Category: TLS Chapter 4

Episode 808 – Understanding Matters and Principles with Wisdom

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>> With wisdom, we comprehend all phenomena; with discerning wisdom, [we differentiate] the substance and appearance of matters and things. When we awaken to the essence of all living things, the coming together of matters and principles is [understood through] impartial wisdom.

>> “Why was this so? Knowing we took delight in the Small [Vehicle] Dharma, the Buddha exercised the power of skillful means to teach in ways to accommodate us, but we did not know that truly we were Buddha-children.”   [Lotus Sutra, Chapter 4 – Faith And Understanding]

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

>> World-Honored One is one of the ten epithets of the Buddha. It refers to the Buddha’s impartial wisdom. He is replete with all virtues, thus He is esteemed by all in the world.

>> Having completely eradicated all dust-like ignorance and delusions, He takes the vehicle of True Suchness and wondrous Dharma to come to the world, manifesting this appearance to deliver beings and attaining supreme enlightenment. Heavenly beings and humans, ordinary beings and noble beings, all offer Him respect. Therefore, He is called the World-Honored One.

>> We doubted that the Buddha would use. His Tathagata-wisdom to teach and instruct us and thought He taught merely for the Bodhisattvas. It seemed He was deeply

>> The Buddha told us today that all skillful means were used to inspire Bodhi; everything that He taught was used to transform Bodhisattvas.

>> Only now do we realize that the World-Honored One never withheld from us in the slightest any of His Buddha-wisdom. This is a metaphor for how now, in this sutra, the Buddha is giving predictions of Buddhahood. This follows from the preceding lines, but at first we did not know that truly we are Buddha-children.

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“With wisdom, we comprehend all phenomena; with discerning wisdom, [we differentiate] the substance and appearance of matters and things. When we awaken to the essence of all living things, the coming together of matters and principles” is [understood through] “impartial wisdom.”

Are the principles behind matters and the substance of things the same or different? We must clearly distinguish between the two. Discerning wisdom and impartial wisdom each have their own function. To clearly understand all phenomena, discerning and impartial wisdom must both be present. Confucius said, “Listen to their words and observe their actions.” By listening to people speak and watching the way they do things by observing them over a period of time, we can discern [their intent]. This is discerning wisdom. There is both discerning and impartial wisdom; [with wisdom], we can differentiate all phenomena of people, matters and objects. Being able to distinguish the substance and appearance of matters and things is considered “discerning wisdom.” We must be very clear on the substance and appearances of matters and things. Material things arise from the union of the four elements. All material things arise from the convergence of [causes and conditions] according to principles.

We often use examples right in front of us to help everyone understand. This table is a union of the four elements. It began as a seed. Then earth, water, sunlight and air all came together to help the seed grow. Because of the convergence of the four elements, it goes from a seed to a small tree and then a large tree. As it is nurtured over time, the four elements came together to continuously provide for it and help it grow. Then there is human [action]. To fulfill our material desires, people cut down this great tree deep in the forest in order to make it into a table, tools, chairs or so on. All these are inseparable from the four elements. To make an article out of wood, we need a saw. We need chisels for shaping it. These tools likewise arise from the union of the four elements.

Saws, blades and chisels are all made of metal. Metal has to be taken from a mine; a mine has to be dug, so we damage the land to get metal. After metal is taken from the earth, to refine it we need fire, air and water. This is the only way; see, metalsmiths use bellows to blow air [into the furnace] to stoke the fire. After they smelt the metal in the fire, they douse it in water. Then they hammer it. After that, they heat it again until it is glowing red hot. All these things work in conjunction. This is true for everything; these kinds of processes are inseparable from the four elements.

So, the four elements converge to give rise to all material things. These material things are then used together to create other things. This is a kind of cycle in the world, this coming together of the four elements. When it comes to our daily living, to the way we do things, doesn’t this also apply? So, we need discerning wisdom to understand how certain things come together with other things. These matters and things are inseparable from the way we use them. This is discerning wisdom; knowing how things come together is “discerning wisdom.” To understand their essence, we rely on “impartial wisdom.”

When the four elements come together, which element is the most important? Every element is important. If there is a seed, earth and sunlight but no water, then the seed will not grow. If there is water but no earth, or if there is sunlight and air but no earth, then the seed will be unable to grow into a tree. This is impartial wisdom.

Impartial wisdom brings awakening; we understand how this thing came about and how none of its elements can be missing. So, each element is equally important; not a single element can be missing. It is the same for us humans. The coming together of matters and principles is [understood] with impartial wisdom.

So, we awaken to the essence of all living things. Humans have a world that they inhabit; they are one kind of life. Animals have a world they inhabit; they are likewise one kind of life. So, we must have respect for all living things. This is the coming together of matters and principles. This is being impartial. Not only do we love and respect people and feel grateful to everyone for coming together, we must also cherish things. As we have all these things, we must respect living beings; we must have love. So, we feel gratitude and respect. Whether sentient or non-sentient, we must have respect and love for them.

We must nurture discerning and impartial wisdom in order to differentiate between the substance and appearance of matters and things. Then we awaken to the essence of all living things. Only then can we bring together matters and principles and treat everyone impartially. If we can reach this state of mind, then we can connect to the great path.

So, the Buddha-Dharma, the Buddha’s teachings, were for patiently guiding His disciples. Thus, in the previous sutra passage, Subhuti asks, “Why was this so? [The Buddha] knew we took delight in the Small [Vehicle] Dharma”

“Why was this so? Knowing we took delight in the Small [Vehicle] Dharma, the Buddha exercised the power of skillful means to teach in ways to accommodate us, but we did not know that truly we were Buddha-children.”

Since they followed the Buddha, why couldn’t His disciples just immediately form great aspirations and walk the Bodhisattva-path? The Buddha was afraid we would not comprehend it. So, knowing that we had limited capabilities, He gradually began teaching with. Small [Vehicle] teachings. He had to teach according to capabilities, so He made use of the power and might of skillful means to teach both the provisional and the true “[He] taught in ways to accommodate us.” Thus we came to know that we were in fact Buddha-children. In the past we did not know this, but we knew it now.

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

“Only now do we realize that the World-Honored One never withheld the Buddha-wisdom from us.” It turns out that the Buddha “never withheld the Buddha-wisdom from us.” He never held back any of the Dharma; all of it was given to us. There was no stinginess; He offered us everything and always looked upon us as His own children. All sentient beings are like His own children, so He views everyone impartially. He never withheld any of His wealth at all,

because everyone inherently has this wisdom; it is just that we have not made use of it. So, He used these methods to guide us and help us apply this Dharma ourselves. The Dharma is principles; it has no actual substance. So, how could He give [the Dharma] to us? He did everything He could to help us understand and realize that we have this power, too. We too have this kind of strength, this kind of might. Everyone intrinsically has it.

All of us can also make use of skillful methods. If we want to secure one thing to another, we use a nut and bolt. If the bolt is too big, we wonder, “Why doesn’t it go in? Why can’t I screw it in?” So, we look for a smaller one. The smaller one may be too loose. We have to keep looking to find one that fits perfectly and can be screwed in. Only when the bolt fits the nut perfectly can we accomplish the task at hand. So, to accomplish a task, we must be able to discern how to make use of things. Only in this way can we achieve our goal.

The methods and tools are all in our minds. All the resources we need are already inside our brains, in our innate enlightenment, in our ocean of wisdom. So, the Buddha is only teaching us how to draw upon our own resources and make use of them, how to give shape to our own methods. This is the wisdom of the World-Honored One. Thus Subhuti was now saying, “Only now do we realize that the World-Honored One…”

“World-Honored One” is one of the ten epithets of the Buddha. It refers to the Buddha’s impartial wisdom. He is replete with all virtues, thus He is esteemed by all in the world.

“World-Honored One” is one of the ten epithets of the Buddha. It refers to “the Buddha’s impartial wisdom.” The wisdom of the Buddha is the pinnacle of all Dharma. The Buddha has already attained. Anuttara-samyak-sambodhi; He has attained the great wisdom of supreme, universal and perfect enlightenment. There is nothing higher than the Buddha’s wisdom. His enlightenment is unsurpassed. Of all things in the word, there is no matter or thing, no substance or appearance, that He does not understand. When it comes to matters, principles, substance and appearance, there is nothing He is not clear on. So, He has reached the pinnacle of wisdom and is replete with all [virtuous] practices. He interacts with all people with gratitude, respect and love. When it comes to material things, He thoroughly understands the principles and cherishes the life of these objects. The Buddha is already replete with all virtues, so He “is esteemed by all in the world.” Thus He is called the World-Honored One

Having completely eradicated all dust-like ignorance and delusions, He takes the vehicle of True Suchness and wondrous Dharma to come to the world, manifesting this appearance to deliver beings and attaining supreme enlightenment. Heavenly beings and humans, ordinary beings and noble beings, all offer Him respect. Therefore, He is called “the World-Honored One.”

The World-Honored One had completely eradicated all dust-like ignorance and delusions. If we still have delusions of ignorance, we will still frequently give rise to ignorance; our minds can change in the span of a thought. The Buddha had already thoroughly eradicated all dust-like ignorant thoughts and afflictions; He had eliminated them completely. He had already “taken the vehicle of True Suchness and wondrous Dharma to come to the world.” Thus He is called “Tathagata” (Thus Come One). In order to deliver sentient beings, He set aside His magnificent clothing to go among the people. But in fact, deep within His mind, He remained pure and radiant; He still has an ocean of enlightened wisdom as He comes to the world. He takes the vehicle of this Dharma, the ocean of enlightened wisdom, to come to the world and deliver sentient beings.

So, with “True Suchness and wondrous Dharma [He] came to the world, manifesting this appearance to deliver beings.” It is as if the multitudes of sentient beings are in the midst of a great ocean, so He continually steers the ship of compassion back to the world, thus “attaining supreme enlightenment.” Life after life, He delivered sentient beings. Life after life, He used the phenomena of the world to nurture wisdom-life. He did this until causes and conditions matured, and He manifested the attainment of Buddhahood. As for His enlightenment, it is unsurpassed. Whether heavenly beings or humans, unenlightened or noble beings, they all respect Him. Thus He is called the World-Honored One.

So, He “never withheld the Buddha-wisdom from us.” The Buddha came to the world to deliver sentient beings, all for the sole purpose of helping all of us attain Buddhahood and recognize our own nature of True Suchness. He hopes we can all find our way back to the Tathagata’s house. But to find this way back again, of course we have to walk the Bodhisattva-path. If we are not on the Bodhisattva-path, we will be unable to experience the suffering in the world and how ignorance and afflictions come about. If we cannot comprehend how they come about, then we will be unable to eliminate the sources of suffering. After we understand, if we do not undergo a process of tempering, delusions will still fly up everywhere like dust.

So, we must have perseverance and must not have doubts. We still had doubts in the past ․”We doubted that the Buddha would use. His Tathagata-wisdom to teach and instruct us and thought He taught merely for the Bodhisattvas. It seemed He was deeply reluctant to give it to us.”

We doubted that the Buddha would use. His Tathagata-wisdom to teach and instruct us and thought He taught merely for the Bodhisattvas. It seemed He was deeply 

When the Buddha instructed them on what to do, they thought it was meant for Bodhisattvas, that He was instructing Bodhisattvas to do this, not them. So, they doubted that the Buddha gave these teachings for them, for everyone listening. Only now did they know that the Buddha was actually teaching to them, that the Buddha wanted to teach them, to teach them that they all had a part in this. He was not teaching only the Bodhisattvas; it was just that they did not accept this teaching.

This is because they had doubts. “It seemed He was deeply reluctant to give it to us.” It seemed that He was not giving this to them, that He was teaching specifically to someone else. This was their doubt. It “seemed” indicates their doubt. This was what they thought at the time. Though the Buddha taught the Great Vehicle, it seemed to them that. He was teaching it to someone else, and it had nothing to do with them.

So, “The Buddha told us today that all skillful means were used to inspire Bodhi; everything that He taught was used to transform Bodhisattvas.”

They thoroughly understood this now. The Buddha had now very earnestly expressed that the skillful means He taught in the past were also part of the Bodhi-path. Bodhi is enlightenment. Everything is part of the path to enlightenment, starting with the Four Noble Truths, then the Twelve Links of Cyclic Existence, that it all starts with a thought of ignorance. He has been teaching all along, so that through the 37 Practices to Enlightenment, we can achieve realizations about the world and train our minds. He also taught us to practice the Six Perfections. To deliver sentient beings, we need to uphold precepts and have patience, diligence, Samadhi and wisdom. We must use of all kinds of methods to go among people and give.

In fact, since the very beginning. He has been paving this Bodhi-path, this path to enlightenment. Ever since the Buddha began teaching the Dharma, all of His discourses, lectures and skillful means already contained the principles for enlightenment. It is we who did not realize this. Because we did not realize this, we thought awakening ourselves, practicing for our own benefit, was enough. We did not show compassion for others. Every person is someone we need to deliver in order to awaken. But we did not express this aspiration; we did not open the door to our minds,

did not realize that the Buddha’s state of mind was so encompassing. From when people were small children, to middle-age, all the way through old age, He always cherished everyone just like a young child. Worrying that He might hurt us, He patiently guided us. This is the mindfulness of the Buddha. Everything He does is to teach and transform us to become Bodhisattvas and go among people

“Only now do we realize that the World-Honored One never withheld from us in the slightest any of His Buddha-wisdom.” He never withheld anything in the slightest, but gave us everything completely. This is an analogy. Now, at the Lotus [Dharma-assembly], the Buddha prepared to bestow predictions of Buddhahood.

Sariputra had already received this prediction; in the future many more would also receive one. Everyone should be prepared to take on this responsibility. “But at first we did not know that truly we are Buddha-children.” We did not know that from the start we were truly Buddha-children. Now, [we knew that He] “never withheld the Buddha-wisdom from us.” Only now do we know that the Buddha never held anything back; He gave us all the teachings.

So, everyone should understand the Buddha’s genuine love for us. We should even more mindfully comprehend that the Buddha, in His wisdom, wished for us to achieve impartial wisdom and truly apply it. We must be clear on the substance and appearances of matters and things. Furthermore we must awaken to all living things. We must thoroughly comprehend the substance and appearance of all living things. In summary, wisdom is what we must seek. So everyone, please always be mindful.

Episode 807 – Weed Out Delight in the Small to Push Forward

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>> During the Agama period, the Buddha kindly and patiently taught according to capacities. The disciples followed His teachings and practiced accordingly, and their minds came to embody faith. Knowing the Dharma, they came and went without difficulties but lacked great aspirations. During the Vaipulya period, He taught the true and the provisional, but it was up to them to accept and uphold it.

>> “Furthermore, as Tathagata-wisdom was opened, revealed and taught for the Bodhisattvas, we ourselves never had such aspirations.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Why is this so? Knowing we took delight in the Small [Vehicle] Dharma, He exercised the power of skillful means to teach in ways to accommodate us, but we did not know that truly we were Buddha-children.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Then he reiterated the meaning of never having such aspirations. It was because The Buddha knew we delighted in the Small [Vehicle] Dharma that He used skillful and provisional means to teach according to our capabilities.

>> It was all to weed out the delight we took in the Small and vigorously spur us to advance forward and resolve to make great vows.

>> We did not know that in the past, when He turned the teachings to hand us His riches, we already were truly Buddha-children of the Great Vehicle, thus we had no resolve to seek it.

>> This is like the poor son who received instructions to receive and be in charge of all those things, but still had no wish to take even a meal for himself.

>> There are several meanings to this passage: Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom. Because we were attached to the wages of Nirvana we had already attained, we had no aspiration to seek the Great Vehicle.

>> Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom.

>> There are several meanings to this passage: Third, we thought the Tathagata-wisdom taught by the Buddha was solely for the Bodhisattvas, so we had absolutely no such aspirations. Actually, the Buddha accommodated our capabilities and nature with the provisional teachings of the Small Vehicle. But though we were stubborn, we were truly Buddha-children.

>> Through the teachings of universal wisdom, they could destroy greed, anger, ignorance and all such unwholesome phenomena, extinguish the suffering of samsara and attain supreme enlightenment. Whether heavenly beings or humans, ordinary beings or noble beings, those still in the world or those who have already transcended it all offer Him respect. Thus, He is called “World-Honored One”.

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“During the Agama period, the Buddha kindly and patiently taught according to capacities.
The disciples followed His teachings and practiced accordingly, and their minds came to embody faith.
Knowing the Dharma, they came and went without difficulties but lacked great aspirations.
During the Vaipulya period, He taught the true and the provisional, but it was up to them to accept and uphold it.”

For spiritual practitioners, the Buddha mindfully adapted to our capabilities in order to teach us the principles of spiritual practice. For those with shallow capacities, when they first come in contact with the Buddha-Dharma, the Buddha used the Agama teachings. The Agama sutras are entirely an adaptation to the capabilities of sentient beings. When someone had afflictions, they requested teachings from the Buddha. When someone was suffering, they came to ask the Buddha for relief. The Buddha adapted to their capabilities and to what it was they needed in order to explain the Buddha-Dharma to them. This helped to put their minds at ease and allowed them to be liberated from afflictions. This was the Buddha’s mindfulness in expounding the Agama teachings. He taught according to capabilities, giving teaching to patiently guide them.

For those who followed and stayed with Him in spiritual practice, He also did the same. As He observed these monastic practitioners in the process of their spiritual practice, some were still bound by afflictions. Some of them were new to monastic life and had not yet acquired much Buddha-Dharma. So, the Buddha needed to classify the teachings into categories and give the Dharma according to capabilities. Thus, His disciples followed all these teachings and “practiced accordingly.” They practiced according to the teachings. As they followed the Buddha’s way of teaching, when their capabilities differed, He provided different methods to teach them. So, their “minds came to embody faith,” letting them peacefully engage in spiritual practice.

Without inner faith and acceptance, how can one maintain one’s external practice as a monastic in a monastery? So, those who know the Dharma can come and go without difficulties. He helped them learn the Dharma and accept it. But were they able to apply it? Have we taken the Dharma to heart or is it only on the outside, where we cannot use it? Some people were able to make use of it.

Although Buddha started with the Agama and then the Vaipulya, from the beginning He taught the Great Vehicle. His teachings turned from the Small to the Great, but some spiritual practitioners still sought only to benefit themselves. They had not yet formed great aspirations. So, “with skillful means,” He “taught the true and the provisional.” The Buddha had to resort to using skillful means, but these contained teachings of ultimate reality. The One Reality and the One True Vehicle were also gradually taught with skillful means.

In the Vaipulya teachings, both the true and the provisional were taught. He taught the Great and Small Vehicles in parallel. Do we only want to accept the Small Vehicle and remain stuck in benefiting ourselves? Or have we already understood that we must also benefit others? In this way, how we accept the Dharma and how we uphold it is up to us. The Buddha taught the Dharma according to the capabilities of sentient beings. He put a lot of effort into this; He was very mindful. If we still cannot accept [the Dharma], we are lacking the Buddha’s compassionate resolve to transform [sentient beings]. So, we must always be mindful.

The previous sutra passage states, “Furthermore, as Tathagata-wisdom was opened, revealed and taught for the Bodhisattvas, we ourselves never had such aspirations.”

