Category: TLS Chapter 4

Episode 818 – Realizing Our Enlightened Nature

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>> Familial relationships in this world are painfully short and beyond our control. When we have world-transcending love, Bodhi nurtures our wisdom-life. With compassion, the Buddha transmits the One True Dharma of the Great Vehicle. With such Dharma-treasures, we are rich with infinite Dharma-wealth.

>> “He always had the love of the kings, and the many officials and powerful clans all joined together in honoring him. For these and other reasons, those who came before him were many. With such wealth and grandeur, he had great power and influence.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “However, as he approached old age, he increasingly worried about his son. From morning until evening he thought, ‘My time of death is drawing near My foolish child left me more than 50 years ago I have all these objects in my storehouses; what can be done about them?’.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> However, as he approached old age, he increasingly worried about his son: He lamented the pain of losing his son, for he had no one to entrust his wealth to. This is why he worried. The elder approaching old age is an analogy for the Buddha, whose conditions for transformation were nearing an end. His time to enter Parinirvana was arriving, hence, He increasingly worried about his son. This is like the parable in the text of the doctor leaving medicine behind. This was such good medicine but they were unwilling to take it, so he felt pity for the children and was deeply saddened.

>> From morning until evening he only thought, “My time of death is drawing near”: This means that from early in the morning until late in the evening he never stopped thinking of his son. Thus it says, “From morning until evening he only thought”.

>> All Buddhas and Bodhisattvas have compassion for sentient beings. They neither abandon them nor forget about them, but always have them in Their thoughts, whether they are close by or far away, whether seen or unseen.

>> From morning until evening he thought refers to the Buddha’s long-held vow to always focus His thoughts on sentient beings. Moreover, the time of His death was imminent; His time to enter Parinirvana was drawing near.

>> My foolish child left me more than 50 years ago: These words express the pain the father felt for his son. Previously he was called a child because the son was ignorant. Now he is called a foolish child, because he would rather wander as a vagrant. The poor son faced difficulties in his search for clothing and food.

>> In the past they had formed aspirations but then retreated midway. This is being like a foolish child who turns away from enlightenment to connect with objects of desire and wanders through the Five Destinies. They turned away from the teachings of the path to perfect enlightenment and lost their way for more than 50 years.

>> I have all these objects in my storehouses; what can be done about them?: The Buddha thinks of sentient beings, but sentient beings do not think of the Buddha. This is like how parents think of their children, but children do not think about their parents. Though the Buddha is focused in His thoughts, what is He able to do? Hence, What can be done about them? A father’s thoughts for his son run deep, so they continuously turn into thoughts of unease.

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“Familial relationships in this world are painfully short and beyond our control.
When we have world-transcending love, Bodhi nurtures our wisdom-life.
With compassion, the Buddha transmits the One True Dharma of the Great Vehicle.
With such Dharma-treasures, we are rich with infinite Dharma-wealth.”

Worldly relationships, familial relationships and other interpersonal relationships are all painfully short. For all of us, having come to this life, everything is beyond our control. Even your children, who you raised, will not necessarily follow your wishes for how they should live their lives. Relationships become more distant; familial relationships grow weaker over time.

“When we have world-transcending love, Bodhi nurtures our wisdom-life. World-transcending” refers to enlightened love. As we learn the Buddha’s teachings, we understand the principles of life as well as ethics and morals, and we expand our love.

It is parents’ nature to love their children. Children must return this kindness and be filial to their parents. This is a principle we should follow. This is very natural; it is a principle. So, can we follow this principle? This world is full of ignorance! Relationships formed in ignorance are short-lived. Relationships formed through ignorance and afflictions are chaotic. But world-transcending, enlightened love is different. To transcend the world, we must now allow this world of Five Turbidities to contaminate us. If we can transcend ordinary, worldly love, with the awakened love we have, “Our hearts encompass the universe and the boundless worlds within it.” We take the universe as our home and all human beings as our family.

Take Zimbabwe for example. The poor people there live truly hard lives. Impressively, Mr. Chu from Zimbabwe began forming aspirations. I remember that year, Mr. Chu brought back a group of teachers. Those teachers were very grateful to Tzu Chi because we had built prefabricated classrooms for them. Mr. Chu regarded these teachers as the seeds for spreading the Dharma, so he brought them back to Taiwan.

I asked them, “Why did you all shave your heads?” Mr. Chu told me, “They had made up their minds to take this trip to Taiwan as their rebirth. So, before coming here, they shaved their heads. They’ll regrow their hair after they go back, [to symbolize that] they have been reborn.” So, after going back they were very diligent.

From October 17 to 22, 2014, Mr. Chu organized a Spiritual Training Camp. Volunteers came from ten communities; the farthest was over 300 kilometers away. All of them gathered to [learn about Tzu Chi]. I asked Mr. Chu, “They all came such a long way, where did they stay?” He told me, “At my place. Is it spacious enough to host over 200 people?”

Mr. Chu told his wife, “If we want to carry out charitable work in Zimbabwe, we need to have Master’s teachings for guidance.” So, they decided to use some empty land on their property. They pitched a simple roof and used plastic [sheets] to set up walls on all four sides. This became their spiritual practice center.

After the structure was erected, they put up a whiteboard on the wall to use as a projection screen. On the board, they would draw; they drew our Abode to [explain] this place. They drew the Tzu Chi logo on the whiteboard and introduced Tzu Chi to everyone. And those seeds of transmitting the Dharma, those teachers, even acted as instructors.

They woke up at 4 am and started to prepare for morning recitation, paying respect to the Lotus Sutra like we do. And you know, they also chant very well! Their morning recitation was very simple; they did not have padded cushions, so they laid thick cardboard on the ground. They collected cardboard boxes, flattened them and laid them on the ground. This was the way they paid respect to the sutra. When they practiced walking meditation, they were trained to make 90-degree turns. It was truly very touching.

After paying respect to the sutra, they sat down to listen to the teachings and began watching my teachings. What they watched was Life Wisdom, because Life Wisdom has English subtitles. They could read and understand the English [Mr. Chu] gave each of them a notebook. While they took down notes, [some] were crying. They had always known that life was full of suffering. But now they understood that their suffering was a result of the law of karma; they now understood this. They also had study groups; many materials have already been translated, and. Mr. Chu provided them with further explanations. They read Tzu Chi’s Ten Precepts in English. He told them to abide by Tzu Chi’s Ten Precepts. Using English materials, he taught them our daily etiquette and so on.

This is like how, “When we have world-transcending love, Bodhi nurtures our wisdom-life.” They live in the same era [as us], but in a different country with a different way of life. Although the people there are very poor, they are so diligent. Even in that simple and crude environment, the Buddha-Dharma is still in their hearts. In that kind of space and time, their wisdom-life continuously grows.

So, with compassion, the Buddha came to this world in order to transmit the Great Vehicle Dharma. He taught us how, while facing difficulties, we can still help others. This is the One True Dharma. This was the Buddha’s vow in coming to this world. Thus, “With such Dharma-treasures, we are rich with infinite Dharma-wealth.” So, although people are very poor there, having the Dharma they [feel] very rich. After feeling moved and filled with Dharma-joy, everyone was reluctant to part ways. This is how the Dharma allows them, despite their difficult lives in this world, to be open-hearted and understanding and rich with Dharma-wealth. So, the previous sutra passage also states that the Buddha is the Dharma-king. He gives the Dharma universally to sentient beings. As Buddhist practitioners, after we experience the Dharma, after we accept it, we will be joyful.

So, in the previous sutra passage it states, “He always had the love of the kings, and the many officials and powerful clans all joined together in honoring him. For these and other reasons, those who came before him were many. With such wealth and grandeur, he had great power and influence.”

This is the previous sutra passage. The Buddha is like the Dharma-king; His Dharma is spread across the whole world. All kings and officials respect and love Him. Everyone in the whole world respects Him. The Dharma-king is the Buddha, the Enlightened One.

The sutra continues, “However, as he approached old age, he increasingly worried about his son. From morning until evening he thought, ‘My time of death is drawing near My foolish child left me more than 50 years ago I have all these objects in my storehouses; what can be done about them?’.”

The elder was very worried. Year after year he was growing older, but his son was still wandering about. “I have so much wealth. In the future, when I die, whom shall I entrust the wealth to? What should I do?” This is what fathers of the world worry about.

The world-transcending kind father also had worries. As He got older and older, He worried that. His disciples were still unable to comprehend His intent. They still focused only on awakening themselves, so who would transform the multitudes of sentient beings in the future? Would the Buddha-Dharma come to an end here? There was no one willing to transmit the Dharma. These were the Buddha’s concerns. So, He was “increasingly worried about his son. From morning until evening he thought….” He was constantly worried.

All day, from “morning until evening,” he worried about his son. This indicates that this passage is from the repeated verse. Venerable Kasyapa restated the long-form prose. He continued after Subhuti’s long-form prose at the beginning of the chapter. Venerable Kasyapa continued by repeating the descriptions of how the child left his father and how the father was looking for his son.

However, as he approached old age, he increasingly worried about his son: He lamented the pain of losing his son, for he had no one to entrust his wealth to. This is why he worried. The elder approaching old age is an analogy for the Buddha, whose conditions for transformation were nearing an end. His time to enter Parinirvana was arriving, hence, He increasingly worried about his son. This is like the parable in the text of the doctor leaving medicine behind. This was such good medicine but they were unwilling to take it, so he felt pity for the children and was deeply saddened. 

His child was missing and nowhere to be found, so the father felt “the pain of losing his son, for he had no one to entrust his wealth to.” He could not pass on his wealth, so he was very worried. “This is why he worried.” He was worried about his son. Where was his son? His every thought was about his son.

“However, as he approached old age….” He was already old is an analogy for “the Buddha, whose conditions for transformation were nearing an end. His time to enter Parinirvana was arriving.” He was about to enter Parinirvana, so the older He was, the more anxious He became. His disciples had not yet opened their minds; they still delighted in the Small and feared the Great. They still feared the Great Vehicle [Dharma] and were attached to the Small Vehicle. This was what the Buddha was worried about

However, as he approached old age, he increasingly worried about his son: He lamented the pain of losing his son, for he had no one to entrust his wealth to. This is why he worried. The elder approaching old age is an analogy for the Buddha, whose conditions for transformation were nearing an end. His time to enter Parinirvana was arriving, hence, “He increasingly worried about his son.” This is like the parable in the text of the doctor leaving medicine behind. This was such good medicine but they were unwilling to take it, so he felt pity for the children and was deeply saddened. In the sutra, there is one section with the parable of a good doctor who leaves medicine for his children. He keeps trying to let his children know that they need to pass on these medicines. They all needed to know how to diagnose illness. They must know the principles of the medicine and know how to diagnose patients’ symptoms. The doctor wanted to transmit this, but the children were still lost and confused. If the children’s minds were ill, how could he persuade them to take medicine? They did not even know that they needed it. So, the father intentionally left instructions on which medicine cures which illness and which medicine eases what kind of pain. After giving all these instructions, the good doctor said that he was going out. He went to a far-off land and then sent a messenger to return and say, “Your father is dead.” When the children heard the news, they started to panic. “What will we do?” This is from another passage in the Lotus Sutra; it is another parable which is also about a father and his children. The Buddha wanted to pass down the Dharma, but nobody would accept it. This is what that parable describes.

From morning until evening he only thought, “My time of death is drawing near”: This means that from early in the morning until late in the evening he never stopped thinking of his son. Thus it says, “From morning until evening he only thought”.  

Now, “From morning until evening he thought, ‘My time of death is drawing near’.” Morning refers to dawn. From early in the morning before daybreak until dusk when night fell, he worried about his child, never forgetting about him for a moment.

We can see how the Buddha has been ceaselessly accommodating us sentient beings for countless kalpas. Lifetime after lifetime, He sought the Dharma and transformed others. His compassion is very deep and profound. He never stops thinking about sentient beings.

So, “All Buddhas and Bodhisattvas have compassion for sentient beings. They neither abandon them nor forget about them, but always have them in Their thoughts, whether they are close by or far away, whether seen or unseen.”

This explains how Buddhas and Bodhisattvas never abandon sentient beings. This is all because of Their compassion. They bear sentient beings’ suffering in mind, so They neither forget nor abandon them. This is the kind of compassion They have “[They] always have them in Their thoughts.” Everything that They do is done out of concern for sentient beings. They hold sentient beings in Their minds this way. So, “Whether they are close by or far away, whether seen or unseen” means they may be close by or far away. Those who are close by are those we can see; those who are far away are those from kalpas ago. As for “seen or unseen,” what happened in the past, we did not see, and what the future holds, we do not know

“From morning until evening he thought” refers to the Buddha’s long-held vow to “always focus His thoughts on sentient beings. Moreover, the time of His death was imminent; His time to enter Parinirvana was drawing near.”

A long, long time ago, countless kalpas ago, He made a vow that He always keeps with such determination and focus; His thoughts are thus always on sentient beings. “Moreover, the time of His death was imminent.”

“From morning until evening [the elder] thought, ‘The time of my death is imminent.” His time to enter Parinirvana was coming, the causes and conditions for the Buddha to stay in this world were coming to an end. If He did not quickly inspire everyone to form great aspirations and make vows to benefit all sentient beings, when would He be able to do so? So, He was anxious.

Thus it says, “My foolish child left me more than 50 years ago.” This foolish child had left him so long ago. This shows that this father’s love for his son was very deep.

My foolish child left me more than 50 years ago: These words express the pain the father felt for his son. Previously he was called a “child” because the son was ignorant. Now he is called a “foolish child,” because he would rather wander as a vagrant. The poor son faced difficulties in his search for clothing and food.

Isn’t this the way the Buddha cared for His disciples? He also cared for sentient beings this way. Sentient beings are ignorant, so they are referred to as “a foolish child.” Those who are wandering about out there and do not come back become poor sons who face difficulties in finding clothing and food

In the past they had formed aspirations but then retreated midway. This is being like a foolish child who turns away from enlightenment to connect with objects of desire and wanders through the Five Destinies. They turned away from the teachings of the path to perfect enlightenment and lost their way for more than 50 years.

So, “In the past they had formed aspirations but then retreated midway.” This also shows that many people had already formed aspirations, but they were foolish, deluded and ignorant, so they retreated from their aspirations midway. Whenever afflictions arose, they fell into the trap again. That is why they were “foolish children.”

This “foolish child turns from enlightenment to connect with desires and wanders through the Five Destinies.” He wandered through the Five Realms. So, this is “turning from enlightenment.” On the path to enlightenment, [the Buddha] gave his disciples teachings, hoping that they would walk the right path, but they turned away from it. They turned away from the right path and lost their way for more than 50 years

I have all these objects in my storehouses; what can be done about them?: The Buddha thinks of sentient beings, but sentient beings do not think of the Buddha. This is like how parents think of their children, but children do not think about their parents. Though the Buddha is focused in His thoughts, what is He able to do? Hence, What can be done about them? A father’s thoughts for his son run deep, so they continuously turn into thoughts of unease.

The elder actually had countless storehouses, just as the Buddha has infinite Dharma. “I have all these objects in my storehouses; what can be done about them?” This means that the Buddha holds sentient beings in His mind, but sentient beings do not hold Him in their minds. So, we often say we must be mindful of the Buddha. By being mindful of the Buddha, hopefully we “turn away from objects of desire to connect with enlightenment.” But now, we have “turned away from enlightenment to connect with objects of desire.” If sentient beings are not mindful of the Buddha, they cannot return to their innate enlightenment. “This is like how parents think of their children but children do not think about their parents.” Parents love their children very much, but children do not realize this. Parents love and cherish them, just as “the Buddha is focused in His thoughts”; all His thoughts are focused on sentient beings. But what can be done? There is nothing to be done. “A father’s thoughts for his son run deep, so they continuously turn into thoughts of unease.” This is what we sentient beings are like.

In the Buddha’s thoughts, He hopes that sentient beings can break away from objects of desires and delusions and return to their innate enlightenment. This is how all Buddhas and Bodhisattvas give for sentient beings’ sake. “With compassion, the Buddha transmits the One True Dharma of the Great Vehicle.” This illustrates how He wants to pass on the infinite wealth of His Dharma-treasury to us, so we need to earnestly accept it. We must always be mindful.

Episode 817 – The Greatest Wealth is Wisdom and Virtue

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>> Worldly wealth is not permanent. The four elements are out of balance and constantly changing. The only thing to do is to reduce desires and do more good. Bodhisattvas create blessings for the world. They uphold great love and are respected by others. The greatest grandeur and wealth is being replete with wisdom and virtue.

>> “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> ” He always had the love of the kings, and the many officials and powerful clans all joined together in honoring him. For these and other reasons, those who came before him were many. With such wealth and grandeur, he had great power and influence.

>>He always had the love of the kings: This is an analogy for and thus being called the Dharma-king. In the Chapter on Parables it says: I am the Dharma-king, as I am free and at ease with the Dharma.

>> With all teachings, the ability to widely expound boundless Dharma-doors without hindrances or obstacles is called being free and at ease with the Dharma. Thus it says, He always had the love of the kings.

>> The many officials and powerful clans all joined together in honoring him: Because He was replete with the two virtues of wisdom and ending, He was loved by all kings. Both kings and officials valued Him highly; they respected His virtuous nature, for He made clear the truth and the principles. All Buddhas of the ten directions praised Him, saying, Sakyamuni is excellent! He is the supreme guiding teacher.

>> He always had the love of the kings. This is an analogy for Dharmakaya Bodhisattvas, who, with every bit of ignorance they eliminate manifest a bit of Dharma-nature. The fourfold assembly circumambulated Him with reverence and respect. Hence, The many officials and powerful clans all joined together in honoring him.

>> For these and other reasons, those who came before him were many: Those near Him were joyous, and those further away came in sincere admiration. These Bodhisattvas came to listen to the Dharma. Those who came before him were many is an analogy for the many Bodhisattvas who came to listen to the Dharma.

>> So, When the Buddha taught the Dharma, the fourfold assembly and the eight classes, from this land and other places, gathered together to listen to the Dharma, then came and went in the ten directions to spread the Dharma and transform and deliver others.

>> With such wealth and grandeur: This is an analogy for how the Buddha had the magnificence of a multitude of virtues and abided in the Great Vehicle. The Buddha taught the Dharma-doors of both the provisional and the true. The infinite comes from one; [one] gives rise to infinity.

>> Myriad practices encompassed by one mind is grandeur. One mind giving rise to myriad practices is wealth. This also refers to the Buddha’s perfect and immediate great Avatamsaka teachings. This is said to be grandeur and wealth. Therefore, the ancients said: If one does not read the Avatamsaka Sutra, one will not know the grandeur and wealth of the Buddha’s family.

>> He had great power and influence: This is an analogy for how the Buddha had the Three Vehicles meet in the One Vehicle when He taught the Lotus Sutra. He taught that all could attain Buddhahood. If anyone says a single “Namo Buddha”, they have already achieved the path to Buddhahood. Anyone who listens to the Dharma will without exception attain Buddhahood; all can exercise this great power and influence. This is why this is inconceivable.

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“Worldly wealth is not permanent.
The four elements are out of balance and constantly changing.
The only thing to do is to reduce desires and do more good. Bodhisattvas create blessings for the world.
They uphold great love and are respected by others.
The greatest grandeur and wealth is being replete with wisdom and virtue.”

The Buddha has told us from the beginning that. “The world is impermanent, and the earth perilously fragile.” In the. Sutra of the Eight Realizations of Great Beings, this is also what He taught us. So, we must first understand, “Worldly wealth is not permanent.” It will not last forever. In this world, who doesn’t love money? Who doesn’t wish that their family is wealthy? This [wealth] is what people pursue and wish for. And because they have these pursuits and dreams, they spend their whole lives running about busily, all for the sake of worldly wealth and riches. Thus, they suffer afflictions of gain and loss; they give themselves so many afflictions, petty issues, worries about gains and losses, etc. They spend their lives in a state of confusion, not realizing that everything is impermanent, that nothing will last. Thus, we should not place so much importance on worldly wealth.

