five Aggregates. [We all know] the Five Aggregates, form, feeling, perception, action and consciousness. Everyone encounters form. Everything we can see, including our bodies, is considered form. Our bodies are constantly connecting with external sense objects of all shapes and colors. Whenever our eyes, ears, nose, tongue or body connect with sight, sound, smell, taste and touch, the contact we have with these sense objects will cause certain feelings to arise in our minds. These feelings then cause our minds to cling to external phenomena. So, form, feeling and perception lead our minds all over the place, “I want things to be this way, and that way.” Once the appearance of external phenomena enters our minds, we experience an endless series of feelings. When external phenomena enter our minds, we have a “perception” of them. If something makes us happy, we want to grasp it. If it makes us angry, we want to get back at it.

The “form” in our external conditions arouse “feelings” in us, thus we are always in a positive or negative frame of mind. This leads us to take “action.” Thus, we go through form, feeling, perception and action. After taking action, if we have done good deeds, we become happy. We are happy to give and do good deeds. Then these good deeds come back to be stored in our mind-consciousness. If, through our actions, we commit evil deeds and create many negative karmic conditions, the karma created from these evil deeds and negative affinities will return to our “consciousness.” So, these are the Five Aggregates, which are all about how our bodies experience external phenomena.

“Form” is everything that has shape and form. Everything from our bodies to our behavior are altogether considered “form.” Form leads to feeling, perception, action and consciousness. Everything ends up in our mind-consciousness. So, when our bodies come in contact with external phenomena, all sorts of perceptions arise in our minds, then we act on them. The results of our actions, the karma that we create, is stored in our karmic consciousness. All the good and evil we do is collected in our karmic consciousness. This is what happens when we create karma. When we create karma we form causes, or seeds, which are then stored in our consciousness. Because we ordinary people are deluded, we are influenced by the Five Aggregates and may be unable to control our actions.

Upon seeing a very beautiful girl, a young man will want to pursue her. No matter what his family circumstances are, he may disregard everything to be with her. If they get along well, they may start a relationship, whether his family approves or not, or whether either of them has already started a family, and so on. This creates an improper relationship between them. If this improper relationship continues, it will create problems in the families. When the mind is deluded by external conditions, the actions it leads people to commit are evil. Evil actions will lead to regret in families or in society. These kinds of external phenomena prevent ordinary people’s minds from being peaceful and free.

“The Buddha’s body is the Dharma-nature of all phenomena.” The Buddha is in a state of enlightenment, An enlightened one’s body is the Dharma-nature of all phenomena. The Dharma-nature goes beyond the phenomena of sense objects, which is the state of ordinary people. In the state of the Buddha, “[His] body is the Dharma-nature.” Dharma-nature is True Suchness; it is our nature of True Suchness. Additionally, the entire Dharma-realm is His body. It is not only the Dharma-realm;

everything, all things in the universe, all images, all sounds and so on, are the Dharma. Upon the Buddha’s awakening, everything encompassed in His state of mind was part of the Dharmakaya (Dharma-body). So, we must have respect for everything encompassed in this state. The Dharma-nature exists in all things. Dharma-nature comes into existence based on conditions. To create something that does not currently exist, we must bring together the right conditions for it to come into being. We can see how this thing and that thing are combined somehow to form something that exists. When something that exists is broken down into its separate elements, the thing that was created no longer exists.

We are constantly talking about “wondrous existence in emptiness and true emptiness in wondrous existence.” Look at us humans; will any of us exist forever? That is impossible; our lives all come to an end. When causes and conditions end, that person will disappear. Does that mean the person is completely gone? Actually, the person departs this life to enter another. To “depart this life and enter the next” is to start anew. This is very similar to recycling. To recycle, we sort objects and break them down. After they are sorted, their various components are separated and each returns to their original nature. If they are then reused to produce something, and equivalent elements are brought together again, a similar object will exist again.

So, “wondrous existence in emptiness” simply includes formation, existence, decay and disappearance and birth, aging, illness and death. All this comes from the workings of the mind, where thoughts arise, abide, change and cease. This takes place when our minds encounter external phenomena. All material objects go through the states of formation, existence, decay and disappearance. Is there something we use that we will cherish in the same way forever and will never decay? Such things are rare; they probably do not exist at all.

We only use a cell phone for a short while before a new model is released. What happens to the old phones? They are thrown away and disappear. Do they really disappear? No. They pollute the earth. Then we need people with the wisdom to recycle them and break down each of their internal components. So, they go from existence to non-existence. After they are broken down, each of these components, these elements, are separated and return to their original substance. So, conditions will not last forever and causes go through countless transformations. Everything has its own causes and its conditions. This is the Dharma-nature of all things.