The Buddha in His wisdom gave teachings to all Bodhisattvas. In the Vaipulya sutras, Bodhisattvas came to request teachings, so the Buddha taught them the Great Vehicle Dharma, opening and revealing the Bodhisattva Way. However, though the monastic disciples also heard it, they did not form aspirations. They felt going among people was not their business. Thus they did not form aspirations.

The next sutra passage states, “Why is this so? Knowing we took delight in the Small [Vehicle] Dharma, He exercised the power of skillful means to teach in ways to accommodate us, but we did not know that truly we were Buddha-children.”

The Buddha knew that although we had an understanding of the Dharma, we still delighted in and stubbornly clung to the Small [Vehicle] Dharma. Therefore, it was in the Vaipulya period that He began teaching the Great Vehicle Dharma. During this time, He started to be more forceful “[He taught] in ways to accommodate us.” He adapted the teachings to our capabilities and guided us. The Buddha cherishes us all as His only son, and He also hopes that His disciples can accept His Dharma and carry on the His wisdom-life. However, we still did not recognize that we truly are Buddha-children. We were still not aware of this. This is providing a further explanation.

Then he reiterated the meaning of never having such aspirations. It was because The Buddha knew we delighted in the Small [Vehicle] Dharma that He used skillful and provisional means to teach according to our capabilities.

Subhuti was describing his state of mind one more time. That is why he said, “Why is this so?” He was saying what was on his mind, that they had delighted in the Small [Vehicle] Dharma Then he reiterated “the meaning of never having such aspirations.” It was because “The Buddha knew we delighted in the Small [Vehicle] Dharma” that He “used skillful and provisional means to teach according to our capabilities.” At this time, the Buddha had already started to use skillful means to patiently guide us. This demonstrates the Buddha’s compassion; with the power of skillful means, He “taught according to our capabilities.” This was all in order to weed out the delight we took in the Small [Vehicle] Dharma

It was all to weed out the delight we took in the Small and vigorously spur us to advance forward and resolve to make great vows.

We must begin to quickly transcend our delight in the Small [Vehicle] Dharma and “vigorously spur ourselves to advance forward.” Now we can no longer remain stuck in only benefiting ourselves. We must no longer be indolent but must move forward diligently and “resolve to make great vows.”

We encountered the Buddha-Dharma in this life, so why don’t we make the effort to quickly take the Dharma to heart? How much longer do we have in this life? We have no idea. So, we must be diligent and make the great vows.

“But we did not know that we are truly Buddha-children.” We were still indolent, because we still did not yet recognize that we all have an intrinsic nature of True Suchness. We originally had abundant family wealth, but we do not know we are children of a wealthy home. So, it says, “We did not know that in the past, when He turned the teachings to hand us His riches, we already were truly Buddha-children of the Great Vehicle, thus we had no resolve to seek it.”

“We did not know that in the past, when He turned the teachings to hand us His riches, we already were truly Buddha-children of the Great Vehicle, thus we had no resolve to seek it.”

We still recall the previous sutra passages where the elder had guided his child. This child who had been wandering outside had, after much difficulty, returned to his own home. Likewise, [the Buddha] opened the treasury vault, the door to the treasury of wealth, for us to see inside. Inside there were so many treasures of every shape and color stored there. “In the past” refers to that time when the Buddha patiently guided us from the Agama teachings to the Vaipulya to the Prajna teachings. He had already been teaching us. It was already the time when. “He turned the teachings to hand us His riches. We already were truly Buddha-children of the Great Vehicle.” By that time, we should have known, however, “We had no aspiration to seek it.” We did not seek it; we did not yet want it. Even though we saw these treasures before us, we still did not want them

“This is like the poor son who received instructions to receive and be in charge of all those things, but still had no wish to take even a meal for himself.”

Earlier, we already mentioned how, although we had seen these things, we still did not feel like they belonged to us. So, we still did not ask for them or take them.

There are several meanings to this passage: Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom. Because we were attached to the wages of Nirvana we had already attained, we had no aspiration to seek the Great Vehicle.

This passage contains many meanings. It means, “First, the World-Honored One knew that we were attached to our desires.” He knew we were ordinary people who had not eliminated our unenlightened mindset. So, we were “attached to our desires,” delighting in the Small [Vehicle] Dharma, “so He did not specifically explain to us that we too had a part in the Great Vehicle.” We still continued to play within the Small Vehicle Dharma, thinking only about eliminating our afflictions. “I have already eliminated ignorance. I have already gotten rid of my afflictions.” Benefiting ourselves was the only thing we sought. This is also a kind of desire. Because our minds still craved merits and virtues, we only engaged in spiritual practice for them. The Buddha was aware of this, so He did not teach us the Great Vehicle Dharma nor did He differentiate it for us to understand. At that time, we were not yet able to accept it

There are several meanings to this passage: Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom. Because we were attached to the wages of Nirvana we had already attained, we had no aspiration to seek the Great Vehicle.

“Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom.” Beginning with the Four Noble Truths, the Tathagata’s wisdom was already concealed within. Because we face “suffering,” He started by analyzing it. Its “causation” is the accumulation of afflictions. From that point, He went into the Agama teachings. In the Agama period, He taught the law of karma. These teachings also contain the Buddha’s wisdom.

The Buddha’s provisional teachings already contain. Tathagata-wisdom, but people “were attached to the wages of Nirvana they had already attained.” So, they thought that with the Dharma He taught, they had already eliminated their afflictions and attained that tranquil and still state. Therefore, they were still attached to that state. They “had no aspiration to seek the Great Vehicle.” They felt they had put in hard work and service, so this was enough for them

There are several meanings to this passage: Third, we thought the Tathagata-wisdom taught by the Buddha was solely for the Bodhisattvas, so we had absolutely no such aspirations. Actually, the Buddha accommodated our capabilities and nature with the provisional teachings of the Small Vehicle. But though we were stubborn, we were truly Buddha-children.

Third, it goes on to say, “We thought the Tathagata-wisdom taught by the Buddha was solely for the Bodhisattvas.” They thought the Buddha’s teaching on that state of wisdom was solely for Bodhisattvas. Bodhisattvas need transcendent wisdom. So, they thought transcending their selfishness, transcending the mindset of Solitary Realizers, was a higher-level wisdom. They thought that this was something the Buddha taught only to Bodhisattvas and that it had nothing to do with them. For this reason, they still had no aspirations. “Actually, the Buddha accommodated our capabilities and nature with provisional teachings of the Small Vehicle.” Yet they were still stubborn and still had not yet understood that they were also Buddha-children.

They thought their capabilities were limited. But at this time, they saw Sariputra receive the prediction of Buddhahood. It turned out that Small Vehicle practitioners could also attain Buddhahood in the future. This future of course was a long time away. Although it would take a long time, they had to start forming aspirations right away. No matter how long it will take, we need to begin to walk the Bodhi-path.

Second, the skillful means and provisional teachings taught by the Buddha already contained the teaching of Tathagata-wisdom.

Through the teachings of universal wisdom, they could destroy greed, anger, ignorance and all such unwholesome phenomena, extinguish the suffering of samsara and attain supreme enlightenment. Whether heavenly beings or humans, ordinary beings or noble beings, those still in the world or those who have already transcended it all offer Him respect. Thus, He is called “World-Honored One”.

So, “Through the teachings of universal wisdom, they could destroy greed, anger, ignorance and all such unwholesome phenomena,” eliminate the suffering of transmigration and attain supreme, unsurpassed enlightenment. Then heavenly beings, ordinary people and sages, whether of the world or world-transcending, would all respect them.

So, if we can really apply wisdom, the Prajna of true emptiness, and then enter the state of wondrous existence, naturally we will be able to achieve the same level as the Buddha. The worldly and world-transcending principles will be very clear to us.

We must know that the Buddha-Dharma is to be practiced in this world. If we are not mindful and do not engage in spiritual practice as humans, in the future, if we are in another of the Five Destinies, if afflictions arise within us in a future life, then afflictions and ignorance will arise life after life. Then we may fall into the Three Evil Destinies. That is why the Buddha asked the disciples to be mindful. We must not indulge ourselves; we need to seize the time and safeguard the door to our six senses.

For example, during the Buddha’s lifetime, after a Dharma-assembly, everyone would come together to discuss the Dharma. One day, a group of senior monks had a discussion after listening to the Buddha’s teaching. They wondered about these “Six Roots” He had mentioned. Do our eyes see external phenomena and hold on to the phenomena? Or is it the external phenomena that entangle our eyes and sense of sight? Do our ears hold on to the sound? Or is it the sound entangling our ears? In any case, when eyes, ears, nose, tongue, body and mind, the Six Roots, connect to external phenomena, do external phenomena tie up our Six Roots? Or do our Six Roots themselves entangle external phenomena, causing our minds to be so restless? Which way does it actually work? Everybody joined the discussion.

Citra the elder happened to come in. He saw this group of senior bhiksus discussing the door to the six senses. He found it very interesting, so he stood by the side and listened. Everybody saw the elder arrive. “Elder, what do you think?”

Elder Citra said, “Each of you venerable bhiksus, are so hard-working. The Buddha just finished expounding teachings, and all of you are so diligently discussing them. During your discussion, I was listening to you. In my opinion, it is not the eyes that entangle the external phenomena, and it is also not the external phenomena that entangle our Six Roots. As an analogy, one black ox and one white ox, these two oxen, are bound together by a leather rope. Once the two are tied together, we invite people to see them. Is the white ox tying up the black ox? or is the black ox entangling the white ox? If people see this, I believe that they would say that it is neither the black ox entangling the white nor the white ox entangling the black one. It should be said it is the leather rope that ties these two oxen together.”

The elder continued to say, “This rope is like the greed and desires in our minds. The Buddha often tells us that it is our minds that cause us to connect with external phenomena, giving rise to desires. This is how afflictions arise. Then it is our afflictions that entangle us and multiply our ignorance. It is not our eyes, ears, nose, tongue, body and mind that crave the external phenomena of form, [sound], smell, taste, touch and thought. They do not entangle one another. It is our desirous thoughts in between [that entangle both]. Once these desirous thoughts arise, we produce so many afflictions. If I explain it this way, does it sound right?”

These senior bhiksus replied, “You have our sincere admiration! You are indeed one who is knowledgeable and experienced in society, thus you can clearly comprehend the Buddha’s teachings. When a thought of desire arises, we connect with all kinds of external phenomena and produce afflictions.” This really proves that. “Lay Bodhisattvas have great wisdom.”

So, we need to be mindful. I hope that we will always be diligent and continually elevate our wisdom. If we do not transform ourselves in this lifetime, in which lifetime will we transform ourselves? We must not again become stuck in a state of limited resolve, delighting in the Small [Vehicle]. We must always be mindful.

Episode 806 – Turning from the Small Vehicle to the Great

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>> In learning the Buddha’s Way, we must attain teachings and gain understanding. The World-Honored One taught by observing capabilities, so for a period He did not specifically speak of [the disciples’] part in the Great Vehicle Dharma. When He made it clear that all have the Buddha-mind, they gradually turned from the Small Vehicle to the Great.

>> “Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata. We have attained from the Buddha the single day’s wages of Nirvana and considered this a great achievement, so when it came to the Great Vehicle, we had no aspiration to seek it.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Furthermore, as the Tathagata’s wisdom was opened, revealed and taught for the Bodhisattvas, we ourselves never had such aspirations.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Before He turned to the Prajna teachings, during the Vaipulya period, the Buddha saw that we had no aspiration to seek the Great, as we thought the provisional and the true were only up to the Buddha.

>> Bodhisattvas possess four kinds of fearlessness in teaching and transforming sentient beings: First, they completely retain and uphold all goodness and Dharma without forgetting, so they can teach the Dharma fearlessly. Second, they completely know the joy of all Dharma, as well as the capacities, desires, natures and minds of sentient beings, so they can teach the Dharma fearlessly. Third, they are skillful in answering questions, so they teach the Dharma fearlessly. Fourth, They are skillful in severing doubts, so they teach the Dharma fearlessly.

>> At the Prajna assembly, receiving the teachings of the provisional and the true was up to us, so we sought them ourselves. Then because of the might of the Tathagata’s wisdom, [we understood that] the Buddha had gradually opened the Vaipulya, giving explanations using matters and principles.

>> Doctrine: It means methods of teaching. The door of existence, the door of emptiness, the door of both and the door of neither are the methods of the four doors.

>> Universal: It also means the essence of the principle of impartiality. The methods of the four doors are each [taught] in accord with the principle of impartiality. These are the Vaipulya teachings.

>>Doctrine can also mean broad. Universal can also mean equal. During this third period, the Buddha broadly taught with the four kinds of teachings, the pitaka, common, unique and perfect teachings, to equally benefit both sharp and dull capabilities. Thus, this was called the Vaipulya period.

>>He opened, revealed and taught for all great beings; as they took up the Buddha’s compassion, the Buddha could freely teach them His original intent. As this was expounded to Bodhisattvas, we thought of it as the Bodhisattva Way.

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“In learning the Buddha’s Way, we must attain teachings and gain understanding. The World-Honored One taught by observing capabilities,
so for a period He did not specifically speak of [the disciples’] part in the Great Vehicle Dharma.
When He made it clear that all have the Buddha-mind, they gradually turned from the Small Vehicle to the Great.”

As we engage in spiritual practice and listen to the Dharma, we must take the Dharma to heart; we must be able to experience and understand it. The World-Honored One taught according to capabilities. That was during His lifetime. So, we spiritual practitioners must be mindful and must first seek to understand all the teachings He gave. He taught according to people’s capabilities, so the Dharma He taught was not fixed. Depending on people’s capabilities, the Buddha would give them suitable teachings. When the causes and conditions for Him to encounter certain people matured, He would teach in a way they could understand so as to resolve the delusions in their minds and guide them to let go of their afflictions.

In the beginning, they were still not clear about the Buddha-Dharma, so the Buddha gave the Agama teachings, then the Vaipulya and Prajna teachings. He taught in this orderly sequence. But when teaching to the [monastic] assembly, He would still teach according to capabilities. This was the kind of life He led, the way He interacted with everyone. Thus, the World-Honored One taught according to capabilities.

“So, for a period He did not specifically speak of their part in the Great Vehicle Dharma.” During this period, He taught them how to eliminate afflictions. He hoped to encourage everyone in the Sangha to form great aspirations and make great vows. When He turned to expounding the Vaipulya sutras, He taught both the Great and Small Vehicles. After this, during the Prajna period, He taught to help everyone universally understand that the true principles of all things in the world are without form and substance and that the conflicts between people always arise from a single thought. Let go of attachments! Let go of desires! Let go of fame, wealth and status because they are all empty.

When we sentient beings hear this, even if lay practitioners know [they should], is letting go actually that easy? On the other hand, those in the monastery, those who have renounced the lay life, think, “I have already let go of everything. My mind is free of these hindrances. If I do not have to experience any more rebirths. I would be very satisfied.”

The Buddha felt that everyone had more or less realized the principle that all things are empty, so at that time, He began to gradually open the door to the Lotus Sutra to help us be clear about wondrous existence and our intrinsic nature of True Suchness.

“When He made it clear that all had the Buddha-mind,” He let everyone know that we all intrinsically have the Buddha-mind and the chance to attain Buddhahood. They only need to earnestly form great aspirations. So, “They gradually turned from the Small Vehicle to the Great.” The Buddha observed that with their capabilities, they had gradually attained realizations.

In fact, for us as unenlightened beings [transmigrating in cyclic existence], all [our karma of] suffering or happiness is created in the human realm. In heaven, everyone enjoys a happy life; there is no significant good or evil [karma]. Yet significant good and evil [karma] is created in the human realm. The human world is impermanent, and human life here is painfully short. In the course of their short lives, people may give rise to a single thought that can cause terrifying calamities in the world. There is a saying in Emperor Liang’s Repentance, “The rage of a king can result in corpses for thousands of miles.” Clearly, when a person in charge of a country gives rise to a deviant thought, everyone in that country will suffer. If he raises an army to attack other countries, innocent people in those countries will suffer.

This is especially true nowadays. It does not have to be “the rage of a king.” In fact, it can be the rage of anyone, even a young person. Some small thing happens on the streets, abd someone is outraged by the injustice, and someone is outraged by the injustice, so he starts writing about it. This causes a sensation, and people spread it. Countless people read it and feel outraged, so they continue to pass it on, triggering outrage in more and more people. As people get upset, things can get out of control. First they hurl verbal abuse at each other, then they begin to act out of frustration and form opposing forces.

Think about it; this is the way the world is. The world has always been impermanent, and in fact life has always been painfully short. Yet a single thought from someone can bring about such a major disaster. Disasters like these are becoming more frequent. Nowadays, people do not know right from wrong; this is very worrisome. So, what is most urgent right now is to purify people’s minds with the Buddha-Dharma. As the world’s population grows, people’s minds have lost their virtue; they keep going further astray. So, now is not the time to solely benefit ourselves, instead we need to benefit the entire world. Thus, we must gradually turn from the Small Vehicle to the Great.

As the previous sutra passage states, “Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata. We have attained from the Buddha the single day’s wages of Nirvana and considered this a great achievement, so when it came to the Great Vehicle, we had no aspiration to seek it.”

Subhuti said that the World-Honored One had taught with all kinds of skillful means, all the way up to the present. Throughout the Vaipulya period, He exerted His power to teach the Great Vehicle Dharma, but His disciples all felt that human life was filled with suffering, so they stopped at [seeking] Nirvana. They sought their own awakening, practicing only for themselves. This is “a single day’s wages.” They were already satisfied with that. As long as they could save themselves, they paid no attention to others. “So, when it came to the Great Vehicle, we had no aspiration to seek it.” Regarding the Great Vehicle Dharma, they did not form any kind of resolve.

The next passage states, “Furthermore, as the Tathagata’s wisdom was opened, revealed and taught for the Bodhisattvas, we ourselves never had such aspirations.”

The Tathagata, in His wisdom, had, for the Bodhisattvas, opened and revealed the Bodhisattva Way, which is to benefit oneself and others. However, [the disciples] thought He was teaching only to the Bodhisattvas, that it had nothing to do with them.

Before He turned to the Prajna teachings, during the Vaipulya period, the Buddha saw that we had no aspiration to seek the Great, as we thought the provisional and the true were only up to the Buddha.

This was after He “turned to the Prajna teachings.” The Prajna teachings came after the Vaipulya teachings. During the Prajna period, as the Buddha turned from the Vaipulya teachings, “[He] saw that they had no aspiration to seek the Great, as they thought the provisional and the true were only up to the Buddha.” During the Vaipulya period, He had already begun teaching the Great Dharma, but this Great Dharma was still a provisional teaching, as it was taught with skillful means. During the Vaipulya and Agama periods, He had discussed “existence” and the karmic law of cause and effect. He encouraged everyone to practice virtuous Dharma and create good causes and taught everyone to do good deeds. However, these were still provisional teachings.

In fact, the provisional teachings contain true principles, but people did not understand this, so they thought that doing good deeds [only] applied to Bodhisattvas. So, they thought the coming together of the provisional and the true was up to the Buddha. In fact, it was the disciples who had no aspirations to seek the Great. The Buddha’s provisional teachings contain the true; there is True Dharma within them, but they did not understand this. He wanted everyone to be more mindful and benefit others as they benefited themselves, but they were unwilling. So, they “thought the provisional and the true were only up to the Buddha.” These people were still stuck there

“[His wisdom] was opened, revealed and taught for the Bodhisattvas” ․When Bodhisattvas teach sentient beings, they need four kinds of fearlessness. First, “They completely retain and uphold all goodness and Dharma without forgetting, so they can teach the Dharma fearlessly.” This is the Bodhisattva Way.

