Category: TLS Chapter 4

Episode 798 – Aspiring to Enter the Wondrous Path

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>> Since we have already established faith, we can abide in the state of Buddhahood. Since we have given rise to great aspirations, we approach and enter the wondrous path. With genuine teachings of skillful means, we begin to faithfully apply the Dharma. After attaining perfection and the wondrous mind, we can cure everything.

>> “He had a certain name and. I had a certain name. Long ago in that city, worried, I set out in search of him.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “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]

>> Beginning today at the Lotus Dharma-assembly, the capabilities of those who had an unsettled nature had matured. They resonated and connected with the Way. They had long received the great teachings, enabling them to reach attainment. Thus 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: This reveals that the meeting of father and son means He previously used the Great Vehicle Dharma to teach and transform the disciples. Thus it says, He is in truth my son.

>> And I am in truth his father: The father has the intent to pass down the family business, and the son has the aspiration to carry it on, so the seeds of Buddhahood continue uninterrupted.

>> Today, all of the wealth that I possess belongs to my son: Officially handing over the family business and all of his wealth is an analogy for the Great Vehicle teachings and refers to the Dharma-door of actualizing the Six Paramitas in all actions.

>> Everything that has already gone in or come out: This is a metaphor for following the Dharma of the Great and Small Vehicles and indicates the extensive and the concise. The explanations of the sutras and discourses that reveal the meaning sequentially are known as the extensive. Simply upholding four-line verses and in addition practicing sincere repentance is known as the concise.

>> Regarding the Great and Small Vehicle [teachings], it is said that the one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.

>> Everything that has already gone in or come out is known by him: This is a metaphor for the practices of benefiting oneself while benefiting others taught in the Vaipulya and Prajna sutras. These were already known by the Two Vehicle practitioners present at the assembly. Thus it says, “known by him”.

>> He had already led them to know so now it was merely being entrusted to them. Thus, at the Lotus Dharma-assembly, He was only opening and revealing for them to realize and enter the Buddha’s understanding and views. He did not again speak extensively of all these practices, the 80,000 detailed actions.

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“Since we have already established faith, we can abide in the state of Buddhahood.
Since we have given rise to great aspirations, we approach and enter the wondrous path.
With genuine teachings of skillful means, we begin to faithfully apply the Dharma.
After attaining perfection and the wondrous mind, we can cure everything.”

We just need to develop firm faith. We all intrinsically have Buddha-nature; we all have this pure mirror in our minds. This mirror is perfect, clear and large. It is equal to the Buddha’s; it is the same. This wisdom can encompass everything, and this wisdom that can encompass everything comes from our forming great aspirations.

The Buddha hoped we would spread the Dharma to sentient beings. To transmit the Dharma to them, we must [meet] their needs, both material needs and spiritual needs. So, we must find a way to help them. Thus, “[Having] given rise to great aspirations, we approach and enter the wondrous path.” These are subtle and wondrous principles. In this world, the many tangible and intangible things are all encompassed by the Dharmakaya. All sentient beings and non-sentient things can inspire us to enter the path. From walking this road of working with others, we enter the Bodhi-path to serve as a support for all sentient beings, to provide a safe and joyful refuge, a refuge of joy, of safety and stability. This is how we give to sentient beings. To be a refuge for them, we must inspire their faith.

When they are in a panic, at a loss, we must provide a refuge for them. This is the “giving of fearlessness.” When people have an urgent need, we give them material things. This is the “giving of wealth.” In addition to giving wealth and fearlessness, we also need to give the Dharma. “Having relieved them from suffering, we then expound the Dharma for them.” After they are at peace and are unafraid, we can gradually begin to share the principles.

So, we must have genuine sincerity as we make use of skillful means. Not only do we have faith, we strongly believe that we can make use of this Dharma, of these skillful means. Thus, we “begin to faithfully apply the Dharma.” We must begin with faith. After we establish faith, our minds can abide in the state of Buddhahood. We must believe in the Dharma the Buddha taught.

Thus, we form great aspirations to approach and enter the realm of sentient beings and work to awaken their minds. This is the only way to truly attain perfection. This is how great perfect mirror [wisdom], that subtle and wondrous state of mind, can surface in our minds. This is our nature of True Suchness. In this way, “We can cure everything”; we can eliminate all of our afflictions.

In short, to have faith, to have faith in and an understanding of the Buddha’s teachings and to put them into practice, we must work hard.

We have already discussed the previous passage, “He had a certain name and. I had a certain name. Long ago in that city, worried, I set out in search of him.”

The elder kept looking for his son and eventually found him. As we explained yesterday, our births and deaths take us through the Five Realms and four forms of birth. An even earlier passage used the words, “more than 50 years.” This refers to how within the Five Realms there are the four forms of birth, as well as asuras, who can be found in the human realm and in all the other realms. In this way [he had transmigrated] life after life, for a very long time. There is no way to say which realm he was in at what point in time. So, a name cannot be specified. In which lifetime were we human? In which lifetime were we an ox, a horse, a sheep, a dog? We do not know. Only the Buddha knows. But there is no way to refer to a specific incarnation in a specific realm. So, He used the word “certain. He had a certain name and. I had a certain name.”