The Buddha understood these matters. He understood all of these principles, so as He spoke of true emptiness, He also spoke of wondrous existence. The Buddha was always analyzing “wondrous existence in true emptiness.” This Dharma-nature was His body. Everyone has this awakened nature, which is the nature of True Suchness. So, “the Buddha’s body is the Dharma-nature.” [This body] has an awakened life, a wisdom-life, which is everlasting. Thus, the Dharma is the Buddha’s body.

So, “the mind, the Buddha and sentient beings are the same.” The mind, the Buddha and sentient beings all have this Dharma-nature. It is just that we are ordinary people right now and are deluded by external conditions, by the phenomena of sense objects. The Buddha has transcended these phenomena, this “wondrous existence in emptiness.” The Buddha understands the principles in our daily living. We do not know them, but the Buddha knows them all. He came to tell us what direction we should go in.

So, “with the same Dharma-nature, we are all Buddha-children.”

Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.

Actually, all of us have this Dharma-nature and wisdom-life. We all know of our pure intrinsic nature. If only we could accept the Buddha’s teachings, we can transform the Five Aggregates, the phenomena of form, and with our clear understanding, it will become a “body that is Dharma-nature.” Then we and the Buddha share this same pure intrinsic nature. The mind, Buddha and sentient beings are equal. “With the same Dharma-nature, we are all Buddha-children.” We are all born from His mouth.

The Buddha spoke the Dharma with His mouth. After we accept it, our wisdom-life will grow. This is what Sariputra understood. So, the previous sutra passage states,

“‘Alas,’ I cried in bitter self-reproach, Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path.”

Originally the principles were equally present in the mind, in the Buddha and in sentient beings. We have penetrated the same Dharma, the Dharma that leads to awakening. So, we are all Buddha-children. This applies to Bodhisattvas, Hearers, as well as Arhats. Even ordinary people can return to their Dharma-nature, which is the same as the Buddha’s.

Bodhisattvas form great aspirations and vows, but Hearers and Arhats only seek to awaken themselves. This is the only difference. Now that Sariputra knew this, he reproached himself. If he had formed great aspirations earlier, he would have already become a Bodhisattva and been equal to the other Bodhisattvas. He could have benefited himself and others.

So, now Sariputra understood, “I and the others are also Buddha-children.” He is the same as these Bodhisattvas. They had heard the same teachings from the Buddha, so he too was one of His Dharma-children. Because he was a Dharma-child, his wisdom grew with the Buddha-Dharma. The One Vehicle Dharma taught by the Buddha was taught in the same way as the [past] teachings. However, Sariputra had cut himself off from the Great Vehicle, the One Vehicle Dharma.

Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.

He saw that. “Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path.” These Bodhisattvas made great aspirations and vows so they would attain Buddhahood in the future. To attain Buddhahood, one has to walk the Bodhisattva-path. Before attaining Buddhahood, Bodhisattvas must seek teachings while transforming others. The Buddha was still ahead of them, so they have to seek the Dharma from the Buddha and engage in spiritual practice until in the future they attain Buddhahood and can teach and transform sentient beings. So, these Bodhisattvas will attain Buddhahood in the future and then teach the Buddha-Dharma to sentient beings. This is [the practice of] Bodhisattvas.

Sariputra thought to himself, “I and the others will also penetrate the pure flawless Dharma.” They were also listening to teachings there. As they listened, they continued to eliminate afflictions so they could be the same as Bodhisattvas. But he lamented that “in the future, we cannot proclaim the unsurpassed path.” He had also eliminated his afflictions, but he was still unhappy. He lamented that, in the future, he would not “proclaim the unsurpassed path.” His Bodhisattva-mind had not awakened yet, so he could not advance on the Bodhisattva-path. Then, of course, he would not be able to attain Buddhahood, This was what he lamented.

He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus, he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. “He lamented that, in the past, he listened to the Dharma but was unable to realize it.”

The Buddha had already given these teachings, but he limited himself to the teachings he first heard, so he could not realize the Buddha’s intent. All the Dharma that the Buddha taught was to encourage people to make. Bodhisattva-aspirations. Yet he was “unable to realize it.” He kept holding off on accepting this, so he had not walked onto the Bodhisattva-path. This greatly distressed him. So many opportunities to save sentient beings had been lost. So, he lamented that though he heard the Dharma, “he was unable to realize it,”

“so in the future, he could not teach this Dharma.” If he had formed aspirations, he would attain [Buddhahood] in the future. “Thus, he deeply reproached himself.” Those who formed aspirations were already walking the Bodhisattva-path. Those who had not made aspirations had not yet entered the Bodhisattva-path. When would they finally awaken so that they could attain Buddhahood and teach the Dharma? This was what he lamented. Thus, he “deeply reproached himself.” He reproached himself because, in the past, he had heard the Dharma without realizing the Buddha’s great, profound principles. He had only focused on worldly teachings, or the Small Vehicle way of liberation. He had stopped there, so he deeply reproached himself for this.