Bodhisattvas possess four kinds of fearlessness in teaching and transforming sentient beings: First, they completely retain and uphold all goodness and Dharma without forgetting, so they can teach the Dharma fearlessly. Second, they completely know the joy of all Dharma, as well as the capacities, desires, natures and minds of sentient beings, so they can teach the Dharma fearlessly. Third, they are skillful in answering questions, so they teach the Dharma fearlessly. Fourth, They are skillful in severing doubts, so they teach the Dharma fearlessly.

First, they take all of the Buddha’s teachings, whether of the Great or Small Vehicle, and develop a deep understanding of them. Only then can they “teach the Dharma fearlessly.” Only then can they put their hearts into teaching the way the Buddha taught at the start, turning the Dharma-wheel of the Four Noble Truths, the Twelve Links of Cyclic Existence, the Six Paramitas and so on for everyone. To do this, Bodhisattvas must first be able to

“completely retain and uphold all goodness. Retain all Dharma and uphold all goodness”; this is something we have discussed previously. We must “retain all Dharma.” All the Dharma He taught, Great and Small, must be absorbed into our minds. Moreover, we should uphold “flawless Dharma.” After we take the Dharma to heart, we must not allow any of it to leak out. When Bodhisattvas “retain all Dharma and uphold all goodness,” they can teach the Dharma fearlessly among people

Second, “They completely know the joy of all Dharma as well as the capacities, desires, natures and minds of sentient beings, so they can teach the Dharma fearlessly.”

We must first know sentient beings’ “capacities, desires, natures and minds.” We must know all of these. When it comes to their natures, desires and states of mind, we need to deeply understand everything. This is where Bodhisattvas exercise their wisdom. If we do not understand their capabilities, if we do not understand their desires, if we do not understand their minds and natures, how can we teach the Dharma to them? We must first understand them in order to teach the Dharma to them

Third, “They are skillful in answering questions, so they teach the Dharma fearlessly.”

Some sentient beings, even before we speak to them, will already want to ask us questions, so we must be able to answer them. At the same time, people may deliberately test us with questions about the Dharma. They want to criticize us or prove us wrong. We also need the ability to respond to them and even convince them. In this way, we can expound infinite teachings and be “skillful in answering questions.” When people ask questions, we must be able to respond to them. When they have questions about the Dharma, naturally we must respond very mindfully and guide them. Some will criticize us out of bad intentions. Even in such cases, we must still answer them and even be able to convince them. If we can do this, we can be “skillful in answering questions” and can “teach the Dharma fearlessly.”

Fourth, “They are skillful in severing doubts, so they teach the Dharma fearlessly.”

Because sentient beings use the Six Sense Organs to connect with the Six Sense Objects, as they encounter external conditions, they give rise to strong desires. If they can give rise to thoughts of goodness, those will be strong, but if they give rise to thoughts of evil, those will be powerful too.

Since objects evoke our desires, once our desires are elicited, we work hard to possess those things. We can never obtain enough; we will never be satisfied. Having one building is not enough, we want to own higher ones and larger ones. Excavating and destroying one mountain to extract its resources is not enough; we [destroy] mountain after mountain.

Ancient people used to say, “Mountains are not as tall as our list of wishes.” As I often say, having “one” we are always lacking “nine.” I have a dollar, but feel nine dollars short. I have a million, but feel nine million short. I have 10 million, but feel 90 million short. I have a billion, but feel nine billion short. We always feel lacking. In the end, what will our life become? Isn’t everything in life empty in nature? This is the “severing of doubts.” How much do we really want? We desire material things, but what do we [really] lack? We have more and more material desires; we want our businesses to be bigger and bigger. This kind of life brings great suffering.

So, “They are skillful in severing doubts.” Our desire for material things keep us in doubt. “This is mine! That is mine too!” We endlessly pursue what we consider “mine.” Because of these desires, in our relationships we doubt each other and fight with each other [We do this] out of our material desires. Because of this, we should earnestly share with everyone the true principle that all things are empty, that life is impermanent and painfully short. We must spend some time on earnestly opening the door to our minds [to tap into] our spiritual wealth. Wasn’t this discussed in the previous passages? [The elder] continuously led the poor son to open up the treasury for him to see. “Look, there are so many treasures! In the future, you can take any of this. You can come and go without hindrance and take and use these without hindrance.” This was in a previous passage. It turns out that these treasures have always been inside our minds. Within our minds, we all have a treasury; this is our intrinsic Buddha-nature [It contains] so much wisdom! However, if we do not unlock our wisdom, we will forever remain in poverty. When it comes to material things, we will never have enough. If we are like this, we suffer greatly.

So, all kinds of teachings were opened, revealed and taught for Bodhisattvas. This is because to be a Bodhisattva, we must be replete with the Fourfold Fearlessness

“At the Prajna assembly, receiving the teachings of the provisional and the true was up to us, so we sought them ourselves. Then because of the might of the Tathagata’s wisdom, [we understood that] the Buddha had gradually opened the Vaipulya, giving explanations using matters and principles.”

Doing good deeds is something everyone can do. Actually, those who are able to do good deeds are people with great capabilities. The Buddha gave all the teachings, including both the provisional and the true; it was we who did not accept them. However, then the Buddha began to teach with the might of the Tathagata’s wisdom. In the past, He used the power of skillful means; now He used this might. As He turned from the Prajna to the Lotus teachings, He exercised His might. Starting with the Vaipulya teachings, He gradually analyzed matters and principles to let us know that everything contains principles. So, He continuously used matters as analogies.

Doctrine: It means methods of teaching. The door of existence, the door of emptiness, the door of both and the door of neither are the methods of the four doors.

Vaipulya refers to methods of teaching. It contains the “door of existence,” which is the karmic law of cause and effect, and “the door of emptiness,” which is the Prajna teaching of the truth that all things are empty. These are called “the two doors,” as well as “the door of both” and “the door of neither.” This is also refers to true and false.

Vaipulya also refers to principles of impartiality. “The methods of the four doors” are each used to teach us the principle of impartiality. These are teachings from the Vaipulya period.

The door of existence, the door of emptiness, the door of both and the door of neither are the “four doors.” They [teach both] existence and non-existence

Universal: It also means the essence of the principle of impartiality. The methods of the four doors are each [taught] in accord with the principle of impartiality. These are the Vaipulya teachings.

Vaipulya can also mean broad and impartial. During this third period, the Buddha broadly taught with the four kinds of teachings, the pitaka, common, unique and perfect teachings, to equally benefit both sharp and dull capabilities. Thus, this was called the Vaipulya period.

Vaipulya also means broad and impartial. It refers to [teachings being] given equally. The third period of the Buddha’s teachings was the Vaipulya. After the Avatamsaka and the Agama came the Vaipulya; this is the third period. Furthermore, during this third period, the Buddha “broadly taught with the pitaka, common, unique and perfect teachings.” These are the “four kinds of teachings.” There were the Five Periods and Four Teachings. People with dull capabilities needed these distinct teachings. Actually, the truth is very simple; returning to our nature of True Suchness is very simple. But the Buddha had to give many kinds of teachings so we can return to our nature of True Suchness, to the One Ultimate Reality.

He opened, revealed and taught for all great beings; as they took up the Buddha’s compassion, the Buddha could freely teach them His original intent. As this was expounded to Bodhisattvas, we thought of it as the Bodhisattva Way.

“It was opened, revealed and taught for the Bodhisattvas.” He taught this for all great beings, for all Bodhisattvas. “As they took up the Buddha’s compassion, the Buddha could freely teach them. His original intent. As this was expounded to Bodhisattvas, we thought of it as the Bodhisattva Way, so we ourselves never had such aspirations.” The Buddha mindfully taught the Bodhisattva Way, but His disciples had no such aspirations. So, when it came to the Great Vehicle sutras, “They never had aspirations for the Great Vehicle. They never formed the aspirations to take it for themselves.”

In the end, everything comes down to our minds. Everyone, learning the Buddha’s teachings, comes down to understanding [the nature] of the mind and how we can make use of it. If our minds are pure and simple, the world will be at peace. If our minds are in chaos, there will be many disasters in the world. Everything is determined by the mind, so we must make an effort to always be mindful.

Episode 805 -Dull Capabilities Delight in the Small Vehicle

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>>With dull capabilities, we delight in the Small Vehicle Dharma. Greedily clinging to samsara, we are afflicted and disturbed by all suffering. Thus, the teachings of Nirvana were given. Being diligent in the Great Vehicle Dharma results in attainment of the path to Buddhahood.

>>”Yet the World-Honored One knew from the start how our minds were attached to base desires and delighted in the Small [Vehicle] Dharma, so He indulged us as we were and did not say to us specifically, ‘You all have a part in the treasure of the Tathagata’s understanding and views’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata. We attained from the Buddha the single day’s wages of Nirvana and considered this a great attainment, so when it came to the Great Vehicle, we had no aspiration to seek it.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata: This is like how people in the world, in their present life, draw near virtuous friends, hear them skillfully and suitably teach the Dharma and thus give rise to Bodhicitta. This is known as the power of skillful means.

>>According to the analogy, during the Vaipulya period, we embodied faith. Following what is above, this is saying that in the Agama teachings, He did not distinguish between the teachings. But at the Vaipulya Assembly, He exerted the power of skillful means.

>>So, With the power of provisional wisdom, He taught about the six kinds of Roots and Dusts. These were all [taught with] the wisdom of the ultimate reality of the Great Vehicle.

>>We attained from the Buddha the single day’s wages of Nirvana: Delighting in and clinging to Nirvana while not benefiting sentient beings is the state of the Small Vehicle practitioners. They are solitary and without companions, abiding constantly in Nirvana, for they are biased toward emptiness in seeking liberation.

>>Nirvana: This is explained as tranquil extinction, meaning the extinction of the cause and effect of samsara. The Buddha said, “Constantly abiding in Nirvana is the fetter of Nirvana.”

>>Nirvana is also translated as crossing into extinction, extinguishing the cause and effect of samsara or crossing the raging currents of birth and death. Thus, it means extinction and also crossing over. Tranquil extinction: Tranquil means peaceful and stable. Extinction means the cessation of the great suffering of samsara.

>>From listening to the Buddha’s teachings in the Agama period, we received a single day’s wages; we considered this a great attainment. Thus, as the Buddha began to teach the Great Vehicle in the Vaipulya period, though our minds came to embody faith and we came and went without difficulty, when it came to the Great Vehicle, we had no aspiration to seek it.

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“With dull capabilities, we delight in the Small Vehicle Dharma. Greedily clinging to samsara,
we are afflicted and disturbed by all suffering. Thus, the teachings of Nirvana were given.
Being diligent in the Great Vehicle Dharma results in attainment of the path to Buddhahood.”

When we learn the Buddha’s Way, we must form great aspirations and great vows. We always had dull capabilities before, so we only understood the Small Vehicle Dharma. We remained stuck in the Small Vehicle Dharma, unable to advance toward and seek the Great Vehicle teachings. This is the most worrying thing for us as spiritual practitioners. If we only think about benefiting ourselves, we will stop at the Small Vehicle Dharma

“[We may] greedily cling to samsara.” Let us not worry about subsequent lifetimes; let us just worry about this one. What kinds of affinities are we creating with sentient beings? Are they good affinities? Or negative affinities? As we go among people, are we benefiting them? If we clearly understand karmic cause and effect, this will help develop our wisdom. If we can achieve this, we will not worry about whether we remain in the cyclic existence of birth and death; birth [brings us the chance] to go among people, and death is part of the natural course of life. So naturally, we will not greedily cling to samsara nor will we renounce it; we will see samsara as a commonplace matter.

But we unenlightened beings lack clarity, so as we interact with people, we replicate our afflictions. Influenced by our afflictions, we are unwilling to keep [helping others]. Thus it is said, “We are afflicted and disturbed by all suffering.” It is for sentient beings like this that the Buddha came to this world to “[give] the teachings of Nirvana.”

At the Lotus Dharma-assembly, the Buddha “[gave] the teachings of Nirvana.” After everyone gradually understood the teachings of the law of karma, He began giving the teachings of Nirvana, of how, during this lifetime, we can willingly form an aspiration and vow to go among people. Then, though we are interacting with people, our minds can still remain tranquil and pure. These are the teachings of Nirvana.

To understand the teachings of Nirvana, we must be earnest and be “diligent in the Great Vehicle Dharma.” This means to give without expectations. Being willing to repeatedly return to the world and give for the sake of helping others is the Great Vehicle Dharma. “It results in attainment of the path to Buddhahood.” If we can do this, we will all be walking on the great and direct Bodhi-path. This is the path the Buddha walked in His spiritual practice, which He put His heart into describing.

Once, during the Buddha’s lifetime, a group of people who had just finished a summer retreat came to see the Buddha and pay their respects. Then the Buddha began to ask, “Did you, during the entire summer retreat, feel peaceful and at ease? Was it tiring?” These disciples answered, “We all felt peaceful and at ease. We were delighted, very happy.” Ananda saw how the Buddha compassionately asked after His disciples, and an idea came to him. Ananda stood up and asked the Buddha, “Venerable Buddha, You have so many disciples, and You treat each one with such gentleness and compassion as if we each were Your only son. Venerable Buddha, you have such compassion, love and kindness; when did you develop this state of mind?” After Ananda asked this, the Buddha smiled slightly and said, “Ananda, you have asked a good question. I will tell you. Everyone listen carefully.”

The Buddha began to tell this story. Innumerable kalpas ago, many beings were undergoing punishment in hell. Among them were two who together had to pull a fiery cart. The two of them together had to pull this cart that was attached to their skin. If they were not going fast enough, the yaksas would whip them.

One of them did not have the strength to keep going and collapsed to the ground. But the yaksa guard had no sympathy; he continued whipping this wrongdoer. The other pleaded with the guard, “Please let him rest! I will just pull the cart alone.” The guard said, “If the two of you cannot move it together, how can you pull it forward by yourself?” He said, “I am willing to take on his suffering and be punished in his stead. I am willing to take his place.” The yaksa guard became angry and beat him with a steel rod. With one blow, he killed the one who was willing to help the other. After being killed with one blow, he was immediately born in Trayastrimsa Heaven.

The Buddha then said, “Ananda, this man undergoing punishment in hell recognized life after life that life was impermanent and full of suffering. Even after he was born in heaven, he worried about beings in the human realm. He worried because they easily give rise to ignorance and indolence and thus create all kinds of karma. So, with his every thought, he was willing to leave behind the blessings of heaven to come to the human realm. Do you know who this person was? It was I, who stand before you now as Sakyamuni Buddha.” This was the initial thought that led to innumerable kalpas of spiritual practice for the sake of sentient beings.

How long ago was this? Recently, we have been talking about innumerable kalpas of spiritual practice, of seeking the Buddha’s Way and transforming sentient beings. This was the Buddha’s state of mind. In fact, we all intrinsically have this state of mind. Everyone has a nature of True Suchness, but we are unable to form this aspiration because thick layers of ignorance are still covering it. Therefore, we must be mindful. Forming this aspiration is not difficult. The difficulty comes from our refusal to be diligent, from being lax. Even if we encounter the Buddha-Dharma, still, “With dull capabilities, we delight in the Small Vehicle Dharma.” If we are “greedily clinging to samsara,” then “We are afflicted and disturbed by all suffering.”

The previous sutra passage states, “Yet the World-Honored One knew from the start how our minds were attached to base desires and delighted in the Small [Vehicle] Dharma, so He indulged us as we were and did not say to us specifically, ‘You all have a part in the treasure of the Tathagata’s understanding and views’.”

Our capacities were not ready to accept it, so the time had not arrived yet. It took the Buddha more than 40 years before He could proclaim to everyone that everyone can receive predictions for attaining Buddhahood, everyone has the chance to attain Buddhahood, everyone intrinsically has Buddha-nature and everyone intrinsically has these treasures.

The next sutra passage states, “Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata. We attained from the Buddha the single day’s wages of Nirvana and considered this a great attainment, so when it came to the Great Vehicle, we had no aspiration to seek it.”

Subhuti again said that the World-Honored One had taught with all kinds of skillful means. In fact, He also taught from the wisdom of the Tathagata. In accordance with our capabilities, the Buddha exercised His wisdom to teach the Dharma with skillful means

Through the power of skillful means, the World-Honored One taught the wisdom of the Tathagata: This is like how people in the world, in their present life, draw near virtuous friends, hear them skillfully and suitably teach the Dharma and thus give rise to Bodhicitta. This is known as the power of skillful means.

This means that people in this world, in this life, “draw near virtuous friends.” If we earnestly draw near them, we “hear them skillfully and suitably teach the Dharma.” Although the Buddha is not in our world now, His Dharmakaya is still in our minds. Our virtuous friends are those who are not deluded.

The understanding and views in their minds are Right Understanding and Right Views. Thus, they can speak skillfully and suitably. We should also earnestly develop Bodhicitta and follow these skillful means.

Although they are skillful means, they are the true wisdom of the Buddha, just taught within the scope of what our capacities allow us to accept. If we can hear these teachings, we must absolutely practice them. When it comes to doing something good, we should just do it.

According to the analogy, during the Vaipulya period, we embodied faith. Following what is above, this is saying that in the Agama teachings, He did not distinguish between the teachings. But at the Vaipulya Assembly, He exerted the power of skillful means.

This is in accordance with the analogy of how we embodied faith during the Vaipulya. From the Agama period, the Buddha turned to the Vaipulya. During the Vaipulya period, He gave both the Small and Great Vehicles. He slowly guided Small Vehicle disciples into the Great Vehicle Dharma. “During the Vaipulya period, we embodied faith.” We could realize that the Buddha-Dharma is not just about benefiting ourselves; we must benefit others too. Prior to the Vaipulya teachings were the Agama teachings. “During the [period of the] Agama teachings, He did not teach us specifically, but at the Vaipulya Assembly,” with the power of skillful means. He taught according to our capacities, so we could practice in the scope of our abilities. He did not tell us that we also have to benefit other people

So, “With the power of provisional wisdom, He taught about the six kinds of Roots and Dusts. These were all [taught with] the wisdom of the ultimate reality of the Great Vehicle.”

In this period, He taught us that benefiting people is actually inseparable from the Six Roots and Six Dusts. With the eye-root, we witness suffering and recognize blessings. Why do sentient beings suffer so much? We can hear sentient beings describe the states of suffering they experience. After we encounter suffering beings in our surroundings, our mind-root begins to stir. Giving rise to compassion, we are willing to help, willing to provide relief. It is because we have this body that we can [use the power] of our Five Roots when we form this aspiration to give.

Isn’t this the same for all of us? It is because we have this body that we are able to do good deeds. It is also because we have this body that we give rise to discursive thoughts and afflictions. It is also because we have this body that we often do the wrong things due to being led by our afflictions and ignorance. This is also because we have this body. So, in the Vaipulya sutras, He began to use skillful means to awaken our wisdom; with this power, we can choose and clearly distinguish between good and evil. We must practice and promote goodness, and we must abstain from evil by guarding against and eliminating evil thoughts and deeds.