Next, “The four elements are out of balance.” The four elements of the microcosm of the body can frequently fall out of balance. Under the laws of nature, we all likewise age. In fact, in the macrocosm of the world, humans develop the land solely for personal gain. Through our development we ruin the land and pollute the skies. In this way, we even made a hole in the [ozone]. You see, this is also an imbalance. As sunlight interacts with our atmosphere, our entire climate, the atmosphere of the whole world, will go through times of imbalance. Other times the air is polluted, which causes the greenhouse effect.

So, “The four elements are out of balance and constantly changing.” In our modern era, as we all know, science nowadays is quite advanced. We often see announcements from scientists, which allows us to better comprehend the impact of human actions on the world and the changes we cause in our entire planet. Naturally, this has a major impact on the lands where we live.

During the Buddha’s lifetime, He already warned us that, as we live in the evil world of Five Turbidities, thhe only thing to do is to eliminate evils. “The only thing to do is to reduce desires and do more good.” The only thing to do is to reduce our desires, do more good and be more frugal. We must earnestly engage in self-reflection and purify our minds so that our greed will not be so great. “The only thing to do is to reduce desires and do more good.” We should completely finish our meals. There is no need to be 100 percent full; 80 percent full is a very healthy state. With the [savings from] that other 20 percent, we can help other people. This is reducing desires and being content.

We must awaken and practice the Bodhisattva-path. “Bodhisattvas create blessings for the world.” Only by reducing desires, doing more good, walking the Bodhisattva-path and benefiting the world will we be able to make up for the imbalance of the four elements and bring them back into harmony. This applies not only to the microcosm of our bodies, but to the macrocosm of the world as well. This is the only way to protect them.

So, “[Bodhisattvas] uphold great love and are respected by others.” As we engage in spiritual practice, we must earnestly uphold great love. We must open up our hearts for them to encompass the universe; we must earnestly expand our hearts and minds. So, “The greatest grandeur and wealth is being replete with wisdom and virtue.” What does it mean to be truly wealthy? It is not about monetary wealth but spiritual wealth. When we have an abundance of this wealth, we can help others. By making use of our ample wisdom, we will be able to see through [material] things, and naturally we will have great spiritual wealth.

The previous sutra passage states, “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.”

The elder had many assets. “Trade” refers to doing business and bringing in an income. With lots of money, his business grew and grew. His trade was ever-expanding. Thus, starting from only a small scale, it had expanded into other kingdoms and “even reached foreign countries. His traders and merchants” and his whole business grew bigger and broader. So, “Crowds numbering hundreds of millions” were surrounding him. This is an analogy for the Buddha-Dharma. If we can all form great aspirations, make great vows, joyfully accept the Buddha’s wisdom and take it to heart, we can spread the seeds of great love wherever we go. Then naturally, “crowds numbering in the hundreds of millions” will surround us. This spiritual abundance can be endlessly enjoyed by everyone.

The next passage states, “He always had the love of the kings.” He was already surrounded by many people and loved by kings. “The many officials and powerful clans all joined together in honoring him. For these and other reasons, those who came before him were many. With such grandeur and wealth, he had great power and influence.”

He always had the love of the kings: This is an analogy for and thus being called the Dharma-king. In the Chapter on Parables it says: I am the Dharma-king, as I am free and at ease with the Dharma.

This is also an analogy for “the Buddha’s being at ease with the Dharma and thus being called the Dharma-king.” The Chapter on Parables states, “I am the Dharma-king, as I am free and at ease with the Dharma.” The Buddha had awakened to [the nature of] all things in the world. All true principles were taken into His mind. The Dharma is like a very pure land, and the ruler of that land is called the Dharma-king.

With all teachings, the ability to widely expound boundless Dharma-doors without hindrances or obstacles is called being free and at ease with the Dharma. Thus it says, He always had the love of the kings.

 So, “With all teachings, [He had] the ability to widely expound boundless Dharma-doors” To adapt to sentient beings’ capabilities, when giving them teachings the Buddha exercised His compassion and wisdom. He taught according to capabilities, and thus. He established infinite, boundless Dharma-doors. However many afflictions sentient beings have, Buddha’s wisdom is vast enough to address them. So, the Dharma He taught was “without hindrances or obstacles.” Being without hindrances, all of His teachings can reach everywhere. This is “being free and at ease with the Dharma. He is free and at ease in the Dharma.” Thus, “He always had the love of the kings.” His wisdom was such that He was described as the Dharma-king. So, He was loved and respected by all the kings.

The many officials and powerful clans all joined together in honoring him: Because He was replete with the two virtues of wisdom and ending, He was loved by all kings. Both kings and officials valued Him highly; they respected His virtuous nature, for He made clear the truth and the principles. All Buddhas of the ten directions praised Him, saying, Sakyamuni is excellent! He is the supreme guiding teacher.

“The many officials and powerful clans all joined together in honoring him” The Buddha already had the virtue of wisdom and the virtue of ending. He was entirely replete with these two virtues, and had eliminated every one of His afflictions. His ignorance and dust-like delusions had all been completely eliminated. So, “Because He was replete with the two virtues of wisdom and ending, He was loved by all kings.” All the kings loved and respected Him, to say nothing of the many officials. “Nobles and officials valued Him highly”; they also followed the Dharma-king’s teachings. His guiding principles for the world were correct, so people practiced according to these teachings. Therefore, “They valued Him highly.” They placed great importance on these principles, so they practiced according to them.

Thus, “They respected His virtuous nature, for He made clear the truth and the principles.” Since the Dharma He taught was always correct, everyone practiced according to these teachings. This was out of respect for His virtues. Furthermore, with His wisdom. He understood all things and all principles. Thus it says, “They respected His virtuous nature for He made clear the truth and the principles.” All of these teachings were to be applied in this world.

“All Buddhas of the ten directions praised Him, saying, ‘Sakyamuni’s teachings are excellent!’ ‘He is the supreme guiding teacher’.” Not only was He revered by kings and ministers in the human realm, even all Buddhas of the ten directions praised Him. Sakyamuni, the founder of this religion in the Saha World, is truly the supreme guiding teacher, because sentient beings in the Saha World are stubborn and hard to train. Here in the Saha World, in this “world of endurance,” Sakyamuni was able to patiently endure these stubborn sentient beings. He repeatedly returned, unwilling to abandon any sentient being. So, the Buddhas of the ten directions praised Him and proclaimed Him “the supreme guiding teacher.” This is Their praise for Sakyamuni Buddha.

So, the previous text also states, “He always had the love of the kings.” This is an analogy for Dharmakaya Bodhisattvas, “who, with every bit of ignorance they eliminate manifest a bit of Dharma-nature. The fourfold assembly circumambulated Him with reverence and respect.” Hence, “The many officials and powerful clans all joined together in honoring him.”

This is not only talking about Buddhas; Bodhisattvas are the same way. Of those who stayed by the Buddha’s side, many were already Dharmakaya Bodhisattvas. Dharmakaya Bodhisattvas had already eliminated ignorance. Bit by bit, they eliminated their ignorance. With every bit of ignorance they eliminated, they manifested a bit of the wisdom of their Dharma-nature.

I have often said that. Bodhisattvas give without expectations. They simply do it out of great love. In their compassion, they cannot bear for sentient beings to suffer. So, they brush aside many difficulties and overcome hurdle after hurdle. For what? To save sentient beings.

Bodhisattvas play effortlessly in the world. They remain uncontaminated by the world and give without expectations. Thus, they manifest a bit of Dharma-nature and eliminate a bit of afflictions.

“The fourfold assembly circumambulated Him.” Many people, including kings as well as many others, encircled the elder “with reverence and respect.” These were the “many officials.” As for the fourfold assembly, in Buddhism, we often talk about how there are the two kinds of monastics and the two kinds of lay practitioners. This is the fourfold assembly.

For these and other reasons, those who came before him were many: Those near Him were joyous, and those further away came in sincere admiration. These Bodhisattvas came to listen to the Dharma. Those who came before him were many is an analogy for the many Bodhisattvas who came to listen to the Dharma.

“For these and other reasons, those who came before him were many”  “Those who came before him were many” is an analogy for the many Bodhisattvas who came to listen to the Dharma. The elder had great material wealth. His business was widespread, and he had dealings with many people. Thus it says, “For these and other reasons, those who came before him were many.” He had many social connections, so people often came to see him. This indicates that “Those near him were joyous. Those further away came in sincere admiration.” Of those who came, those who were near the Buddha were happy. What does it mean to be near? It means to live in the same era as the Buddha. Those who lived at the same time as Him could listen to the teachings directly in person. In this life, they were born human and could draw near the Dharma. They could hear teachings directly from Him. This made them very happy. The Buddha taught and transformed those who were “near” and lived in the same era. They were the ones nearest to Him.

“Those further away came in sincere admiration.” From the standpoint of time, “far away” means very long ago. In the Chapter on Parables, it mentions, “in the presence of two trillion Buddhas.” In life after life, He continued to teach and transform. Thus, “Those further away came in sincere admiration.” Therefore, “These Bodhisattvas came to listen to the Dharma.” Some of these Dharmakaya Bodhisattvas had already achieved [awakening]. When the Buddha taught, they still came to the Dharma-assembly and continued to listen to teachings. So it says, “Those further away came in sincere admiration. These Bodhisattvas came to listen to the Dharma.”

Those who came also refers to “the Bodhisattvas of all lands who came to listen to the Dharma.” Although they had already gone to other worlds to transform sentient beings, when the Buddha manifested in the Saha World, these Bodhisattvas from other lands still came to listen to the Dharma

So, When the Buddha taught the Dharma, the fourfold assembly and the eight classes, from this land and other places, gathered together to listen to the Dharma, then came and went in the ten directions to spread the Dharma and transform and deliver others.

So, “When the Buddha taught the Dharma, the fourfold assembly and the eight classes, from this land and other places, gathered together to listen to the Dharma, then came and went in the ten directions to spread the Dharma and transform and deliver others.” Thus, the Buddha is the Dharma-king. The Dharma-king spent a very long period of time delivering sentient beings. Each time He came to this world, people who had affinities with Him could immediately achieve realizations. They attained realizations in that lifetime, and their minds became open and understanding. As for the others, the Buddha was still creating the karmic causes and conditions for delivering them. For the sake of delivering future sentient beings, He continued to sow these seeds.

With such wealth and grandeur: This is an analogy for how the Buddha had the magnificence of a multitude of virtues and abided in the Great Vehicle. The Buddha taught the Dharma-doors of both the provisional and the true. The infinite comes from one; [one] gives rise to infinity.

“With such grandeur and wealth” means that the Buddha, when it comes to Dharma, is truly very rich and abundant. It is an abundance of Dharma-wealth; this storehouse of treasures contains many things. This abundance is an analogy for how “The Buddha had the magnificence of a multitude of virtues and abided in the Great Vehicle.”

Because the Buddha had continuously formed aspirations and made vows to always abide in the Great Vehicle, He goes among people with an open and spacious heart. Thus, “The Buddha taught the Dharma-doors of both the provisional and the true.” Teaching the “provisional” means establishing skillful means. The “true” is the True Dharma of the One Vehicle. “The infinite comes from one; [the one] gives rise to infinity. One gives rise to infinity, and infinity arises from one,” and so on. Regardless of Great or Small [Vehicle teachings], no matter whether the teachings are many or few, all are equally part of the One Dharma, the One Vehicle Dharma.

Myriad practices encompassed by one mind is grandeur. One mind giving rise to myriad practices is wealth. This also refers to the Buddha’s perfect and immediate great Avatamsaka teachings. This is said to be grandeur and wealth. Therefore, the ancients said: If one does not read the Avatamsaka Sutra, one will not know the grandeur and wealth of the Buddha’s family.

“Myriad practices encompassed by one mind is grandeur. One mind giving rise to myriad practices is wealth” ․ So, “All things are created by the mind.” Myriad practices are encompassed by one mind, and one mind is the source of myriad things. Thus, myriad things all return to one mind. This is “grandeur.” One mind can also give rise to myriad practices. This is “wealth.”

So, “This also refers to the Buddha’s perfect and immediate great Avatamsaka teachings. This is said to be grandeur and wealth.” This was how He taught the Great Dharma. For a period of three weeks after His enlightenment, He was in the state of Buddhahood. The state of Buddhas and Bodhisattvas is richly described in the Avatamsaka Sutra. At that time, He shared the wisdom He attained upon His enlightenment. This was when He was with all Buddhas and Dharmakaya Bodhisattvas. So, it speaks of the “perfect and immediate great teachings,” which are very perfect and complete. These can help us to understand immediately. Everything He taught was that we all intrinsically have Buddha-nature; by hearing one thing, we can realize 1000 things. We should all understand this.

He had great power and influence: This is an analogy for how the Buddha had the Three Vehicles meet in the One Vehicle when He taught the Lotus Sutra. He taught that all could attain Buddhahood. If anyone says a single “Namo Buddha”, they have already achieved the path to Buddhahood. Anyone who listens to the Dharma will without exception attain Buddhahood; all can exercise this great power and influence. This is why this is inconceivable.

“He had great power and influence” is an analogy for how the Buddha “had the Three Vehicles meet in the One Vehicle.” The Hearer and the Solitary Realizer Vehicles can only be brought together by the One Vehicle Dharma. In the Lotus Sutra, He constantly challenged [His disciples] by saying the Small Vehicle was wrong and everyone should return to the Bodhisattva-path. His hope for everyone was that, by “saying a single ‘Namo Buddha,'” they would “already achieve the path to Buddhahood.” The Lotus Sutra also contains a similar passage.

So, “Namo Buddha” means [to take refuge with] infinite Buddhas. There are infinite Buddhas because all sentient beings are Buddhas. We know we will be one of those future Buddhas. So, we can quickly achieve the path to Buddhahood. “Anyone who listens to the Dharma will without exception attain Buddhahood.” All who listen to the Dharma and take it to heart will be able to attain Buddhahood, because everyone intrinsically has Buddha-nature. “All can exercise this great power and influence.” Thus, “This is inconceivable.”

Everyone, as we learn the Buddha’s teachings, we must truly be mindful. If we can realize that worldly phenomena, all material things, are illusory and cause afflictions to arise, if we can understand these principles, we will naturally be able to see through things. Then we can reduce our desires and do more good. We can be Bodhisattvas that benefit other people. In this way, we uphold great love; we will love others and be respected. This is not so difficult, as long as we are always mindful.

Episode 816 – True Suchness is Unsought but Attained

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>> Even with riches, treasures and wealth, it is always difficult to be satisfied. The Dharma-treasure leaks away and is lost without our realizing it. The son, poor in teachings, did not seek the Great Dharma. True Suchness is intrinsic;

>> “His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He had much gold and silver cornelian, emerald, pearls, crystal, elephants, horses, oxen and sheep. He had carriages and chariots, farms and industries, attendants and a multitude of subjects.”

>> This explains the seven treasures of great wealth and the analogy of four vehicles of great wealth. These are an analogy for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was replete with wisdom, spiritual powers and merits and virtues.

>> Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many.

>> A multitude of subjects is an analogy for the Buddha being the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”

>> In the Four Noble and Six Unenlightened Realms, the Buddha is supreme and unsurpassed, and His enlightenment is universal and supreme. Thus, we speak of the [other] nine Dharma-realms.

>> “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together.

>> His traders and merchants could be found everywhere: Traveling salesmen and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.

>> Crowds numbering hundreds of millions surrounded him and paid him respect: This is an analogy for the noble beings of the Three Vehicles who transmitted the Buddha’s teachings. It is also an analogy for [the Buddha’s] three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Realms.

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“Even with riches, treasures and wealth, it is always difficult to be satisfied.
The Dharma-treasure leaks away and is lost without our realizing it. The son, poor in teachings, did not seek the Great Dharma.
True Suchness is intrinsic;”

“though unsought, it is attained.” Recently I have shared very clearly with everyone how the poor son, after many years of wandering everywhere, had returned to the city where [his father] lived. His father, the elder, saw his retreating figure, and thought, “Isn’t that my son, whom I have long been searching for?” He began to think of what to do and quickly sent someone to approach him. This shows how, time after time, he put his heart into searching for his son. He found him and guided him until his son entered the home. Then the elder showed him the storehouses and pointed out each item for the son to understand. All of the many things inside were treasures. They were available for him to [use] freely.

From the mindfulness the elder demonstrated during this period, we can know what the Buddha did for this world. Over a long period of time, over countless kalpas, an incalculable amount of time, He continuously returned to this world to engage in spiritual practice, life after life, seeking the Dharma and transforming others. But we sentient beings have continued to be lost in the Six Realms. In the human realm, some people only pursue wealth. Once they become rich, are they satisfied? Even if they have many material things and a [bank balance] with so many zeros, numbers are something that have no end, and people’s minds are the same way. Starting out with wanting “one,” we continually pursue an ever larger number. Even if we own everything, we are still not satisfied. So, it is said, “Even with riches, treasures and wealth, it is always difficult to be satisfied.”

How long do people live? A few decades. We may come to possess all kinds of things and still not be satisfied. In the end, we still leave [this life] with regret. We are never satisfied. When it comes to the riches of this world, we count every little bit. When we lose just a little of it, we start to worry about gain and loss. Yet when it comes to the Dharma, we unenlightened beings let it leak away. Our greedy clinging to thoughts of desire causes us to constantly lose our Dharma-treasures without even realizing it. We are so sensitive to losing worldly treasures, yet we are unaware of our continual loss of world-transcending Dharma-treasures.

So, “The son, poor in teachings, did not seek the Great Dharma.” This is an analogy for how we have encountered and are learning the Buddha’s Way, yet we still do not seek the Great Dharma.

The Buddha taught it to us, but we still cannot achieve thorough realization. This is because we “did not seek the Great Dharma.” Actually, “True Suchness is intrinsic; though unsought, it is attained.” We all have an intrinsic nature of True Suchness, but because of our greed for things around us, ignorance continuously covers it; we do not allow its pure potential to manifest. Once we encounter the Buddha-Dharma, if we can just open the door to our minds, we will realize that in fact the storehouse of treasures is inside us. There is no need to seek it; we can attain it spontaneously. We should mindfully comprehend this.

In the previous long-form prose [of the chapter], Subhuti expressed what was on their minds. He compared himself to a son poor in teachings and the Buddha to a wealthy elder in the world. The elder worked hard to find his son. This is like how hard the Buddha worked to deliver sentient beings life after life. After the long-form prose, [the meaning] is restated in verse. One of the key leaders of the Sangha, Venerable Kasyapa, restated this in verse in the following section

“His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.”

We have previously discussed this sutra passage. In the Buddha’s search for His children, He came to a certain place. “This place” means He came to the Saha World. His mind remained in the pure Avatamsaka state, yet He went into the world of Five Turbidities, went among sentient beings in the Saha World. He lived the same kind of life as sentient beings, enduring birth, aging, illness, death, etc. He manifested in the human realm for the sole purpose of delivering sentient beings.

The next sutra passage states, “He had much gold and silver cornelian, emerald, “pearls, crystal, elephants, horses, oxen and sheep. He had carriages and chariots, “farms and industries, attendants and a multitude of subjects.”

This sutra passage begins to describe the abundance of the Dharma. With gold, silver, cornelian, emerald, as well as pearls, crystal and so on, if you add everything up, He was replete with the Seven Treasures

This explains the seven treasures of great wealth and the analogy of four vehicles of great wealth. These are an analogy for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was replete with wisdom, spiritual powers and merits and virtues.