In fact, the Buddha’s original intent is focused on sentient beings. So He has, for countless kalpas, “set out in search” in this way. When sentient beings in a certain realm had affinities with Him, He would manifest in that realm to transform those with the [right] karmic conditions. This was the previous passage.

The following passage states, “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.”

He began to tell everyone that they have now [met] at “this place. This place” is the Lotus Dharma-assembly. The Buddha’s mind upon enlightenment was in the Avatamsaka state. This spiritual world of the Avatamsaka state is a very subtle and wondrous state. But taking into consideration sentient beings’ inability to accept it, He gave them the Agama, Vaipulya and Prajna teachings. Lastly, during the Lotus-Nirvana period, He returned to the teaching that everyone intrinsically has Buddha-nature. This was the Buddha telling us that, by this time, we should have faith and understanding. We should all believe and all be able to comprehend. So, “suddenly, in this place,” means this is the place where, “By chance I encountered him again.” This was at the Lotus Dharma-assembly

Beginning today at the Lotus Dharma-assembly, the capabilities of those who had an unsettled nature had matured. They resonated and connected with the Way. They had long received the great teachings, enabling them to reach attainment. Thus it says, “Suddenly, in this place, by chance I encountered him again.”

Though they still had varying capabilities, though at the Lotus Dharma-assembly there were people with an unsettled nature, those who had not yet settled down, their karmic conditions and capabilities had matured. This place should be where they “resonated and connected with the Way.” These people “had long received the great teachings, enabling them to reach attainment.” Those who had not left the assembly, those who remained, had been [with the Buddha] for a very long time. Everyone’s karmic conditions had matured, thus it was time to give the Lotus teachings.

He is in truth my son, and I am in truth his father: This reveals that the meeting of father and son means He previously used the Great Vehicle Dharma to teach and transform the disciples. Thus it says, “He is in truth my son.”

So, “This is in truth my son and I am in truth his father. These are all my children, and I am in fact their father. They are of my own blood.” This refers to passing down the Dharma-lineage  From long ago until this life in this world, the Dharma has been transmitted in this way. The affinities we created with the Dharma have lasted to this day. The passing down of the Dharma-lineage is expressed using the idea of a reunion of a father and son in the world. If the son goes away, in order to continue the bloodline and to pass the family business on to his son, the father will follow his son, looking to see where he went. This is an analogy.

“He previously used the Great Vehicle Dharma to teach and transform the disciples.” This is an analogy for the Buddha’s “past.” Starting a very long time ago, countless kalpas ago, He has taught with the Great Vehicle Dharma. Up to this present lifetime, the Buddha’s original intent has been for all to return to their intrinsic nature and discover the True Suchness within their minds. This was the Buddha’s intent. So, “past” includes all past lifetimes up until this present one. He always had this intent, this hope, to teach and transform with the Great Dharma.
And I am in truth his father: The father has the intent to pass down the family business, and the son has the aspiration to carry it on, so the seeds of Buddhahood continue uninterrupted.

Thus it states, “I am in truth his father. This is in truth my son, and I am in truth his father”  The father has the responsibility to pass down the family business. As for the children, they have the aspiration to carry it on; they must have this resolve. The father has such a large family business, and he continuously nurtures his son in hopes that he will be successful and will be able to continue the family business. This is what fathers of the world are like. The Buddha is the same. In order for the “seeds of Buddhahood to continue uninterrupted,” the Buddha has to transmit the Dharma to sentient beings. We are also Buddha-children, so we should have the aspiration to accept and carry it on. We need to have this sense of mission and form these great aspirations to receive the Buddha’s seeds of Dharma. The seeds of Dharma is the Dharma-lineage. These seeds must not be cut off.

Today, all of the wealth that I possess belongs to my son: Officially handing over the family business and all of his wealth is an analogy for the Great Vehicle teachings and refers to the Dharma-door of actualizing the Six Paramitas in all actions.

Thus it says, “Today, all of the wealth that I possess belongs to my son.” All of the wealth that the elder possessed now belonged to his son. This is like a father passing down responsibility to his children. In addition to giving them the family wealth, he also gives them responsibilities. This means that the father “handing over the family business and all of his wealth” is an analogy for the teaching of the Great Vehicle. What the Buddha wants to pass on is the Great Vehicle teaching

Over a span of 42 years, He went from the Agama to the Prajna teachings. During those 42 years, He went from the Small Vehicle gradually into the Small and Great Vehicles. In the Prajna period [He taught], “All things are empty.” This was to purify the mind. Now, He is leading us into the state of wondrous existence. Everyone can attain Buddhahood. The way to attain Buddhahood is to go among people. So, “The Great Vehicle teachings refers to the Dharma-door of actualizing the Six Paramitas in all actions.” The most important thing is to transmit the Dharma-door of “actualizing the Six Paramitas in all actions.”