It is because of the Six Roots and Six Dusts that we can manifest the “ultimate reality of the Great Vehicle.” Absolute truth and principles are without substance and form. We must let the truths of ultimate reality, which are intangible and formless principles, penetrate our bodies and minds.

If we do not earnestly transform ourselves in this life, how do we know we will encounter the Dharma in our next life? What form will we take in our next life? Will we be in human form? Or the form of an ox or dog? We have no idea. Thus, we must seize this lifetime and practice the Dharma we hear.

The next lines state, “We attained from the Buddha the single day’s wages of Nirvana”

We attained from the Buddha the single day’s wages of Nirvana: Delighting in and clinging to Nirvana while not benefiting sentient beings is the state of the Small Vehicle practitioners. They are solitary and without companions, abiding constantly in Nirvana, for they are biased toward emptiness in seeking liberation.

In the Agama period He began talking about how karmic retributions are frightening, so everyone strove to attain Nirvana. This is like a single day’s wages. But actually, this is still the Small Vehicle state, as we only focus on eliminating our own afflictions. “Delighting in and clinging to Nirvana” is all we do, so we are “not benefiting sentient beings [This] is the state of the Small Vehicle.” This “single day’s wages” is just for ourselves. “A single day” means it is only for us; we attain Small Vehicle Nirvana because we are unwilling to benefit others. So, we remain in the state of the Small Vehicle. Thus we are “solitary and without companions.” If we only practice for our own sake won’t we be very lonely? So, “[They] abide constantly in Nirvana, for they are biased toward emptiness in seeking liberation.”

Nirvana is also translated as crossing into extinction, extinguishing the cause and effect of samsara or crossing the raging currents of birth and death. Thus, it means extinction and also crossing over. Tranquil extinction: Tranquil means peaceful and stable. Extinction means the cessation of the great suffering of samsara.  

“Nirvana is explained as tranquil extinction.” Nirvana means tranquil extinction, the extinction of the cause and effect of samsara. When the Buddha said that we should constantly abide in Nirvana, these people who practiced for their own sake only focused on benefiting themselves by eliminating the cause and effect of samsara. So, this “is the fetter of Nirvana.” They were bound by Nirvana. Thus, they could not open up their Small Vehicle minds, so they were unable to walk toward the Great Vehicle.

From listening to the Buddha’s teachings in the Agama period, we received a single day’s wages; we considered this a great attainment. Thus, as the Buddha began to teach the Great Vehicle in the Vaipulya period, though our minds came to embody faith and we came and went without difficulty, when it came to the Great Vehicle, we had no aspiration to seek it.

Nirvana also means “crossing into extinction, extinguishing the cause and effect of samsara and crossing the raging currents of birth and death.” This is the meaning of “extinction” and “crossing.” This is Nirvana.

Tranquil extinction is a peaceful and stable state. This is a very peaceful and stable [state of mind]. Extinction means the cessation of the great suffering of samsara.

But if we remain stuck in this state, only benefiting ourselves, in this way we become trapped by Nirvana. Because we are unwilling to form great aspirations, we are trapped by the idea of being “liberated from samsara.” Thus we are unwilling to go among people again.

The Buddha attained enlightenment because He practiced for the sake of sentient beings. His mind always remained tranquil and still, in the Avatamsaka state. This was what He originally intended to teach. He always remained in a state of stillness.

On the outside, He set aside His magnificent clothing to go among people. But His wisdom, His state of mind, remained unmoving and in a state of tranquil extinction, Nirvana. He was always in that state. But He still came and went among people. His nature of True Suchness was forever illuminating and radiant among the people. This is the true Great Nirvana. It is not the Small Nirvana, but the Great. He had already been liberated from samsara, yet He was willing to enter the Saha World.

However, Subhuti and others said that having attained a single day’s wages, having eliminated their afflictions, “We considered this a great attainment. When it came to the Great Vehicle, we still had no aspiration to seek it”

From listening to the Buddha’s teachings in the Agama period, we received a single day’s wages; we considered this a great attainment. Thus, as the Buddha began to teach the Great Vehicle in the Vaipulya period, though our minds came to embody faith and we came and went without difficulty, when it came to the Great Vehicle, we had no aspiration to seek it.

During the Vaipulya period “[Their] minds embodied faith,” and they understood that they should not stop with the Small Vehicle, that the next step in the Buddha-Dharma was to give rise to great aspirations to go among people and transform sentient beings. They knew these teachings, so they “came and went without difficulty.” The Small Vehicle and Great Vehicle Dharma were both known to them, so they came and went in them without difficulty. But they were still unable to give rise to great aspirations. They were still unwilling.

So, we must all be mindful. Only by being mindful are we able to diligently advance. We must not, “with dull capabilities, delight in Small Vehicle Dharma and greedily cling to samsara.” We must go beyond this. We still have to go among people to purify our minds and widely transform sentient beings. Thus, we must always be mindful.

Episode 804 – Liberating Sentient Beings from Birth and Death

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>>We must courageously and diligently practice the great goodness of the Dharma and end evil with a mind of clarity. We must be earnest and diligent and clearly distinguish good from evil. By being sharp and nimble in evaluating matters, we can treat our laxness and complete our cultivation of virtuous karma. In our practice of the Dharma, we must remain pure and undefiled.

>>”Having already attained this, we gave rise to great joy. We felt this was enough, and we said to ourselves, ‘Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much’.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”Yet the World-Honored One knew from the start how our minds were attached to base desires and delighted in the Small [Vehicle] Dharma. You saw us become indulgent and give up, and thus did not say to us specifically, ‘You all have a part in the treasure of the Tathagata’s understanding and views’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>A previous sutra passage said, Later, on another day, he saw the figure of his son in the distance. Now it says, The World-Honored One knew from the start how our minds were attached to base desires.

>>[We] delighted in the Small [Vehicle] Dharma, so He indulged us as we were: This is Small Vehicle Dharma. The Chapter on Skillful Means says, “Those of dull capabilities delight in Small [Vehicle] Dharma.”

>>A storehouse with accumulated precious treasures, the wondrous Dharma can save sentient beings from suffering and distress.

>>All Tathagatas manifest in the world to expound the Great Dharma and transform all sentient beings so that they may escape from samsara and attain the benefits of infinite meanings, peace and delight. They are exemplary teachers for sentient beings.

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“We must courageously and diligently practice the great goodness of the Dharma and end evil with a mind of clarity. We must be earnest and diligent and clearly distinguish good from evil. By being sharp and nimble in evaluating matters, we can treat our laxness and complete our cultivation of virtuous karma. In our practice of the Dharma, we must remain pure and undefiled.”

Be mindful! In learning the Buddha-Dharma we must be mindful. Every thought we give rise to is what we must work on in our spiritual practice. When thoughts arise, are they always kind? Do they always benefit others? If it is a thought of great goodness, we must courageously and diligently cultivate it. We cannot let our good thoughts be interrupted; rather, we must courageously and diligently accept and uphold them. We must also eliminate unwholesome thoughts and keep our minds very clear. If our thoughts are the least bit confused, we cannot discern good from evil. Then we may unintentionally give rise to evil; these unwholesome thoughts can lead us astray.

There is also a story like this in the Sutra of the Wise and Foolish. It is a story about two brothers. Each of the brothers had their strengths. The younger brother was a successful merchant and made a lot of money. The other was an arbiter who was trusted by both the government and the people. In that kingdom at that time, when people would borrow money from each other, they had to have a guarantor. They called this person an “arbiter.”

At that time, [an elder] wanted to search the seas for treasures. So, he gathered many people to take a merchant ship to sea. He did not have enough money so he came to this arbiter’s little brother. This elder came to borrow money from him, and since he offered interest on the money, the brother was willing to lend it to him. But this second elder, the younger brother, thought, “Life is impermanent, and my health has never been very good. I will lend the money in my son’s name, and the interest will be paid to my son.” Since his older brother was an arbiter, of course he said, “No problem. I have always made judgments fairly and impartially, so I can be the guarantor for your son.”

While the ship was at sea, a storm suddenly brought wind and rain. The ship was blown over and capsized in the storm. It sank completely, and [the debtor] was the only survivor. He then borrowed from friends and relatives. After collecting a sum of money, he now used two ships and set out to sea again. This time at sea everything went smoothly, and they recovered many precious objects from the ocean and brought them back to trade, earning a lot of money.

One day, quite stylishly dressed, this elder was walking down the street. Many years had passed since [the loan was made], and the young son had already grown up. The elder saw that the son had grown up and also knew that he had to repay the money. However, the money he would have to repay, the principle plus the interest, was so much that if he were to repay it, it would use up the greater part of the money that he had earned from his trip. Then, he gave rise to a wicked thought and went to prepare. He took a pearl he had brought back from the sea and brought it to go look for the arbiter’s wife.

The wife said, “That is impossible. My husband is a most trustworthy person. How could I ask him to do an immoral thing like this?” The merchant promptly took out another pearl and said, “Here. I can also give you this one.” The wife still did not feel she could do this. He took out another one, making it three pearls in total. At that moment, the wife’s resolve wavered. She took the pearls and brought this matter to her husband.

However, the arbiter felt, “That is impossible. Money borrowed is money borrowed.” His wife said, “If you are so determined, since I have already accepted these things, if you can’t do this for me, fine. What use is there for me to stay with you now? What will I do? Our son is still so young. I am unable to leave, so it would be better if I killed my son and then killed myself.” The husband listened to what she said. His wife and son were his most beloved. If she really did what she said, what would he do then? It was really a tough decision. After a long struggle, he went against his conscience.

The arbiter asked his nephew, “Was there really such an arrangement? If so, why have I forgotten it? I have no recollection of it at all.” The young man wondered, “Uncle, how can you now go against your conscience like this? How can you be so confused?” The uncle got angry. “You are my nephew! How dare you criticize your elder as wrong?” He was very angry and drove him out of the house.

This story was told by the Buddha. Why did the Buddha tell this story? There is more to the story. In the Buddha’s time, there was an elder who had five daughters and no sons. The law of the land at that time stated that no matter how much money you had, if you had no son [to inherit it], your assets would return to the country’s treasury. The elder had five daughters, but was lacking a son. Right before he was about to pass away, his wife became pregnant. She was already pregnant, but would the child be a boy or a girl? In his anxiety, this elder passed away.

After a few months, the woman gave birth, and sure enough it was a boy. However, he had no limbs. He had a mouth but no tongue, had eye sockets but no eyes, and he had no ears, either. He was a very deformed child, but he was still a boy. Everyone began talking about this. “As deformed as he is, without arms or legs, with a mouth but no tongue, and without eyes, is he still considered a person?” The daughter was very clever. “Yet, he truly is a boy as long as he has a male organ. Hands do not determine maleness, nor do feet. In fact, he was born a boy. A boy has a male organ, so he must be considered a boy.” The king thought so too. Whether a child is a boy or girl is not something that can be determined by the tongue or the mouth. No. Therefore, though the child was deformed, he was still a male.

What were the causes and conditions for this? The Buddha then told the first story that I just told you. After he finished, the Buddha explained that, although there was a time when [the arbiter] had not properly judged right from wrong and had ignored his conscience, in past lives he had practiced charitable giving. This giving brought him blessings. In lifetime after lifetime, he was born into wealthy families, but his body was always deformed. This was his retribution.

Having said this, we should know that. “We must courageously and diligently practice the great goodness of the Dharma” without deviating even a little. For a mind to eliminate evil it must be clear; we must not harbor evil. So, “We must be earnest and diligent.” We must be very earnest and take good care of our minds. We must clearly distinguish between good and evil. Good is good, and evil is evil. We need to distinguish between them clearly.

Then, we must be “sharp and nimble in evaluating matters.” In judging things by principles, we must be very sharp, nimble and very precise. Furthermore, we must be able to clearly distinguish between right and wrong. This is the kind of person we want to be. In addition, “We can treat our laxness.” By being sharp and nimble in various ways and by distinguishing clearly between right and wrong, we can treat our laxness and complete our cultivation of virtuous karma. We can be very diligent, do all that is good and not violate the precepts. With undefiled Dharma we are diligent and pure, so let us be mindful as we learn the Buddha’s teachings.

The previous sutra passage says, “Having already attained this, we gave rise to great joy. We felt this was enough, and we said to ourselves, ‘Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much’.”

This is the joy Subhuti felt. He felt he had attained so much Dharma. In the past, he felt learning the Small Vehicle Dharma was enough. Being earnest and diligent in the Buddha-Dharma, he had eliminated afflictions and become free and at ease and so he felt quite satisfied.

The following passage says, “Yet the World-Honored One knew from the start how our minds were attached to base desires and delighted in the Small [Vehicle] Dharma. You saw us become indulgent and give up, and thus did not say to us specifically, ‘You all have a part in the treasure of the Tathagata’s understanding and views’.”

Now, he spoke again to the World-Honored One, “World-Honored One, you knew; from long ago, you knew our minds were attached to base desires.” The Buddha, in His wisdom, already knew that we were satisfied with only a little, that ignorance still lurked within in our minds. Our dust-like delusions, that ignorance, had not yet been fully eliminated. So, just as a previous sutra passage said, “Later, on another day, he saw the figure of his son in the distance”

A previous sutra passage said, “Later, on another day, he saw the figure of his son in the distance.” Now it says, “The World-Honored One knew from the start how our minds were attached to base desires.”

The elder saw his son from afar [and thought,] “Isn’t this my son?” It was not easy to entice him to come inside, and “Now it says, The World-Honored One knew from the start how”‘ “‘our minds were attached to base desires.” This is what our current sutra passage is saying. “World-Honored One, long ago you already knew that our minds were still selfish and that we only sought to awaken ourselves. These were afflictions we had yet to eliminate. We had not yet opened up our minds nor ever imagined that we ourselves possess the Tathagata’s nature of True Suchness, nor did we realize that one day our minds could become one with the universe. We have never considered any of this, so we just kept to the Small Vehicle”

[We] delighted in the Small [Vehicle] Dharma, so He indulged us as we were: This is Small Vehicle Dharma. The Chapter on Skillful Means says, “Those of dull capabilities delight in Small [Vehicle] Dharma.”

“[We] delighted in the Small [Vehicle] Dharma. You saw us become indulgent and give up.” The Buddha saw that they were already getting old and had become indulgent. They continually gave up on the Great Dharma and just kept to the Small Vehicle Dharma. So, from the Chapter on Skillful Means, we recall it says, “Those of dull capabilities delight in Small [Vehicle] Dharma.” The Buddha, in the Chapter on Skillful Means, saw the disciples were “of dull capabilities and delighted in the Small [Vehicle] Dharma.” Indeed, they were still quite lax. They never thought to earnestly dedicate themselves to others.

They continued to be quite lax “[You thus] did not specify to us by saying, You all have a part in the treasure of the Tathagata’s understanding and views.” The Buddha already knew [us], so He understood we were not yet capable of accepting [the truth]. So, our minds still harbor base [desires], still have defiled objects like this. Our afflictions remain. So, the Buddha, at that time, did not earnestly tell us these things. “You all have a part in the treasure of the Tathagata’s understanding and views.” He had not yet said this. Even if He had, we would not have been able to accept it, for our capabilities were still not yet mature; they were still dull. Because our capabilities were dull, we were still unable to accept it.

A storehouse with accumulated precious treasures, the wondrous Dharma can save sentient beings from suffering and distress. 

So, it talks about “the treasure”; the place where precious treasures are accumulated is called the “storehouse [This is] the wondrous Dharma that can save sentient beings.” He had to wait for when we could unlock the Tathagata’s understanding and views.

All Tathagatas manifest in the world to expound the Great Dharma and transform all sentient beings so that they may escape from samsara and attain the benefits of infinite meanings, peace and delight. They are exemplary teachers for sentient beings.

What are “the Tathagata’s understanding and views”? The Tathagata is the World-Honored One. The World-Honored Ones, the Tathagatas, manifest in the world for one purpose exclusively, which is to “expound the Great Dharma and transform all sentient beings so that they may escape from samsara and attain the benefits of infinite meanings, peace and delight.” As exemplary teachers for sentient beings, they come to teach and transform sentient beings so that they may escape from samsara. Because we are ordinary beings, we do not know where we came from, nor do we know where we will go in the future. We are merely subject to our karma, which we bring with us as we come and go. So, have we no way of understanding where we have come from or where we will go in the future. Thus, the Buddha returns again out of compassion, coming back to the world life after life on the vehicle of the Dharma of Suchness to continually pass down the Buddha-Dharma and deliver and transform sentient beings. He hopes everyone will be able to escape from the sea of suffering “and attain the benefits of infinite meanings, peace and delight”

[How can we] “escape from the sea of suffering”? Didn’t we talk about this earlier? Subhuti said life is imbued with three sufferings, the sufferings of suffering, action and decay. Though he had been practicing life after life, he still had not been completely liberated. The Buddha still takes the Tathagata-vehicle to return lifetime after lifetime and complete His great cause. He quickly transforms those with affinities and helps those not yet transformed to attain the causes and conditions for future transformation. So, everyone can transform one another “and attain the benefits of infinite meanings, peace and delight.” This allows us to understand our coming and going.

If we know the principles, no matter how difficult it may be to give, we still do so very willingly. This is called “Attaining the benefits of infinite meanings, peace and delight.” Being willing to help other sentient beings is our aspiration. So “to attain the benefits of infinite meanings, peace and delight,” is to become exemplary teachers to sentient beings.

We learn the Buddha’s Way so that we may gain true and thorough understanding. We must understand it is true that we live through lifetime after lifetime; we have this lifetime and future lifetimes. We must never deny the law of karma. Everything we say creates causes and conditions. Every word we say and everything we do contains clear karmic effects and retributions. All that we experience now is karmic retribution, and each cause and effect is clear; we can never escape any of it. It is just like that arbiter. The Buddha taught how, for his one mistake, although lifetime after lifetime he was reborn into wealthy households, his physical body was nevertheless deformed. This is karmic retribution.

So, in the process of learning the Buddha’s Way, with every single thought that arises, we really need to take good care of our minds. If even a single thought goes astray, a slight deviation will take us far off course.

So, the “great goodness of the Dharma” is what we must “courageously and diligently practice.” We need to be earnest and diligent in distinguishing good and evil; we must be very clear on this. In evaluating matters, analyzing matters and principles, we must be sharp and nimble in discerning right from wrong. Moreover, we must be very clear in judging things. This is very important; discerning the principles is very important. People today act blindly on what they hear. They cannot discern good from evil; they have no way of understanding principles. Now is the time to quickly help everyone clearly understand the Buddha-Dharma. Otherwise, a single confused thought can lead our lives in the future to be filled with unbearable suffering.

To “treat our laxness,” we need to be sharp and nimble in doing things and very willing to help others. Only then can we “complete our cultivation of positive karma” [When our practice of] wholesome Dharma, the Buddha-Dharma, is undefiled, we can truly realize the pure teachings. The Dharma is without substance, so it cannot be defiled. True principles are without substance; they are invisible, but they are found in all matters. It is because people, matters and objects come together and multiply that there are so many things to be said. So, in teaching the Dharma, the Buddha did not distinguish between the Great and the Small; it is just a matter of whether our capabilities are sharp or dull.