There are also these four methods of transport. Elephants can haul things and carry things. They are very strong. When we pack things onto elephants, they can carry heavy loads of many things. Horses and oxen can pull carts. Although sheep are very small, the small carts they pull have their uses too. This represents the various means the Buddha used to teach according to capabilities in order to transform sentient beings. The “four vehicles of great wealth” are an analogy for four different kinds of methods, the Hearer, Solitary Realizer and Bodhisattva Vehicles, as well as the Five Precepts and Ten Good Deeds, the methods of practice for lay practitioners. The Buddha’s wisdom encompasses all these things.

These are also analogies for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was already replete with all wisdom. At the moment He became enlightened, was there any worldly or world-transcending Dharma or anything at all in this universe that He did not completely understand? He completely understood everything. So, He was replete with all spiritual powers and merits and virtues. This describes the appearance of the Buddha after His enlightenment.

Next it speaks of “farms, industries, attendants”

Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many.

Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many. The household’s wealth consisted of many farms and industries [The elder] also had many friends and relatives. Whether they were close or distant, among so many people, the elder’s industries, farms, homes, etc. made him the wealthiest of them all.

He employed farmers and field hands. In any case, the laborers he employed and the industries he owned were great in number. Thus, “His farmers and servants were many.” The people who worked for him were what we today call “employees,” and he had many of them.

Farms and industries are analogies for the two virtues of wisdom and ending. They are part of the elder’s wealth, and he had them in abundance. Farms and industries are part of a family’s wealth. They are analogies for the virtue of wisdom and the virtue of ending. The virtue of wisdom includes all kinds of wisdom. Wisdom is not something we simply possess; we must continuously apply it to transform sentient beings. By applying it, we will attain [virtue].

By applying this wisdom when we give, we will attain an abundance of virtue. Therefore, “The virtuous attain.” Our virtue comes from giving to others. So, we talk about the “virtue of wisdom” and the “virtue of ending.” The “virtue of wisdom” is attained among people. The “virtue of ending” is attained from the Buddha-Dharma. As we give to others, we must not give rise to discursive thoughts. We must completely cut off all the afflictions that come from having expectations. Therefore, having no expectations is the “virtue of ending.”

“Dharma-treasure” is analogous to “the household’s wealth, farms and industries, [which] were all bountiful.” Among all of His friends and relatives, whether close or distant,

the Buddha’s knowledge, wisdom and so on, as well as compassion, were the most abundant. He possessed all of these

A multitude of subjects is an analogy for the Buddha being the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”

“A multitude of subjects” is an analogy for the Buddha being “the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”

The Ten Dharma-realms are the Four Noble Realms and the Six Unenlightened Realms. Altogether these are the Ten Dharma-realms. We are all clear on the Four Noble Realms. The Hearer, Solitary Realizer, Bodhisattva and. Buddha realms are the Four Noble Realms. The Six Unenlightened Realms are the heaven, human, hell, hungry ghost, animal and asura realms. These are the Six Unenlightened Realms.

In the Four Noble and Six Unenlightened Realms, the Buddha is supreme and unsurpassed, and His enlightenment is universal and supreme. Thus, we speak of the [other] nine Dharma-realms.

In the Ten Dharma-realms, the Buddha is unsurpassed; He is the Great Enlightened One with supreme, universal, perfect enlightenment. So, He is at the top of the Ten Dharma-realms and leads the other nine. Thus, in speaking of the other nine Dharma-realms, we say He has “a multitude of subjects.” The Buddha can lead so many beings. In the nine Dharma-realms, the Buddha wants to transform everyone.

The next sutra passage states, “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.”

His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together.

This sutra passage helps to explain that. “His trade brought in profits and even reached foreign countries” His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together. This is analogous to doing business. Nowadays, businesspeople and big entrepreneurs do business on a global scale. In the Buddha’s time, transportation was inconvenient. But, the Buddha already spoke of things near and far. With great wisdom, it was like He could do business far away. “He invested the capital and reaped the profits.” All the elder had to do was invest the capital and his businesses grew on a large scale. As for what he took in, all his businesses made money.

This is an analogy for “the Buddha journeying throughout the place where unenlightened and noble beings exist together.” Doing business in faraway lands is an analogy for the scope the Buddha had in transforming sentient beings. It encompasses all of the place where “unenlightened and noble beings exist together.” Where do “unenlightened and noble beings exist together”? In the Saha World. This world of ours is the place where unenlightened and noble beings live together. The Buddha manifested in the Saha World and repeatedly returned to it. This is like engaging in trade. He continually and mindfully sought teachings to be able to continually respond to a wide range and diverse group of sentient beings. He wanted to transform all in the Five Realms and the four forms of birth.

Everyone, from Hearers and Solitary Realizers to Bodhisattvas, was within His scope of transformation. This is “investing the capital to reap the profits. Investing the capital” is going out and seeking wisdom [In the presence] of past Buddhas, He continually engaged in spiritual practice. He Himself formed an aspiration to put the Dharma into practice. As he sought the Dharma from [past Buddhas], He continuously formed this aspiration. He spent a long time seeking the Buddha-Dharma and diligently practicing it. Over countless lives, He followed sentient beings and journeyed into all the realms to help them.

His traders and merchants could be found everywhere: Traveling salesmen and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.

“His traders and merchants could be found everywhere.” In doing business, one will come in contact with many people. This is also an analogy. “Traveling traders and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.” This means that when the Buddha engaged in spiritual practice, He sought the Dharma and transformed others. As He did this, it was as if He was doing business. “If you want to buy this, I will introduce you to that. You will be satisfied with it.” This is “providing things for people who are lacking.” When we want something, He will introduce to us [what we need]. This is like how. “Traveling traders and stationary merchants provide things for people who are lacking.” This is what they do. The Dharma is without substance or appearance, but we need to be able to circulate it.

If there were no Buddha-Dharma in this world, the world could not become safe and stable. The Buddha-Dharma can purify people’s minds, so we must promote it. Only when people’s minds are pure will there be peace in the world. When there is a road, we must stay on it. Only then will people not go astray, but will instead help to maintain peace in society. So, “They go to all places and are respected for their goods.” If we can all accept the Dharma and apply it to ourselves so that we give to others in this way, naturally we will be grateful to each other, respect each other and work together to spread love in the world. This is what the Buddha wanted to teach us.

Next it states, “Crowds numbering hundreds of millions surrounded him and paid him respect”

Crowds numbering hundreds of millions surrounded him and paid him respect: This is an analogy for the noble beings of the Three Vehicles who transmitted the Buddha’s teachings. It is also an analogy for [the Buddha’s] three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Realms.

Because his business was so far-reaching, many people surrounded the elder. Numerous people wanted to do business with him. There were many who attained benefits from him. Therefore, crowds numbering hundreds of millions surrounded him in that place. This is also an analogy for how. “The noble beings of the Three Vehicles transmitted the Buddha’s teachings.” Those “transmitting the Buddha’s teachings” were the noble beings of the Three Vehicles. After Hearers listen and are able to understand, they share however much they understand with other people. Solitary Realizers attain a deeper comprehension. Life is filled with afflictions, so they teach people how to eliminate afflictions. Bodhisattvas have even more realizations. Transforming sentient beings is the responsibility of Bodhisattvas, thus they must take it on. So, they are all willing to spread the Dharma and the principles taught by the Buddha. Spreading the Buddha’s teachings is what all the noble beings of the Three Vehicles aspire to do.

This is also an analogy for [the Buddha’s] “three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Destinies.” This is another analogy. The Buddha manifested in the human realm. Whether in the heaven, human or any of the Six Realms, He has three kinds of transformation-bodies. With the Buddha-Dharma, we can mindfully analyze things as coarse as mountains, rivers and land and as subtle as tiny specks of dust; these are all part of the material world. Think about it; how vast is the Buddha’s scope of trade? This state of abundant wisdom is the state that we must learn. Therefore, we must always be mindful.

Episode 815 – Protect Sentient Beings with Loving-kindness

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>> With great loving-kindness, sentient beings are in our thoughts and under our protection. With great love, our hearts will encompass the universe and the world will be like one great house. By compassionately viewing all equally, everyone is like our child.

>> “We are like a child, young and ignorant, who abandoned his father and ran away to far-off foreign lands, wandering through many countries for more than 50 years.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> His father worried for him and searched for him in all directions: This is an analogy for observing the four forms of birth to the opportunity to be delivered.

>> The womb-born develop inside their mothers’ wombs, and after they are fully formed, they are born and after they are fully formed, they are born.

>> The egg-born develop inside a shell and are born after being fully formed. Examples are birds.

>> The moisture-born must physically develop in humid places,. Examples are insects.

>> The transformation-born do not depend on anything [external]; they are born spontaneously based on karmic forces. Examples are those born in heaven and in hell.

>> His father worried for him: With His original vow of delivering all living beings and unwillingness to let sentient beings suffer, the Buddha gave rise to a heart of great compassion. This is described as worrying.

>> As he grew tired in his search, he stopped in a certain city. There he built a house: To deliver sentient beings, the Buddha in His loving-kindness entered the Saha World together with sentient beings. Thus, this is an analogy for[the Buddha] manifesting in the womb.

>> He followed sentient beings in suffering from the Five Skandhas and entering into the city of the womb.

>> He stopped: The Buddha’s mind abides forever in the Avatamsaka state, the perfect and immediate Great Vehicle teachings, which is also called His original intent. He continually explained this Dharma-realm, the source of absolute truth.

>> A certain city: This is the conjured city of the Great Vehicle and a place of enlightenment.

>> He stopped in a certain city is an analogy for there being further lands before reaching pure Nirvana with skillful means.

>> That which guards against wrongdoers and protects against enemies is called a city. It is like the great precepts. They can guard against wrongs and stop evils just as the city walls guard against enemies.

>> There he built a house: He raised the abode of compassion and built the house of the nature of emptiness. Making wondrous use of the Five Dusts is called the nature of Dharma-joy. This is why the skillful means in which the Buddha abides are called the true reward[-land] and the state of calm illumination.

>> Where he amused himself in the five desires: Ordinary people crave and are attached to forms, sounds, smells, tastes and sensations, the objects of the five desires. They wallow in this filth as if in the mud. Because their bodies and minds are impure, they are unable to accept the Dharma and thus do not turn the Dharma-wheel.

>> The Buddha was clearly free and at ease with His direct and circumstantial retributions, making use of His karmic causes and effects. Thus it says, “He amused himself in the five desires”.

>> So, His household was very wealthy, is an analogy for His wealth of myriad virtues. He let go of His worldly family and entered the very wealthy family of the Tathagata. He was born into a very wealthy family. How did He come to enter the Tathagata’s family? He renounced family ties and became a monastic to uphold the Great Dharma and spread the seeds of Dharma, for one seed can give rise to infinity. This made Him very wealthy.

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“With great loving-kindness, sentient beings are in our thoughts and under our protection.
With great love, our hearts will encompass the universe
and the world will be like one great house.
By compassionately viewing all equally, everyone is like our child.”

Spiritual practice is this simple; with a heart of great compassion, naturally we will love and care for all the world’s sentient beings.

With great compassion, which is great love, our minds will naturally open up. This open and spacious mind is vast as the sea and sky. Being in this state of mind is also a kind of enjoyment. We will be able to accommodate sentient beings without limits. Everyone will be part of our family and the world will be like one great house. With the same sky over us and the same earth supporting us, the whole world is like one great house. When we exercise compassion to view all sentient beings impartially, we see all as children who share a father, all as brothers and sisters. We can all get along harmoniously and happily. Coexisting with the world in this way and peacefully interacting is so enjoyable. This is happiness. To live a blessed and happy life, we must live a life of love.

This is like what happened in Zhejiang, China. There was once a government official who had a 17-year-old son. The fortuneteller took a look at him. “You have a fortunate life. But your life will be short; you will live for about 18 years.”

Not long after that, his father was transferred and reassigned to another county. In order to welcome their new official, some people prepared a banquet for him. This young man saw that in the area right outside the kitchen, there were eight cows. What were they doing there? He went into the kitchen and asked. The chef said, “This is for a banquet dish. This is for making a dish called Jade Hairpin. Why is it called Jade Hairpin?” The chef then explained that it was made with sharp metal chopsticks. First, they would start a fire on the stove, then heat the metal chopsticks in the fire until they were red hot. “All of these cows are lactating.” These sharp chopsticks are stuck into their udders so that the milk inside them coagulates on the tip of the heated chopsticks before they are removed. This dish is called Jade Hairpin. These eight cows are for making this one dish.

When he saw and heard this, he could not bear it. “Think about that; how cruel!” So, he went to his father and made a request. He hoped that his father would issue an edict forbidding people in the entire county from making the dish called Jade Hairpin. His father did this immediately, so not only were these eight cows saved, the entire county received this edict. After this incident, the young man had a dream. He dreamt of eight cows bowing to him in gratitude and it seemed in the sky there were some dignified heavenly beings coming to wish him well. Among them was an old man who said, “Your lifespan was originally 18 years, but because of your thought of kindness and your virtue of respecting all life, you will be given another 80 years. Thus your lifespan will be 98 years.” Indeed, he was blessed with wealth and children and also became a government official. He lived into his 90s and died of old age. This is an old story from China.

Humans are the most intelligent of all beings; by giving rise to compassion, we can protect all life in the world. If everyone has this kind of love, won’t the whole world be harmonious and peaceful? Look at how the Buddha, in His compassion, repeatedly returned to this world to deliver sentient beings. He was not willing to lose even a single one. He treated sentient beings as His only son. Thus, He searched for them as He would His son, making such a great effort.

So, the previous passage states, “We are like a child, young and ignorant, who abandoned his father and ran away to far-off foreign lands, wandering through many countries for more than 50 years.”

This is the previous sutra passage [It has been] “more than 50 years.” For how many lifetimes have we wandered about in this way? We have turned away from our innate enlightenment. The karma we create and the suffering we face are unbearable! Meeting the Buddha again in this lifetime and receiving the Buddha’s teachings are opportunities we must earnestly seize.

The next sutra passage states, “His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.”

“His father worried for him” means that after the son left, the father remained in a state of unease. Where could his son be? What was he doing? How was he surviving? These were the father’s worries. He looked everywhere. This is an analogy for “observing the four forms of birth to look for those with the opportunity to be delivered.”

His father worried for him and searched for him in all directions: This is an analogy for observing the four forms of birth to the opportunity to be delivered.

The Buddha, in His compassion, continued to search for opportunities to deliver sentient beings. He not only went among humans, He also searched among all the four forms of birth. “Searched for him in all directions” refers to going among the four forms of birth.

The womb-born develop inside their mothers’ wombs, and after they are fully formed, they are born and after they are fully formed, they are born. 

Among the four forms of birth, the womb-born develop in their mother’s womb before being born. This makes them womb-born. Humans are not the only beings that are womb-born; so are oxen, horses, sheep, dogs, pigs and so on. There are many others that are womb-born. They all take shape inside a mother’s womb before being born; thus they are called womb-born.

The egg-born develop inside a shell and are born after being fully formed. Examples are birds. 

The egg-born develop inside a shell. Only after they become fully formed do they break out of the shell. This makes them egg-born.

The moisture-born must physically develop in humid places,. Examples are insects. 

The moisture-born depend on moisture. They are born in humid places. Examples are insects and fish, which live in water. This makes them moisture-born.

The transformation-born do not depend on anything [external]; they are born spontaneously based on karmic forces. Examples are those born in heaven and in hell. 

Then there are the transformation-born. They are born depending on the karma they created. Those with good karma are born in heaven. Those who create the karma of the Ten Evils are born in hell. Without depending on anything [external], they follow their karma as they leave this life and go to the next. This depends upon the [mix of] good and bad karma. We are born in heaven if our good karma is strong, or born in hell if our bad karma is strong. That is called transformation-born.

His father worried for him: With His original vow of delivering all living beings and unwillingness to let sentient beings suffer, the Buddha gave rise to a heart of great compassion. This is described as worrying.

So, “His father worried for him.” This goes back to “His original vow of delivering all living beings.” No matter which of the four forms of birth or the Five Realms sentient beings were in, His original vow was to completely transform and deliver them all. Unwilling to let sentient beings suffer, “The Buddha gave rise to a heart of great compassion.” All of this began with His great compassion. “This is described as worrying”; [this process] was described as worrying.

As he grew tired in his search, he stopped in a certain city. There he built a house: To deliver sentient beings, the Buddha in His loving-kindness entered the Saha World together with sentient beings. Thus, this is an analogy for[the Buddha] manifesting in the womb.  

So, “As he grew tired in his search, he stopped in a certain city. There he built a house.” This is an analogy for the way the Buddha delivered sentient beings. He likewise “entered the Saha World together with sentient beings. Thus, this is an analogy for [the Buddha] manifesting in the womb.” He came to and remained in the Saha World. “He stopped in a certain city” refers to the place where He lived together with sentient beings. He descended from Tusita Heaven and was born into the palace. After taking shape in the womb, He was born in the world and lived in the same way we do. Yet, in some ways He surpassed ordinary people. He was different from us in that He worried about the suffering in the lives of sentient beings.

The suffering of birth, aging, illness and death was not something ordinary humans could resolve or save themselves from. Only by realizing the principles did He have a path with which to deliver sentient beings. He had to first create this path so that He could give sentient beings a path to walk on. Thus, He manifested the appearance of engaging in spiritual practice and of attaining enlightenment in order to deliver sentient beings.

He followed sentient beings in suffering from the Five Skandhas and entering into the city of the womb.

So, He likewise “manifested in the womb”; He manifested this appearance ․”He followed sentient beings in suffering from the Five Skandhas and entering into the city of the womb.”

Like us, He also had the Five Skandhas, the Five Aggregates, and the suffering of the Five Aggregates. He also had form, feeling, perception, action, and consciousness, the Five Aggregates. In the world, with this “form,” the Buddha lived in the same way we do. He too had to eat and drink, and He too fell ill as He aged, requiring treatment with medicine. Likewise, when His illness ran its course, He passed away and entered Parinirvana. This was the same as the way we live in every single respect. He did this for the sake of delivering all beings; that is why He came.

He stopped: The Buddha’s mind abides forever in the Avatamsaka state, the perfect and immediate Great Vehicle teachings, which is also called His original intent. He continually explained this Dharma-realm, the source of absolute truth. 

This is an analogy. “He stopped” is also an analogy for something else. The principle behind “he stopped,” can be explained in another way, namely, “The Buddha’s mind abides eternally in the Avatamsaka state, the perfect and immediate. Great Vehicle teachings”. After the Buddha’s enlightenment, that awakened spiritual state forever remained with Him. Although He went among the people to transform sentient beings and. His physical form resembled theirs, in fact, He maintained the Avatamsaka state in His mind. Out of His great compassion, He could not bear for sentient beings to suffer, so He returned to go among the people. He did this solely to make the Dharma-realm known. “He continually explained this Dharma-realm, the source of absolute truth.”

A certain city: This is the conjured city of the Great Vehicle and a place of enlightenment.  

“A certain city” is a place of enlightenment, the conjured city of the Great Vehicle. When He manifested this appearance, He had already awakened His nature of True Suchness. So, this was in His every thought. His original intent was to teach the One Vehicle, the True Dharma of the One Vehicle. But He had to continuously find methods to teach according to the capabilities of sentient beings; this is a conjured city. The Buddha hoped everyone would return to their nature of True Suchness. However, sentient beings had to be transformed by stages so that we could, stage by stage, experience the states of spiritual practice. This is like a place of enlightenment

He stopped in a certain city is an analogy for there being further lands before reaching pure Nirvana with skillful means. 

“He stopped in a certain city” is an analogy for “there being further lands before reaching pure Nirvana with skillful means.” This is how the Buddha transforms sentient beings.