What is the purpose of actualizing the Six Paramitas in all actions? The transformation of sentient beings. Not only must we transform sentient beings, we must also transform ourselves. So, we must practice charitable giving and uphold the precepts. However, when we interact with people, we inevitably encounter those who are hard to train. Thus, we must practice patience. So, after giving and upholding precepts is patience.

Sentient beings are very stubborn, so we must be patient. Should we just stop what we are doing, saying, “I must be patient!”? At the same time, we must also be diligent. If we are not diligent and simply remain patient when we are wronged by people and when people say negative things about us, even if we do not take issue with them, we may not want to help people any more. If this causes us to stop, this patience is actually a form of retreating. Our patience should allow us to diligently advance. Only with this kind of patience and this kind of diligence can we achieve Samadhi.

Everything that has already gone in or come out: This is a metaphor for following the Dharma of the Great and Small Vehicles and indicates the extensive and the concise. The explanations of the sutras and discourses that reveal the meaning sequentially are known as the extensive. Simply upholding four-line verses and in addition practicing sincere repentance is known as the concise.

“Everything that has already gone in or come out” is from the sutra passage mentioned earlier. This is an analogy for following the Great and Small Vehicle Dharma. After the Buddha’s enlightenment, He taught both the Great and Small Vehicles, and we have followed Him in this way. The Great and Small Vehicles are the teachings we have received. Teachings can be extensive or concise. There are very expansive teachings. For instance, regarding the Avatamsaka Sutra, there is the 80-Volume Avatamsaka Sutra, and there is the 60-Volume Avatamsaka Sutra. They are very long. As for the Agama sutras, there are the Four Agamas. The Four Agamas are very extensive. Regarding the Prajna sutras, there are more than 600 volumes. This is truly extensive. Thus, the Dharma is as vast as the sea.

That is why the Buddha gave this analogy, saying, “Ananda, come here. I have picked up some sand with my finger. Is this many or few? Is there more sand on this land or on my finger?” [He referred to] the sand under His fingernail. Of course, Ananda replied to the Buddha by saying, “Venerable Buddha, “how can the sand under your fingernail be compared to the sands of the Ganges River?” The Buddha said, “The Dharma is open and vast. It is extensive; there is much to say, as much as the sands of the Ganges. But the Dharma I have expounded in this life is just like this little amount here”

Then there is the “concise.” This refers to simple teachings. If we can unlock our wisdom, there will be so many ways we can explain the sutras and discourses. They “reveal the meaning sequentially.” That is the “extensive.” When it comes to explaining the Dharma, the ways are extensive and wide-ranging. This can truly be extensive. If we want something a bit simpler, “simply uphold four-line verses”; a few simple words can be applied widely. Aside from the Dharma, there is also repentance. Only by being repentant are we able to take the Dharma to heart. This is “known as the concise.”

Regarding the Great and Small Vehicle [teachings], it is said that the one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.

When it comes to the Dharma, the Small Vehicle can make use of the Great, and the Great can encompass the Small. Let us mindfully comprehend this. This is how “The one can encompass the many, and the many also contain the one. The Great can enter the Small, and the Small can embrace the Great.” Great Dharma can also enter the Small. This is like how our eyes are very small, but they can take in a very broad, expansive vista. Everything in nature can be captured by our eyes. All of this is the Dharma.

Everything that has already gone in or come out is known by him: This is a metaphor for the practices of benefiting oneself while benefiting others taught in the Vaipulya and Prajna sutras. These were already known by the Two Vehicle practitioners present at the assembly. Thus it says, “known by him”.

“Everything that has already gone in or come out is known by him.” The elder already helped him understand what happened in the past. The son knows about everything; he fully understands what has gone in and out. This also shows how the Buddha patiently guided us with the Agama, then the Vaipulya, then the Prajna sutras; this was the sequence of teachings. He taught and transformed so that by this point, we could benefit ourselves and know to benefit others. The path to walk and the things to do “are already known by the. Two Vehicle practitioners at the assembly.” Now, at the Lotus Dharma-assembly, Hearers and Solitary Realizers should be very familiar with this. The Great Vehicle can benefit self and others. This is what Hearers and Solitary Hearers should understand by now. Thus, it says, “It is known by him.” They all understood this Dharma,

He had already led them to know so now it was merely being entrusted to them. Thus, at the Lotus Dharma-assembly, He was only opening and revealing for them to realize and enter the Buddha’s understanding and views. He did not again speak extensively of all these practices, the 80,000 detailed actions.

Now, with the Lotus teachings, everything was being collected and captured, whether what was taught during the Agama period or the Prajna period; after “true emptiness” comes the important concept of “wondrous existence.” We simply need to understand how we can actualize the Six Paramitas. With the Dharma of the Six Paramitas, we can dedicate ourselves to going among people, and in all our actions, we can apply all kinds of skillful means at any time. This comes from our understanding. This is like how, in the Chapter on Parables, the three carts were used to draw everyone out so they could accept the great white ox-cart.