If we have sharp capabilities, the Buddha can explain all Dharma to us as soon as He opens His mouth. However, our capabilities are dull so. He guided us patiently for 49 years. By the time of the Lotus Dharma-assembly, were everyone’s capacities mature? They were not all mature, so the Buddha had to explain again and again. Furthermore, though the Buddha’s disciples had already realized and understood, they still had to bring up many principles to help explain. So, Buddhist practitioners like us who have come later must always be mindful.

Episode 803 – The View of the Frog at the Bottom of the Well

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>>The virtue of wisdom: The Buddha’s wisdom is deep and vast, and there is nothing unknown to Him. The virtue of grace: The Buddha’s compassion is immense. He vows to deliver all. The virtue of ending: The Buddha has ended and eliminated all afflictions. With the Three Virtues perfected, He is replete with blessings and wisdom.

>>”Today the World-Honored One has led us to contemplate and to cast away the excrement of frivolously debating all Dharma. In this, we earnestly increased our diligence and attained the single day’s wages of Nirvana.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”Having already attained this, we gave rise to great joy. We felt this was enough, and we said to ourselves, Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much.”       [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>Having already attained this, we gave rise to great joy: With a single day’s wages they felt this was enough. They even said they had attained much; they were self-satisfied and complacent and stubbornly clung to their bias towards emptiness. This is precisely the malady of the Small Vehicle.

>>We felt this was enough, and we said to ourselves, “Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much.”

>>Earnestness means never being lax, heading down the path with a straightforward mind. Earnestly performing all virtuous actions without ever slacking is known as diligence

>>Practicing all good paths diligently without slacking while maintaining constancy of mind without ever being self-indulgent is known as earnestness and diligence.

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“The virtue of wisdom: The Buddha’s wisdom is deep and vast, and there is nothing unknown to Him.
The virtue of grace: The Buddha’s compassion is immense. He vows to deliver all.
The virtue of ending: The Buddha has ended and eliminated all afflictions.
With the Three Virtues perfected, He is replete with blessings and wisdom.”

In our spiritual practice, what we must cultivate is virtue. How many kinds of virtue are there? We have said before that we need to be replete with the Three Virtues; we must perfect the Three Virtues. Of the Three Virtues,

first is that the Buddha is replete with the virtue of wisdom. So, “His wisdom is deep and vast, and there is nothing unknown to Him.” Our lives are mixed-up and filled with ignorance. Sometimes when we do things, we do not even know that we have made a mistake. We truly are confused sentient beings. As for the Buddha, He engages in spiritual practice for the sake of one great cause. His one goal is to save all sentient beings, to save us from our ignorance and transform our afflictions. However much ignorance and afflictions sentient beings have, the Buddha’s ocean of enlightened wisdom is just as great. In response to sentient beings’ capabilities and afflictions, He teaches the Dharma accordingly. This is the Buddha’s virtue of wisdom; He is replete with the virtue of wisdom.

Towards sentient beings, the Buddha expresses the virtue of grace. The Buddha’s virtue of grace is His compassion. “His compassion is immense. He vows to deliver all sentient beings.” This has been the Buddha’s vow, life after life. How long has He been doing this, life after life? It cannot be determined. There is no way to use language to express how many lifetimes it has been. Life after life, He continually sought the Buddha’s Way and continually transformed sentient beings. As each Buddha manifested in this world, He engaged in spiritual practice by reverently seeking the Dharma, Life after life, He would go among people to benefit others and cultivate wisdom. This was His goal, to one day in the future attain Buddhahood. In attaining Buddhahood, there was only one aim, to deliver all sentient beings.

The Buddha’s grace toward all sentient beings is immeasurably vast, as the Buddha sees all beings as His only son. In the Five Realms, among the four forms of birth, the Buddha loves all living beings and sees all as His most beloved children. The Chapter on Faith and Understanding has already described how the father painstakingly sought his son. This is an analogy for the Buddha repeatedly and patiently searching for those who had the affinities, those who had been taught before, those whose causes and conditions had matured. If sentient beings have these affinities, they will hear the Dharma with joy and accept it right away. If sentient beings are lacking these affinities, the Buddha still does not give up, but creates causes and conditions for future transformation. So, for those whose conditions have matured, when He teaches the Dharma now they can joyfully and faithfully accept it. If their conditions have not matured, they will not even have the chance to meet Him or to hear the Dharma. Or after hearing the Dharma, they quickly forget about it. Or, they may not have the causes and conditions to meet the Buddha at all.

This is like the Buddha and the poor woman. Everyone at the time wanted to see the Buddha. Yet when this woman saw the Buddha, she shied away. She did not want to see Him. The Buddha said, “Ananda, this old woman has an affinity with you. Here, you go transform her.” You see, during the Buddha’s lifetime, there were also those who had no affinity with Him. Just as we have said before, in a city of 90,000 people, there were 30,000 people who saw the Buddha, listened to the Dharma and were transformed by Him. Another 30,000 people had heard that the Buddha had come to this place, but they were not interested in seeing him or listening to the Dharma. So, their causes and conditions were not [mature]. Another 30,000 people nad never even heard of Him, so how could they go to see the Buddha? Thus, the Buddha needed to then mindfully create causes and conditions with the last set of 30,000 to transform them in the future.

He had already transformed those He could, next He carefully prepared causes and conditions for those who could not yet be transformed. In the future, He would come to this world again to likewise transform those who did not yet have the affinities. He prepared the conditions for that in this life. Though they had not truly accepted [the Dharma], the seed had already been planted in their hearts. In lifetime after lifetime, He searched for the causes and conditions to transform all sentient beings. This is the Buddha’s virtue of grace.

Next is the virtue of ending. Over countless lifetimes, the Buddha had followed Buddhas and been transformed by them. He faithfully accepted and practiced every Buddha’s teachings. He understood afflictions, ignorance, dust-like delusions and so on, and one by one, He continued to end afflictions life after life. He went among people to create blessed affinities, and He cultivated wisdom on the Bodhisattva-path by interacting with people.

This is how the Buddha had, for countless lifetimes, continuously eliminated afflictions and ignorance. This was His spiritual practice. He eliminated all afflictions, perfected the Three Virtues and became replete with blessings and wisdom. The Three Virtues are the virtue of wisdom, the virtue of grace and the virtue of ending. He had already perfected these three virtues. In particular, He had perfected and was replete with the two “feet” of blessings and wisdom. One of the Buddha’s ten epithets is the Two-Footed Honored One. This is necessary in order to become a Buddha. This was the process of perfecting His spiritual practice.

The goal of our spiritual practice is the same. We must have the virtue of wisdom, otherwise, it is easy to fall into confusion. When we make a mistake, we may not be aware of it. There is so much of this ignorance and affliction. So, we need to accept the Buddha’s teachings. When the Buddha came to this world, He constantly upheld this principle, to help everyone understand we must “do all good deeds, refrain from all evil.” This is the one great cause for which the Buddha came to the world,

for which He engaged in spiritual practice and perfected the Three Virtues. This is the Buddha’s wisdom and His virtue. In the previous sutra passage, Subhuti already understood. So, Subhuti said, “Today the World-Honored One has led us to contemplate and to cast away the excrement of frivolously debating all Dharma. In this, we earnestly increased our diligence and attained the single day’s wages of Nirvana.”

In lifetime after lifetime, the Buddha had mindfully transformed them. Now Subhuti and the others all understood. Contemplation is careful thinking. There are so many afflictions; for many lifetimes we have faced so much suffering and accumulated countless afflictions. These piled up like excrement, like garbage. Life after life, we had the causes and conditions to contemplate carefully and thus eliminate afflictions.

“In this, we earnestly increased our diligence.” Subhuti had the conditions to encounter the Dharma. They were all very diligent in learning the Buddha-Dharma “[They] attained Nirvana” means they could attain a state of tranquility and be liberated from afflictions. This is “a single day’s wages.” This is a day’s [work]; however much we do is how much we can get in return.

The following sutra passage says, “Having already attained this, we gave rise to great joy. We felt this was enough, and we said to ourselves, Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much.”

Yes, when Subhuti said this, he had already put in the work and got the value. “Having already attained this, we gave rise to great joy.” He already knew, “Over the course of my spiritual practice, I have eliminated my afflictions. I can be free and at peace.” Eliminating afflictions can bring peace; it is like getting a single day’s wages. They already attained this, so they felt very joyful and thought they were satisfied.

“We said to ourselves” means this was what they thought. “I’ve been diligent in learning the Buddha-Dharma. Since I’ve worked so hard, so diligently, I’ve received a lot as well.” So, they felt they were satisfied.

Is this all that spiritual practice is about? No. The Buddha also told us that to be replete with wisdom, we must go among the people to hone our wisdom. This was the Buddha’s intention. But Subhuti and the others thought, “My afflictions have been eliminated. It’s enough. I have already attained a lot.” So, they were very happy

Having already attained this, we gave rise to great joy: With a single day’s wages they felt this was enough. They even said they had attained much; they were self-satisfied and complacent and stubbornly clung to their bias towards emptiness. This is precisely the malady of the Small Vehicle.

Since these spiritual practitioners already felt they had awakened themselves, they were very happy. They thought this was the extent of Buddha-Dharma. They felt very satisfied, so they “stubbornly clung to their bias towards emptiness.” They had gone from the Agama, to the Vaipulya, to the Prajna. Then in the Prajna period, they assumed, “This way we can enter Nirvana.” Actually, this was a “bias towards emptiness.” There is still “wondrous existence,” the true state of “wondrous existence.” They had not yet attained the wonders of the Buddha-Dharma, its most wondrous [truths]. They had only reached the stage of Prajna and already felt satisfied. This was a “bias towards emptiness”; they still had the “malady of the Small Vehicle.” This malady meant they still had imperfections; they had not yet reached perfection.

We just talked about how we must be replete with the Three Virtues. But they were not replete with all of them; they had not yet perfected them. So, the malady of the Small Vehicle meant they still had flaws. This was where the problem lay. They were earnestly engaged in spiritual practice, so why wasn’t the Buddha satisfied? Because they were all only benefiting themselves. They were biased toward emptiness, so they felt this was enough. They thought they were very satisfied; they thought they had already attained enough. Actually, this is like the famous frog in the well. We often say that someone is “like the frog in the bottom of the well” or like the frog in a small creek. He thinks he knows all there is to the world, as he looks up through the mouth of the well and thinks that what he sees is the whole world.

We felt this was enough, and we said to ourselves, “Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much.”

In reality, the heavens are boundless. But the frog at the bottom of the well thinks this is all there is. In such a limited state, he is unable to open his mind. He still does not know how vast the sea is. We sentient beings are like this. We think we are satisfied with such a small understanding or awakening. But we still have so much room to improve. Within this vast world, there is still so much we do not understand; there is still so much more for us to practice. This is because the Bodhisattva-path is truly the most critical part of our spiritual practice. So, “Due to our earnestness and diligence in the Buddha-Dharma, we have attained so much.” They thought this was already a lot.

Earnestness means never being lax, heading down the path with a straightforward mind. Earnestly performing all virtuous actions without ever slacking is known as diligence

Actually, diligence means not being lax, heading down the path with a straightforward mind. Starting as an unenlightened being and going all the way to the state of Buddhahood is a long, long road. Yet they had stopped at the half-way mark. Still, they thought, “We’ve been very earnest and diligent.”

So, a straightforward mind, faith, understanding are needed for spiritual practice. We need to use a straightforward mind to believe the Buddha’s teachings. With a straightforward mind, faith, understanding, we press forward on this great, direct Bodhi-path. Moving ahead on this path is earnestness. We must do all that is good. Not only must we walk the road, we also need to do all that is good. As we have chosen to refrain from all evil, we must then do all that is good. Is walking this road doing all that is good? In walking this path, we must go among people; only then can we do all that is good. If we do not go among people, what good is there to be done? Goodness must be practiced in this world, in our interactions with each other. Only in the human realm can we find much suffering.

Lately, we have been continually hearing about winter relief distributions. Winter is almost here. For Tzu Chi volunteers, whether they are in. Mainland China, Taiwan, Malaysia, etc., wherever Tzu Chi volunteers are, they will begin home visits and care assessments. We need to understand every family to prepare for the winter relief distributions.

Right now we still have three months until the winter relief distributions and Chinese New Year. During these two to three months, if we discover anyone in great need, we will begin to help them at this time. When we go on the home visits, we even bring some [gifts]. This is how Bodhisattvas go among people and “earnestly do all that is good.” They have already formed Bodhisattva-aspirations. In Tzu Chi, there are so many Living Bodhisattvas! They go among the people to give. This is “earnestly doing all that is good without ever becoming indolent.” They are not lax at all [They all] work like this.

For example, Tzu Chi volunteers in the Philippines are giving of themselves like this. They just came back [to Taiwan] a few days ago. I said, “Thank you for your hard work. Don’t mention it! We all love doing it!” No one is the least bit lax in their work of benefiting people. It has been nearly a year since Typhoon Haiyan. Tzu Chi volunteers never left; they have stayed in that place to find ways to help people live a stable life, ways to provide housing for them and ways to provide an education for the children. See, they have spent an entire year helping in this way. They are not indolent at all. If I told them, “I cannot bear to have you work so hard,” [they would say], “Don’t worry, doing this makes us happy.” This is the vow of a Bodhisattva. This is true earnestness and diligence

Practicing all good paths diligently without slacking while maintaining constancy of mind without ever being self-indulgent is known as earnestness and diligence.

“Practicing all good paths diligently without slacking while maintaining constancy of mind without ever being self-indulgent” is known as “earnestness and diligence.” This is how we should learn the Buddha’s Way. Since we have faith in the Buddha-Dharma, we must be diligent in learning all of the Buddha’s teachings. Diligent means not being indolent. We must advance with wholehearted resolve. The Bodhisattva-path is a very direct path, we just need to keep moving forward. And we are not being diligent just for ourselves; we must be diligent for the sake of all sentient beings, without becoming indolent.

This is the method the Buddha has taught us, for engaging in spiritual practice, for eliminating afflictions, cultivating wisdom, cultivating the virtue of grace and cultivating the virtue of ending. How do we cultivate wisdom and compassion? To have wisdom, we must also have compassion. Along with wisdom and compassion, we must also eliminate our afflictions. This is also what the Buddha has taught us. This teaching is one we need to earnestly keep in our minds. This is practicing the Bodhisattva-path. So everyone, please always be mindful.

Episode 802 – Cultivating the Three Virtues

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>>The one cloud and one rain are of one appearance and one flavor. They are truly without any difference, nothing but water. After the Buddha’s initial enlightenment when He became one with the universe, He peacefully abided in the Avatamsaka state. Today, He can finally freely express. His original intent and teach the wondrous Lotus Sutra.

>>”World-Honored One because of the Three Sufferings, in the cycle of birth and death we have suffered all kinds of fiery afflictions. Confused, deluded and ignorant we delighted in and clung to limited teachings.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”Today the World-Honored One has led us to contemplate and to cast away the excrement of frivolously debating all Dharma. Through this, we earnestly increased our diligence and attained the single day’s wages of Nirvana.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Today the World-Honored One: This analogy of how the son was previously enticed to return home represents how He transformed people through the Two Vehicles.

>> Today: For many previous lifetimes they delighted in the Small [Vehicle]. Even up to today in this lifetime, they still lingered in the provisional and the Small [Vehicle], remaining in the Agama period [of teachings].

>> [He] led us to contemplate: During the Agama period, the Buddha knew that in former days we experienced suffering and delighted in the Small [Vehicle]. So, He led us to contemplate.

>> To cast away the excrement of frivolously debating all Dharma: Excrement symbolizes all kinds of ignorance and afflictions. All frivolous debate of the Dharma is affliction. Contemplation refers to our mental states; all good and evil actions arise from these states.

>> To cast away means to practice elimination. Following the Buddha’s teachings to give rise to the Small Vehicle practices of listening, contemplation and practice and severing delusions of views and thinking is casting away the excrement of frivolous debate.

>> Through this, we earnestly increased our diligence: With focused minds and concentrated thoughts, we cultivated and upheld the practice of the Path to eliminate afflictions. We earnestly increased our diligence, which is to search for and cast away excrement

>> [We] attained the single day’s wages of Nirvana: This is like what the previous passage says, [He] first asked for the value of his wages. But what they attained was not much, only the Nirvana biased towards emptiness. This is referred to as the single day’s wages.

>> In three great asankya kalpas, the Three Virtues can be perfected; this is of infinite value. The Nirvana of the Small Vehicle can be gained by those of sharp capabilities in 60 kalpas. Those of dull capabilities turn and retreat, so the time it takes them is undetermined.

>> The virtue of the Dharmakaya: The Buddha’s inextinguishable and everlasting body of the Dharma-nature is all-encompassing. The virtue of prajna: The Buddha’s wisdom is infinite and boundless. The virtue of liberation: The most superior and wondrous Dharma realized by the Buddha allows Him to transform and deliver all sentient beings while unhindered and at ease.

>> When the liberation from hindrances of delusion and the attaining of all kinds of prajna are compared with the Nirvana of the Great Vehicle, are they not but a single day’s wages?

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“The one cloud and one rain are of one appearance and one flavor.
They are truly without any difference, nothing but water.
After the Buddha’s initial enlightenment when He became one with the universe, He peacefully abided in the Avatamsaka state.
Today, He can finally freely express. His original intent and teach the wondrous Lotus Sutra.”

If we take the Dharma to heart, we should be able to experience how everything in our daily living all connects back to [the teachings]. In fact, “By grasping one truth, we understand all truths.” We should be able to see everything clearly. For example, when we look up into the sky, if it is overcast and there are thick clouds, it will definitely rain. Rain and water are the same. So, they are “of one appearance and one flavor.” Seeing clouds, we know they will become rain, which is water.

“They are truly without any difference, nothing but water.” Whether clouds or rain, they are the same; in the end they are water. This is a kind of cycle. When the sun shines on the moisture on the ground, it evaporates into vapor and rises. Then it condenses into clouds and falls as rain. This is a natural cycle, a natural cycle in this world. In our lives we need to recognize that this is also Dharma.

“After the Buddha’s initial enlightenment when He became one with the universe, He peacefully abided in the Avatamsaka state.” We must understand this better. When Sakyamuni Buddha began to engage in spiritual practice, He spent a long time travelling to understand all kinds of other religious practices. Then, He underwent six years of ascetic practice. Suddenly one day in a very tranquil environment, His mind’s innate enlightenment merged with the universe. In that moment of initial enlightenment, His mind came to abide in the Avatamsaka state.

The Avatamsaka state contains so many principles, principles of the mind and principles of all things in the world. There are truly so many. This all came about when His mind opened up to that ocean of enlightened wisdom. In this way, He came to abide in the ocean of enlightened wisdom that is the Avatamsaka state.

The Avatamsaka state is the state of mind of all Buddhas. How could He help everyone experience this awakened nature that can merge with the entire universe? He physically manifested among sentient beings to teach according to their capacities. He did this for more than 40 years until. He could freely carry out His original intent and finally express what He wished to say. This was the moment He had to teach it. This was because He was getting old and. His conditions for transformation were at an end [The teachings for achieving] this important state were still contained within His mind. So, He wanted to express this Dharma in His mind in order to help everyone understand. If everyone could apply these teachings, we could likewise return to the Avatamsaka state. Thus it was necessary to teach the Wondrous Lotus Sutra, about the Bodhisattva-mind that can emerge from the mud without being sullied. We must continuously go among people, which is like being in the mud. Like the lotus that grows from the mud, we must be in the mud but remain unsullied by it.