“There being further lands” means we must go beyond this place. We must continue to walk forward. In this way, “There [are] further lands.” They are known as skillful means. The Buddha hopes everyone can reach the state of pure Nirvana and great liberation so that we can be free from samsara and without hindrance as we return to this world to transform sentient beings. This is the compassion of the Buddha

That which guards against wrongdoers and protects against enemies is called a city. It is like the great precepts. They can guard against wrongs and stop evils just as the city walls guard against enemies.

So, “That which guards against wrongdoers and protects against enemies is called a city. It is like the great precepts. They can guard against wrongs and stop evils just as the city walls guard against enemies.” This is like upholding precepts, which can also guard against wrongs and stop evils. This is the teaching the Buddha gave us on the path of our spiritual cultivation.

There he built a house: He raised the abode of compassion and built the house of the nature of emptiness. Making wondrous use of the Five Dusts is called the nature of Dharma-joy. This is why the skillful means in which the Buddha abides are called the true reward[-land] and the state of calm illumination.

“There he built a house.” In this city, within the boundaries of this kingdom, within the city, “He built a house.” This is like giving rise to compassion; compassion is like a house, our spiritual home ․There he built a house: He raised the abode of compassion and built the house of the nature of emptiness. Making wondrous use of the Five Dusts is called the nature of Dharma-joy. This is why the skillful means in which the Buddha abides are called the true reward[-land] and the state of calm illumination.

“He raised the abode of compassion.” With compassion in our hearts, we “build the house of the nature of emptiness.” Compassion is our abode. The nature of emptiness is our house. That is our wisdom. With our compassion and wisdom,

we “make wondrous use of the Five Dusts.” It is as if we are playing in the world among these Five Dusts. As we interact with people in the Saha World, we can make use of [this opportunity]. Through this space and these relationships, we [learn to] play in this place, among people, without becoming contaminated. So, this is “the nature of Dharma-joy.” By giving without expectations, we will always be very happy.

This refers to the skillful means in which the Buddha abides. It is with these skillful means that the Buddha delivers sentient beings. This is not the Buddha’s state of mind. The Buddha’s mind is in the Avatamsaka state. Nevertheless, He seizes His karmic affinities with sentient beings. In this way, He goes among the Five Dusts and the evil world of Five Turbidities to deliver sentient beings. So, this is the Buddha’s land of skillful means. Though the Buddha abides in skillful means, it is in fact the true reward-land. This was His true reward. It is also a state of calm illumination, as His mind is forever radiant and clear.

Where he amused himself in the five desires: Ordinary people crave and are attached to forms, sounds, smells, tastes and sensations, the objects of the five desires. They wallow in this filth as if in the mud. Because their bodies and minds are impure, they are unable to accept the Dharma and thus do not turn the Dharma-wheel.  

So, “[The father] amused himself in the five desires.” Ordinary people greedily cling to form, sound, smell, taste and touch, the five desires. This is what ordinary people do. When ordinary people encounter the five desires, they become immersed in them, as if in mud. “Their bodies and minds are impure. They are unable to accept the Dharma and thus do not turn the Dharma-wheel.” Because ordinary people still have the five desires, they are unable to accept the Dharma. So, the Buddha has to return to the Saha World. In the Saha World, He sets an example for everyone in the way He was born, the way He engaged in spiritual practice, the way He attained enlightenment and so on. He helped everyone understand that the end goal of spiritual practice is to transform sentient beings so that we can then reach the state of awakening.

The Buddha was clearly free and at ease with His direct and circumstantial retributions, making use of His karmic causes and effects. Thus it says, “He amused himself in the five desires”.

“The Buddha was clearly free and at ease with. His direct and circumstantial retributions.” He too had circumstantial and direct retributions. He “made use of His karmic causes and effects.” This means He remained in this place.

After the Buddha had attained Buddhahood, He would also sometimes say, “My karma and retributions are not yet exhausted. Treat suffering like [spiritual] nourishment”; this is something Tzu Chi volunteers say. Thus, “He amused himself in the five desires” means that though the Buddha had to work very hard to transform sentient beings, He was very willing

For his household was very wealthy: This is an analogy for His wealth of myriad virtues. He abandoned His worldly family and entered the very wealthy family of the Tathagata. This means He renounced His family ties, took monastic vows, upheld the Great Dharma and spread seeds of Dharma, for one seed can give rise to infinity. Thus it says “very wealthy”.

So, “His household was very wealthy,” is an analogy for “His wealth of myriad virtues. He let go of His worldly family and entered the very wealthy family of the Tathagata.” He was born into a very wealthy family. How did He come to enter the Tathagata’s family? He renounced family ties and became a monastic to uphold the Great Dharma and spread the seeds of Dharma, for one seed can give rise to infinity. This made Him “very wealthy.”

If the Buddha had never left His family and His loved ones to engage in spiritual practice, how could He have become enlightened? Without the Buddha’s enlightenment, there would be no Great Vehicle Dharma with which we can teach and guide sentient beings to help everyone awaken to their nature of True Suchness. Everyone has the same wisdom as the Buddha and is thus able to understand the true principles of all things in the world and able to guide others to discover them. This is sowing the seeds of Dharma. As one seed gives rise to infinity, this makes [us] “very wealthy.”

So, as we learn the Buddha’s teachings, we truly realize that each of us possesses a shining pearl. We all have an abundant storehouse of treasures. It is just that we are not aware of it. Therefore, as long as we compassionately view all beings equally, we are upholding the Great Dharma and are spreading the seeds of Dharma. One seed can give rise to infinity, if we are willing to form the aspiration. This is not difficult, so let us always be mindful.

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Episode 814 – The Father and Son Who Lost One Another

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>> The Buddha’s great compassion is like that of a kind father of the world. With great wisdom, He resided in the world like a great elder of the world. The Tathagata-garbha and True Suchness are intrinsic to everyone, like the storehouses full of treasure that both father and son possess.

>> “Today, we hear the Buddha’s voice and teachings, and we are joyful and jubilant for we have attained what we never had before. can attain Buddhahood is like a bounty of unsurpassed treasures coming to us unsought.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “We are like a child, young and ignorant, who abandoned his father and ran away to far-off foreign lands, wandering through many countries for more than 50 years.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The initial rousing of innate enlightenment is like our initial forming of aspirations.

>> However, Young and ignorant, they regressed and lost the Great Vehicle.

>> In the sutras, Bodhisattvas are often referred to as children. One reason is that Bodhisattvas are the true children of the Dharma-king. Another reason is they have no thoughts of lust, just like children of the world. It does not refer to their being young like a child.

>> The young son left his father, lost his way and found it difficult to return home. He wandered about dejected, suffering the hardships of poverty. In the analogy, when the father and son lost one another, the father never abandoned his search for his son, yet the son was young and ignorant. being attached to the Small and taking no delight in the Great.

>> Turning one’s back on enlightenment to meet with objects of desire is like abandoning one’s father and running away. Cyclic existence in the Five Realms and the four forms of birth is like going to far-off foreign lands. Foreign lands: Retreating from the Great [Vehicle] and forgetting one’s innate enlightenment.

>> Wandering through many countries: This is an analogy for cyclic existence in the Three Realms. Wandering: Incessantly rising and sinking.

>> The many countries are the Three Realms. The realms that unenlightened beings transmigrate through in cyclic existence are divided into three: First is the desire realm, a place where sentient beings who have lustful desires and desire for food abide. From the heavens above to the hells below, this is all called the desire realm.

>> Second is the form realm. Form refers to material hindrances and the attachment to unique, wondrous, exquisite and fine tangible material goods. This is the form realm.

>> Third is the intangible and formless spiritual [realm]. This is the formless realm.

>> For more than 50 years: This is an analogy for experiencing all of the Six Destinies. It says “more than 50” because the asuras can be found throughout the Five Realms and the four forms of birth.

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“The Buddha’s great compassion is like that of a kind father of the world.
With great wisdom, He resided in the world like a great elder of the world.
The Tathagata-garbha and True Suchness are intrinsic to everyone,
like the storehouses full of treasure that both father and son possess.”

The Buddha’s mind is like that of a father of the world who cherishes his child. The Buddha is like a father with an only child. All sentient beings are like His only child. With this kind of impartial mind, He loves them all. “With great wisdom, He resided in the world.” He goes among people, returning on the ship of compassion. Lifetime after lifetime, He returns with His great compassion to enter the Saha World.

The Tathagata-garbha is intrinsic to us all. Within each of us lies a spiritual home. If we can thoroughly clean out this spiritual home of our minds and let go of attachments, we will be able to continually absorb the pure Dharma into our hearts. Let us be mindful as we listen to the thoughts and wishes of others. Every word we hear is a lesson for us to learn. With this mindset, there is Dharma in what each person says. When we apply this to our minds, we can clearly distinguish right from wrong.

When we listen to other people, we will be able to receive lessons given by them. This way, we can continually develop our wisdom. Otherwise, our nature of True Suchness will continue to remain covered in ignorance. If before others finish speaking we want to immediately refute what they say, how can the Dharma ever enter our hearts? When we are listening to someone, if we are continually thinking of what to say next so we can reply to and refute them, that is not right. Instead, we should remain mindful. In this way, no matter who is talking to us, the Dharma they share with us will be perfect; it will be a very good teaching. If we can do this, we are well-cultivated. If we can do this, we are being diligent. If we can do this, we develop our wisdom-life.

This is “like the storehouses full of treasure that both father and son possess.” Since the father had such bountiful storehouses full of treasure, it means that the son had them too. This is an analogy to show that the Buddha’s great wisdom is actually something we all possess. We are all equal to the Buddha; this is what He told us Himself so that we would understand. Every one of us should accept this.

In His great compassion, the Buddha cherished sentient beings. For instance, during the Buddha’s lifetime, one day, Ananda approached the Buddha and asked Him, “Venerable Buddha, what were the causes and conditions that enabled Kaundinya and the others to be able to receive the nourishment of the Buddha-Dharma when You first turned the Dharma-wheel? What were the causes and conditions that enabled them to do this?”

The Buddha very compassionately answered Him. A very long time, countless kalpas, ago there lived a king in Jambudvipa called Megha Labhala. He was the leader of many small kingdoms, more than 80,000 small kingdoms. His rule was benevolent and compassionate, for he used the Buddha-Dharma to govern. He unified his people and the people of many small kingdoms. His subjects practiced the Ten Good Deeds and upheld the Five Precepts. So, the country enjoyed favorable weather, and the people there all lived in peace.

One evening, five yaksas came before the king. All of them looked very emaciated. They appeared before the king with a request. “Your Majesty! Our existence depends on feeding on people’s blood. However, because everyone practices good deeds and abides by the Five Precepts, we never have the chance to get close enough to them to do this. Your Majesty, you are compassionate; you would not abandon us yaksas!”

The king saw them and took pity on them. They were so emaciated! Indeed, their lives depended on consuming the blood of humans to survive. Considering this, he said, “Very well, I will give you blood from my body.” From the five places where he cut himself, he let the blood flow out so they could fill their bowls and drink.

Those five yaksas were very grateful to the king for his compassion, but the king then told them, “Now you have had your fill. Today, I used the blood from my body to help you survive. However, I hope that in the future if I attain Buddhahood, I will use the ‘blood’ of my Dharma-body to nourish you. I hope that you will drink from the bloodline of the Dharma-lineage to nourish your wisdom-life. I hope you may forever develop your wisdom-life.”

Then the Buddha told Ananda, “Ananda, those five yaksas are the present-day Ajnata Kaundinya and the others. Lifetime after lifetime, as I engaged in spiritual practice, they have always been the first to draw near me, so that, just like my aspiration, they will be the first to be transformed. It was the same this time. Ananda, do you know? If you can practice the Ten Good Deeds and abide by the Five Precepts, ghosts and spirits will not be able to draw close to you.”

Upholding precepts and doing good deeds is the method that the Buddha has taught sentient beings lifetime after lifetime. Now the Buddha has told us that everyone intrinsically possesses Buddha-nature in the same way that everything a father possesses likewise belongs to his children. This is the compassion and wisdom of the Buddha. Since He constantly comes to the world to teach and transform sentient beings, sentient beings should constantly be mindful and diligent and joyfully accept His teachings.

Therefore, in this sutra passage, Venerable Kasyapa restated the meaning, “Today, we hear the Buddha’s voice and teachings, and we are joyful and jubilant for we have attained what we never had before.” It says, “We are joyful and jubilant, for we have attained what we never had before.” This was because the Buddha told them that everyone has the ability to attain Buddhahood, so they were all filled with joy, “for we have attained what we never had before” “To hear the Buddha say that Hearers can attain Buddhahood is like a bounty of unsurpassed treasures coming to us unsought.” This is from the previous sutra passage.

Now, this passage continues, “We are like a child, young and ignorant, who abandoned his father and ran away to far-off foreign lands, wandering through many countries for more than 50 years.”

“We are like a child” is referring to a very young child. This child had no ability to discern things. He loved to play, so he abandoned his father and left “[He ran away] to far-off foreign lands, wandering through many countries for more than 50 years.” Previously, Subhuti spoke of all this.

“A child” symbolizes “the initial opening of innate enlightenment,” the enlightened nature intrinsic to all of us. This word “opening” means uncovering something. Innate enlightenment has always been within us, but it has simply been covered by ignorance. Meeting the Buddha again in this lifetime, [we experience] “the initial opening of innate enlightenment.” This is like our initial forming of aspirations.

The initial rousing of innate enlightenment is like our initial forming of aspirations.

We knew nothing of the Buddha-Dharma in the past. Now that we understand the Buddha-Dharma, our aspirations have been aroused. This is what we call forming aspirations. This is an analogy for our initial aspirations. In the past, we had no understanding. Now we know what to do. So, starting now we must practice the Ten Good Deeds and Five Precepts. We begin to form initial aspirations and begin to put them into practice.

However, Young and ignorant, they regressed and lost the Great Vehicle.

Therefore, it speaks of “the initial opening of innate enlightenment” However, “Young and ignorant, they regressed and lost the Great Vehicle.”

Actually, we have already been cut off from the Buddha-Dharma for a long time. We have spent life after life in the Six Realms and been separated from the Buddha-Dharma for a very long time. If we wish to attain it again in this lifetime, we need to start again from the beginning.

In the sutras, Bodhisattvas are often referred to as children. One reason is that Bodhisattvas are the true children of the Dharma-king. Another reason is they have no thoughts of lust, just like children of the world. It does not refer to their being young like a child.

“In the sutras, Bodhisattvas are often referred to as children. Children” has two explanations. One is that. “Bodhisattvas are true children of the Dharma-king.” Bodhisattvas have connected with the Buddha-mind, have drawn near the Buddha-mind. Dharmakaya Bodhisattvas even return to the world to assist at the Buddha’s Dharma-assemblies. These are the true children of the Dharma-king, like Manjusri, Maitreya, Samantabhadra and so on. All are Bodhisattva-children of the Dharma-king, so they are called “children.” The second reason is, “They have no thoughts of lust, just like children of the world.” Like young children, their hearts are pure and clean. Not only are they pure-hearted, their bodies are clean as well. They have no lust in their minds, nor in their behavior. This is another explanation as to why they are referred to as “children.”

“Children” does not refer to their age; it refers to those who have purity of practice, who are completely free from lustful thoughts, and whose bodies are clean. This is why they are like “children.”

The young son left his father, lost his way and found it difficult to return home. He wandered about dejected, suffering the hardships of poverty. In the analogy, when the father and son lost one another, the father never abandoned his search for his son, yet the son was young and ignorant. being attached to the Small and taking no delight in the Great. 

In this section of the sutra, there is a description of a child in the world who when very young left his father and lost his way. He did not know the way back. Having left his father, he lost his way and could not return home. Once he had lost his way, it became very difficult to return home. So, he wandered about dejected, suffering the hardships of poverty. He became like an orphan wandering about out there.

The father spared no effort in searching for his son for more than 50 years. As he searched for his son, he remained unflagging in his efforts ․In the analogy, when the father and son lost one another, the father never abandoned his search for his son, yet the son was young and ignorant. This is like delaying and not forming aspirations, being attached to the Small and taking no delight in the Great. So, the father “never abandoned his search for his son.” But what about the son? The son was “young and ignorant.” He could not find the road home; he had even forgotten his home.

This is an analogy for us sentient beings; having lost our nature of True Suchness, we delay in forming aspirations to find it. Even if we encounter the Buddha-Dharma, we may only think tp eliminate cyclic existence. We fear returning to the world; we fear becoming lost again. So, we delay and dare not form aspirations. This is being “attached to the Small and taking no delight in the Great.” Though we are engaged in spiritual practice, the fact is that we do not form aspirations and do not unlock the wisdom of our minds

Turning one’s back on enlightenment to meet with objects of desire is like abandoning one’s father and running away. Cyclic existence in the Five Realms and the four forms of birth is like going to far-off foreign lands. Foreign lands: Retreating from the Great [Vehicle] and forgetting one’s innate enlightenment.

“[He] abandoned his father and ran away to far-off foreign lands.” This is like “turning one’s back on enlightenment to meet with objects of desire” ․Turning one’s back on enlightenment to meet with objects of desire is like abandoning one’s father and running away. Cyclic existence in the Five Realms and the four forms of birth is like going to far-off foreign lands. Foreign lands: Retreating from the Great [Vehicle] and forgetting one’s innate enlightenment. That state of our nature of True Suchness being hidden is known as “turning one’s back on enlightenment.” When afflictions and ignorance are prevalent, they cover our “enlightenment.” Our enlightened nature is hidden by afflictions, by the dust of afflictions. “Dust” refers to ignorance, for it is ignorance that covers us. Then our enlightenment, the radiance of our wisdom, cannot shine forth. This is “turning one’s back on enlightenment to meet with objects of desire.” Our enlightened nature is intrinsically within us; it is just that it has been covered by ignorance, as if “abandoning one’s father and running away.”

A single thought of ignorance multiplies into many afflictions and results in our descent into the Five Realms and the four forms of birth. This is “going to far-off foreign lands.” We have not taken care of our original homes, our fields and houses. We have already run off to wander about. This is “going to far-off foreign lands. Foreign lands” means “retreating from the Great and forgetting one’s innate enlightenment.” We have retreated from our nature of True Suchness of the Great Vehicle. We have forgotten where to find our innate enlightenment.

Wandering through many countries: This is an analogy for cyclic existence in the Three Realms. Wandering: Incessantly rising and sinking.

We are “wandering through many countries.” This is an analogy for “cyclic existence in the Three Realms. Wandering” is like rising and sinking. One moment we rise, and the next moment we sink.

After we have accepted the Buddha-Dharma, we may at times give rise to certain aspirations. Then, very quickly, certain causes and conditions can cause us to retreat from our aspirations. This is typical of ordinary people today. “I am willing to be diligent; I will diligently practice every day. But then, certain causes and conditions arise, and my mind starts to cause trouble. Then I become indolent again.” There are all sorts of causes and conditions that can pull us away. This is called “wandering,” which refers to “rising and sinking.”

The many countries are the Three Realms. The realms that unenlightened beings transmigrate through in cyclic existence are divided into three: First is the desire realm, a place where sentient beings who have lustful desires and desire for food abide. From the heavens above to the hells below, this is all called the desire realm.

“Many countries” refers to the Three Realms. These are the places that unenlightened beings transmigrate through in cyclic existence. They never leave the Three Realms. Of the Three Realms, the first is the “desire realm. Desire” refers to lustful desires and desire for food. Wherever there are sentient beings, whether up in heaven or down in hell, that is part of the desire realm.

The desire realm is characterized by lustful desires and the desire for food. Desire for offspring to carry on the bloodline, the lust and love between men and women, etc. have created many problems for humankind. Next is the desire for food. How much karma has been created because of this? How much karma of killing has been created, all for the sake of human appetite? Countless living beings have been killed. By killing each other, we create so much karma. Our lustful desires have created overpopulation in the world, and our desires for food lead to killing. All this creation and destruction is due to human desires. The desire realm stretches from heaven above to hell below. All of these are part of the desire realm.