Everyone, as we learn the Buddha’s Way, we must put our hearts into comprehending it. Comprehension starts with faith and understanding. Without faith and understanding, our minds cannot abide in the state of Buddhahood. Most importantly, we must have faith in the Buddha and take the Buddha-mind as our own mind. So, our minds must enter the state of Buddhahood. We must be strong and form great aspirations to approach and enter the wondrous path. This is what we must persist in doing. “With the truth and teachings of skillful means, we begin to faithfully apply the Dharma.” This is what I said in the beginning. Only by doing this can we truly attain great perfect mirror wisdom. This is the only way for our mirror to be clean. Thus, everyone must always be mindful.

Episode 797 – Abiding in the State of the Dharmakaya

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>> This is the great cause of our Bodhisattva-practice; since we have established faith, we can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment. Then, because we gave rise to great aspirations, we approach and enter the wondrous path, and our minds can encompass an amount equal to the Dharma-realm of the great void.

>> “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He had a certain name, and I had a certain name. Long ago in that city, worried, I set out in search of him. Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Since Great Unhindered Wisdom Superior Buddha, they had all lived countless lifetimes and had been called by countless names. These names cannot be pointed out with certainty. Only the Buddha can know them all. Thus it says, He had a certain name.

>> Sentient beings have long been sinking. The Buddha, in His compassion, follows them and does not abandon them. His lifetimes are countless so. His names are countless; only the Buddha can know the infinite times, places and names. He has used to teach and transform. Thus it says, I had a certain name.

>> Long ago in that city, worried, I set out in search of him: The Buddha abides in the state of the Dharmakaya where the Dharma is His body. It is pristine like the endless void; this is called the Dharmakaya. He searches for the causes and conditions to deliver and transform.

>> Another meaning of Dharmakaya: The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.

>> Bodhisattvas know what sentient beings’ minds take joy in. They take on the bodies of the Dharma-realms as their own. This includes the bodies of sentient beings and even the body of the endless void.

>> They always use two kinds of wisdom. The two kinds of wisdom: First is ultimate wisdom, the wisdom that reaches the true principles of Bodhi. Second is provisional wisdom, also known as the wisdom of skillful means. This is the wisdom that understands the skillful means of Buddhas and Bodhisattvas.

>> From the time of two trillion Buddhas in the past, the Buddha has used two kinds of wisdom to constantly search for opportunities to transform, imparting teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways. Thus it says, Worried, I set out in search of him.

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“This is the great cause of our Bodhisattva-practice; since we have established faith,
we can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment.
Then, because we gave rise to great aspirations, we approach and enter the wondrous path,
and our minds can encompass an amount equal to the Dharma-realm of the great void.”

We must form aspirations! We aspire to cultivate the Bodhisattva-practice [To be] a Bodhisattva, we must form great aspirations. When we create the seed that is great aspirations, naturally, the cause that is this seed will come to fruition. If we plant a grass seed in the soil, what emerges will be grass. If we plant a tree seed, what comes to fruition will be a big tree. The causes we plant determine the effects. The aspirations we form determine the practices we engage in. So, we engage in the Bodhisattva-practice because we formed this kind of aspiration in the past. We have faith in and understand the Dharma. So, we are willing to make great vows and create these great causes. This is because we have great faith.

Since we have established faith, “We can all abide in the state of Buddhahood and attain the impartiality of innate enlightenment.” This means that our minds will abide in the state of Buddhahood. If we can strengthen our faith and advance toward Buddhahood, in this way we will gradually discover our pure Tathagata-nature. Because we walk the Bodhisattva-path, we give without expectations while eradicating our afflictions and attachments. As we go among people to give unconditionally, we eliminate old habitual tendencies and do not allow any new afflictions to enter. When we take the Buddha-mind as our mind, our minds abide in the state of Buddhahood. Thus we “attain the impartiality of innate enlightenment.” Only with an impartial mind will we be able to continue moving forward. What should we be impartial toward? “The mind, Buddha and sentient beings are no different [in their nature].” If we are impartial,

when we practice charitable giving, we will also give impartially. The act of giving should come from a deep sense of joy. It is not about how much money we have. It is not only rich people who can practice giving or strong people who can help others. In fact, everyone can give. Everyone has the strength [to help]. If we understand the principles, we will all be willing to give to others. This thought comes from the impartiality of innate enlightenment; status makes no difference.

So, “Because we gave rise to great aspirations, we approach and enter the wondrous path.” If we form aspirations, naturally we will head toward and enter the most subtle and wondrous Dharma. Only with the impartiality of innate enlightenment can we truly form great aspirations and realize the wondrous Dharma. So, “Our minds can encompass an [equal] amount.” If we have this state of mind, we are capable of encompassing an [equal] amount. This “amount” means that our minds have the capacity to encompass as much as the Dharma-realm of the great void. Thus, “Our minds encompass the universe and embrace the boundless worlds within it.” As Buddhist practitioners, this is our great cause for forming. Bodhisattva-aspirations and engaging in practice. When we sow seeds, we must sow seeds for big trees, for Bodhi-trees. We must strengthen our faith and believe in and understand the great path; this is our direction.