He “then reflected on himself.” He engaged in self-reflection and self-reproach.

We often hear about the way Tzu Chi volunteers lived before joining Tzu Chi. Many of them had a temper, behaved badly of were biased in their views. Because of their behavior, they were rejected by other people. After listening to the Dharma, joining the Tzu Chi School of Buddhism and accepting the Jing Si Dharma-lineage, they gained faith in themselves and changed their ways. After they changed their behavior, many people around them thought,

“How could this person now be like this? In the past they behaved very differently; is this the same person? I really can’t believe that this person could improve so much.” [They changed] because of the principles. When a person has accepted principles, they can completely change their life. They do not wait, [saying,] “Ah! My life has been determined. I’ll wait to do this in my next life.” If, in this lifetime, you know you are doing something wrong, you must quickly change your ways. Only then will opportunities for change, these good causes and conditions, extend into our next lifetime. If we think, “I hear it and understand, but I’ll wait until later, until my next life, to change,” then we have not been transformed by the Dharma. We cannot be helped because we have not planted the seed for future lifetimes. We have not paved this road in this world. If we do not pave this road, how can we step onto the Bodhi-path?

So, if we can listen to the Dharma now and change our ways immediately, we show that we have faith in ourselves. This is also how we develop our wisdom-life. Only then can we penetrate our Dharma-nature and listen to the Great Vehicle Dharma. So, after we listen to the Dharma, we must reflect upon ourselves and look within. We need to earnestly reflect on whether we have put the Dharma into practice. If we have, we have taken the Dharma to heart.

I and the others are also Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.

“But we have not received predictions.” Sariputra said he and the others were also. Buddha-children and penetrated Dharma-nature. When the Buddha taught the Dharma, they were listening and accepting it along with the Bodhisattvas. These Bodhisattvas had received predictions of Buddhahood, but what about Sariputra and the others? “So, in the future we cannot proclaim the Dharma.” If they would not attain Buddhahood in the future, how could they widely transform sentient beings like the Buddha?

He had not yet formed great aspirations nor gone among the people, nor had he formed affinities with sentient beings. How could he possibly teach the Dharma to transform sentient beings in the future? This was why Sariputra reproached himself. Sariputra then started to take action. He opened up his heart and mind and began to make the [Four] Great Vows. This was Sariputra’s [resolve].

Dear Bodhisattvas, we must be aware of external conditions, as sentient beings cling to the phenomena of sense objects. With everything we come in contact with each day, we must always be mindful.

Episode 468 – Return to the Great Vehicle

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>> “A still and tranquil state of mind is where spiritual cultivation takes place. With remorse, we openly and sincerely repent. A slight deviation may lead us far off the path. With an awakened realization, we return to our true nature.”

>> Since I received the Buddha’s teachings, I have not been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my troubles are also dispelled.

>> “As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”

>> The body and mind are places of spiritual practice. Whether in a quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of. Great Vehicle Bodhisattvas.

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”

>> “Alas,” I cried in bitter self-reproach, “Why have I deceived myself?”: Sariputra was distressed. He lamented and reproached himself for clinging to the Small Vehicle wisdom and depriving himself of the True Dharma of the Great Vehicle.

>> “Why have I deceived myself?” Because he settled with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.

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“A still and tranquil state of mind is where spiritual cultivation takes place.
With remorse, we openly and sincerely repent.
A slight deviation may lead us far off the path.
With an awakened realization, we return to our true nature.”

Spiritual practice is all about the mind. Our minds must always be tranquil and still. If we are tranquil and still, we can engage in spiritual cultivation everywhere. No matter what challenges we face, can we maintain the tranquility and stillness of this inner place of spiritual cultivation? If so, throughout the long day, no matter who we interact with and no matter what we are doing, everything we say to others will be Dharma and everything we hear will be a teaching.

We may hear the sounds of interpersonal conflicts, but if we can safeguard our minds we will take them to heart as teachings. How should we interpret these living sutras? By applying the Dharma we hear in the morning together with a sense of reverence. Then, as we interact with myriad sentient beings each person will be a sutra for us to read. How will we respond to them? How will we interpret [these sutras?]. This is where we engage in spiritual cultivation. When we encounter people and hear the Dharma, how will we comprehend these living teachings? For those who are trapped by their thoughts, we will listen to and understand their situations and explain things to them. Isn’t this a place for us to practice? As we interact with people, we can engage in spiritual cultivation everywhere.