Also, when the lotus blooms, we see its fruit. This is a special characteristic of the lotus. Among flowers, the lotus is very special. When we see its flower open up, its fruit is already completely formed. The fruit of the lotus, the lotus seed, and the lotus root can both be consumed by people. This is very special. This type of flower is used as an analogy for the principles in this sutra. This sutra is wondrous Dharma. The wondrous Dharma is analogous to a lotus. This Dharma teaches and guides us to be like the lotus and [grow from] the mud without being defiled. Thus, we must not merely benefit ourselves. We must take what was taught in the past, everything that we absorbed and comprehended, then form great aspirations, make great vows and go among people to transform sentient beings. Thus, “Today, He [could] finally freely express His original intent.” This was what the Buddha hoped for His entire life.

The previous passage of the sutra states, “World-Honored One because of the Three Sufferings, in the cycle of birth and death we have suffered all kinds of fiery afflictions. Confused, deluded and ignorant we delighted in and clung to limited teachings.”

This was how Subhuti expressed to the Buddha what was on their minds. “We” means that they had all been like this. Since Beginningless Time, they had experienced the Three Sufferings. As you might remember, the Three Sufferings are the suffering of suffering, of decay and of action. These are all suffering. It had been this way, life after life; they remained in the cycle of birth and death, being pressed by fiery afflictions. They were confused, deluded and ignorant and delighted in and clung to limited teachings.

The next sutra passage states, “Today the World-Honored One has led us to contemplate and to cast away the excrement of frivolously debating all Dharma. Through this, we earnestly increased our diligence and attained the single day’s wages of Nirvana.”

Here, “today” means at the Lotus Dharma-assembly. It can also represent encountering the Buddha in this lifetime. Since the beginning, the Buddha has taught us to engage in earnest contemplation, not just “frivolously debate all Dharma.” When we learn the Dharma, we must be earnest. If we never apply it to our minds or to our actions, if we only speak of it eloquently but accomplish nothing and remain immersed in afflictions, this is the “excrement of frivolous debate.” If all we do is talk about it but never apply it, this results in afflictions.

So, “Through this, we earnestly increased our diligence.” At this time, we must be very diligent in eliminating the excrement of frivolous debate. Only by being very diligent now can we “attain the single day’s wages of Nirvana.” We are just like the poor son. By working earnestly, he was able to receive his wages. That is the value of the effort he put forth.

Today the World-Honored One: This analogy of how the son was previously enticed to return home represents how He transformed people through the Two Vehicles.

Next we examine “today the World-Honored One.” This is analogous to the story about how the elder enticed the poor son to return home “[This illustrates] how He transformed people through the Two Vehicles.”

So here, “today” means encountering the Buddha in this lifetime. He began with methods like the Four Noble Truths and the Twelve Links of Cyclic Existence, as well as the 37 Practices to Enlightenment. These were taught during the Agama period. After the Agama period was the Vaipulya period. This is how the Buddha accompanied us along the way. Hearers and Solitary Realizes gradually developed clarity about the Dharma and understood it.

Today: For many previous lifetimes they delighted in the Small [Vehicle]. Even up to today in this lifetime, they still lingered in the provisional and the Small [Vehicle], remaining in the Agama period [of teachings].

Thus, “today” refers to how. “For many previous lifetimes they delighted in the Small [Vehicle], even up to today in this lifetime.” They still lingered in the provisional and limited teachings. From previous lives on into this life, they had stopped at the provisional and limited teachings, remaining at the stage of the Agama [teachings].

In past lives they had also lived at the same time as the Buddha. The Buddha also taught them continuously, but they were still stuck in the provisional, remaining at the stage of the Agama [teachings].

[He] led us to contemplate: During the Agama period, the Buddha knew that in former days we experienced suffering and delighted in the Small [Vehicle]. So, He led us to contemplate.

The Buddha had to spend a long time with them “[He] led us to contemplate.” Think about it, during the Agama period, the Buddha gradually taught over 12 years’ time. “The Buddha knew that in former days we experienced suffering and delighted in the Small. So, He led us to contemplate.” His disciples had experienced much suffering in the past and were still in that state. Thus, “[He] led us to contemplate.” He told us to earnestly contemplate and think clearly so we will not remain stuck. We must not stop with the Small Vehicle Dharma. So, He wanted us to earnestly contemplate.

To cast away the excrement of frivolously debating all Dharma: Excrement symbolizes all kinds of ignorance and afflictions. All frivolous debate of the Dharma is affliction. Contemplation refers to our mental states; all good and evil actions arise from these states.

Then we must “cast away the excrement of frivolously debating all Dharma.” We must take our discursive thoughts and afflictions and cast them all away. Even delighting in the Small [Vehicle] and focusing on benefiting ourselves is a kind of affliction that we must quickly remove. All this is garbage. So, “excrement” is an analogy for all kinds of ignorance and afflictions. All frivolous debate of the Dharma is affliction

Contemplation is talking about our thoughts, our mental states. Contemplation is a kind of mental state. Our mental states are the results of the mind-king connecting with external phenomena. We call these mental states. All things start from our mind-king. These mental states are the mental phenomena that arise in the span of a thought when we see something. When we give rise to greed, anger, ignorance, arrogance and doubt, our mental state is being affected by the mind-king, so our mind connects with external conditions and greedily clings to them. Our mind-king determines what we connect with. So, contemplation is a mental state.

We must earnestly engage in contemplation and spiritual practice to take good care of our mental states. We must not allow them to connect to so many external conditions. “All good and evil actions arise from these states.” Regardless of good or evil, everything begins with our mental states.

“To cast away” is to practice elimination. To eliminate indolence, ignorance and other afflictions, we need to take what the Buddha taught and faithfully accept and practice it.

Subhuti and the others had the resolve to listen to the Buddha’s teachings in this way, to earnestly listen and contemplate. They cultivated contemplation, but they remained stuck in the practices of the Small Vehicle. They eliminated delusions of views and thinking but were still only benefiting themselves. This is “the excrement of frivolous debate”

Through this, we earnestly increased our diligence: With focused minds and concentrated thoughts, we cultivated and upheld the practice of the Path to eliminate afflictions. We earnestly increased our diligence, which is to search for and cast away excrement

“Through this, we earnestly increased our diligence.” With focused minds and concentrated thoughts, they cultivated the practice of the Path. Subhuti and the others had already attained Arhatship. They achieved this with diligent practice; they had earnestly advanced and cultivated and upheld teachings with focused minds. They had already eliminated afflictions. Thus, “earnestly increasing their diligence” is “searching for and casting away excrement.” This means wherever there is filth, we should quickly go there and clear it away

[We] attained the single day’s wages of Nirvana: This is like what the previous passage says, [He] first asked for the value of his wages. But what they attained was not much, only the Nirvana biased towards emptiness. This is referred to as the single day’s wages.

“[We] attained the single day’s wages of Nirvana” is an analogy, an analogy of asking, “In exchange for my work, how much will I be paid each day?” This is like spiritual practitioners asking, “If I engage in spiritual practice like this, how much can I get out of it? Actually, we should be more like farmers, who only focus on the effort they put in, not how much it will yield. This is what we should be doing. However, Small Vehicle practitioners ask, “If I practice in this way, what stage can I reach?” This is what they are concerned about when it comes to spiritual cultivation. So, all they attain is. Nirvana biased toward emptiness. They are only cultivating themselves. This is “Nirvana biased toward emptiness.” They themselves achieve a state of tranquility and become liberated from afflictions. This is “a single day’s wages”; it is only the value of one day of work

In three great asankya kalpas, the Three Virtues can be perfected; this is of infinite value. The Nirvana of the Small Vehicle can be gained by those of sharp capabilities in 60 kalpas. Those of dull capabilities turn and retreat, so the time it takes them is undetermined.

So, what they gain over three great asankya kalpas will still be the same. What level should we strive to attain instead? “The Three Virtues can be perfected.” The Three Virtues all need to be perfected. This is “of infinite value.” Only in this way can we attain much. Otherwise we just get the value of one day’s work; that is all we get. Actually, we do not need to think too much. No matter how long it takes, and three great asankya kalpas is a long time, we must continue until we achieve the Three Virtues

These Three Virtues are first, the virtue of the Dharmakaya (Dharma-body), second, the virtue of prajna and third, the virtue of liberation.

The virtue of the Dharmakaya: The Buddha’s inextinguishable and everlasting body of the Dharma-nature is all-encompassing. The virtue of prajna: The Buddha’s wisdom is infinite and boundless. The virtue of liberation: The most superior and wondrous Dharma realized by the Buddha allows Him to transform and deliver all sentient beings while unhindered and at ease.

The virtue of the Dharmakaya is being able to attain the Dharmakaya, the Buddha’s ever-abiding and indistinguishable body of the Dharma-nature. This is the virtue of Dharmakaya. If it is not all-encompassing, we have not yet attained it. The virtue of prajna is the infinite and boundless wisdom of the Buddha. This too must be all-encompassing. The virtue of liberation is the most superior and wondrous Dharma that the Buddha attained, the Avatamsaka state. The Buddha’s ocean of enlightenment is at this level, thus He is able to “transform and deliver all sentient beings while unhindered and at ease.” This is the virtue of liberation.

We need to perfect the Three Virtues in order to attain infinite value; this is how we can gain so much ․The virtue of the Dharmakaya: The Buddha’s inextinguishable and everlasting body of the Dharma-nature is all-encompassing. The virtue of prajna: The Buddha’s wisdom is infinite and boundless. The virtue of liberation: The most superior and wondrous Dharma realized by the Buddha allows Him to transform and deliver all sentient beings while unhindered and at ease. As for the Nirvana of the Small Vehicle, even if practitioners biased toward emptiness and the Small Vehicle have sharp capabilities, since they just focus on benefiting themselves, they will have to practice for 60 kalpas in order to attain [that state]. Those with dull capabilities may retreat, making the time it takes them undeterminable. Therefore, when people see that the length of time, they feel that they still have so far to go. When will they ever achieve this?

When the liberation from hindrances of delusion and the attaining of all kinds of prajna are compared with the Nirvana of the Great Vehicle, are they not but a single day’s wages?

So, the only way is to start “attaining liberation from hindrances of delusion.” As we are gradually liberated from our many delusions, we attain all kinds of prajna and the Nirvana of the Great Vehicle. Comparing where we are with the Nirvana of the Great Vehicle, we still have a long way to go.

However, “A journey of 10,000 miles begins with a single step.” To cover that vast distance, we start with a single step. We must have faith and believe that when we take this first step, we are going precisely in the right direction, that this is the most correct direction, which will take us to our goal one step at a time. Therefore, we must earnestly work to liberate ourselves from hindrances of delusion. So, this sutra passage is about eliminating, about earnestly cleaning our minds. So, we must make the effort to always be mindful.

Episode 801 – Realizing the Vaipulya with Faith and Vows

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>> With unfailing faith and great vows, we receive a wage of the value of Nirvana. We face physical hardship and torment without anger and do not consider it suffering. With determination, we put the teachings into action without doubts; this mind is pure and skilled. From the Four Noble Truths we enter the Agama teachings then come and go through the Vaipulya teachings.

>> “World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “World-Honored One, because of the Three Sufferings, in the cycle of birth and death we have suffered all kinds of fiery afflictions. Confused, deluded and ignorant, we delighted in and clung to limited teachings.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> World-Honored One, because of the Three Sufferings: The Three Sufferings are the suffering of suffering, the suffering of decay and the suffering of action. These are the pressures caused by either our body or our conditions going against us.

>> The first of the Three Sufferings is the suffering of suffering. It comes from painful matters, and causes us to give rise to painful afflictions. In addition, there are the Eight Sufferings. The suffering of birth, aging, illness and death, parting with those we love, not getting what we want, meeting those we hate and the raging Five Aggregates are the Eight Sufferings.

>> The second suffering is suffering of decay. We face this suffering because We are born with a mix of negative and blessed karma. Because the state of happiness changes, we give rise to distress and afflictions.

>> The third is the suffering of action. The suffering of action is that being born to a state of neither suffering nor happiness, we still experience the passing and constant infinitesimal changes of all things.

>> In the cycle of birth and death, we have suffered all kinds of fiery afflictions: Due to the Three Sufferings, the Five Turbidities are aggravated. In this endless cycle of birth and death, fiery afflictions torture the mind. Confused about the noble teachings and deluded about our own minds, we are covered by the darkness of ignorance.

>> Devotion to Great Dharma is difficult; this is like the feeling of being forcibly pursued, seized and held, of being confused, distressed and pressured.

>> Fiery afflictions: Falling back into the flow of cyclic existence in the Three Realms, they face the oppression of the Three and the Eight Sufferings, collectively known as “fiery afflictions”. Burdened by severe suffering, the body feels fiery and the mind is afflicted.

>> Thus, Confusedly clinging to limited teachings, they were unwilling to practice great teachings. So, Foolishness is called confusion; indecisiveness is called delusion. Not accepting exhortation or admonishment is called ignorance. Everyone should be clear on this. They delighted in clinging to the Small Vehicle Dharma. Since they only had limited resolve, they could not accept the great transformation.

>> This also aligns with the previous description of how the father and son saw one another and how he called the son to no avail. Since they lacked great capabilities, they delighted in and clung to limited teachings and could accept only limited transformation. So, He left them temporarily to their desires.

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“With unfailing faith and great vows, we receive a wage of the value of Nirvana.
We face physical hardship and torment without anger and do not consider it suffering.
With determination, we put the teachings into action without doubts; this mind is pure and skilled.
From the Four Noble Truths we enter the Agama teachings then come and go through the Vaipulya teachings.”

The Buddha taught us in order to awaken our hearts and help our minds become open and expansive. We must trust that we are all intrinsically pure and have the Tathagata’s nature of wisdom. Being equal to the Tathagata, we are also one with the universe. The more expansive our minds are, the more extensive a state we can experience. We must have faith in this.

If we can do this, we will be able to eliminate our afflictions, layer by layer. After we have eliminated these afflictions, our minds open up, and our wisdom is like the ocean. At that time, our state of mind will be so tranquil, as if we had entered Nirvana. Nirvana is a state of stillness, in which all of our worldly afflictions, ignorance and dust-like delusions have been completely eliminated. It is a state of purity. Our state of mind upon entering Nirvana is where we find the value of our engaging in spiritual cultivation.

In the course of our spiritual practice, we must “face physical hardship and torment without anger.” No matter how much difficulty we face, we do not consider it suffering. We spiritual practitioners should be like this. We clearly know that this world is filled with unbearable suffering, and our lives are limited in years; however, our wisdom-life is endless. Thus, we need to make use of this life and aspire and vow to go among people [to help them].

Thus, most important in our spiritual cultivation is to be determined and clear. So, “With determination, we put the teachings into action without doubt.” Since we have chosen this direction of spiritual practice, since our minds are set on this, we must diligently advance in this direction. We must not harbor any more doubts, but keep advancing forward. Our mind must be simple and pure and very skilled.

Our spiritual cultivation starts from the Four Noble Truths and enters the Agama teachings. This was what the Buddha did in His lifetime. The Four Noble Truths was what He taught first. With the Three Turnings of the Dharma-wheel of the Four Noble Truths, the Sangha came into being. Then He traveled the world to teach and transform. He taught the Agama sutras for 12 years. The Agama teachings cover a very wide scope. He taught according to each person’s capabilities; to each person He taught a [different] sutra, so there are countless teachings. Over a period of 12 years, He patiently guided everyone.

After these 12 years passed, the Buddha felt that everyone in the Sangha clearly understood the Buddha-Dharma. Furthermore, they had already faithfully accepted and practiced the teachings. So, it was time to take them to the next level. In the Vaipulya sutras, He taught both the Great and Small Vehicles. Thus, another eight years passed. With the Great Vehicle Dharma, those with great capabilities could accept it, form great aspirations and make great vows; they were willing to do good deeds and benefit others. Mostly it was the lay practitioners who were receptive to it and were willing to dedicate themselves, to give of themselves to help others.

After the Vaipulya period, the Buddha took the next step of teaching them to give unconditionally. With the Prajna sutras, He began to discuss emptiness. In life, everything is empty in nature. The principles before us and the people, matters and objects before us all stem from a single thought. When a single thought arises, whether it is of blessings or evils, that is the kind of karma we will create. When we can analyze the workings of our minds with great clarity, [we realize] all principles are empty in nature. Once we clearly break down matters and objects, everything returns to the [underlying] principles.

For example, as humans, before we were born, there was no such person. But because of karmic entanglements, [conditions] came together. So, the karma we created in the past brought us to our parents. This is how we came into being. When causes and conditions mature, we were born. Once we are born into this world, the karmic conditions we created in past lives will determine our experiences in this lifetime. Will the first half of our life be pleasant and the second half filled with suffering? We do not know. Or will we start out in a state of suffering? We may be born into an impoverished family and face many obstacles, but then through our own hard work become very successful in this life. Even if we achieve success, will we retain all of our possessions forever? Not necessarily. In this impermanent world, we go through birth, aging, illness and death. This is impermanence.

Will our success in life also follow us over the course of birth, aging, illness and death? Is it that simple? Not necessarily. If we are successful when middle-aged, we may fail in our old age. This is a possibility. Perhaps we will undergo further torments and in the end carry our karma to the next life. Even if we end our lives as wealthy people, we still cannot bring anything with us. We only bring our karma with us. When we think in depth about our lives, we find suffering and no [lasting] joy. Even a person who has been very fortunate has had ups and downs in life. Therefore, we should know how to come and go freely in this life.

By the time we come to the Vaipulya sutras, we more or less know that we must give without expectations and that, because life is impermanent, we must act with urgency. We basically understand this by now. So, we need to make good use of this life; we must seize the time to develop our wisdom-life.

The previous sutra passage states, “World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”

The Buddha had already begun to proclaim that everyone intrinsically has Buddha-nature. The Tathagata’s nature of wisdom is in everyone. Thus, our nature of True Suchness is our [spiritual] home of great wealth. We are our own mind-king. In terms of taking in what is outside of us, as we learn the Buddha’s Way, the way that we realize the Buddha-Dharma is by being “born of the Buddha’s speech, transformed by the Dharma.” We must take the Buddha-Dharma to heart and gradually practice it in our lives. By taking the Dharma to heart, we develop our wisdom-life. So, this is how we return to our nature of True Suchness, gradually drawing near our mind-king.

Then Subhuti continued to speak in the following sutra text “World-Honored One, because of the Three Sufferings, in the cycle of birth and death we have suffered all kinds of fiery afflictions. Confused, deluded and ignorant, we delighted in and clung to limited teachings.”

Subhuti began to speak about their past, before they had engaged in spiritual practice. “In the past we experienced the Three Sufferings. Before we heard the Dharma, we experienced many sufferings. Life after life we experienced these three kinds of suffering.” What are the Three Sufferings? They are the suffering of suffering, the suffering of decay and the suffering of action. These are known as the Three Sufferings

World-Honored One, because of the Three Sufferings: The Three Sufferings are the suffering of suffering, the suffering of decay and the suffering of action. These are the pressures caused by either our body or our conditions going against us.