The previous sutra passage states, “He then made this declaration.” The elder had gathered his relatives, kings, ministers, Ksatriyas and householders, all together in one place and then declared to everyone, “All of you nobles should know that this is my son. He was born to me in a certain city. He then left me and ran away and suffered many hardships for more than 50 years.”

He now told everyone, “My son left me more than 50 years ago. I have finally found him again, and we have acknowledged each other as father and son. I have found and acknowledged my son,”

“and as for my son’s name…” “He had a certain name, and I had a certain name. Long ago in that city, worried, I set out in search of him. Suddenly, in this place, by chance I encountered him again. He is in truth my son, and I am in truth his father.” Now he said, “He had a certain name.” Why was the name not specified? Since the time of. Great Unhindered Wisdom Superior Buddha, there have been more than two trillion Buddhas. A very long time has passed. Sakyamuni Buddha spent this long period of time following and learning from Them, life after life. Not only did He follow and learn from Buddhas, life after life, He went among people to walk the Bodhisattva-path. This took a very long time; how long? Very long. This does not only apply to Sakyamuni Buddha but to all sentient beings as well

Since Great Unhindered Wisdom Superior Buddha, they had all lived countless lifetimes and had been called by countless names. These names cannot be pointed out with certainty. Only the Buddha can know them all. Thus it says, “He had a certain name.“

Because the Buddha saw all sentient beings as His only son, it talks about how “They had all…”; all sentient beings had “lived countless lifetimes.” The Buddha had already spent a very long time learning the Dharma and making vows. Of course, these people had done the same. “They had all lived countless lifetimes,” transmigrating in the Five Realms and four forms of birth. Life after life, they transmigrated in this way, over incalculable time in countless places; they do not know exactly where. In summary, this had been going on for a very long time, and they had been born in so many places the number is uncountable. For this reason, they “had been called by countless names.” Have we been womb-born as humans? Or, have we been womb-born as cows, sheep, horses, pigs, dogs or cats? We do not know. In addition to these, there are egg-born, [moisture-born] and transformation-born; these forms of birth include countless kinds of beings. Thus there are countless names.

“Human” is a general label. Each person also has a specific name. Since we have taken so many forms, our names have changed countless times. So, we have “been called by countless names. These names cannot be pointed out with certainty.” They cannot be specified. This is because length of time that we have experienced is too long, the number of places too numerous. We have also lived lives in so many different kinds of physical forms. So, our names cannot be specified. “Only the Buddha can know them all.” Thus it states, “He had a certain name.”

No specific name could be given.

Sentient beings have long been sinking. The Buddha, in His compassion, follows them and does not abandon them. His lifetimes are countless so. His names are countless; only the Buddha can know the infinite times, places and names. He has used to teach and transform. Thus it says, “I had a certain name.”

He introduced himself with, “I had a certain name.” This indicates that sentient beings have spent a long time immersed in the Five Destinies and four forms of birth, transmigrating between them. “The Buddha, in His compassion, follows them and does not abandon them.” He follows these sentient beings continuously No matter which realm sentient beings go to, the Buddha will go there and transform them according to conditions. He cannot bear for anyone to suffer. This is the compassion of the Buddha. “His lifetimes are countless so. His names are countless.” As He had lived countless lifetimes, He had been called by countless names.

“Only the Buddha can know [them].” Only the Buddha Himself knows the countless lifetimes He has experienced. But even He could not say, “In this particular lifetime, my name was…” because it had also been a very long time of Him manifesting in the world in different times and places, with different names. Wherever sentient beings are, He responds to their karmic conditions by manifesting in those places. Does He transform them in the human realm? Or does He transform them in the animal realm? Or does He transform them in the hell realm? With His transformation-body, He transforms them according to conditions. As He responds to conditions, He has been to all the realms. What should be the realm used to represent Him? Which should be the name used to represent Him? Thus it is said, “I had a certain name.”

Next we discuss, “Long ago in that city, worried, I set out in search of him”

Long ago in that city, worried, I set out in search of him: The Buddha abides in the state of the Dharmakaya where the Dharma is His body. It is pristine like the endless void; this is called the Dharmakaya. He searches for the causes and conditions to deliver and transform.

When the child was young, he ran away. The father searched for his son everywhere. He looked continuously until he found him. When he was searching for his child but could not find him, his mind was filled with worries and afflictions. He wholeheartedly wanted to find his son.