Buddhist practitioners should develop a sense of remorse and always be conscientious and humble. How much have we really learned or understood? We must understand ourselves and not be arrogant. Can we just stop our spiritual practice now? We can still keep making progress without feeling a sense of inferiority or abject pride. We must understand and respect everyone from the bottom of our hearts.

So, we must have a sense of remorse and repent openly. We must admit it when others surpass us. We must always recognize that perhaps, “In the past, I was arrogant. In the past, I thought I already knew enough.” We cannot have this mindset. We must humble ourselves. When we commit wrongs, we must confess our errors. Instead of keeping them inside, we must reveal them. Only then can we find a way to correct them. So, we must repent with genuine sincerity. Repentance brings purity.

As we interact with people and matters, we must know that our mind is where we engage in spiritual practice, and everywhere is a place for spiritual cultivation. We must always maintain this mindset as we interact with the myriads of sentient beings, with all people, matters and objects. We must always be grateful that an archive of teachings is right before us. If they are good, we must earnestly learn from them. If [we encounter others who] have gone astray, we must reverently provide them with guidance. We need to sustain this mindset;

we cannot listen to the Dharma and think, “Yes, this is true. Yes, I will change,” but after we leave this practice center, we just go back to our old ways. As ordinary people going about our daily living, we take issue with other people over anything. We say things like, “I’m right. You’re wrong, admit it.” Think about this; in that case, aren’t we leaving a place of spiritual practice to go out into a place of conflict? We must take good care of our minds, or a slight deviation will take us far off course.

“Everything is created by the mind.” Our minds keep us on the right course; our minds can also lead us astray. So, we must keep our minds on the right course. We must not let them deviate in the slightest. That slight deviation leads to a great divergence. So, in interacting with people,, matters and things, we must not allow our minds to be influenced.

“With an awakened realization, we return to our true nature.” Once we understand and awaken [to the Dharma,] we must quickly [accept it]. “Do you understand? I understand.” If we understand, we must take it to heart and engrave it on our minds. This how we return to our nature.

I often talk about the word, “return,” which is turning from the darkness to the light, which is turning from what is wrong to what is right. What is right refers to the true principles. What is not right is a deviant path. So, “with an awakened realization, we return to our true nature.” We must directly connect this great Bodhi-path to our minds; this is very important.

So, “a still and tranquil state of mind is where spiritual cultivation takes place.” As long as our minds are tranquil and still, we can practice anywhere and at anytime. The people we meet are all part of our treasury of teachings. How should we interact with sentient beings? We must “transform them with the Dharma.”

The Dharma is used to transform sentient beings. We must always interact with people with gratitude, respect and love. Only then can we give rise to remorse and openly admit mistakes. We are still human, so our mind will inevitably go astray. Once our mind goes astray, we must quickly rein it in and turn it toward the right course. We cannot allow it to remain on the wrong course. We must adjust it right away and walk the right path. If we go astray, we must bravely admit our wrongs. This is how we diligently progress in the Dharma.

We must realize and awaken. If we are always aware, when we go astray, we can quickly turn back to walk the right path. The Buddha hoped that we could return to our nature and turn worldly teachings into the Buddha-Dharma.

Since I received the Buddha’s teachings, I have not been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my troubles are also dispelled.

The previous sutra passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle.” For over 40 years, people received suitable teachings from the Buddha. Sentient beings’ capabilities vary and, out of His compassion, the Buddha patiently guided them. Since He taught earnestly, the listeners must learn industriously. Indeed, they must be very mindful to take in the Dharma they hear because the Dharma taught by the Buddha would “never [deprive them] of the Great Vehicle.” Whether they are hearing worldly teachings or the world-transcending Dharma, the main point was always the Middle Way. He hoped that everyone would first understand how all things arise and cease due to causes and conditions.

Pratyekabuddhas and Hearers had stopped at learning the law of arising and ceasing. So, they stopped at that state. Actually, they were still able to progress further; they should not have stopped at the understanding that everything is empty. Actually, in emptiness, there is wondrous existence. To return to our nature of True Suchness, we must walk this very broad, great path. For a long time, the Buddha had been talking about this path. But most people had stopped at the starting point. They had not moved forward, and were still wandering around the side roads without any desire to look for the great path that leads directly to the state of Buddhahood.

The Dharma was spoken from the Buddha’s mouth, with the Buddha’s voice, for everyone to hear and understand. So, “the Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions.” Sentient beings can be in the Human Vehicle, Heavenly Being Vehicle, Hearer Vehicle, Pratyekabuddha Vehicle and Bodhisattva Vehicle. Sentient beings were taught according to their capabilities, in response to their doubts and afflictions and in a way their awakened nature could accept. So, [the Dharma] can eliminate all afflictions. It “can rid sentient beings of their afflictions.”