These Three Sufferings “are the pressure caused by either our body or our conditions going against us.” The body refers to our physical body. When conditions do not go our way, so that we feel dissatisfied or find things unpleasant, that causes us to give rise to afflictions. When our bodies suffer from illness or when all kinds of external conditions are not as we like, we suffer the pressure of them going against us. All this falls under the Three Sufferings.

The first of the Three Sufferings is the suffering of suffering. It comes from painful matters, and causes us to give rise to painful afflictions. In addition, there are the Eight Sufferings. The suffering of birth, aging, illness and death, parting with those we love, not getting what we want, meeting those we hate and the raging Five Aggregates are the Eight Sufferings.

“Suffering of suffering” means that we were fundamentally already suffering; this suffering comes from painful matters. We have so many afflictions when things do not go our way or when illness causes us physical pain and so on. These all give rise to painful afflictions. This is the suffering of suffering. In addition to this type of suffering, there are also the Eight Sufferings ․The first of the Three Sufferings is the suffering of suffering. It comes from painful matters, and causes us to give rise to painful afflictions. In addition, there are the Eight Sufferings. The suffering of birth, aging, illness and death, parting with those we love, not getting what we want, meeting those we hate and the raging Five Aggregates are the Eight Sufferings. The Eight Sufferings are the four sufferings of birth, aging, illness, death as well as suffering of parting from loved ones, from not getting what we want, from meeting those we hate and from the raging Five Aggregates. These are the sufferings of life.

Some people, when their love is not returned, create severe negative karma. There are many examples of this. When people do not get what they want, their minds become unbalanced and they become ill in body and mind. This is also very painful. On top of these are the raging Five Aggregates. The raging Five Aggregates are form, feeling, perception, action, consciousness. This is all because we have this body; thus after we are born, we experience the Eight Sufferings. Only by engaging in spiritual practice are we able to see through them. Then naturally we can gradually eliminate our afflictions and ignorance. “Realizing the Five Aggregates are all empty,” we can be “delivered from all suffering.” We can do good deeds and avoid committing evils. If we do all good and refrain from all evil, every day we will feel peaceful and at ease. But if we do not engage in spiritual practice, if we do not truly put our hearts into it, afflictions will remain in our minds, and we will continue to experience suffering. This is the suffering of suffering

The second suffering is suffering of decay. We face this suffering because We are born with a mix of negative and blessed karma. Because the state of happiness changes, we give rise to distress and afflictions.

The second suffering is “suffering of decay.” We face this suffering because “We are born with a mix of negative and blessed karma. Because the state of happiness changes,” we give rise to distress and afflictions. What kind of karma have we brought with us? If in our past life we created blessings, we bring blessed karma with us. If in our past life we created negative karma, we bring negative karmic conditions with us. Then, though we have blessings, we have these negative conditions, so we will be born to experience a mix of suffering and joy. Because we are happy, we face distress and affliction arise when this changes. This is called “transformational samsara.” Moreover, our thoughts arise, abide, change and cease. We might form an aspiration to earnestly practice and benefit others but are tempted by something in our surroundings and thus fall into a trap. In this way, our minds cannot be stable. Clearly we were doing something good, but we are tempted by other conditions. This causes the “suffering of decay.” The suffering from the constant changes of birth, aging, illness and death is still present. Perhaps we were determined to go in the right direction, but circumstances dissuaded us, so we regressed. Being unable to continue on the path of purity is also a type of affliction

The third is the “suffering of action. The suffering of action” is that being “born to a state of neither suffering nor happiness, we still experience the passing and constant infinitesimal changes of all things.”

These infinitesimal changes, which are the aggregate of action, happen continuously and without our noticing. Though we are earnestly engaging in spiritual practice and there may be no adverse conditions in our bodies or our environment, we continuously undergo infinitesimal changes. Time passes very quickly; our thoughts constantly change and pass. This constant change is time; time is continuously passing. So, we need to seize the moment and not waste a single thought or second. All of this leads to suffering, to the Three Sufferings.

In the cycle of birth and death, we have suffered all kinds of fiery afflictions: Due to the Three Sufferings, the Five Turbidities are aggravated. In this endless cycle of birth and death, fiery afflictions torture the mind. Confused about the noble teachings and deluded about our own minds, we are covered by the darkness of ignorance.  

“In the cycle of birth and death, we have suffered all kinds of fiery afflictions.” Because of the Three Sufferings, we remain in this evil world of Five Turbidities, in this cycle of birth and death. When can we finally escape this cycle? These are “fiery afflictions torturing the mind,” which prevent us from being peaceful and at ease. This is because we are “confused about the noble teachings.” We know about the noble teachings but we are unable to choose which path we want to walk. When a thought goes astray, we will idle away our time. We may walk toward a deviant path or cling to the Small Vehicle without realizing it. In this way, we are “deluded about our minds.” Thus “We are covered by the darkness of ignorance.” We continue to allow ignorance to cover our minds.

Devotion to Great Dharma is difficult; this is like the feeling of being forcibly pursued, seized and held, of being confused, distressed and pressured.

“Devotion to the Great Dharma is difficult; this is like being forcibly pursued, seized and held, being confused, distressed and pressured.” To truly form. Great Vehicle aspirations is very difficult. Should we focus on benefiting ourselves? Or should we go among people? If we go among people, won’t we be contaminated by their afflictions? This was how Subhuti expressed their thoughts.

“This is like being forcibly pursued, seized and held, being confused, distressed and pressured.” Cultivating Great Vehicle practices felt like the Buddha was forcing them to go among people. “We only want to benefit ourselves, yet. He tells us to practice the Great Vehicle Dharma.” Practicing the Great Dharma seemed difficult, and they were unwilling to do so. This is also [a kind of] fiery affliction. With these kinds of fiery afflictions, we

“return to transmigrate in the Three Realms.” Unwilling to practice the Bodhisattva-path, we simply allow time to continuously pass. If we do not earnestly make the most of time, when impermanence strikes, we “return to transmigrate in the Three Realms”; we continue in the cycle of birth and death. We are pressed by afflictions of the Three Sufferings and the Eight Sufferings. These are all fiery afflictions.

Fiery afflictions: Falling back into the flow of cyclic existence in the Three Realms, they face the oppression of the Three and the Eight Sufferings, collectively known as “fiery afflictions”. Burdened by severe suffering, the body feels fiery and the mind is afflicted.

If we do not earnestly walk the Bodhisattva-path, even if we are working toward our own awakening we will still regress and face extreme suffering in the Three Realms.

Thus, Confusedly clinging to limited teachings, they were unwilling to practice great teachings. So, Foolishness is called confusion; indecisiveness is called delusion. Not accepting exhortation or admonishment is called ignorance. Everyone should be clear on this. They delighted in clinging to the Small Vehicle Dharma. Since they only had limited resolve, they could not accept the great transformation.

Therefore, “Confused, deluded and ignorant, we delighted in and clung to limited teachings.” In the past, those disciples let time pass idly, “delighting in and clinging to limited teachings. Confusedly clinging to limited teachings, they were unwilling to practice great teachings.” This is how they used to be ․Thus, “Confusedly clinging to limited teachings, they were unwilling to practice great teachings.”

So, “Foolishness is called confusion; indecisiveness is called delusion. Not accepting exhortation or admonishment is called ignorance.” Everyone should be clear on this. They delighted in clinging to the Small Vehicle Dharma. “Since they only had limited resolve, they could not accept the great transformation.” Seeking only to awaken themselves, they clung to the Small Vehicle Dharma and could not accept the Great Vehicle Dharma.

This also aligns with the previous description of how the father and son saw one another and how he called the son to no avail. Since they lacked great capabilities, they delighted in and clung to limited teachings and could accept only limited transformation. So, He left them temporarily to their desires.

This is what we recounted previously. The story of the reunion of father and son in fact contains so many principles. The father called for the son to return but he refused.

This shows they were “lacking in capabilities” and “delighted in and clung to limited teachings.” The son being unwilling to return shows that they “delighted in and clung to limited teachings [so] they only accepted limited transformation.” The father temporarily left him [to his desires]. He temporarily let him go, so he could go back to a poor neighborhood. Then he found ways to bring him back

We have experienced many sufferings, and suffering brings fiery afflictions. Facing suffering and fiery afflictions, we are in a state of confusion. Confused, we lack understanding. Lack of understanding is ignorance. We keep going through life in this manner. So, we must earnestly be mindful and remember that. “With unfailing faith and great vows, we receive a wage of the value of Nirvana.” We must truly be mindful so we are able to broaden our minds and become one with the Dharma. Only in this way can we be liberated from the cycle of birth and death. Therefore, in this life, we must be mindful; only then can we forge our own future. So, please always be mindful.

Episode 800 – Profoundly Experiencing the Buddha’s Compassion

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>>The worldly father sought and found his son and gave him charge of his business and wealth. The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views. He revealed the true teachings and taught the Bodhisattva Way of establishing great vows. As Hearers turned from the Small to the Great, they were seemingly Dharma-children.

>>”World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>”World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>>So here, the word seemingly also has two other meanings. First is taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.

>>Seemingly has two meanings: Second, taking those of limited capabilities as His children, as the son left his father and ran away, he fell to the level of seemingly being a son. The word seemingly is describing the appearance of meeting after being lost.

>>Seemingly a son has three more meanings: First, Great Vehicle Bodhisattvas are like. His true children. Although this generation had, in the past, when Great Unhindered Wisdom Superior Buddha was in the world, made Great Vehicle aspirations, they still lived like commoners outside. Thus it says, seemingly a son.

>>Second, Hearers are similar to Bodhisattvas, who are His children. He was a son in name, but not a son in reality. So, Father and son had lost each other, thus it says, ‘seemingly a son’.

>>The third meaning is that. They realized deeply the immense compassion of the Buddha, who looks impartially upon all sentient beings as His only child. Thus it says, ‘seemingly a son’.

>>But, The Tathagata constantly told us that we are His children. This means, Upon seeing his son, the elder immediately recognized him. This refers to explaining that he is the son. The elder explained that he is his son. This goes back to what the Buddha said, that they dared not recognize this in themselves.

>>The views and understanding of the One Vehicle are inherent in us. We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma. How is this different from the poor son who was terrified upon seeing his own father and preferred to return to a poor neighborhood?

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“The worldly father sought and found his son and gave him charge of his business and wealth.
The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views.
He revealed the true teachings and taught the Bodhisattva Way of establishing great vows.
As Hearers turned from the Small to the Great, they were seemingly Dharma-children.”

The father’s search for the son was very difficult. Finally, after 10, 20, or more than 50 years, he was able to find him. For the son to draw close to his father was also not an easy feat, because he had been lost and had been wandering about everywhere. From his childhood to his middle-age, over that time, more than 50 years had passed. Was it easy for him to find his way home? However, in the end, causes and conditions matured. The father had been searching for his son, and after wandering about, the son also gradually drew near his home and came to his father’s household. Though the child did not recognize the father, the father recognized the son. This is the way the world is. Parents are very mindful of their children; their minds are always on them. But the children wander about or become self-indulgent; they do not think about their homes at all, nor their parents. This is what we often see happening in the world.

In fact, the world-transcending Buddha views all sentient beings as His only son. Life after life He searched for these children. In fact, He was searching for the right causes and conditions. Those whose causes and conditions have matured have the chance to be taught and transformed, then form great aspirations and make great vows. Only people like this can be entrusted with the Dharma. This is like how a father in the world can entrust his family business to a child who is good. The Buddha is the same. In His compassion, He taught the Great Vehicle and opened His understanding and views. He used all kinds of methods to open and reveal for us to realize and enter. What the Buddha opened and revealed, sentient beings must realize and enter. So, “The Buddha, in His compassion, taught the Great Vehicle Dharma and opened His understanding and views” [He] hoped that we can all understand that everyone is equal to Him and

has the potential to attain Buddhahood. He revealed the true teachings and taught the Bodhisattva Way. The true teachings had already been given at the Lotus Dharma-assembly, in hopes that everyone could form Bodhisattva-aspirations and “establish great vows.” This was very important. The Buddha hoped for this His entire life, especially for “the Hearers to turn from the Small to the Great,” for people to turn from the Small Vehicle to the Great Vehicle. Before they had completely turned around, “They were seemingly Dharma-children.” Hearers finally had the karmic conditions to be guided in. If they could avoid getting stuck at the state of only benefiting themselves, if they could form great aspirations and make great vows, then this would be a successful turning of the Dharma-wheel, turning from the Small Vehicle to the Great.

The poor son is what we have been discussing. The father spent a long time looking for his son. After the son returned, he had to find a way to bring him into the family business and train him to take over. This took a lot of work.

So, the previous sutra passage states that. Subhuti called to the World-Honored One again, “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”

The poor son originally thought that having a safe place to stay and three meals a day to keep him full was enough. “I did not imagine that I am actually the elder’s son. He has already told me that all the treasures in the storehouses are mine and. I can use them as I wish.” He was very happy at “attaining what [he] had not had before.”

Subhuti continued to address the World-Honored One “World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children. The Tathagata constantly told us that we are His children.”

In fact, the Buddha had always cherished us as He did [His son] Rahula. But to us, we only seemed to be Buddha-children. As for the truths He originally wanted to teach, we had not actually taken them to heart. We still remained in the Small Vehicle state of only awakening ourselves. We were still [stuck] in the Small Dharma and had yet to reach the Great Vehicle. “Seemingly” means we only seemed like His sons, so we were more like godsons. We never thought the Buddha would still acknowledge us as His trueborn sons. This means that. “The Tathagata is represented by the father; the word ‘seemingly’ refers to the son”

World-Honored One, the elder of great wealth is the Tathagata, and we are all seemingly Buddha-children: The Tathagata is represented by the father, the word “seemingly” refers to the son.

The Tathagata is analogous “to the father.” The analogy is that the fathers of the world are akin to the World-Honored One. “Seemingly” means he was actually a true son, but he was only acknowledged as a godson. The poor son was in fact the elder’s biological son

So here, the word seemingly also has two other meanings. First is taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.

So here, the word “seemingly” also has two other meanings. First is “taking those of great capabilities as His children. Previously, before he ran away, he was the son in a wealthy family. But he left his father and ran away. Since he did not live out his true position, he lived as a commoner outside.” Thus it says, “seemingly.” Like this child,

in fact all of us intrinsically have Buddha-nature. We all intrinsically have Buddha-nature, but we gave rise to a thought of ignorance, so our desires led us to look outwards and pursue the Six Sense Objects with our Six Sense Organs. When we go into the world like this, we cannot distinguish good from evil, right from wrong or afflictions. We are confused, lacking clarity.

If we practice goodness, we are reborn in heaven. If we uphold the Five Precepts and follow the principles, we will remain in the human realm, creating karma, continuing to replicate karma. In the human realm, once we give rise to an ignorant thought, we start replicating karma. This is as if we “ran away.” Intrinsically having a nature of True Suchness is like being the child of a wealthy family. We were a child in a wealthy family. We all intrinsically have [this pure nature], but we gave rise to an ignorant thought, so we ran outside and ran away. “He left his father and ran away.”

“Since he did not live out his true position, he lived as a commoner outside.” He was like an unenlightened being living outside. He had not yet entered the Buddha’s teachings [The disciples] had lost the Buddha-Dharma; they had been wandering around, lost in their unenlightened state. Or, they had been practicing heretical teachings and remained submerged and lost in them. So, they are only “seemingly” [Buddha-children]. In fact, everyone intrinsically has Buddha-nature; it is their causes and conditions that have led them to wander about.

Seemingly has two meanings: Second, taking those of limited capabilities as His children, as the son left his father and ran away, he fell to the level of seemingly being a son. The word seemingly is describing the appearance of meeting after being lost.

“Second [is] taking those of limited capabilities as His children.” The son had been wandering about far from home all together for more than 50 years; this refers to transmigrating in all Five Realms. After all this, the father finally found him. The father began to use all kinds of methods to approach him before acknowledging him as his son. “Seemingly being a son” means he was acknowledged as a godson. “Seemingly” describes how they came together, so it refers to the appearance of meeting. The father and son had just reunited. They came together after losing each other; the father lost his son and had now found him. But he had not yet revealed that he was his true son

Seemingly a son has three more meanings: First, Great Vehicle Bodhisattvas are like. His true children. Although this generation had, in the past, when Great Unhindered Wisdom Superior Buddha was in the world, made Great Vehicle aspirations, they still lived like commoners outside. Thus it says, seemingly a son.

This is yet another meaning. “Seemingly a son” has three more meanings. First, “Great Vehicle Bodhisattvas are His true children.” We all intrinsically have the nature of True Suchness. The Buddha-mind is our mind. We take the Buddha’s mind as our mind. We innately have a [mind] equal to the Buddha’s so we are true children of the Buddha. This is because we can all form aspirations to walk the Bodhisattva-path

“This generation” refers to these people. “In the past” refers to the era of. Great Unhindered Wisdom Superior Buddha. Their affinities had been formed that long ago. Though they had listened to the Dharma and formed great aspirations, they still lived as outside commoners. They had not truly [entered the Dharma]. They had only found the conditions to form Great Vehicle aspirations; they had not yet put this into practice. So, when it came to the Dharma, sometimes they seemed to know it, but at other times they seemed not to. Thus, they were still unenlightened beings. So, they were also called “seemingly, seemingly a son.” Countless kalpas ago, they already came in contact with the Dharma, but they did not accept it mindfully.

We have heard the saying, “Forming aspirations is easy, persevering in them is hard.” This is something I often say. Forming aspirations happens very quickly, but continuing to sustain them is hard. We have always had this aspiration. It turns out that long ago we had already heard the Dharma. It is just that we were not earnest, nor did we put effort into it

Second, Hearers are similar to Bodhisattvas, who are His children. He was a son in name, but not a son in reality. So, Father and son had lost each other, thus it says, ‘seemingly a son’

Second, “Hearers are similar to Bodhisattvas, who are His children.” Because he left his father and ran away, “He was a son in name, but not a son in reality.” So, “Father and son had lost each other, thus it says, ‘seemingly a son’.”

Hearers have already entered the Buddha’s door and have practiced the teachings. In order to walk the Bodhisattva-path, we also need to eliminate afflictions. So, “They are similar to Bodhisattvas, who are like His true son.” In fact, if Hearers could set aside the Small and turn from the Small to the Great, they would also be Bodhisattvas.

But, they were like the son who left the father. We all have this child within us, but we left our father and ran away. “He was a son in name, but not a son in reality.” We can say that we are engaging in spiritual practice and forming Bodhisattva-aspirations, but we are not diligently advancing. We may look like spiritual practitioners, but we may be practicing in name only, without actually being mindful and diligent in our practice. It is just an appearance. It seems we are monastics; it seems we are spiritual practitioners, but in our hearts, we have “left [our] father and ran away.” So, it is like “[being] a son in name, but not a son in reality.” Thus, as spiritual practitioners, we must always remind ourselves to be vigilant.