Second is the form realm. Form refers to material hindrances and the attachment to unique, wondrous, exquisite and fine tangible material goods. This is the form realm.

The second is the “form realm” ․Second is the form realm. Form refers to material hindrances and the attachment to unique, wondrous, exquisite and fine tangible material goods. This is the form realm. “Form” refers to tangible things. With tangible things come hindrances. For the sake of material things, out of desire for fine and exquisite objects, we put so much effort into creating things. Much effort is used, and much karma is created. We dig up mountains to get things and so on. All of this is “form.” The things in the form realm stir up people’s cravings and give rise to many desires. This leads to the creation of much karma. This is what we mean by the form realm.

Third is the intangible and formless spiritual [realm]. This is the formless realm.

The third is the spiritual realm. It is intangible and formless, yet is filled with afflictions. This is the “formless realm.”

We humans cannot escape from the Three Realms, the desire, form and formless realms.

For more than 50 years: This is an analogy for experiencing all of the Six Destinies. It says “more than 50” because the asuras can be found throughout the Five Realms and the four forms of birth.

“For more than 50 years,” he left for foreign lands and suffered. “More than 50 years” is an analogy for passing through the Six Destinies. All of us should remember that in “for more than 50 years, more than” refers to the asura realm, because asuras are found in the other Five Realms. So, adding the asura realm, they are referred to as the Six Destinies. If we only say “the Five Realms,” it is because asuras are found throughout the Five Realms. This also includes the four forms of birth.

The delusions of unenlightened beings cause us to be trapped in cyclic existence. This is “turning one’s back on enlightenment to meet with objects of desire.” It is turning from the state of True Suchness and becoming truly lost. So, we certainly must be receptive to the efforts and love of our kind father. Look at how Ajnata Kaundinya had the causes and conditions to be there every time the Buddha taught the Dharma. He was always in the first group of those who received the Buddha-Dharma. That is because the Buddha used love every time, like in the story of the fish giving his flesh. In the earlier story, [the king] governed the kingdom so well that the yaksas could not even draw near people, but the king still offered his own blood to satisfy them. This is how giving He was. Everything He did was to transform sentient beings.

This is the compassion the Buddha used in the way He treated sentient beings. Thus, we sentient beings should be earnest and diligent in receiving the Buddha’s teachings and transformation. Therefore, we must always be mindful.

Episode 813 – Joyful and Jubilant at what Came Unsought

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>> “A storehouse containing precious treasures is an analogy for the unsurpassed way. When we cultivate Right Thinking, all conditions are Dharma-treasures.”

>> At that time, Mahakasyapa, wishing to restate his meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings. [We] are joyful and jubilant, for we have attained what we never had before. To hear the Buddha say that Hearers can attain Buddhahood is like a bounty of unsurpassed treasures coming to us unsought.      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This joy comes from the heart; it arises from the feelings in the heart.

>> Jubilant: The feeling of joy that is expressed by the body is called jubilance. This was because they had attained what they never had before.

>> To hear the Buddha say that Hearers can attain Buddhahood: The disciples of the Buddha’s Small Vehicle Dharma listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of limited capabilities. Their name was given because they learn the teachings through hearing: Hearers can also attain Buddhahood.

>> Thus, A bounty of unsurpassed treasures [came] to us unsought. This is talking about the wondrous true principles of the Great Vehicle that are found in every place and are contained in everything.

>> Every person possesses intrinsic enlightenment: This is like a bounty of unsurpassed treasures, coming to us unsought.

>> So, The wondrous Dharma taught by all Buddhas is precious like the treasures of the world. This Dharma-treasure is an analogy for supreme and universal enlightenment.

>> A bounty of unsurpassed treasures: This is the previously described great treasure of the Dharma-king. In the Lotus Sutra’s Chapter on Parables it says, “I am the Dharma-king, as I am free and at ease with the Dharma.” The precious treasures gathered together are an analogy for the unsurpassed way.

>> Coming to us unsought: For 40 years, they never hoped for this, thus it says it was unsought. More than 40 years later, He only uses the One Vehicle to bestow teachings. Thus it says, It has come to us unsought, [so] we are joyful and jubilant.

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“A storehouse containing precious treasures
 is an analogy for the unsurpassed way.
When we cultivate Right Thinking,
all conditions are Dharma-treasures.”

As Buddhist practitioners, we must be mindful of all conditions and all things. As long as we are mindful, everything is Dharma; everything is a treasure. As long as we think carefully and are mindful, our state of mind can remain steady in all conditions and we can understand that all matters and things are formed by [causes and conditions] converging. When these separate, everything is [in a state of] emptiness. When things converge in a state of Dharma, everything is wondrous existence

[When we look at] a true analogy for the unsurpassed way, the union in the unsurpassed way is that of true emptiness and wondrous existence. If you try to compare it to the value of all worldly treasures, there is no comparison to be made. What is truly precious is the True Suchness in our hearts, the wisdom in our minds. Can this ocean of enlightened wisdom really be compared to a storehouse of treasures? It is so much more. Our innate enlightened nature is the True Suchness within us. When innate enlightenment manifests, our wisdom will be vast as the sea; that wisdom is truly great. So, “A storehouse containing precious treasures is an analogy for the unsurpassed way.” Actually, unsurpassed, perfect enlightenment is the wisdom of the Buddha. Wisdom and True Suchness are infinite and unlimited. One turn of thought may take us to heaven; while with another, we may fall into hell.

In the Samyukta-ratna-pitaka Sutra there is a [story]. During the Buddha’s time in this world, the king of Pancala had 500 wild geese, which he presented to King Prasenajit. King Prasenajit saw these wild geese and found each one very beautiful and endearing. He took these 500 geese and presented them to the Buddha. The Buddha joyfully accepted these birds and allowed them to dwell in Jeta Grove to live a life in harmony with that of the Sangha.

When the Sangha gathered, the geese also flocked together to quietly listen to the Buddha teach the Dharma. As the Buddha spoke of causes and conditions of birth and death, suddenly, one of the geese cried out, and the rest of the 500 joined in. As the Buddha taught the Dharma, the sound of these geese rose with His voice.

Then one day, these birds suddenly flew out as a flock. They were captured by a large net and killed by hunters. They then ascended to the heaven realm. When they were reborn in the heaven realm, these 500 birds had three thoughts. First, where had they come from? “I am now born in heaven. In the past, where did I come from?” Second, where would this life lead? “Before being a bird, where did I come from? Now after this, where will I be born next?” Third, what karma had they created in the past for them to be born in heaven now?

They all contemplated this. What were their past causes? In the past, they had not done any good deeds; they had only lived with the Buddha and Sangha together in the same environment where they had listened to the Dharma. Was this why they could enter heaven? Afterward, these 500 birds who had been reborn as heavenly beings, these 500 heavenly beings, came to the Buddha to express their gratitude to Him.

Also at this time, King Prasenajit had come to see the Buddha, and after prostrating to Him and paying his respects he asked the Buddha, “When I came today, why did I not see those 500 wild geese?” The Buddha said. “They were killed by a hunter. The 500 geese have already risen to heaven”

“and come again to listen. They have all attained the state of Srotaapanna.” When King Prasenajit saw that the geese had become heavenly beings, he was very joyful. What could their causes and conditions have been? When the king asked the Buddha about this,

the Buddha said, “In their past lives during Kasyapa Buddha’s era, there were 500 women who listened to the Dharma and took the precepts. But these women’s minds were unsettled, and they broke the precepts. So, they descended into the animal realm, where they spent countless kalpas. Now, because in the past they had the causes and conditions to listen to the Dharma, in this life, you, the king, sent them to. Jeta Grove to hear my teachings once again. This is the affinity they had. Afterwards they were captured by the hunter. At that time, they still had Right Mindfulness. They knew where they had come from and where they wanted to go, that by journeying on the Buddha-Dharma, they would be born in heaven’. They had this kind of Right Mindfulness. So, they again came to the world to listen to the teachings. Now, they have already attained the fruit of Srotaapanna.”

So, we can see that the Buddha’s teachings are true treasures. The Buddha-Dharma allows us to truly realize the principles of all phenomena. They had been like that for lifetimes; 500 lifetimes ago, in Kasyapa Buddha’s time, they took the precepts and took the Dharma to heart. Yet, when discursive thoughts arose, they failed to abide by the precepts. By breaking the precepts, they created evil karma and had to descend to the Three Evil Destinies. But they had met a Buddha and heard the teachings; these causes and conditions still existed. After countless kalpas, they now had met Sakyamuni Buddha, again listened to the teachings and been liberated. Think about it, are material treasures able to liberate us? Only the wondrous Dharma, the unsurpassed way, allows us to understand principles and allows our minds to cultivate Right Thinking. It allows our minds to settle down as if entering a state of Samadhi. Through the practice of Right Samadhi, everything we see is a Dharma-treasure [The ability to do this] is wisdom; this is most important in learning the teachings.

At that time, Mahakasyapa, wishing to restate his meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings. [We] are joyful and jubilant, for we have attained what we never had before. To hear the Buddha say that Hearers can attain Buddhahood is like a bounty of unsurpassed treasures coming to us unsought.      

So, the previous sutra passage states, “At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse.” Now it was the Sangha’s most senior member, Venerable Kasyapa, who began, “wishing to restate his meaning.” He said, “Today, we hear the Buddha’s voice and teachings.” After listening, everyone “[is] joyful and jubilant, for we have attained what we never had before. To hear the Buddha say that Hearers can attain Buddhahood is like a bounty of unsurpassed treasures coming to us unsought.”

This passage says that everyone was very joyful from listening to the Dharma because the Buddha had told them that they too can attain Buddhahood, that Hearers can also attain Buddhahood. Therefore, all were delighted ․This joy comes from the heart; it arises from the feelings in the heart.

This joy comes from the heart; it arises from the feelings in the heart.

The expression of joy is a smile; we are at ease. Furthermore when walking and so on our posture is upright. When we see people, we smile with joy as we meet them; we greet them and so on with such jubilance. Some people are so joyful they will jump. There are people who say, “I’m so happy, I could jump for joy.” People often use this sort of description to express “joy and jubilance.” So, jubilance “[is joy that] is expressed by the body”

Jubilant: The feeling of joy that is expressed by the body is called jubilance. This was because they had attained what they never had before.

“Joy” is in our minds. “Jubilance” is expressed outwardly in our Five Roots. Our eyes, ears, nose, mouth and body all give forth joyful expressions. As for the mind, after the Dharma enters our mind, the Five Roots are moved. Our eyes laugh and our limbs are light and quick. These are all manifestations of joy. Expressed this way, it is called jubilance.

So, “We have attained what we never had before.” In the past, they had never been so happy. Before, they never dared imagine that they could also attain Buddhahood. Now the Buddha was telling them this, so. “In the future, I will surely attain Buddhahood.” So, this is “a bounty of unsurpassed treasures.” It is compared to the most valuable treasures in the world

[Now] this is “coming to us unsought.” We are now very joyous because “The Buddha says Hearers can attain Buddhahood.”

To hear the Buddha say that Hearers can attain Buddhahood: The disciples of the Buddha’s Small Vehicle Dharma listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of limited capabilities. Their name was given because they learn the teachings through hearing: Hearers can also attain Buddhahood.

This refers to “the disciples of the Buddha’s Small Vehicle Dharma,” the Hearers Within the Sangha, there were disciples of all Three Vehicles. There were the Great Vehicle disciples whose capabilities were sharp. Hearing [the teachings], they formed aspirations and knew that aside from awakening themselves, they should also benefit and awaken others. They were disciples of higher capacities and greater awareness.

Then, there were those with average capabilities. They were Solitary Realizers. They were also called Middle Vehicle disciples. Hearers, after hearing the Buddha’s teachings, knew that life is impermanent. From Beginningless Time, one delusional thought led to the cycle of birth and death in the Six Realms. This is so frightening!

The only way to transcend this suffering was eliminating afflictions through the Dharma. In order to eliminate all afflictions, they became Hearers. They understood the matters of the world and quickly eliminated their afflictions, but they relied on hearing alone. They listened and understood based on the sounds, however they had yet to thoroughly comprehend. They are called Small Vehicle disciples, disciples of the Small Vehicle Dharma

“[They] listened to the Buddha’s teaching to realize the principles of the Four Noble Truths.” Their realization was limited to these principles. This was what the Buddha had taught, so they had learned how to eliminate [wrong] views and how to eliminate delusions of thinking. They only knew but did not thoroughly comprehend because they had not yet completely eliminated their afflictions and ignorance [Relying] only on sound, they were “those with limited capabilities on the path to Buddhahood” [Thus, they] were called Hearers. “Their name came from hearing the teachings.” Only by hearing the teachings from the Buddha could they attain realizations, so they were called Hearers.

At this point, the Buddha also said that as long as they listen to the Dharma, Hearers can ultimately attain Buddhahood. So, everyone was delighted. This Dharma entered deeply into their hearts

Thus, A bounty of unsurpassed treasures [came] to us unsought. This is talking about the wondrous true principles of the Great Vehicle that are found in every place and are contained in everything.

Thus, “A bounty of unsurpassed treasures [came] to us unsought.” This is talking about the “wondrous true principles of the Great Vehicle that are found in every place and are contained in everything.” We need to know that the true Buddha-Dharma contains the “truly wondrous principles of the Great Vehicle.” These principles are the true principles, the ultimate principles, which are found everywhere. Wherever you are, you can see them, for all conditions are Dharma. When working in the fields, [we all think,]. “While weeding, aren’t I removing afflictions?” So, [principles are] “found in every place and are contained in everything.”

“Every thought that arises in the mind also contains true principles.” Our minds face all [these] conditions every day. Don’t they contain true principles? So, everyone possesses innate enlightenment. Each of us is replete with the innate enlightenment of True Suchness, like “a bounty of unsurpassed treasures coming to us unsought.”

Every person possesses intrinsic enlightenment: This is like a bounty of unsurpassed treasures, coming to us unsought.

Actually, each of us possesses the innate enlightenment of True Suchness. This Dharma-treasure is contained within our hearts; it is just that we have not yet applied it. After listening to the teachings and reflecting on our nature, it comes to us unsought. It has always been there. We must earnestly reflect on our nature. Our nature is intrinsically pure, and we are intrinsically abundant in wisdom.

This “bounty of unsurpassed treasures” is something we have discussed earlier. In the Chapter on Parables there is a section that states, “I am the Dharma-king, as I am free and at ease with the Dharma.” We talked about this section of the sutra before. These “precious treasures gathered together” are an analogy for the unsurpassed way.

A bounty of unsurpassed treasures: This is the previously described great treasure of the Dharma-king. In the Lotus Sutra’s Chapter on Parables it says, “I am the Dharma-king, as I am free and at ease with the Dharma.” The precious treasures gathered together are an analogy for the unsurpassed way.

When all treasures are gathered together, they are gathered in what is called a storehouse. Where is this storehouse? It is within our nature. This “unsurpassed Dharma-king” is within our mind. The workings of the mind and the mind-king all lie within our own nature

So, The wondrous Dharma taught by all Buddhas is precious like the treasures of the world. This Dharma-treasure is an analogy for supreme and universal enlightenment. 

So, “The wondrous Dharma taught by all Buddhas is precious like the treasures of the world.” This Dharma-treasure is an analogy for “supreme and universal enlightenment.” The teachings, which Buddhas taught in the past, are passed down in the human realm and are “precious like the treasures of the world.” They are extremely valuable and precious, like treasures of the world. What do worldly treasures actually amount to? The Dharma-treasure in our heart is what we truly must seek. This Dharma-treasure is an analogy for “supreme and universal enlightenment”

Coming to us unsought: For 40 years, they never hoped for this, thus it says it was unsought. More than 40 years later, He only uses the One Vehicle to bestow teachings. Thus it says, It has come to us unsought, [so] we are joyful and jubilant.

“coming to us unsought.” This is to say, “For 40 years, they never hoped for this, thus it says it was unsought” ․Coming to us unsought: For 40 years, they never hoped for this, thus it says it was unsought. More than 40 years later, He only uses the One Vehicle to bestow teachings. Thus it says, “It has come to us unsought, [so] we are joyful and jubilant.” As the Buddha expounded sutras for over 40 years, Small and Middle Vehicle practitioners were always stuck at the stage of benefiting themselves. For over 40 years, they never wished to advance, nor were they willing to shoulder the Tathagata’s mission of going among people to widely transform sentient beings.

Then, after “more than 40 years,” the Buddha [finally] “only uses the One Vehicle to bestow teachings.” Now, He taught the Wondrous Lotus Sutra, which is unique and unmatched. All that He taught previously was skillful means. “What everyone now hears is the Dharma I truly wish to teach.” Thus the Buddha expressed His original intent. This was His original intent that was in His mind after His awakening; what He wished to teach was the One Vehicle Dharma. Now He had expressed this teaching openly. He “[bestowed the teachings]” on everyone. “Thus it says coming to us unsought.” We need to accept this. Buddha has given the teachings in their entirety, so we should accept them and experience the truth of the Great Dharma. So, we are very joyous.

Everyone, in learning the Buddha’s Way, if we put our hearts into it, the Dharma-treasure of our nature will naturally manifest within our minds at all times. When we observe external conditions, all we see is Dharma-treasures. These Dharma-treasures are intrinsically stored in our minds; this ocean of wisdom is intrinsic to everyone. We have the nature of True Suchness within. So as long as we are mindful, when we take the teachings to heart, naturally awakening will be before us. So everyone, please always be mindful.

Episode 812 – Take in the Dharma with Sincerity and Diligence

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>> We must be permeated by the Dharma and take it to heart with sincerity and diligence. When our minds resonate with the Dharma, we enter True Suchness. It is difficult to be born human and difficult to encounter the Dharma. The long-form prose is repeated in verse to be engraved in our memory.

>> “That is why we said we never had the intent to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha’s children is what we have already attained.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before. ”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Of the four, Mahakasyapa was the oldest in years, so he led the assembly with descriptive verse. This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples, confessed that in the past they had lingered in upholding the Small while taking no delight in the Great.

>> The senior disciples of the Sangha solemnly repented for the past, when they wasted their days and idled away their time [Now] old and decrepit, they still upheld the Small and feared the Great. They had no interest whatsoever in the Great Vehicle Dharma.

>> They only listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.

>> They spoke today of the Buddha’s voice and teachings during the previous 40-plus years: These all had the Eight Tones and the Four Unobstructed Wisdoms of Eloquence, just as in the teaching of the burning house in the Chapter on Parables.

>> So, We are joyful and jubilant, for we have attained what we never had before. All the Dharma He taught with His voice was suited for sentient beings states of mind, which made those listening happy. By according with and benefiting sentient beings, He made them joyful.

>> A beautiful tone, a soft tone, a harmonious tone, a respectful and wise tone, a non-effeminate tone, an unerring tone, a deep and far-reaching tone and an inexhaustible tone.

>> The Four Unobstructed Wisdoms of Eloquence: With these four methods, Bodhisattvas have wisdom and clear understanding and thoroughly comprehend without hindrance, so these are called the Four Unobstructed Wisdoms. Through these, they eloquently teach[for others] to accept and comprehend, so these are also called the Four Wisdoms of Eloquence.

>> First, the unobstructed wisdom of meaning means that Bodhisattvas know and understand the meaning and principles of all Dharma. This is thorough comprehension without hindrance.

>> Second, the unobstructed wisdom of the Dharma means that Bodhisattvas thoroughly comprehend the terms in all Dharma. This is discernment without hindrance.