This shows that. “The Buddha abides in the state of the Dharmakaya.” In the state of the Dharmakaya, the Dharma is His body. His body is the Dharma, is the principles. In every realm, He manifests the Dharma. The Dharmakaya is inseparable from His appearance. No matter what kind of physical form He takes, the Dharma is a part of it; the true principles follow His physical form to manifest in each place. He abides in the state of the Dharmakaya where the Dharma is His body. He goes there to transform sentient beings, so He always brings principles with Him to transform them. Thus, the Dharmakaya is forever; regardless of which realm He is in, it is “pristine like the endless void.”

We always say that engaging in spiritual practice is about eliminating afflictions, ignorance and dust-like delusions. Then even when we go among sentient beings, our minds can remain pure, and we can come and go without being contaminated. This is the Dharma; it is true principles. It is “pristine like the endless void. This is called the Dharmakaya.” The elder was constantly searching. “Worried, I set out in search of him.” He continuously looked to see where his son went. This is continuously seeking “causes and conditions to deliver and transform.” No matter where his son was, he was determined to find him and devise all kinds of causes and conditions to deliver and transform him

Another meaning of Dharmakaya: The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.

Dharmakaya also has another meaning. That is, “The essence of the flawless Dharma-realm that He realized is called the Dharmakaya.” When we engage in spiritual practice, we must cultivate flawless Dharma. The flawless Dharma-realm is all true principles. After we take them in, we must not let them leak out. The Dharma-realm of true principles pervades the Dharma-realms of the great void. I often mention the sands of the Ganges River. Each grain of sand is a world filled with its own Dharma, not to mention every blade of grass and every tree. Every tree and object, all things that exist throughout the universe, are true principles, are the Dharma. This is “the essence of the flawless Dharma-realm.” All things in the universe are the essence of the Dharma-realm, which is the Dharmakaya. Living in this world, we are always immersed in the Dharma, in the truths of all things. We have always been living within this and encompassed by it.

So, as for the Dharma-realm, “The essence of the flawless Dharma-realm that He realized is called the Dharmakaya. Bodhisattvas know what sentient beings’ minds take joy in.” When Bodhisattvas [manifest] a Dharmakaya, they are Dharmakaya Bodhisattvas. They have already attained the true principles. As Bodhisattvas of Equal Enlightenment, they know what sentient beings take joy in. So, they respond to their capabilities and their likes in order to deliver and transform them accordingly

Bodhisattvas know what sentient beings’ minds take joy in. They take on the bodies of the Dharma-realms as their own. This includes the bodies of sentient beings and even the body of the endless void.

“They take on the bodies of the Dharma-realms as their own.” Bodhisattvas are the same; in the Dharma-realms, regardless of the kind of realm, Bodhisattvas will likewise manifest there. Perhaps even [a small] thing can awaken our minds. So, we often say we must cherish all life. It is not just beings that can eat and move that have life. In fact, everything we make use of can also awaken us. When we are mindful, they can awaken us. This is equivalent to “taking on the bodies of the Dharma-realms as their own.” In regard to all things, as long as we are mindful they can awaken us.

“This includes the bodies of sentient beings”; they also take on the forms of sentient beings. Whether as tangible things or sentient beings, their bodies are in the endless void. So, this includes “the bodies of sentient beings and even the body of the endless void.” Thus, when we learn the Buddha’s Way, our wisdom must reach a level of universal impartiality. Whether things are sentient or non-sentient, we must cherish them all and deliver them all. Therefore we must be mindful, as everything is the Dharma.

They always use two kinds of wisdom. The two kinds of wisdom: First is ultimate wisdom, the wisdom that reaches the true principles of Bodhi. Second is provisional wisdom, also known as the wisdom of skillful means. This is the wisdom that understands the skillful means of Buddhas and Bodhisattvas.

There have been two trillion Buddhas since the era of Great Unhindered Wisdom Superior Buddha. “They always use two kinds of wisdom.” The two kinds of wisdom are what we must be very mindful of.

One is “true wisdom.” True wisdom is the wisdom that “reaches the true principles of Bodhi.” This is the wisdom of awakening and Bodhi; it is true wisdom. The wisdom of all Dharma, natural wisdom, untaught wisdom and all-encompassing wisdom is all true wisdom.

The other wisdom is “provisional wisdom.” After we understand the principles, we must deliver sentient beings. We must awaken ourselves and also awaken others. We must make use of skillful means and skillful wisdom, the wisdom with which we can understand the skillful means of Buddhas and Bodhisattvas. Bodhisattvas also want to deliver sentient beings. So, with each of those two trillion Buddhas, everything we needed to learn is inseparable from these two kinds of wisdom. These two kinds of wisdom are also everlasting

From the time of two trillion Buddhas in the past, the Buddha has used two kinds of wisdom to constantly search for opportunities to transform, imparting teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways. Thus it says, “Worried, I set out in search of him.”

So, He “constantly searched for opportunities to transform” because He has these two kinds of wisdom, true wisdom and provisional wisdom. From the time of two trillion Buddhas in the past, life after life, He has been searching everywhere for those with the capabilities to be transformed to give them the teachings accordingly.