So, “Father and son had lost each other.” The father had lost his son, and the son had lost his father. Though we are engaging in spiritual practice, we have yet to find our intrinsic nature, and thus we are still unable to control our actions. Therefore, as Buddhist practitioners, we must take good care of our minds. That is the second meaning

The third meaning is that. “They realized deeply the immense compassion of the Buddha, who looks impartially upon all sentient beings as His only child. Thus it says, “‘seemingly a son’. Seemingly” also has this kind of meaning.

After the son had entered the wealthy household, the elder removed his magnificent clothing and approached him. Gradually, he talked to him, and slowly, he allowed him near the treasures. Speaking openly to him, he said, “You are like my son, and I am like your father.” They were like godson and godfather. Thus gradually, “He realized deeply the immense compassion of the Buddha.” The son had then understood his godfather’s mind. He had gradually grown close to him. So, [the Buddha] “looks impartially upon all sentient beings as His only child.” They had grown close and were like an adoptive father and son, which was an even closer relationship.

But, The Tathagata constantly told us that we are His children. This means, Upon seeing his son, the elder immediately recognized him. This refers to explaining that he is the son. The elder explained that he is his son. This goes back to what the Buddha said, that they dared not recognize this in themselves.

The following sutra passage states, “The Tathagata constantly told us that we are His children.” As Subhuti said, the elder used this method to lead the son to acknowledge that they were like godfather and godson. In fact, in the past, we were this way. Our minds remained in the Small Vehicle, and we had no interest in the Great Vehicle.
The Tathagata views all sentient beings as His only child. All these people are like His only son to him. His every thought was on His one great cause. His goal in coming to this world was to transform sentient beings. So, when it looked like their causes and conditions [were maturing], the Buddha found ways to transform them. This is what is meant by “Upon seeing his son, the elder immediately recognized him.” Seeing that causes and conditions were maturing, the Buddha began to follow them, finding ways to help them understand the Dharma. This is what this passage means.

“This goes back to what the Buddha said.” The Buddha had used all kinds of skillful means. However, for the godson, he felt that when his godfather told him, “Everything I have will be yours,” he did not dare believe it. Though the Buddha often reminds us to walk the Bodhisattva-path, we still do not dare. Because sentient beings are stubborn and hard to train, we still do not dare. We do not dare to acknowledge that we are the Buddha’s children. This means we do not dare to accept this.

The views and understanding of the One Vehicle are inherent in us. We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma. How is this different from the poor son who was terrified upon seeing his own father and preferred to return to a poor neighborhood?

“The understanding and views of the One Vehicle are inherent in us.” Everyone has always had the. Tathagata’s understanding and views; the understanding and views of the One Vehicle are inherent in us. “We did not practice heretical teachings but were attached to the Small [Vehicle] Dharma.” In fact, we know that we are equal to the Buddha and possess the One Vehicle Dharma. We all know this principle, so we will not practice heretical teachings. Yet, we only cling to the Small Vehicle Dharma. We have the Right Understanding and Right Views, but we are simply unwilling to form great aspirations and make great vows. This was how we were in the past. So, how were we different from the poor son?

Though he worked in a wealthy household, he did not regard those treasures as his own. How were we any different from him? Moreover, when the poor son saw his father, he was afraid of him. He could not see this place as his home. The father was happy, but the son still wanted to return to his poor neighborhood. Thus, the reunion between father and son was full of twists and turns. This complicated process is similar to how Buddha came to the world for one great cause. He hoped that His enlightened state of mind and the principles He had thoroughly realized could be understood by us. He wanted to verify for us that we all have the same Buddha-nature as His and that we can all attain Buddhahood. Saving and transforming sentient beings is not the Buddha’s responsibility alone. It is everyone’s responsibility. The Buddha started [to show us the way].

He manifested the Eight Aspects of Attaining Enlightenment for the sole purpose of helping us understand that principles must [be shown through] appearances. Principles cannot be seen; they are revealed through matters and appearances. These were His causes and conditions for coming to the world during this lifetime. By manifesting the attainment of enlightenment, He helped us understand that we can be determined like Him and not just engage in spiritual practice superficially. Superficial spiritual practice is like “leaving the father and running away.”

Because of our nature of True Suchness, we are like this son who came from a wealthy household. We have this nature of True Suchness, but our afflictions and ignorance led our minds away from it. So, when the Six Sense Organs connect with the Six Sense objects, we continuously turn outwards. If we do not practice diligently, we cannot achieve Samadhi, and we will often allow the precepts to leak away. Thus, we remain in a state of confusion. Now, we understand that the father had found his son and had also declared to everyone, “I am his father, and he is my son.” He made this formal announcement. This is like how the Buddha used skillful means to open and reveal the teachings. Therefore, we must earnestly listen in order to realize and enter them. So, we must always be mindful.

Episode 799 – Our Clear and Ever-Abiding Innate Enlightenment

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>> The principles of our innate enlightenment are clear and ever-abiding. The wisdom of our enlightened potential is equal to that of all Buddhas. We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s. Our awakened wisdom is pervasive, reaching all things universally.

>> “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> World-Honored One, when the poor son heard this from his father: Previously, the Chapter on Parables explained that. They boarded their great carts. They obtained what they never had before. Thus they gave rise to great joy.

>> He gave rise to great joy, for he had attained what he had not had before: The reasons for his joy were both distant and near. Without first being taught to work as a laborer given a day’s wages, how would his mind come to embody faith such that he was entrusted with the business and the wealth? Thus it says he gave rise to joy.

>> He had attained what he had not had before: This is like how learning the Tripitaka, the sutras, rules and treatises, eliminates bonds so that they could accept and listen to the Great Vehicle. By receiving and upholding the pure Dharma, they could turn to the Prajna teachings.

>> He then had the thought, I never had the resolve to seek these: This is an analogy for not knowing to take delight in the Great Vehicle and then unexpectedly obtaining the Great Vehicle Dharma through the provisional Dharma of the Small Vehicle.

>> Yet today these treasures have spontaneously come to me: At that time, the poor son received and took charge of all those goods, the gold, silver and treasures, and everything in the storehouses. Still, he had no wish to take even a meal for himself.

>> Then today, as this sutra was spoken at this Vulture Peak Assembly, listening to the Dharma being opened and revealed, they established the understanding that they were truly Buddha-children, born from the mouth of the Buddha and transformed by the Dharma.

>> This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, I never had the resolve to seek these.

>> So, Today they suddenly heard the predictions of their attaining Buddhahood. Though unsought, they had attained it, so it says that it spontaneously came to them.

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“The principles of our innate enlightenment are clear and ever-abiding.
The wisdom of our enlightened potential is equal to that of all Buddhas.
We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.
Our awakened wisdom is pervasive, reaching all things universally.”

Innate enlightenment is our nature of True Suchness. True Suchness is the principles of absolute truth, the true principles. Everyone has this incredibly clear and ever-abiding [nature]; it is so clear and bright and intrinsically exists within everyone. It is just that we have been covered by ignorance. Now that we have heard the Dharma, we must awaken our Buddha-mind and use it as we go among people. This is our “enlightened potential.” As long as we have the resolve, there is nothing that we cannot do. As long as we are willing to work hard, there is no principle we cannot completely understand. This is enlightened potential. We all inherently have the wisdom of this enlightened potential. “It is equal to that of all Buddhas.”

We have the same innate enlightenment, the same enlightened potential, as the Buddha. The Buddha is able to see all sentient beings in the four forms of birth and the Six Realms all together as His only child. This boundless great love of the Buddha is the Buddha looking at sentient beings with the Buddha-mind and seeing them all as His own child. Since we can have an awakening that is equal to the Buddha’s, we too can awaken to everything and can dedicate our all-encompassing wisdom. Since we can do this, after becoming awakened, we should dedicate [ourselves] to the world’s sentient beings. We do not dedicate ourselves to a single person, but to many people, so that we “reach all things universally.”

For example, in 2012, the time had come for our South African chapter to elect a new CEO. We felt that Mr. Michael Pan had over a long period of time, over the course of the past 10 or 20 years, continuously done very well in leading our local South African volunteers so we invited him back to Hualien to discuss it with him, hoping that he would take up the role [as CEO] in South Africa, so as to truly guide both the Bodhisattva-volunteers and the operations there.

However, he told me, “My mother’s health is not very good. She is now in intensive care.” I told him, “Your mother becoming sick is the natural course of life. She will not be sick for very long, but we would like you to act as CEO for a considerable period of time. At this time, you need to make a decision. You should shoulder this responsibility, give rise to Bodhicitta and love the world’s sentient beings. Especially in such a big land like South Africa, where there are so many in need of our help and our teachings, we must help the people develop roots so that their Bodhi forest may grow. This is the time for you to make a decision.”

He later told me how he felt, that it was such a struggle for him at the time. He only had one mother. Should he take on the mission given to him by me, his teacher, or stay by his mother, who was in the intensive care unit? He really struggled. He was very grateful for his wife, who told him, “Ok, if you accept the responsibility, I will take care of your mother. There are also many doctors and nurses in the intensive care unit, so you need not worry.” So, he accepted this responsibility, and went back to South Africa.

He said that, when he was about to board the plane, he was thinking to himself that in spite of the fact that his mother was in critical condition, he was leaving for a far-off land. “Am I really doing the right thing?” He was still struggling inside. Then he thought about what I said about this being part of his mother’s natural course of life and that if conditions were not yet at an end, she would only be sick for a short while. Therefore, he settled his mind and boarded the plane. He returned to South Africa, then went onward to Mozambique, and then on to Swaziland.

He said he was lucky that when he made this choice his wife was able to take care of his mother and that his mother has since recovered. Now, she can even walk by herself, coming and going as she pleases; she is healthy. Seeing his mother recovered, he could again travel around South Africa, taking good care of every one of the “seeds” there. He was also able to go to care for more countries, not only looking after Mozambique and Swaziland, but also Lesotho and Zimbabwe as well. In Zimbabwe we only have one certified volunteer, Mr. Tino Chu.

So, “We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.” As we have the Buddha-mind, we can awaken and understand that our lives follow the laws of nature. If we still have the conditions for being here, we cannot leave this world; we may just be ill for some time. If we no longer have conditions for being here, then no matter how many people are by our side, we cannot stay; we will still have to leave. If we are clear about this principle, then we will know what we should do, for the wisdom of our enlightened potential is equal to that of all Buddhas.

In the previous sutra passage that we discussed, it says, “Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father. Today, all the wealth that I possess belongs to my son. Everything that has already gone in or come out is known by him”

[This place] was the Lotus Dharma-assembly, the Vulture Peak Assembly. It was there that the disciples encountered their Buddha-mind and their Buddha-nature again. The Buddha had told everyone that every person inherently has Buddha-nature, and it was possible for anyone to attain Buddhahood. This was in the previous [sutra passage].

The following sutra passage says, “World-Honored One, when the poor son heard this from his father, he gave rise to great joy, for he had attained what he had not had before. He then had the thought, ‘I never had the resolve to seek these, yet today these treasures have spontaneously come to me’.”

This is Subhuti sincerely calling out again, calling on the World-Honored One. At that time, the poor soon heard his father talking all his relatives, kings, ministers, Ksatriyas and householders, announcing before them all, “This is my son. He is truly my son, and I am truly his father. All this wealth belongs to my son.” The father turned everything over clearly; it was time for him to take up the family business. The son felt very happy to hear these words.

This is what was described previously in the Chapter on Parables when it said, “They boarded their great carts. They obtained what they never had before.” This is the same feeling

World-Honored One, when the poor son heard this from his father: Previously, the Chapter on Parables explained that. “They boarded their great carts. They obtained what they never had before.” Thus they gave rise to great joy.

Everyone had been in the burning house, when the elder set up three carts outside, the sheep-cart, the deer-cart, and the great white ox-cart. In the end, they chose the great white ox-cart. Everyone could each drive a great white ox-cart, and they could carry others with them as well [The ox] was stout and strong, with great power, and could reach [destinations] in all directions. For everyone riding upon these carts, “They obtained what they had never had before.” That kind of joy was like the joy that the poor son felt now upon looking at the gold, silver and treasures; this was something he never dared dream of before. Now, to his surprise, it turned out, “I am the elder’s trueborn son and all this wealth is mine. I am rich, and the family business is mine.” He had never felt a joy like this before

>>He gave rise to great joy, for he had attained what he had not had before: The reasons for his joy were both distant and near. Without first being taught to work as a laborer given a day’s wages, how would his mind come to embody faith such that he was entrusted with the business and the wealth? Thus it says he gave rise to joy.

This is describing the feelings of the poor son. “The reasons for his joy were both distant and near.” In fact, when it came to his joy, some reasons for it were quite distant while other reasons were right before his eyes. The son had gone out and gotten lost, and this caused his father to search for him for a very long time. As I have told everyone before, 10 and 20 years refer to the heaven and human realms. All the good and evil karma we create may also lead us into the Three Evil Destinies, the hell, hungry ghost and animal realms, and to reincarnate among the four forms of birth. How long has this been going on? For a very, very long time, an incalculable amount of time.

Actually, although this began in a distant time, the Buddha has never abandoned sentient beings. He is tireless in His efforts as He follows sentient beings, waiting for causes and conditions to ripen. As conditions mature for each successively, He successively transforms them. This has continued since the distant past. This is like the elder in his search for his son. He gradually drew near to his son. When the son became scared and again ran away, he quickly dispatched someone to bring him back. But the son became even more afraid, so he himself had to think of a way to draw near to him and bring him back. If he had not initially used skillful means, first giving him the job of clearing excrement, “without [teaching the son] to work as a laborer given a day’s wages,” if he had not offered a wage, the son would not have been willing to come in.

This is how ordinary people are! So, in getting the son to work, the father first had to offer him wages. He had to pay him for his work. So only when “[their] minds came to embody faith” was the Buddha able to entrust His mission to them. This required slow and continuous guidance, like how the elder guided his son along. So, the poor son, having attained this, felt a joy that could not be expressed

He had attained what he had not had before: This is like how learning the Tripitaka, the sutras, rules and treatises, eliminates bonds so that they could accept and listen to the Great Vehicle. By receiving and upholding the pure Dharma, they could turn to the Prajna teachings. Today He finally revealed predictions [of Buddhahood]. Thus, working as a laborer for the value of wages was the distant cause, while realizing faith and being entrusted was the near cause.

This is an analogy for the texts of the Tripitaka. The Tripitaka is the sutras, rules and treatises. The sutras are used to understand the principles, the rules are upheld to avoid making mistakes, and the treatises increase our wisdom; after listening to the sutras, we share our understanding with each other. It is through the sutras, rules and treatises that we eliminate all of our afflictions and increase our wisdom. In this way, we “can accept and listen to the Great Vehicle.” Only in this way will we be able to accept this Dharma and listen to the Great Vehicle Dharma. Thus we receive and uphold the pure Dharma. Listening to the Dharma, that which we never sought enters our hearts and we understand the principles. So, they “receive and uphold the pure Dharma.”

After they understood the Agama and the Vaipulya, He began teaching the Prajna, for it was only then that they could accept the. Great Vehicle Dharma of the Prajna. It is only because we have already understood the Vaipulya and the Prajna that the Buddha today could reveal predictions of Buddhahood. The bestowing of predictions took place at the Lotus Sutra [assembly]. This was the “today” that was spoken of. This was Subhuti’s realization. He knew that everyone is able to attain Buddhahood and that everyone could attain the Buddha’s prediction.

So, this “was the distant cause.” The distant cause was that the Buddha would not abandon sentient beings. He brought all things to fruition, all the way until now. At this time, we “came to embody faith.” Now, everyone should have internalized this. This was the beginning of the “near cause.” They had started to draw near; at the time of the Lotus [Dharma-assembly], they had already drawn near. Causes and conditions had matured.

He then had the thought, “I never had the resolve to seek these”: This is an analogy for not knowing to take delight in the Great Vehicle and then unexpectedly obtaining the Great Vehicle Dharma through the provisional Dharma of the Small Vehicle.

So, “He then had the thought.” This is about his resolve. “I never had the resolve to seek these”  He had never had the resolve to seek these things. This is an analogy for “not knowing to take delight in the Great Vehicle.” In the Agama period in the past, they thought being liberated from birth and death would be sufficient. How could they have known that now they would suddenly find out that they too could attain Buddhahood in the future? They had never known about this, “Then [they] unexpectedly obtained the Great Vehicle Dharma.” They obtained it through the provisional Dharma of the Small Vehicle. If in the past, there was no Agama and Vaipulya, how would it have been possible to enter Prajna? If they had not entered the Prajna, could they ever have been able to attend the Lotus Dharma-assembly? This is because the Buddha gradually guided, taught and transformed them step by step.

Yet today these treasures have spontaneously come to me: At that time, the poor son received and took charge of all those goods, the gold, silver and treasures, and everything in the storehouses. Still, he had no wish to take even a meal for himself.

“Yet today these treasures have spontaneously come to me.” Now these treasures have come very naturally. “At that time, the poor son received and took charge of all those goods.” Originally, the child only looked, but never thought of receiving. Still, now the poor soon already knew. “He received and took charge of all those goods,” the gold, silver and treasures and everything in the storehouses. “Still, he had no wish to take even a meal for himself.”

Then today, as this sutra was spoken at this Vulture Peak Assembly, listening to the Dharma being opened and revealed, they established the understanding that they were truly Buddha-children, born from the mouth of the Buddha and transformed by the Dharma.

“Then today, as this sutra was expounded at this Vulture Peak Assembly they heard the Dharma being taught.” Now, at the Lotus Dharma-assembly, they had already heard this Dharma. With the way that the Buddha taught, “They established the understanding that they were truly Buddha-children.” Now they already knew that they were truly Buddha-children, because they “born of the Buddha’s speech and transformed by the Dharma.” Only after coming to the Lotus Dharma-assembly did they learn they are truly Buddha’s children.

This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, I never had the resolve to seek these.

“They” refers to those sentient beings who, at a certain time, started [wallowing]; this was incalculably long ago, a very long time ago. For such a long time, they had all “wallowed in worldly lives, clinging to worldly passions” ․This is like how at a certain time they all gave rise to thoughts of wallowing in worldly lives, clinging to worldly passions. They deviated and lost their spiritual direction, retreating from the Great toward the Small. Thus it says, “I never had the resolve to seek these.” In “wallowing in worldly lives, worldly lives” are lives led by the laypeople of the world who indulge in and cling to worldly passions. “They deviate and lose their spiritual direction.” A slight deviation causes a great divergence. Thus, the thoughts that arise in both the heaven and human realms and the karma that results from these are all from “clinging to worldly passions.” Everyone has always been able to become Buddhas. It is just that we “retreat from the Great to the Small. Thus it says, ‘I never had the resolve to seek these'”

So, “Today they suddenly heard the predictions of their attaining Buddhahood. Though unsought, they had attained it, so it says that it spontaneously came to them.” That these treasures have naturally come to us

is an analogy for how we had been deluded in the past. This is because lifetime after lifetime we accumulate habitual tendencies. However, no matter how much we have accumulated, “The principles of our innate enlightenment are clear and ever-abiding.” Indeed, they always remain inside of us. Nevertheless, we should earnestly understand how. “We dedicate [to sentient beings] all-encompassing wisdom equal to the Buddha’s.” Everything we do should be for the benefit of everyone in the world for only then will “our awakened wisdom be pervasive, reaching all things universally.” Therefore, let us always be mindful.