>> Third, the unobstructed wisdom of rhetoric means that Bodhisattvas, to explain the names, meanings and principles of all Dharma, accommodate all sentient beings’ different languages from different lands in teaching them, thus enabling each to attain understanding. This is eloquence without hindrance.

>> Fourth, unobstructed wisdom of joyful eloquence means that Bodhisattvas accommodate all sentient beings’ capabilities and the Dharma they enjoy listening to when They teach them. This is bringing harmony without hindrance.

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“We must be permeated by the Dharma and take it to heart with sincerity and diligence.
When our minds resonate with the Dharma, we enter True Suchness.
 It is difficult to be born human and difficult to encounter the Dharma.
The long-form prose is repeated in verse to be engraved in our memory.”

In listening to the Dharma, are we really listening with our hearts? Do we listen to the teachings with our ears or listen to them with our minds? If we only use our ears to listen, the sounds enter into our ear-root, but our mind is not there to receive them. Then they come in one ear and go out the other, and we have listened to the teachings in vain. So, when we listen to the teachings, we must take the Dharma to heart. We must be reverent.

Only a reverent mind can resonate with the Dharma. Only a respectful mind can earnestly accept the Dharma. When our minds resonate with the Dharma, we will naturally have faith and understanding. To take the Dharma to heart, we must have faith. Only with faith will we awaken; with awakening, we are able to fully understand. The Dharma will be able to enter our minds deeply and connect with our True Suchness. Thus, “When our mind resonates with the Dharma, we enter True Suchness.”

It is difficult to be born human and difficult to encounter the Buddha-Dharma. We have already been born in human form, and the Dharma is only found in the human realm, so we must make an effort to seize [this opportunity].

The Buddha-Dharma is difficult to encounter. Even if we are born human, to be able to hear the Dharma is even more difficult. Even if our neighbor says, “Come, they’re teaching at the temple next door. Let’s go listen,” [we will say,] “I don’t have time. When I have time, I will just go to [light incense] and pray.” Even if it is nearby, [we will still say,]. “I will go when I have time.” But usually we do not have any time.

“I rarely have time; I will go when I have time.” When do we really have time? This is just an excuse. Although it is only next door, our reaction is still the same. Even if the Dharma is in our [place of practice], we react the same! We hear it, but we are not willing to be diligent. Although we are so close to the teachings, we never take the Dharma to heart. So, we must try to seize this opportunity.

In each sutra, we begin with reciting the long-form prose. We already talked about the long-form prose in the Chapter on Faith and Understanding. Now we will start on the repeated verse; the text starts to repeat. The Buddha was concerned we would forget this important passage of the sutra. He was concerned we would forget, so He repeated it again.

The prior long-form prose ended where it says, ․”That is why we said we never had the intent to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha’s children is what we have already attained.”

This sutra passage is where the long-form prose of the Chapter on Faith and Understanding stops.

Following this, it says, “At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse.”

“At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before.”    

Do you remember the earlier long-form prose? These four great disciples of the Buddha were all leaders. Subhuti, Mahakasyapa, Katyayana and Maudgalyayana, these four, were leaders of the Sangha. Now Mahakasyapa began to speak, “wishing to restate his meaning.”

From the prior long-form prose, going back to the Introductory Chapter, we read that no one knew why the Buddha had remained sitting in meditation. After teaching the Sutra of Infinite Meanings, though He had reached a [stopping] point, the Buddha remained seated without getting up. It seemed to them that the Buddha had not finished teaching the Dharma, as He just continued to sit. He emitted light and manifested auspicious signs, so everyone remained seated at the assembly. They were waiting for the Buddha to continue teaching the Dharma.

For a long time, the Buddha did not emerge from Samadhi. Later, Manjusri and Maitreya had a dialogue. They [explained] the spiritual practice of past, present and future Buddhas, who all share the same path. When They are going to give important teachings, They have to be very careful. So, They would enter Samadhi, emit light and so on. This is what all Buddhas do when. They are about to teach the Great Dharma. Everyone was still unclear, so Maitreya posed questions and Manjusri answered.

Next was the Chapter on Skillful Means. The Buddha continually praised over and over the state of Buddhahood. A Buddha’s wisdom is inconceivable, and He continually praised it. Sariputra began to form questions; his wisdom did not allow him to comprehend the level of the state of Buddhahood. Thus, Sariputra requested that the Buddha teach about the state of Buddha-wisdom. After being asked three times, the Buddha began to teach, yet 5000 people left the assembly. This shows that though the Dharma is in front of us, those who are indolent do not know they must earnestly and quickly learn it.

Those who stayed had “utmost sincerity” and dedication, and they wanted to quickly understand what the state of Buddha-wisdom is like. So, in learning the Buddha’s Way, what is most important and essential? Those who remained were very diligent and wanted to understand this. Thus, after Sariputra’s dialogue with the Buddha, the Buddha understood that Sariputra had already comprehended this and regretted that he previously clung to the Small Vehicle Dharma. Now he was willing to form great aspirations to learn the Great Vehicle Dharma. Thus, the Buddha began to bestow the prediction of Buddhahood on him.

Actually, Subhuti, Mahakasyapa, Katyayana, Maudgalyayana and most of the great disciples had opened their minds and understood. These four, on behalf of the entire Sangha, stood up and came before the Buddha. They reverently knelt before Him, requested the Dharma and repented that they had wasted their time in the past. They repented for seeking only their own awakening. They repented that, in the past when they heard the Buddha teaching the Dharma, they thought He taught the Great Dharma only for the Bodhisattva practitioners who had formed great aspirations. They thought that it had nothing to do with them.

So, they confessed what had been in their hearts, that they had not completely understood the Buddha’s intention. The problem had not been with the Buddha; it had been with [the disciples] themselves. Thus, they openly expressed how in the past, they were like a poor son. This passage is all about what these four disciples were expressing before the Buddha. After this long-form prose, it was Mahakasyapa who spoke once more. This is called the repeated verse, meaning that it describes everything again.

Thus, “Wishing to restate the meaning, [he] spoke in verse.” This is the repeated verse “Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before.” The meaning is that these four elders had already expressed their past state of mind and now wanted everyone to be even clearer. So, Venerable Kasyapa came before the Buddha. He was the oldest in the Sangha and was also the closest to the Buddha’s heart. Once when the Buddha held up a flower, Kasyapa smiled. No one understood what the Buddha’s action meant, but Kasyapa knew. This showed that he could understand the Buddha and resonate with the Buddha’s mind. Kasyapa was also the oldest and the most senior disciple in the Sangha. Therefore, on behalf of the others, Mahakasyapa spoke the repeated verse.

Of the four, Mahakasyapa was the oldest in years, so he led the assembly with descriptive verse. This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples, confessed that in the past they had lingered in upholding the Small while taking no delight in the Great.

“This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples,” these four disciples themselves, “confessed that in the past,” in their past spiritual practice, they had “lingered in upholding the Small.” They had taken no delight in the Great [Vehicle], and they did not want to go among people and again be contaminated by their defilements. They only wanted to awaken themselves.

In the Sangha, they all were senior disciples. These senior disciples had already inspired everyone else in the Sangha. If the senior disciples felt this way, what about the junior monastic practitioners? Thus, those senior disciples of the Sangha “solemnly repented for the past.” They clearly expressed that in the past, they had “wasted their days and idled away their time”

The senior disciples of the Sangha solemnly repented for the past, when they wasted their days and idled away their time [Now] old and decrepit, they still upheld the Small and feared the Great. They had no interest whatsoever in the Great Vehicle Dharma.

At the time, the Buddha patiently taught the Dharma to sentient beings, yet those disciples who followed Him clung to the Small Dharma and wasted their time. They wasted their time and did not make good use of it. They carelessly allowed the Buddha’s teachings to slip by. “With each passing day, we draw closer to death.” They idled away their time, so now they were already “old and decrepit,” yet “they still upheld the Small and feared the Great.” They clung to the Small Vehicle and only sought to awaken themselves. They were scared of practicing the Great Vehicle and going among people.

Because sentient beings are stubborn and difficult to train, they were unwilling to go among them. Thus, “They upheld the Small and feared the Great.” They had no interest in the Great Vehicle Dharma. They did not want to practice this teaching, so “They only listened to the Buddha’s teaching.” They only listened. They listened to His voice and teachings, but they only got so far as to “realize the principles of the Four Noble Truths”

They only listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.

The Four Noble Truths alone were enough for them to work on. During this time, in learning the Small teachings, they began to sever their delusions of views and thinking, the afflictions from their perspective and thought process and so on. After eliminating delusions and ignorance, they thought they had already entered Nirvana. Thus, “Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.” They were called Hearers, those who only listen to the Buddha’s teaching for the Four Noble Truths of the Small Vehicle and only seek to awaken themselves.

“Today, we hear the Buddha’s voice and teachings”

They spoke today of the Buddha’s voice and teachings during the previous 40-plus years: These all had the Eight Tones and the Four Unobstructed Wisdoms of Eloquence, just as in the teaching of the burning house in the Chapter on Parables.

“Today” refers to how, for the past 40-plus years, the Buddha’s teachings that they continually heard were taught through the Buddha’s voice. The Buddha’s voice and teachings have Eight Tones and the Four Unobstructed Wisdoms of Eloquence. He uses various methods to teach us. This was discussed in the Chapter on Parables with the analogy of the burning house. The elder called and called. He called, but the children would not come out, so he used various means [to entice them].

Therefore, the Dharma must be taught through speaking. The Buddha’s ocean of wisdom must be expressed through His voice

So, “We are joyful and jubilant, for we have attained what we never had before. All the Dharma He taught with His voice was suited for sentient beings states of mind, which made those listening happy. By according with and benefiting sentient beings, He made them joyful.”

The Buddha taught sentient beings according to their capabilities and needs. The Buddha taught the Dharma they wanted to hear, so it was suitable for their capabilities. They understood it, thus they were joyful. “By according with and benefiting sentient beings, He made them joyful.” This is how the Buddha teaches according to capabilities, thus making everyone joyful. He helps us realize that life is full of suffering and that we must engage in spiritual practice.

As for the Eight Tones, there are so many qualities [to His voice]

“A beautiful tone, a soft tone, a harmonious tone, a respectful and wise tone, a non-effeminate tone, an unerring tone, a deep and far-reaching tone and an inexhaustible tone.”

He speaks pleasantly, gently and appropriately [His voice] is very respectful and wise; it is not like the voice of a woman gossiping. It is solemn and unerring. What He says can be heard from near and far. Also, He does not become thirsty from speaking. His voice continually pours forth.

There are also the Four Unobstructed Wisdoms of Eloquence. Bodhisattvas also use these four methods, the Four Unobstructed Wisdoms. With “wisdom and clear understanding” of it all, they “thoroughly comprehend without hindrance.” They thoroughly comprehend all Dharma without any hindrance at all. These are the Four Unobstructed Wisdoms.

The Four Unobstructed Wisdoms of Eloquence: With these four methods, Bodhisattvas have wisdom and clear understanding and thoroughly comprehend without hindrance, so these are called the Four Unobstructed Wisdoms. Through these, they eloquently teach[for others] to accept and comprehend, so these are also called the Four Wisdoms of Eloquence.

In our spiritual practice, we also hope for this [We hope] to take the Dharma to heart so we can experience and understand it and adapt the teachings to people’s capacities by using various methods, analogies and verbal teachings to inspire everyone’s minds.

First, the unobstructed wisdom of meaning means that Bodhisattvas know and understand the meaning and principles of all Dharma. This is thorough comprehension without hindrance.

First is the wisdom of unobstructed meaning This means that Bodhisattvas “know and understand the meaning and principles of all Dharma.” This is the unobstructed wisdom of thorough comprehension of the meaning and principles.

Second, the unobstructed wisdom of the Dharma means that Bodhisattvas thoroughly comprehend the terms in all Dharma. This is discernment without hindrance.

Second is the unobstructed wisdom of the Dharma [With it], the Dharma is forever in our minds, because once we take the Dharma to heart, we thoroughly comprehend all Dharma. This is the unobstructed wisdom of the Dharma

Third, the unobstructed wisdom of rhetoric means that Bodhisattvas, to explain the names, meanings and principles of all Dharma, accommodate all sentient beings’ different languages from different lands in teaching them, thus enabling each to attain understanding. This is eloquence without hindrance.

Third is the unobstructed wisdom of rhetoric. When we want to speak, what words should we use? We should speak in a simple manner that everyone can understand. If we teach simple Dharma to people with deep capacities, they will understand the profound meaning within. If we speak profound Dharma and those with limited capabilities hear it, they will feel it is simple and can understand it. Thus, simple speech that everyone can understand is known as “unobstructed rhetoric.”

Fourth, unobstructed wisdom of joyful eloquence means that Bodhisattvas accommodate all sentient beings’ capabilities and the Dharma they enjoy listening to when They teach them. This is bringing harmony without hindrance.

Fourth is unobstructed wisdom of joyful eloquence The unobstructed wisdom of joyful eloquence means they are very happy to teach the Dharma. “The Dharma is like this. When I see this kind of person, in order to transform him, I must find ways to suit his capabilities and quickly transmit the Buddha-Dharma to him so he can take the Dharma to heart.” Therefore, Bodhisattvas can “accommodate all sentient beings’ capabilities.” Whatever teaching makes sentient beings happy, we will mindfully explain it to them.

No matter what, when we listen to Buddha-Dharma, we must be earnest and listen mindfully. Those who compiled the sutra texts were very dedicated. Using both the long-form prose and repeated verse allow us to form a deeper impression and to review these most important teachings. So, whether it is the Dharma taught by the Buddha or sutras compiled at a later time, everyone was very mindful so those who come after can listen to the Dharma and take it to heart. Thus, we must “be permeated by the Dharma and take it to heart with sincerity and diligence.” Only when our minds resonate with the Dharma will we be able to take the Dharma into our [nature of] True Suchness. So, I hope when we listen to the teachings, we are always mindful.

Episode 811 – Do Not Remain a Hearer; Vow to Become a Buddha

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>> Perfectly enlightened, the Buddha taught them to make vows and not linger as Hearers or follow heretical teachings. In the past, at the Vaipulya assemblies, He was in fact already teaching the Great Vehicle Dharma. When we make vows and put Bodhi into practice, the great path directly takes us to the attainment of Buddhahood.

>> “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle] the Buddha was in truth teaching and transforming with the Great Vehicle.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “That is why we said that we never had the resolve to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha-children is what we have already attained.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This accords with the previous sutra passage: Having already attained this, we gave rise to great joy. We felt this was enough. The analogy of attaining joy also matches the previous chapter’s analogy of the joy at attaining the great white ox-cart.

>> Thus we say that, before, we did not know to seek the causes and effects of the Great Vehicle. Although we now know, we still do not seek them, as in fact we already obtained them long before. We are in truth Buddha-children, so how can we not be joyful?

>> Today the Dharma-king’s great treasures have spontaneously come to us: The Buddha is free and at ease with all Dharma, so He is called the Dharma-king. The Chapter on Parables says: I am the Dharma-king, as I am free and at ease with the Dharma. It means that incalculable treasures had been attained without being expected. So it says, [They] have spontaneously come to us.

>> All that should be attained by the Buddha-children is what we have already attained: This refers to Great Nirvana, the Dharmakaya we are all replete with. This is prajna, liberation, permanence, joy, self, purity and so on. These true treasures of infinite merit and virtue are the only great treasures, whether worldly or world-transcending.

>> All that should be attained by the Buddha-children is what we have already attained: This says that since we are like Buddha-children, [we must] take on the Buddha’s teachings and transmit the Dharma-lineage of Buddha-wisdom, which we were originally replete with yet never acted upon simply because it was covered by ignorance.

>> All that should be attained by the Buddha-children and others is what, in the past, at the Vaipulya and Prajna assemblies, all of the Buddha-children should have obtained. We have now already obtained this, so our great resolve is unlocked and used to attain [the fruits] of cultivation. This is the meaning of attaining joy.

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“Perfectly enlightened, the Buddha taught them to make vows
and not linger as Hearers or follow heretical teachings.
In the past, at the Vaipulya assemblies, He was in fact already teaching the Great Vehicle Dharma. When we make vows and put Bodhi into practice, the great path directly takes us to the attainment of Buddhahood.”

Do you understand? Perfect enlightenment [comes from] the most complete and perfect teachings. I hope that by receiving these teachings, we can attain perfect realization from the Dharma. This is great perfect mirror wisdom. In the past I have always told everyone that. I hope we can attain wisdom that is truly completely and perfectly enlightened. This is our goal. The Buddha taught for more than 40 years. Beginning with the Small [Vehicle Dharma], the Four Noble Truths, He let us know that life is full of suffering. This is the starting point of spiritual practice. If we do not recognize our suffering, we will not think to transcend this suffering. So, we must examine the question, where does suffering come from?

Thus, the Buddha taught us about “causation,” how we accumulate of all kinds of afflictions. When a discursive thought arises, we connect to external conditions. When we connect to external conditions, we give rise to many thoughts of greed and desire. When greed and desires arise, our minds chase after external things, and we begin to create all kinds of karma through our speech and action. Or, knowing that life is full of suffering, we seek to be liberated. But if we are not careful, we will walk toward a deviant path and develop deviant understandings and deviant views. Then when we want to turn back, it will be very difficult.

Or, if we are clearly on the right path, but we hesitate in one spot and become stuck, unwilling to advance forward, we will only practice for our own benefit. Hearers merely listen to the Dharma. Having learned the Buddha’s teachings, they know to earnestly understand the principles and eliminate afflictions. The Buddha gave them this encouragement, but they thought it was only for people who formed Bodhisattva-aspirations. “He was encouraging those who were interested and willing to go among people to help them. He was saying these things for people like this; it has nothing to do with us.”

So, we must understand that. “Perfectly enlightened, the Buddha taught them to make vows,” which means He wanted us all to form aspirations and make great vows. We must not linger as Hearers or follow heretical teachings. We should continuously move forward. When we listen to the Buddha-Dharma, we should follow the way it is taught. From the Agama to the Vaipulya to the Prajna to the Lotus teachings, which are the complete and perfect teachings, we must take them all in.

In the past, He taught us how to look for the principles of the world and how to experience the Dharma. As we live in this world, one thought that forms can cause us to face all kinds of suffering and joy and so on. We must understand the principles and avoid lingering. “In the past, at the Vaipulya assemblies, He was in fact already teaching the Great Vehicle Dharma.” His teachings at the Vaipulya assemblies already contained the Great Vehicle Dharma “[We] make vows and put Bodhi into practice.” At that time we should have been able to start forming aspirations to walk the great, direct Bodhi path until we attain the state of Buddhahood. The Buddha used these methods to teach us.

The Dharma is taught impartially. The Buddha shows compassion to all equally; He considers all sentient beings His children. The Buddha treats everyone the same; it is we who draw distinctions and choose to linger as Solitary Realizers,

stopping with the Small Vehicle Dharma. The previous sutra passage states, “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle] the Buddha was in truth teaching and transforming with the Great Vehicle.”

“This sutra” is the Lotus Sutra; at this assembly the Buddha had one goal, to expound the One Vehicle Dharma. At this assembly, His one and only hope was that everyone would set aside the Small for the Great. By letting go of their Small Vehicle perspective, they could turn toward accepting great teachings. This was the Buddha’s goal in teaching the Lotus Sutra, the One Vehicle Dharma.

But He had started with the Vaipulya teachings in the past. “Previously” means [the Vaipulya period], when “in front of the Bodhisattvas,” He had begun to encourage everyone to walk the Bodhisattva-path and had criticized “the Hearers and those who delighted in the Small [Vehicle].” He began to say that practicing only for their own benefit was not right. So, “He disparaged the Hearers and those who delighted in the Small [Vehicle].” It was during the Vaipulya period that the Buddha began to tell people not to linger in the Small Vehicle Dharma.