Beings in the Human Vehicle understood that, “Ah, life is unpredictable, so the Buddha said we must not take issue with others.” Those in the Bodhisattva Vehicle [understood and] could eliminate the afflictions of being human. Small Vehicle practitioners understood that all things arise due to causes and conditions and all things cease due to causes and conditions. Everything else is just an affliction, so they knew to eliminate them. Thus, sentient beings’ afflictions and their ignorance could be eliminated by the Buddha’s teachings, one by one. However, that depended on their capabilities. People with great capabilities had great realizations and underwent great cleansing. People with limited capabilities had limited understandings and awakenings, and could only gradually eliminate their afflictions. All this depended on sentient beings’ capabilities. As they listened to the Dharma, the more they understood, the more quickly they could eliminate their afflictions.

“Having already put an end to my Leaks, hearing this, my troubles are also dispelled.” Sariputra, at that point, fully understood how past afflictions could be gradually eliminated, how life was impermanent and how he could eliminate his suffering. So, “having already put an end to my Leaks,” having eliminated all his afflictions, he understood that now he had to return to his nature of True Suchness.

After putting an end to Leaks, [he said,]. “Hearing this my troubles are also dispelled.” At that point, all his afflictions were eliminated. Now his wondrous existence, his nature of True Suchness, had to be [protected against] becoming defiled as he went among people; he was now learning this part of the Dharma. This was Sariputra’s spiritual journey.

The following sutra passage states,

“As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”

Where are the places for spiritual cultivation? Are they always in mountain forests? Actually, as I just mentioned, everywhere is a place for spiritual cultivation. However, those who followed the Buddha and became monastics engaged in spiritual practice in mountain forests. These would have been very quiet and peaceful mountains and forests. In these quiet and peaceful places, whether His disciples were sitting or walking, they were always diligently practicing. What the Buddha taught them about the suffering, emptiness and impermanence of the world, and about how to purify their minds, was the lesson they were always contemplating. We must understand that the body and mind are places where we engage in spiritual cultivation. As I have repeatedly told everyone, in the forests, in quiet places, whether speaking or silent, moving or still, we must always contemplate the Dharma of all things in the world.

The body and mind are places of spiritual practice. Whether in a quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of. Great Vehicle Bodhisattvas.

Sariputra also expressed himself this way. He constantly engaged in self-reflection, asking himself, “What is the difference between my practice and the Great Vehicle practice the Bodhisattvas the Buddha is always praising? Just what is the difference?” What the Buddha taught and what he understood were the four states of all things in the world, formation, existence, decay and disappearance, birth, aging, illness and death and arising, abiding, changing and ceasing. These are the four states. But what is the broad, great path? What is the great, direct Bodhi-path? What is the right course?

Again, he heard the Buddha praising Bodhisattvas and saying they would also attain Buddhahood and would transform sentient beings like the Buddha. The Buddha comes to the world for one great cause. What was this one great cause? So, [Sariputra] “contemplated this matter.” He did not realize that the one great cause was the. Great Vehicle Bodhisattvas’ path to Buddhahood. He had merely stopped at the state of the Small Vehicle. Because he had stopped, he could not understand the mindset of the Bodhisattvas who had formed great aspirations and vows and what kind of vows they had as they accepted the Buddha-Dharma. So, he “constantly contemplated this matter. This matter” was the path practiced by Great Vehicle Bodhisattvas. This was what Sariputra constantly contemplated.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”

“‘Alas,’ I cried in bitter self-reproach,” was a form of lament. Sariputra lamented with “bitter self-reproach.” He now blamed himself for not having broadened his heart. He had not opened up his mind, so everything he did was only to awaken himself. What he was seeking to understand was how could he turn impermanence into permanence, how he could turn suffering into joy and how he could maintain the purity of his heart. He had stopped at this state. He did not understand that Bodhisattvas saw themselves as one with all sentient beings; they see all sentient beings as one. They had “unconditional loving-kindness and universal compassion.” Seeing themselves as one with all beings, their “self” was the “great self.” This mentality of the great self was not something he was able to realize.

“Alas,” I cried in bitter self-reproach, “Why have I deceived myself?”: Sariputra was distressed. He lamented and reproached himself for clinging to the Small Vehicle wisdom and depriving himself of the True Dharma of the Great Vehicle.

“Why have I deceived myself?” Sariputra was very distressed by this. “Alas” was a way of saying, “Why did things turn out this way? Why was I like this in the past?” He lamented and reproached himself for wasting several decades. This was very distressing to him. Why hadn’t he expanded his heart and mind earlier to accept the Buddha’s Great Vehicle and go among people?

This was because he had “clung to the Small Vehicle wisdom.” He was attached to it and had stopped at the state of the Small Vehicle. That was the extent of his wisdom. So, he was “deprived of the True Dharma of the Great Vehicle.” This was what Sariputra lamented. He had wasted all that time in the past.