So, we must be mindful and emulate the Buddha in [observing] capabilities and opportunities. We must find a way to adapt to people. With these two kinds of wisdom, we can teach the Great and Small Vehicles. The Great Vehicle Dharma is expounded for those with great capabilities. If we teach them the Small Vehicle Dharma, that would not suit their capabilities. For people with limited capabilities, we use the Small Vehicle Dharma to help them attain realizations and enter the Buddha’s principles. “Teaching both the Great and Small” requires true wisdom as well as skillful wisdom to set up all kinds of environments to help them and expound all kinds of teachings to awaken them.

So, we must have “the two kinds of wisdoms to constantly search for opportunities to transform.” To save and transform sentient beings, we “impart teachings according to capabilities, teaching both the Great and Small and enticing and guiding in many ways.” We use all kinds of methods to entice people to enter the teachings of the Path and help them draw near the Buddha-Dharma. Only in this way can we resolve sentient beings’ delusions. Then, with a pure body and mind, they can walk the Bodhisattva-path. So, we must be mindful to learn the Buddha’s Way. Please always be mindful.

Episode 796 – Walk the Bodhisattva-path with a Peaceful Mind

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>> Peacefully abide in the state of mind that is replete with complete clarity. Universally practice all [beneficial] actions without any difficulties or hindrances. In accord with wondrous principles, engage in the same practice as the Buddha. With sincere response and connection, we can form Tathagata-seeds.

>> “As the end drew near he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years.”  [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> The Buddha’s compassion and love are strong. He sincerely manifests as the guiding teacher of the Three Realms with affection like that of father for a son. They have learned the truth from me, that they have always been the Buddha’s children. Thus it says, This is my son. They are born in my Dharma, and from my Dharma, they attain understanding. Thus it says, He was born to me.

>> The time and place cannot be clearly indicated, but this refers to the long time and the places used to teach the Great Vehicle over countless kalpas in the past. Thus it says, in a certain city.

>> Furthermore: it means that these disciples had, at a certain time, suddenly given rise to the thought to retreat from the Great and return to the Small. Each had their own causes, conditions and karmic destinies. Thus it says, a certain city.

>> He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.

>> We passed through all the Six Destinies. Thus it says, for more than 50 years. Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place.

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“Peacefully abide in the state of mind that is replete with complete clarity.
Universally practice all [beneficial] actions without any difficulties or hindrances.
In accord with wondrous principles, engage in the same practice as the Buddha.
With sincere response and connection, we can form Tathagata-seeds.”

Do you understand? Since we are engaging in spiritual practice, our minds should be peaceful and settled. Where should they peacefully abide? In [a clear] state of mind. This is the state of mind perceived by the Buddha and illuminated by the Buddha’s wisdom. The state perceived and illuminated by Tathagata-wisdom is such a pure and radiant state! Learning the Buddha’s Way requires us to completely eliminate our ignorance and afflictions. Then the state which our mind connects with will be the same as that of the Buddha-mind. If we can achieve this, won’t all states be clear and radiant? When we have no afflictions, our great perfect mirror wisdom will manifest.

“Universally practice all [beneficial] actions.” The Buddha taught us that the suffering sentient beings experience in their daily living, the physical hardships they face, the mental hardships and hardships from ignorance, are so numerous. By going among people, we can universally practice all [beneficial] actions. Our place to practice is among sentient beings. The Bodhi-path we walk is found among people. To walk the Bodhi-path, we form Bodhisattva-aspirations and go among people to practice by adapting to the capabilities of countless sentient beings. Then there will be no difficulties at all, nor any hindrances.

We must go among people to put [the teachings] into practice. Among people, we witness suffering to recognize our blessings. Seeing sentient beings’ ignorance unlocks our wisdom. In this way, we can reach an “accord.” Why are sentient beings like this? It is clear what the principles are, so why do we give rise to so many afflictions? Everything is illusory and impermanent; for what reason do we need to be so attached? And why is it that we can so clearly discern other people’s afflictions and other people’s attachments? By understanding the principles, we realize everything is illusory and impermanent. Our ability to understand illusoriness and impermanence comes from seeking the Buddha’s Way. We must be “in accord with wondrous principles.” We can seek the principles; after we listen to teachings and understand, we must work to transform sentient beings. After His enlightenment, the Buddha still went among people in order to teach and transform sentient beings.

To “engage in the same practice as the Buddha,” our hearts must be in accord with the Buddha’s principles. Our behavior should be the same as the Buddha’s. We must have sincerity. As long as we sincerely listen to the teachings, we will naturally respond to the Dharma. The Buddha’s mind and sentient beings’ minds are able to able to respond to each other because of sincerity. This is taking the Buddha-mind as our mind; this is “sincere response and connection.” Naturally, the Tathagata-seeds in our minds, meaning True Suchness, our pure nature of True Suchness, can begin to be gradually unlocked. This is why we should make efforts to peacefully abide in this state of mind. This state of mind is the same as the Buddha-mind, as His state of wisdom. This is the Tathagata-seed. Hopefully, we sentient beings can connect with the Tathagata’s perspectives and state of mind. In learning the Buddha’s Way, it is most important to learn to experience the Buddha-mind.