In fact, now we know that. “The Buddha was in truth teaching and transforming with the Great Vehicle.” Actually, from the beginning the Buddha wanted everyone to understand that we all intrinsically have Buddha-nature. However, we unenlightened beings had already been wandering about for so long, in the heaven, human, hell, hungry ghost and animal realms. We have gone in a big circle, and now we want to return, go back to our nature of True Suchness. Of course this will not be easy.

Thus, we must be determined and have faith and understanding. By this time, Subhuti and the others already had faith and understanding. In the past, they thought the Buddha was only expounding the Dharma for Bodhisattvas and rejecting Hearers and Solitary Realizers when He praised Bodhisattvas. Now, they knew that the Buddha had always treated everyone the same. He shows compassion to all equally and treats everyone like He treats Rahula.

The following sutra passage states, “That is why we said that we never had the resolve to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha-children is what we have already attained.”

By now, we already know this. We know that at the beginning we did not have this resolve. We thought by eliminating afflictions, we could avoid transmigration through the Six Realms and that we would be satisfied by this. But now, we know [better]. “Today the Dharma-king’s great treasures have spontaneously come to us.” This can truly enrich our wisdom-life. The Buddha had already explained the Great Dharma and told us clearly that this was the path we must take. We are like the elder’s son, who should receive the elder’s wealth. Buddha-children are the same; Buddha-children should attain all of the Buddha’s teachings.

So, what this is saying accords with the previous sutra passage, “Having already attained this, we gave rise to great joy”

This accords with the previous sutra passage: Having already attained this, we gave rise to great joy. We felt this was enough. The analogy of attaining joy also matches the previous chapter’s analogy of the joy at attaining the great white ox-cart.

At this moment, though we had no resolve or expectations, we have already attained all of this. Originally, we never thought we would be able to see so many treasures. Now, not only are we able to see them, but all these things are ours.

This is in accord with the previous passage. We gradually began to understand and have already taken the Dharma to heart. Before, we were content with what we had, but after setting aside the Small Vehicle Dharma, we now feel genuinely happy. This is like what the Chapter of Parables says about the joy everyone felt after attaining the great white ox-cart.

In the Chapter on Parables, the Buddha was telling the story. Now it was Subhuti who told a parable to describe that they were in a true state [of joy]. Originally, they had no resolve to seek this. But now they had attained what they had not even sought, so they were very happy. Thus, “We say that, before, we did not know to seek the causes and effects of the Great Vehicle”

Thus we say that, before, we did not know to seek the causes and effects of the Great Vehicle. Although we now know, we still do not seek them, as in fact we already obtained them long before. We are in truth Buddha-children, so how can we not be joyful?

In the past, [they sought] the causes and effects of the Small Vehicle. They only sought to eliminate afflictions, to avoid being reborn and facing all kinds of suffering. This was all they had sought. So, they did not seek the causes and effects of the Great Vehicle, which is great tranquility, great Nirvana and great liberation. With this kind of great liberation,

we can come and go with ease. We can journey on the Dharma of Suchness to deliver sentient beings in this world. With these great karmic effects, we can come and go with ease. Yet we did not know we should seek them. “Although we now know, we still do not seek them.” Although we now know, we still have not aspired to seek them. “In fact we already obtained them long before.” In fact, the Buddha taught this Dharma long ago. It is just we did not use it. We did not have this resolve, so we were unwilling to make use of it.

If we take the Dharma to heart and manifest it in our actions, if we are willing to take that first step, aren’t we all Living Bodhisattvas? There is so much suffering in the world, and manmade calamities and natural disasters are pervasive. Thus Living Bodhisattvas must promptly emerge. In truth, everyone can do this. But if we do not do this, nothing can be done. So, “In fact we already obtained them long before.” Every one of us has this power; we attained it long ago. We know helping people is our fundamental duty and also that we intrinsically have a nature of True Suchness. “We are in truth Buddha-children.” It turns out that for all of us, after understanding this Dharma, our nature of True Suchness will manifest. How could we not be joyful? We feel great joy!

So, “Today the Dharma-king’s great treasures have spontaneously come to us” Today the Dharma-king’s great treasures have spontaneously come to us: The Buddha is free and at ease with all Dharma, so He is called the Dharma-king. The Dharma-king’s treasures have naturally manifested; they are no longer buried or covered. They have always existed.

“The Buddha is free and at ease with all Dharma, so He is called the Dharma-king.” The Dharma-king is very free and at ease with the Dharma. This is because for many lifetimes, beginning an incalculable number of kalpas ago, life after life, He sought the Dharma and transformed others. He has already come and gone many times, freely and with ease. This is because He had internalized the Dharma; He awakened to it and understood. His mind is always pure; afflictions of the Three Evil Destinies, the Six Realms or the four forms of birth will not able to contaminate Him. So, He is always at ease. This is what makes Him the Dharma-king. In the Chapter on Parables, the Buddha said of Himself, “I am the Dharma-king, as I am free and at ease with the Dharma.”

This means that “Incalculable treasures had been attained without being expected” ․The Chapter on Parables says: “I am the Dharma-king, as I am free and at ease with the Dharma.” It means that incalculable treasures had been attained without being expected. So it says, “[They] have spontaneously come to us.” All the Dharma that the Buddha has is actually in our possession as well. All of us have it. This Dharma cannot be measured or calculated. There is a true abundance of this wealth. “It had been attained without being expected” [The son] did not expect that he had always had incalculable amounts of wealth. He had always had it, but he was not mentally prepared for all these treasures to suddenly belong to him. In the same way, we did not realize that we had a nature of enlightened wisdom equal to the Buddha’s. We all intrinsically have this nature of True Suchness. It is a natural part of us; it has always been there. So it says, “[It] has spontaneously come to us.” But actually, it has not come or gone; it has always been there. It is our ignorance that caused us to become lost and cover up our True Suchness.

All that should be attained by the Buddha-children is what we have already attained: This refers to Great Nirvana, the Dharmakaya we are all replete with. This is prajna, liberation, permanence, joy, self, purity and so on. These true treasures of infinite merit and virtue are the only great treasures, whether worldly or world-transcending.

“All that should be attained by the Buddha-children is what we have already attained”  As Buddha-children, we have attained what we should attain. This was how Subhuti described himself. He had now thoroughly understood the Dharma that the Buddha taught. Thinking back on the past 40-plus years, it turned out that the teachings the Buddha gave were so complete and perfect and [brought] such freedom and ease. This is what we have already attained in our minds.

“This refers to Great Nirvana, the Dharmakaya we are all replete with. Great Nirvana” is non-arising and non-ceasing; it is great liberation. This is Great Nirvana. What is non-arising and non-ceasing is the Dharmakaya. The Dharmakaya is our nature of True Suchness, our intrinsic nature.

The Dharmakaya is also called prajna. Prajna is wisdom. We all intrinsically have wisdom, but it has been covered by ignorance. Otherwise, with our Dharmakaya, our prajna, our nature of True Suchness, we are intrinsically liberated. But we created the causes and conditions so we faced karmic retributions. We created all this ourselves.

We have always had “prajna, liberation permanence, joy, self, purity and so on.” From the beginning, we have all had these. “The true treasures of infinite merit and virtue” are something we all possess. This Dharma-wealth exists in us all “[These are] the only great treasures, whether worldly or world-transcending.” In this world, we can apply them inexhaustibly as long as we “have Dharma to help us transform.” If we have the Dharma, we can return to transform sentient beings, to deliver ourselves and others. We all have an abundance of wisdom, an abundance of the treasures of merit and virtue. “All that should be attained by the Buddha-children is what we have already attained”

All that should be attained by the Buddha-children is what we have already attained: This says that since we are like Buddha-children, [we must] take on the Buddha’s teachings and transmit the Dharma-lineage of Buddha-wisdom, which we were originally replete with yet never acted upon simply because it was covered by ignorance.

This also means that. “Since we are like Buddha-children, [we must] take on the Buddha’s teachings and transmit the Dharma-lineage of Buddha-wisdom which we were originally replete with.” In fact, everyone needs to transmit the teachings of the Buddha and the Dharma-lineage of the Buddha’s wisdom. Originally, everyone was replete with it, “yet we never acted upon it.” This means we were unwilling to act. As long as we are willing to do it, we are all able to do it. “Simply because it was covered by ignorance” means that sadly, we are covered by ignorance.

All that should be attained by the Buddha-children and others is what, in the past, at the Vaipulya and Prajna assemblies, all of the Buddha-children should have obtained. We have now already obtained this, so our great resolve is unlocked and used to attain [the fruits] of cultivation. This is the meaning of attaining joy.

“All that should be attained by the Buddha-children and others” is what, “in the past, at the Vaipulya and Prajna assemblies, all of the Buddha-children should have obtained. We have now already obtained this”

We now understand this. In the past, at the Vaipulya and Prajna assemblies, the Buddha had already [tried to] help us eliminate our afflictions, so that. “The mind has no hindrances; there are no hindrances.” Once completely purified, our minds should be free and at ease. “Our great resolve is unlocked and used to attain [the fruits] of cultivation” [Thus] we attain great joy. By establishing great resolve and using this Dharma for spiritual practice, we can attain great joy. This joy is the joy of obtaining the Dharma.

When we accept, learn and practice the Dharma, we must be mindful. The teaching is perfect and complete, so we must not deviate from it in the slightest. Thus, we must see the path clearly and not linger as Hearers or deviate toward heretical teachings, as a slight deviation leads us far off course. So, we must always be mindful.

Episode 810 – The Dharma Can Convey Us to the Other Shore

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>> The True Dharma of the One Great Vehicle enables practitioners to enter the Bodhi-path. Taking the vehicle of the magnificent great white ox-cart is a metaphor for the Buddha’s great teachings of compassion and wisdom. The Dharma is a vehicle that can convey us across the river to the other shore of liberation and Nirvana.

>> “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle], the Buddha was in truth teaching and transforming with the Great Vehicle.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> In this sutra, He expounds only the One Vehicle: Though the Buddha, in front of the Bodhisattvas, criticized and reproached Hearers and. Solitary Realizers, who only sought liberation for themselves, He was bringing up the flaws of those lingering in the Small Vehicle.

>> He expounds only the One Vehicle: This is the only teaching for attaining Buddhahood. A vehicle is like a cart; it is used as a metaphor for the Buddha’s teaching. The Great Vehicle Dharma can convey one across to the shore of Nirvana. Thus, it is referred to as a vehicle. The Lotus Sutra teaches only the principles of the One Vehicle.

>> As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle.

>> For those who delight in the Small Dharma, the Buddha was in truth teaching and transforming with the Great Vehicle: The Small Vehicle Dharma is for those of dull capabilities who delight in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle conveys; if a vehicle can deliver all beings, then it can be called “great”

>> The Dharma is like a track or a law. The Tathagata’s teachings of the ultimate reality of the Middle Way, the principle of the twofold emptiness of self and phenomena and the infinite superior, wondrous Dharma-doors enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment. This is the Great Vehicle Dharma.

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“The True Dharma of the One Great Vehicle
enables practitioners to enter the Bodhi-path.
Taking the vehicle of the magnificent great white ox-cart
is a metaphor for the Buddha’s great teachings of compassion and wisdom.
The Dharma is a vehicle that can convey us across the river
to the other shore of liberation and Nirvana.”

Right now we are discussing the Lotus Sutra. It was given after more than 40 years of teaching, when the Buddha had to share His true intention in hopes that everyone would understand and resonate with the Buddha-mind. He wanted to help everyone clearly understand that we intrinsically have Buddha-nature. So, although He was advanced in years and. His time for being in the world was almost over, His life’s teachings and His intent were still solely focused on “enabling practitioners to enter the Bodhi-path.” He hoped that we spiritual practitioners could quickly enter the path to enlightenment and understand these principles. Moreover, He hoped we could promptly “take the vehicle of the magnificent great white ox-cart.” This shows the Buddha’s compassion. With love and the Dharma, He led sentient beings. He had to use all kinds of skillful means and teach the Three Vehicles.

The Three Vehicles, the sheep-cart, deer-cart and great white ox-cart, were used to represent the Small, Middle and Great Vehicles, which were used to draw out sentient beings who were engrossed in playing in the burning house. By relying on these carts, we can reach our destination. So, “The Dharma is a vehicle.” The Dharma is that which can transport us. We can use the Great and Small Vehicle Dharma to convey us across the river. Which river is this? The river of afflictions. To go from the shore of ordinary people to the shore of noble beings, we must cross the river of afflictions

until we reach Nirvana, the shore of Nirvana and liberation. Nirvana is a tranquil state. Nirvana is a state of liberation in which our minds are tranquil and clear so they are not tempted by cravings and desires. If we can guard the doors of our Six Sense Organs, the Six Sense Objects in our surroundings will be unable to tempt our minds to stray. So, we must be mindful!

There is [a story] from King Ashoka’s time. King Ashoka greatly admired the Buddha-Dharma, so he aspired to help it flourish. One time, he invited a bhiksu to receive his offerings and to expound the Dharma. At that time, there was still discrimination against women; they were forbidden to listen to the Dharma openly. In the palace there was an entertainer; she had roots of goodness and wisdom and delighted in the Buddha-Dharma. When she heard that a bhiksu was coming to teach, she came to listen behind a cloth screen. When she heard the bhiksu teach about giving and upholding precepts, her emotions were stirred up. As this session of teachings was about to end, she rushed before him, prostrated with her entire body and respectfully asked him to explain the teachings in more detail. “Is the Dharma you have shared with us about nothing more than just upholding precepts and giving? I want to understand more deeply the true meaning of the Buddha-Dharma. I am risking my life to ask this question.”

The bhiksu was very touched when he heard this. He told her, “Life is full of suffering! Let me analyze this suffering for you; it all comes from desires and cravings.” The entertainer then asked about the origins of suffering. “Why do we give rise to desirous thoughts?” The bhiksu then talked in detail about suffering, causation, cessation and the Path. He explained the principles of the Four Noble Truths in great detail for her. The entertainer mindfully listened to and internalized the true principles of the Four Noble Truths. Then suddenly, she awakened to all principles. She knew she had violated the rules by lifting up the screen and dashing out. This action carried a severe punishment. “But after listening to these teachings, I feel peaceful and at ease. Since I have been able to attain this Dharma, I am not afraid of being put to death. This life will end, but my wisdom-life will continue on.”

When she saw how scared the other women were, she picked up a knife respectfully and, with both hands, presented it to the king. She reverently knelt before the king and expressed her remorse. She told the king, “I have committed a major violation. I have done what you have forbidden. It is precious to be born human, and so far in my life I have felt that there are so many principles that. I do not understand. I do not know how I came to be in this world. I am not clear on where I will go next. In order to attain the teachings, I was willing to risk my life. Whatever punishment you impart, I am willing to accept it, because I already attained the truths of the Buddha-Dharma. The Four Noble Truths, the law of karma, I now understand all of it. But I have one sincere wish. Your majesty is so sincere in promoting the Buddha-Dharma and giving everyone a chance to listen to the Dharma. But women are never allowed to see the bhiksus face to face and openly listen to the Dharma. I hope your majesty will repeal this rule.”

The king saw that she was truly at ease with death. From the clear and logical way she spoke, it was obvious she had taken the Dharma to heart. The king also realized, “Yes! I also must repent. I want to lead the country. I want to promote the Buddha-Dharma, I hope it will spread throughout the world so everyone will have the chance to hear the Dharma. So, how can I enforce a rule that treats men and women differently? Women can also attain Buddhahood. Women also have an awakened nature. The Buddha said that in the four forms of birth and the Five Realms, all beings intrinsically have Buddha-nature. Why is it that though I heard this Dharma, I still established this strict prohibition? This was wrong of me!” Praising this entertainer, he said, “You are very brave. I am grateful that you have reminded me that I should find a way for men and women to equally listen to the Dharma and realize the principles.” After this, during King Ashoka’s time the Buddha-Dharma was open to all. King Ashoka was a supporter of the Dharma.

So, we need to know that. “The Dharma is a vehicle that can convey us across the river.” Only the Dharma can do this; we must make use of it in order to achieve tranquility and peace in our body and mind, the state of Nirvana. If our minds can become tranquil and peaceful, then naturally we will be described as having crossed the river of afflictions to the other shore. As Buddhist practitioners, we must have this aspiration. We must be courageous and diligently advance. We must go beyond giving and upholding precepts; we must also have patience, diligence, Samadhi and wisdom. So, we must be mindful.

The previous sutra passage states, “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.”

Subhuti, as we all know, said the problem lay within us, because we only sought to benefit ourselves. The disciples thought the Buddha was just teaching for Bodhisattvas and not to them. Why did they continue to feel that the Buddha was biased toward Bodhisattvas and that only they would attain Buddhahood? In fact, the Buddha said everyone could attain Buddhahood. It was not that the Buddha was biased; it was they themselves who had remained stuck on the Small Vehicle Dharma. They knew this now.

So, the following sutra passage states, “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle], the Buddha was in truth teaching and transforming with the Great Vehicle.”

“This sutra” refers to the Lotus Sutra. Starting with the Chapter on Skillful Means, the Buddha continuously praised the One Vehicle, the Great Vehicle Dharma, the True Dharma of the One Vehicle. “Previously, in front of the Bodhisattvas” means that before, in front of the Bodhisattvas, He had criticized them. “Those who delighted in the Small [Vehicle]” are the Hearers who listened to the Dharma, yet only happily chose the Small Vehicle Dharma. But, as we already know, the Buddha had really always taught the Great Vehicle

In this sutra, He expounds only the One Vehicle: Though the Buddha, in front of the Bodhisattvas, critized and reproached Hearers and. Solitary Realizers, who only sought liberation for themselves, He was bringing up the flaws of those lingering in the Small Vehicle.

So, you see in this text, “though the Buddha, in front of the Bodhisattvas disparaged the Hearers, disparaged” means He rejected them. He rejected the Hearers because they only wanted to uphold the Small Vehicle. The Buddha rejected this, saying, “You should not just benefit yourselves, you should benefit others as well.” This was called rejection and also disparagement. He was not trying to hurt anyone; He was saying we must let go of the Small Vehicle, of this mindset of only benefiting ourselves. We should form great aspirations and make great vows. He rejected those who selfishly strive only for their own awakening, hoping that we could all open our hearts and accept the Bodhisattva teachings.

So, when the Buddha taught the Lotus Sutra, He rejected the Small Vehicle. This was letting go of the provisional to reveal the true. When it came to provisional teachings, the skillful means given in the past, He told everyone to let go. At this time, they should look beyond their own awakening; it was now time to help others attain awakening. They should not remain focused only on their own awakening and liberation; it was time to benefit others as well.

This was what “Subhuti and the others” already [realized] in the Lotus Sutra. “In this sutra, He expounds only the One Vehicle.” At this assembly He continuously praised the True Dharma of the One Vehicle. This is the Lotus Sutra. The Buddha gave many analogies, but in the end they were all about walking the great Bodhi-path and helping everyone understand how to return to their nature of True Suchness

He expounds only the One Vehicle: This is the only teaching for attaining Buddhahood. A “vehicle” is like a cart; it is used as a metaphor for the Buddha’s teaching. The Great Vehicle Dharma can convey one across to the shore of Nirvana. Thus, it is referred to as a vehicle. The Lotus Sutra teaches only the principles of the One Vehicle.

So, “He expounds only the One Vehicle,” which is the only way to attain Buddhahood. We already understand the principles of the Agama, Vaipulya and Prajna teachings. We already understand all these principles. Now “He expounds only the One Vehicle.”

A “vehicle” is like a cart; it is something that can transport people. “The Great Vehicle Dharma can convey one across to the shore of Nirvana,” across the river of afflictions to the shore of noble beings. For this reason, it is called the “One Vehicle.” The Lotus Sutra is all about the principles of the One Vehicle.