“Why have I deceived myself?” Because he settled with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.

“Why have I deceived myself?” It was his own fault. “I deceived myself, thinking that I understood all the Buddha-Dharma. I thought I realized the Buddha’s intentions.” This was how he deceived himself. He was not conscientious or humble. “I thought I knew about everything, I thought….” He lacked remorse and thus deceived himself.

“Because he settled with Small Vehicle Dharma,” he thought he knew everything very well and that being in that state was enough. He thought that was it, so “he did not seek the Great Vehicle teachings”; that other Dharma had nothing to do with him. If he could stay in that state, that was enough for him. So, he stopped there. He abided in the Small Vehicle and did not seek the Great Vehicle Dharma. “He had deceived and underestimated himself.” He had looked down on himself.

We often say that we must not underestimate ourselves, for we all have unlimited potential. But Sariputra wanted to maintain a pure state, so he did not want to interact with other people. By cultivating himself, he thought he completely understood the Dharma. He thought that was enough, but he was actually deceiving himself. The more teachings he could learn, the stronger he would be, but he was satisfied with [the Small Vehicle]. This was how he deceived and underestimated himself.

We should not be easily satisfied by such a limited scope. We must maintain our tranquil and still inner place of spiritual practice. We must, “with an awakened realization, return to our true nature.” So, our thinking and perspective must not deviate. A slight deviation can lead us far off the path.

Sariputra had wasted so many years. Now he lamented, blamed himself and was distressed. He had deceived and underestimated himself. This was truly a pity, as well as a waste of time. No wonder he “cried in bitter self-reproach.” It was a pity he had wasted that time. So, if we clearly understand principles now, we must seize the present, diligently advance toward the Great Vehicle Dharma and always be mindful.

Episode 467 – Listening to Teachings Eliminates Worries

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>> “The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”

>> “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”

>> For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle. In the past they felt sad that they were deprived of the Buddha’s understanding and views. Now they understood that they were never deprived of the Great Vehicle.

>> The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.

>> Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.

>> The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus, afflictions are called Leaks.

>> “Having reached the the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.”

>> So, “listening to teachings eliminates worries.” If we listen to the Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.

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“The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”

We know that, out of His compassion, the Buddha taught sincerely and skillfully and never gave up on any disciple. He hoped that every single disciple with the karmic conditions to encounter the Dharma could awaken through the Buddha’s teachings. This was the Buddha’s intent [in teaching]. But what about the people who were learning? As they were being taught by an enlightened one, shouldn’t the disciples be mindful, work hard, not waste time and focus on their practice?

The Buddha began by teaching with skillful means to pointedly tell us that life is “suffering” and suffering comes from “causation.” To end suffering, we must eliminate its causation, which is our various kinds of biases, various kinds of ignorance and various kinds of afflictions. We must, one by one, understand each of the sources of suffering, and that it is the accumulation of ignorance, afflictions and desires. After we understand, we have to be vigilant to focus our minds and work hard [to eliminate them].

The Buddha began by teaching about suffering, causation, cessation and the Path. Isn’t this the Small Vehicle Dharma? Actually, this is the origination of the Dharma and true principles. He wanted us to understand this starting point. Ultimately, He lead us to the Four Great Vows.

The Four Great Vows are aspirations to walk the Bodhisattva-path. Those on the Bodhisattva-path cannot bear to see sentient beings suffer. There are countless sentient beings, and we vow to transform them all. We want to transform them, but they have so many afflictions. So, we must also vow to set an example for them. However many afflictions appear, we need to face them with ease and not be troubled by the afflictions and interpersonal disputes that form. Our minds must not waver. This is part of our “vow to eliminate countless afflictions.” We form great aspirations and make great vows to eliminate all kinds of afflictions.

Because we want to learn the Buddha’s teachings, we “vow to learn infinite Dharma-doors.” The Buddha-Dharma is boundless, so great, so broad and so profound! The principles are advanced, profound and broad. So, we must make the great vow to mindfully and carefully hear all of it. We must listen to, grasp and apply the Dharma. We “vow to attain unsurpassed Buddhahood,” because the path to Buddhahood helps us clearly understand everything in the world. All that we hear and perceive is part of the Dharma. If we fully comprehend the Four Great Vows, we will realize that they are the singular path back to our intrinsic Buddha-nature, the great, direct Bodhi-path. So, the Path begins with the Four Noble Truths, and ultimately reaches the Four Great Vows. We must clearly understand this and be very focused and mindful as we learn.