As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle.

“Previously, in front of the Bodhisattvas. He disparaged the Hearers” As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle. “Disparaged” means to reject. We must remember that this is not slander. He was asking everyone to reject this, to move beyond skillful means and let go of them. Everything we need to learn is here. “The Dharma is like a raft.” Isn’t this what the Diamond Sutra teaches? With this bamboo raft we can cross to the opposite shore. Once we arrive at the other shore, we do not carry the raft with us onto the land. We have to leave it there to step onto shore.

By the same principle, in the Vimalakirti Sutra it says that. Small Vehicle practitioners are like “scorched sprouts and inferior seeds.” They cannot truly transmit the Dharma. They are like the poor son. Clearly the elder led him to see all the treasures. He opened up the [storehouse] to show all to him, but he did nothing more than look. He did not think, “If these things were mine….” He did not even have a thought like that. So, likewise, “The lotus does not appear in the desert of the high plains.” A lotus flower needs to be in mud. On a high plain without water or mud, how could there be a lotus? Lotuses need to grow in mud. If Bodhisattvas want to attain Buddhahood, they need to go among people. It is because the turbidities and afflictions are very severe that there is a great need for us to bravely go among them.

So, “The Buddha was in truth secretly teaching and transforming with the Great Vehicle.” In the past, our capabilities were insufficient. The Buddha taught the Great Vehicle Dharma, but He taught it secretly by using skillful means to guide us. He guided us so that we would be happy to listen to the Dharma and understand how to eliminate afflictions. In this way, we became peaceful and at ease, but then we remained in that state.

For those who delight in the Small Dharma, the Buddha was in truth teaching and transforming with the Great Vehicle: The Small Vehicle Dharma is for those of dull capabilities who delight in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle conveys; if a vehicle can deliver all beings, then it can be called “great”

“Those who delighted in the Small [Vehicle]” means we all ended up delighting in the Small [Vehicle]. Actually, the Buddha taught the Great Vehicle to transform sentient beings. The Small Vehicle practitioners were “those of dull capabilities [who] [delighted] in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle is that which conveys.” We can drive ourselves and also transport others. So, we should form great aspirations and make great vows. We should aspire to Buddhahood and form Great Vehicle aspirations.

We must go beyond our own awakening and also seek “a vehicle, that which conveys.” We want to be able to drive a cart that is capable of delivering others. This is the True Dharma.

So, the Dharma is like a track. We must stay on track by learning the Buddha’s teachings. We must adhere to the Three Flawless Studies and be like the Tathagata, Sakyamuni Buddha, who journeys on the Dharma to go among people. While amongst people, His mind still remains in the Avatamsaka state. His Buddha-nature still exists, unaffected by the turbidities of sentient beings

The Dharma is like a track or a law. The Tathagata’s teachings of the ultimate reality of the Middle Way, the principle of the twofold emptiness of self and phenomena and the infinite superior, wondrous Dharma-doors enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment. This is the Great Vehicle Dharma.

The “twofold emptiness of self and phenomena” is a principle that we must understand as we walk the Middle Way. Though we know that we came here due to things we did in past lives, did we come due to karmic retribution or after engaging in spiritual practice, did we return on the ship of compassion to deliver sentient beings? Did we come because of the karma we brought? Or did we come journeying on our vows? We need to be clear about these principles and be able to understand “the infinite superior wondrous Dharma-doors.” This must all be clear to us. Thus, we can “enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment.” This is the Great Vehicle Dharma.

Everyone, learning the Buddha’s Way is about the Great Vehicle. We must be clear on the Great Dharma. If we can make use of these great teachings, not only can we deliver ourselves, we can also deliver other people to reach the shore of Nirvana and liberation. This is truly learning the Buddha’s Way. So everyone, we must always be mindful.

Episode 809 – Upholding the Path and Transmitting the Dharma

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>> Those who accept the Buddha’s teachings are called Buddha-children. They uphold the noble path and transmit the Dharma-lineage. This is a general term for Bodhisattvas. By following the Buddha’s noble teachings, they ensure that the seeds of Buddhahood continue on uninterrupted. Everyone can be said to be replete with the Buddha-nature.

>> “Only now do we realize that the World-Honored One never withheld the Buddha-wisdom from us.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> In truth, we have always been Buddha-children: From the Buddha’s teaching of the provisional and the true and the power of His great wisdom, we are born into the noble path. Thus, we are called Buddha-children.

>> Those who ensure that the seeds of Buddhahood continue and are never cut off are called true Buddha-children.

>> This explains how the poor son, though joyful at receiving the family wealth, also expressed regret for the past: We previously wondered if the Buddha withheld the Great Vehicle from us by not teaching it. Now we know that what the Buddha taught us from the start contained the teachings of the Great Vehicle.

>> Yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great: They regretted having selfishly held on to the Small [Vehicle] Dharma, clinging to the state of. Hearers and Solitary Realizers and lacking the heart to delight in the Great and deliver and transform sentient beings.

>> As we applied the Buddha’s [awakening] only to our own nature, only we received this Dharma-joy. Yet He had never withheld anything; if we had known earlier to take delight in the Great, the Buddha would have revealed and taught it to us even earlier.

>> Everything the Tathagata taught, from the ultimate reality of the Middle Way to the infinite superior wondrous Dharma-doors, can enable sentient beings to practice the Dharma in accord with the Buddha-mind and thereby achieve perfect enlightenment. This is called the Great Vehicle Dharma.

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“Those who accept the Buddha’s teachings are called Buddha-children.
They uphold the noble path and transmit the Dharma-lineage.
This is a general term for Bodhisattvas.
By following the Buddha’s noble teachings,
they ensure that the seeds of Buddhahood continue on uninterrupted.
Everyone can be said to be replete with the Buddha-nature.”

All of us who learn the Buddha’s teachings are being educated by the Buddha. For more than 2000 years, the Buddha’s teachings have continually been passed down. When we accept and uphold the teachings, the Dharma helps our wisdom grow. So, all who have been taught the Buddha-Dharma can be said to be Buddha-children, the children of the Buddha. As long as we take the Dharma to heart and make use of it, we can be called Buddha-children, who “uphold the noble path and transmit the Dharma-lineage.” If we call ourselves Buddha-children, we should have a sense of mission. We have already accepted the teachings; we should also accept the responsibility of transmitting the Dharma-lineage. Over the past 2000-plus years, if it were not for ancient sages and benefactors who kept on transmitting the Dharma, how would we have any Buddha-Dharma to listen to today? How would there be any Dharma for us to teach? The Dharma has to be transmitted continuously.

We often see this in our recycling Bodhisattvas. There are so many adorable recycling Bodhisattvas, like one in Tainan, a 92-year-old Bodhisattva by the name of Gao Yulian. This elderly Bodhisattva has very good eyesight, and her hearing is very sharp too. She has a good life at home, with two sons and two daughters. Her daughters-in-law are very filial, so she does not need to do any housework. But without any housework to do, she ended up feeling very bored. “Why is life so boring? Why is it so painful?” Many discursive thoughts arose in her mind.

Some five years ago, when her son was exercising in the park, he saw a recycling station; he became very happy and went home to tell his mother. She said, “I also saw this on Da Ai TV. So we have one near us? OK, I will go.” The next morning, she went to the recycling station. The moment she began, she felt joyful.

Since she was very nimble, her eyesight sharp and her hearing excellent, it was as if she, by herself, could do the work of many people. The Bodhisattva in charge of this station said, “If grandma does not come for a day, I have to go and find many people to do her share.” However, whenever Grandma Gao stays at home, she will only rest for a day or so. She comes almost every day and very rarely takes breaks. She comes on time at 5 am every morning to listen to the Dharma, then start her recycling work. She works from a little after five in the morning until three in the afternoon. She goes home around 3 or 4 pm. That whole time, she works very nimbly. She really can do the work of many all by herself.

Eventually, her son said, “It is strange; sometimes when my mother holds her chopsticks, her hands don’t seem to have much strength. She doesn’t even have strength to cut her nails. How is it she is so nimble at the recycling station?” Every morning she collects recyclables nearby and transports them in a baby stroller. She uses a baby stroller to transport the recyclables to the station. Grandma Gao is very joyful every day. She says, “I want to thank Master. I am grateful to Master for creating this recycling station for us, giving us something to do during the day that gives us joy and makes us tired so when we go home, we can shower, eat dinner and lie down to sleep without discursive thoughts. So, I feel very grateful.” She is fortunate to have such a life. She keeps her body and mind very well-adjusted; she has found just the right amount of activity.

We must put earnest effort into caring for our physical health and adjusting our mindset. Then we will naturally remain healthy in body and mind; our thinking will be proper, and we will have. Right Understanding, Right Views, Right Thinking. Whenever we give to others, we will be following the Right Dharma. So, “Those who accept the Buddha’s teachings are called Buddha-children.” This elderly Bodhisattva is truly simple and pure; she is truly a Buddha-child. She is very reverent, chanting the Buddha’s name as she works. Her mind is focused, and she is very agile. She is truly a Buddha-child,

to say nothing of us spiritual practitioners. We must “uphold the noble path and transmit the Dharma-lineage.” Even just by being an example for others to see and thus feel that, “Yes, this is the right thing to do! It is useful and makes people happy. I am willing to do it too,” one is still transmitting the Dharma-lineage. Besides doing [good], we must also talk about it. After listening to and taking in the Dharma, we need to analyze the Dharma [for others] so that everyone can hear it, talk about it and put it into action. This is the Dharma-lineage.

If you call someone an elderly Bodhisattva, it means that they are kind; what they do is worth learning. This is why we call them Bodhisattvas. Those who do good deeds are called Bodhisattvas [Buddha-children] is a term for all Bodhisattvas. So, “By following the Buddha’s noble teachings,” by practicing according what the Buddha taught, we can “ensure that the seeds of Buddhahood continue on uninterrupted.” We must continue recruiting Living Bodhisattvas. When more people can listen to and learn the Dharma, the Dharma-lineage will not be broken. The seeds of Buddhahood will continue uninterrupted. Because everyone is a Buddha-child, the more Buddha-children there are, the more seeds of Buddhahood there will be. One gives rise to infinity, and infinity arises from one. We must put our hearts into the Buddha-Dharma, put it into practice and share it with others.

So, “Everyone can be said to be replete with Buddha-nature.” In summary, every single person is replete with Buddha-nature. Since we are all replete with Buddha-nature, we should put the Bodhisattva-path into practice.

“Only now do we realize that the World-Honored One never withheld the Buddha-wisdom from us.”

So, the previous [sutra] passage states, “Only now do we realize that the World-Honored One never withheld the Buddha-wisdom from us.”

Subhuti and the [other three] elders expressed the fact that, in the past, they had misunderstood. They mistakenly thought that the Buddha taught the Great Dharma only for Bodhisattvas with great capabilities. They thought it had nothing to do with them. Only at this point did they realize that the Buddha saw everyone as equal and that it was their own capabilities that determined whether they accepted [the teachings].

It continues below, “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.”

Actually, all of us, from the past up until now, have always been Buddha-children. “Yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great….” We have been Buddha-children from the start, but we delighted only in the Small Vehicle Dharma. “Had our hearts delighted in the Great,” if we had only been willing and had the resolve to seek the Great Vehicle Dharma, “The Buddha would have taught us the Great Vehicle Dharma.” If we had really wanted to practice the Great Vehicle Dharma, then the Buddha surely would have taught it to us. The Buddha did originally teach it to us, but we did not pay attention to it and never asked the Buddha to teach it again. We thought the Buddha taught this Dharma for Bodhisattvas with great capacities, that it had nothing to do with us.

In truth, we have always been Buddha-children: From the Buddha’s teaching of the provisional and the true and the power of His great wisdom, we are born into the noble path. Thus, we are called Buddha-children.

What this means is, “From the Buddha’s teaching of the provisional and the true and the power of His great wisdom, we are born into the noble path. Thus, we are called Buddha-children.” We have always been Buddha-children. The Buddha taught the provisional from early on. From the beginning, He contemplated how He could help sentient beings take the Dharma to heart, how to get them to realize that everyone inherently has Buddha-nature. The Buddha considered how to help sentient beings listen and understand, experience the truth and truly eliminate afflictions. If their minds could be without discursive thoughts or afflictions, afflictions would not again defile their minds in the future. This had to be done step by step, so He had to begin by using provisional means.

During His teachings in Deer Park, He started with the Four Noble Truths. He helped everyone to understand suffering, to comprehend how we create karma and thus face karmic cause and effect. These were the provisional means He began with. Actually, the provisional teachings already contained the true. Moreover, some of the Buddha’s disciples had great capabilities that were already mature, and He could promptly give them the true teaching. The true teaching is the One True Vehicle, the True Dharma of the One Vehicle. Great Dharma like this can be called the True Dharma of the One Vehicle or the Great Vehicle Dharma. The Buddha would also seize the moment to reveal the Great Vehicle to disciples whose karmic conditions had already matured. There were other disciples there who were listening as well, so He used the provisional to teach the true. The power of the Buddha’s great wisdom was such that in His teachings, the provisional always contained the true, and the true contained the provisional. When the Buddha first taught the Dharma, those with great capacities were able to understand, whereas those with limited capacities could not and remained stuck.

When the Buddha taught, not only did He teach the provisional, at the same time, He also taught the true. This was the greatness of His wisdom. The Buddha’s disciples all listened to the Dharma together; they were all on the noble path, nurturing their wisdom-lives. Therefore, they were all Buddha-children. As Buddha-children, they had received the Buddha’s teachings and could help the seeds of Buddhahood flourish

Those who ensure that the seeds of Buddhahood continue and are never cut off are called true Buddha-children.

Even if your capacities are limited, as long as you share your insights with everyone, share them in a proper way, others will slowly come to understand you, and you will gradually create good affinities. The more you nurture your capacities, the greater they will grow. Thus you can ensure that the seeds of Buddhahood are never cut off. I hope we can all be true Buddha-children, who form aspirations and make vows.

This explains how the poor son, though joyful at receiving the family wealth, also expressed regret for the past: We previously wondered if the Buddha withheld the Great Vehicle from us by not teaching it. Now we know that what the Buddha taught us from the start contained the teachings of the Great Vehicle.  

The sutra passage here is also referring to and explaining the previously mentioned poor son. After wandering about for long time, he returned to the elder’s house and gradually became the keeper of the family’s valuables. But still it never occurred to him that he might possess these things for himself, not until the elder announced, “This man is in fact my son, who was born to me.” This is like teaching the Dharma; [we are] “born from the Buddha’s mouth and transformed by the Dharma.” This is what Subhuti and the others expressed ․This explains how the poor son, though joyful at receiving the family wealth, also expressed regret for the past: We previously wondered if the Buddha withheld the Great Vehicle from us by not teaching it. Now we know that what the Buddha taught us from the start contained the teachings of the Great Vehicle. What is expressed here is his joy at attaining the family wealth, but at the same time he felt a little regretful. The disciples had regrets about how, though the Dharma had always been taught impartially, their capacities had been limited. They had doubts, thinking the Great Vehicle Dharma that the Buddha taught was only for those with great capacities and not for them. So, they did not accept it.

Although Subhuti and Maudgalyayana practiced by the Buddha’s side, they also thought the same way. “The Buddha is not specifically talking to me, so I don’t specifically need to do as He says.” This word “specifically” means that they thought He was telling others what to do, that he was teaching for others, that it had nothing to do with them. This was not correct. He spoke to everyone, so everyone should listen, no matter whom He was adressing.

Take Sariputra as an example. In this sutra, Sariputra was the recipient of the teachings. He began asking, “Venerable Buddha, You continually praised the Buddha-wisdom as being unsurpassed, that the Buddha-wisdom is such and such. Venerable Buddha, are you able to teach this to us?” Sariputra had to ask three times. Thus, in order for the Buddha to teach this sutra, Sariputra had to be the recipient of the teachings. Does this mean that the Buddha was only teaching to Sariputra? He was teaching to everyone who was present. So, when everyone saw Sariputra receiving predictions of Buddhahood, they began to comprehend, “It is just that we ourselves did not accept it, not that the Buddha did not give us the teaching.”

In the past they had doubts, thinking the Buddha was not specifically teaching them. Therefore, “Now we know that what the Buddha taught us from the start contained the teachings of the Great Vehicle.” Within the provisional teachings there were already true teachings, the true Great Vehicle Dharma. So, we must all be mindful. The Dharma is like water; no matter what kind of water, when it seeps into something, it is still water. “The nature of water is one.” Whether water is from a stream, a river or a well, it is the same; “The nature of water is one.” It is all Dharma, so we need to treasure it. However, in the past, Subhuti and the others said, “Yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great…”

Yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great: They regretted having selfishly held on to the Small [Vehicle] Dharma, clinging to the state of. Hearers and Solitary Realizers and lacking the heart to delight in the Great and deliver and transform sentient beings.

“They regretted” means they had regrets, regrets for the past. “If only we had formed this great aspiration early on!” This is the regret expressed in this section. They repented what they did in the past, that they had wasted time like this. They repented “selfishly holding on to the Small [Vehicle] Dharma,” only being concerned with themselves. All they hoped for was to practice the Buddha’s teachings by themselves, to practice only for their own benefit and eliminate their afflictions so as to never again transmigrate through cyclic existence. They just lingered in the state of of Hearers and Solitary Realizers. They “lacked the heart to delight in the Great and deliver and transform sentient beings.” They never thought about transforming others.

As we applied the Buddha’s [awakening] only to our own nature, only we received this Dharma-joy. Yet He had never withheld anything; if we had known earlier to take delight in the Great, the Buddha would have revealed and taught it to us even earlier.

“As we applied the Buddha’s [awakening] only to our own nature,” since they only applied it only for themselves, “only we received this Dharma-joy” ․As we applied the Buddha’s [awakening] only to our own nature, only we received this Dharma-joy. Yet He had never withheld anything; if we had known earlier to take delight in the Great, the Buddha would have revealed and taught it to us even earlier. Buddha means awakening; this awakening was “applied only to our own nature.” We only sought to awaken ourselves. We did not think how we might awaken others.

“If we had known earlier to take delight in the Great, the Buddha would have revealed and taught it to us even earlier.” The Buddha certainly would have told us earlier, but we still felt that the Buddha never told us directly, and this caused us to waste time, remaining stuck in that state. When we think about it, the Buddha probably feel misunderstood as well; He had worked so hard [to teach] while His disciples still had doubts in their attitude toward Him. There was truly nothing He could do

Everything the Tathagata taught, from the ultimate reality of the Middle Way to the infinite superior wondrous Dharma-doors, can enable sentient beings to practice the Dharma in accord with the Buddha-mind and thereby achieve perfect enlightenment. This is called the Great Vehicle Dharma.

“The Buddha would have taught us the Great Vehicle Dharma.” If we had delighted in it earlier, the Buddha would have taught us the Great Vehicle Dharma. So, this was everything the Tathagata taught, like “the ultimate reality of the Middle Way.” The Tathagata early on already taught the ultimate reality of the Middle Way. The principles of wondrous existence and true emptiness were always included in the teachings. And “the infinite superior wondrous Dharma-doors” could all “enable sentient beings to practice the Dharma in accord with the Buddha-mind.” He hoped all could draw near the Buddha-mind, be able to understand the Buddha’s intent and put this Dharma into practice. They should all have known this earlier, but they did not realize it.

To “achieve perfect enlightenment,” we should know that if we had practiced the Great Vehicle Dharma in accord with the Buddha’s mind and practices, with this True Dharma, naturally we would have been able to attain perfect enlightenment early on. So, the Buddha taught the Great Vehicle Dharma for everyone; it was just that our capacities were too limited. Thus, I hope everyone seizes the moment. We must not let any moment pass in vain and must always be mindful.