In the Buddhist sutras, there is also a passage like this. There was a very earnest bhiksu who recited the sutras day and night. In his room, there was a dog who stayed under his bed. Every day he heard the bhiksu reciting the sutras. The dog always listened very attentively. A few years passed and the dog passed away. After the dog passed away, he was reborn in the kingdom of Sravasti as the daughter of an elder. Ever since she was a young child, whenever she saw a bhiksu or a monastic, she would feel very happy. Whenever she saw someone begging for alms, she always asked her mother to make an offering.

One day, when she was in her teens, she saw a bhiksu begging for alms, so she immediately ran inside the house and brought out a pot of rice. Her mother had already given some rice to him, but this young woman brought out another pot and followed the bhiksu all the way back to where he engaged in his spiritual practice. She offered this rice to the bhiksunis there and then asked the Buddha, the bhiksus and bhiksunis to allow her to become a monastic. The Buddha was happy and the Sangha welcomed her. Thus she joined the community of bhiksunis. Every sutra she read felt very familiar to her.

This tells us that learning the Buddha’s teachings is possible for both the sentient and non-sentient. “His disciples learned industriously”; we should earnestly learn and study. We must mindfully learn the Buddha’s teachings. We must not treat the teachings from the Buddha’s first 40-plus years as limited teachings. Are the Four Noble Truths, the earliest teachings, very limited teachings? Are they skillful means? Skillful means are wondrous, provisional teachings. Actually, these teachings and the ultimate Great Dharma, the path to attaining Buddhahood, correspond to each other.

From this, we can understand that all of the teachings of the Buddha are the One Dharma. Everything the Buddha said spoke to all three capabilities. The Great and Small Vehicle Dharma both include subtle and wondrous principles. The provisional teachings do not deviate from the Great Dharma that leads to Buddhahood. The difference was in the listeners’ mindfulness. So, we all must mindfully realize the teachings of the Buddha.

In the previous sutra passage, Sariputra had quite clearly expressed how the Dharma he heard brought about great joy and how he completely eliminated the web of doubts. So, this next sutra passage states,

․”Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”

This describes Sariputra’s state of mind again. He had received the Buddha’s teachings in the past. For over 40 years, the Buddha, to adapt to different capabilities, had given provisional teachings, but Great Vehicle principles exist within them. Sariputra did not understand this before, so he could not help but feel sad. He was sad because he felt the Buddha focused His praises on Bodhisattvas and bestowed predictions of. Buddhahood upon them. Why was it that he still had not received the Buddha’s recognition and prediction? But at this time, “Now,” the time of the Lotus Dharma-assembly, he had achieved this realization.

For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle. In the past they felt sad that they were deprived of the Buddha’s understanding and views. Now they understood that they were never deprived of the Great Vehicle.

“I have never been deprived of the Great Vehicle.” The Great Vehicle Dharma He was now teaching was contained in those 40-plus years of teachings; everything He taught contained the Great Vehicle Dharma. It was Sariputra’s own fault he had not understood. Now he understood this. So, Sariputra was filled with joy.

“The Buddha’s voice is very extraordinary.” Hearing the sound of the Buddha expounding the Dharma helps us thoroughly understand the true principles of all things in the world. Because the Buddha’s voice can reach everyone, it can eliminate the various afflictions of sentient beings. The Buddha’s voice was subtle and marvelous and really drew people in. Hearing it brought them happiness. This was a virtue the Buddha cultivated.

So, His voice was wondrous and extraordinary.

The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.

Those who [practiced] the Small Vehicle Dharma only sought gains for themselves. Those who focused on limited teachings, upon hearing the Buddha teach, could naturally eliminate afflictions and worries. Ordinary beings sought ordinary teachings and ordinary peace of mind. Small Vehicle practitioners sought. Small Vehicle Dharma and temporary relief from their afflictions. They sought Small Vehicle fruits and only wanted to awaken themselves. This is known as the Small Vehicle Dharma, or worldly teachings. These are methods for temporary relief of suffering. But the Buddha [believed] that even Small Vehicle practitioners could also accept the Great Vehicle Dharma. The Great Vehicle Dharma could now help Arhats get rid of their worries.

Arhats were those like Sariputra. Though they had attained the ultimate fruit of eliminating afflictions, they had not yet formed great aspirations. They had not formed great aspirations, so they still had a lingering worry. “At this point [I wonder] when I will be like the Buddha and have His understanding and views so that I willingly form great aspirations and vows to go among the people?” They still had doubts. They did not have enough faith in themselves. By the time these Arhats had arrived at the Lotus Dharma-assembly, they had already eliminated their afflictions. They had accomplished this with the Dharma they heard from the Buddha. They had eliminated afflictions, one by one, and now, at this assembly, they learned how to awaken their great aspirations. So, these Arhats had already completely eliminated their worries.

Sariputra said again, “Having already put an end to my Leaks, hearing this, my worries are also dispelled.” All of his afflictions were completely eliminated. Now, as he listened, even his worries were gone.

Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.

Worries are a kind of anxiety. Sariputra was no longer anxious. Because he put an end to his Leaks and afflictions, attaining Buddhahood should not be difficult. The Buddha should make that prediction for him. When the Buddha bestowed these predictions at the Lotus Dharma-assembly, he felt that he should be one of the recipients. This was how Sariputra thought of himself. In addition to him, since he was representative of the Sangha, everyone else there should have also completely eliminated their afflictions and should now certainly receive the Buddha’s prediction of Buddhahood at this assembly.

So, Sariputra said, “Having already put an end to my Leaks….” He was already completely free of afflictions. His had completely eliminated. His worries from being attached to the Dharma. Some people cling to the Dharma. In the past, he had this attachment; he clung to the Dharma he practiced. This is known Dharma-attachment. Now he had completely eliminated his attachment to the Dharma and his attachment to self. The door to his mind opened up and, he completely abandoned and eliminated all of his doubts, regrets, afflictions and worries.

“Having already put an end to my Leaks….” This refers to how we ordinary people have Leaks. We keep letting things leak out. We hear the Dharma, then soon forget it. And even if we remember it, for many people, though they may hear the Dharma, their habitual tendencies continue to manifest in their living and actions.

Leaks indicate the presence of habitual tendencies. Though we have heard many teachings, we are still attached to the self and to the Dharma. Attachment to self arises from habitual tendencies. Attachment to the Dharma means we persist in our thinking. Despite other people’s explanations, we only think we need to take care of ourselves. Though others tell us to form great aspirations and give to others, we may not feel we have that ability. There are many ways to be attached to the Dharma. All of our afflictions are known as Leaks.

The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus, afflictions are called Leaks.

Leaks work through the Six Senses, the eyes, ears, nose, tongue, body and mind. In our external conditions there is form, sound, smell, taste, touch and thought. These are the Six Senses and the Six Sense Objects that [converge] in our minds. So, our minds bring external phenomena together in our Six Consciousnesses. The Six Consciousnesses also contain interpersonal conflicts and complex emotions. These are all things introduced from the outside. So, the Six Senses are the sources of Leaks. The Dharma leaks out, and sense objects become stuck in our minds. This is how the Six Senses allow the Dharma to leak out. The Dharma-water was intended to be used to wash away these defilements. But if we cannot retain this Dharma-water, the afflictions will be stuck in our minds. This is how the Dharma leaks out.

“So, desire and greed become anger and ignorance.” Desire and greed change and become an accumulation of anger and ignorance. Because of our cravings, we go astray. If we cannot get what we want, our desire will turn into anger. Anger causes us to lose our temper and become deluded and act in ignorant ways. We must mindfully consider how our poisonous thoughts can injure others. This is because we have not retained the Dharma. We have allowed it to leak out. Because we cannot retain it, it has leaked out. So, we say we have Leaks.

“Having reached the the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.”

Through practice, we can end our Leaks. Ending Leaks means eliminating all afflictions so the Dharma remains in our minds. If we can clear out our afflictions, the Dharma can enter our minds. Once we put an end to these afflictions, we can directly and wholeheartedly achieve

The ultimate fruit of the Three Vehicles comes from fully understanding the Small, Middle and Great Vehicle. We can put that noble wisdom to use so we can apply the Buddha’s understanding and views to our hearts and minds and eliminate all kinds of afflictions, one by one.

Consider the Da Ai Drama, “The Sky Beyond.” [It is about a woman] who worried constantly, “The fortune teller told me….” Her mind would fluctuate and never be at ease. This is how ordinary people are. After she encountered the Buddha-Dharma, her mind naturally became more calm. An open heart and mind can change fate by giving rise to blessings.

With the Buddha-Dharma, ordinary people can change their lives and mindset and change evil into goodness. This is also true for those already practicing the Three Vehicles, Hearers, Arhats, Bodhisattvas. If people can understand the. Three Vehicle Dharma and use it to change their mindset, they will have noble wisdom. Then they will be able to eliminate all kinds of affliction. This is how to put an end to Leaks.

So, “listening to teachings eliminates worries.” If we listen to the Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.

Whatever matters we encounter, we can find a corresponding principle.

If we clearly understand the principles, then these afflictions and ignorance will be transformed into Bodhi and become nourishment for our Bodhisattva-practice. Then, how could there be any interpersonal conflicts? There will no longer be interpersonal conflicts. We must not allow these kinds of worldly sights and sounds to influence us negatively, so we can avoid being depressed. If we cannot change our minds, we cannot transform our conditions. Our spiritual aspirations are like the sky, fundamentally clear and pure as crystal. So, what is there that can influence us? As we learn the Buddha’s teachings, I hope everyone will always be mindful.

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.