So, the previous passage in the Lotus Sutra states, “As the end drew near he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”

The elder had already brought his son into [the household], and father and son had met each other. The father began to feel that he was old and that he did not have much time left, so he wanted to quickly introduce his son to their relatives, to kings and ministers and to Ksatriyas and householders. He wanted to introduce him so everyone could recognize his son. This is because the family enterprise would be passed on to him.

In fact, the Buddha was very mindful. He worked for the sake of sentient beings; He never abandoned them. After His enlightenment, He went back among the people. For over 2000 years. He has continued to, life after life, follow sentient beings to come to the Saha World. This is the Buddha’s compassion. In every lifetime He makes sure that the teachings are passed down. The Buddha-Dharma must continue to be transmitted. Life after life, the Dharma is received. Life after life, it is passed down. This is how the Buddha transmits the Buddha-Dharma.

Next it states, “He then made this declaration, All of you nobles should know that this is my son He was born to me in a certain city He then left me and ran away and suffered many hardships for more than 50 years’.”

Earlier the elder had already gathered many relatives, kings and ministers, Ksatriyas and householders; they had all arrived. In front of the assembly, the elder declared to everyone, “All of you nobles should know.” Everyone needed to know, so he made introductions. “This is my son. He is my biological son. When he was young, we were in a certain place, and he left me and ran away from home. His life was very hard. He went through more than 50 years [like that].” He spoke of how his son was confused and ignorant when he was young. He lost his direction when he ran away from home. Being lost, he did not know the way back. A long time had passed since then, during which he faced all kinds of hardship. Now the father proclaimed to everyone, “This is the tough life my son has led”

The Buddha’s compassion and love are strong. He sincerely manifests as the guiding teacher of the Three Realms with affection like that of father for a son. “They have learned the truth from me, that they have always been the Buddha’s children.” Thus it says, “This is my son. They are born in my Dharma, and from my Dharma, they attain understanding.” Thus it says, “He was born to me.”

“The Buddha’s compassion and love are strong.” The Buddha has compassion for sentient beings. He comes and goes in the Three Realms, the Six Destinies and the four forms of birth. He searches everywhere with the sole purpose of finding His children. This process is very taxing. This conveys how the guiding teacher of the Three Realms feels a responsibility for teaching sentient beings and demonstrates the affections of a father, a relationship like that of father and child. His feelings [for sentient beings] are like those of a teacher and a father.

“They have learned the truth from me”; the Buddha expresses that these sentient beings have in fact learned the Dharma from Him. They are immersed in His Dharma. No matter how much time had passed, the people whom He formed affinities with over countless kalpas were those He felt responsible for after attaining Buddhahood. So, it says, “This is my son.” This was because they had accepted the Dharma of. His Dharma-lineage. Thus, they were like His child.

“They are born in my Dharma.” They were born in the Dharma [that He taught]. So, each of us, in our past lives, have likewise formed affinities with the Buddha and accepted the teachings He gave. We have continually learned the. Buddha-Dharma from Sakyamuni Buddha; this affinity has not yet ended. In this life, we once again receive the Buddha’s teachings. The disciples who were alive during His lifetime had already deeply experienced them and had already received a prediction of Buddhahood from Him. Was His work done? Not yet; some were being transformed, some had yet to be. So, [the teachings] needed to be continuously passed down. Now, more than 2000 years removed from Him, we are still born in the Dharma taught by Sakyamuni Buddha. Thus, “They are born in my Dharma, and from my Dharma, they attain understanding.” This is as if [we are born to Him]. What we attain is the Buddha’s Dharma-lineage, and it helps us understand the world’s truths

The time and place cannot be clearly indicated, but this refers to the long time and the places used to teach the Great Vehicle over countless kalpas in the past. Thus it says, “in a certain city.”

Next we discuss, “in a certain city.” This means we cannot say that. He was at such-and-such place, because we cannot clearly indicate where. We cannot indicate when, where or what place. This means that a very long time has passed. Countless kalpas have passed. Over those countless kalpas, He taught and transformed countless beings. So, over countless kalpas in the past, He taught and transformed with the Great Vehicle. We have already been [learning] for a very long time; we do not know when and where. Lifetime after lifetime, we have received the Buddha’s teachings, so we are unable to specify the time or the place. The Great Vehicle has been taught over countless kalpas, for a very long time.

Furthermore: it means that these disciples had, at a certain time, suddenly given rise to the thought to retreat from the Great and return to the Small. Each had their own causes, conditions and karmic destinies. Thus it says, a certain city.

Furthermore, “these disciples had, at a certain time….” This is saying these people, at a certain time, “suddenly gave rise to a thought” Although [the disciples] continued to be taught and immersed in the Buddha-Dharma, among them there were some who suddenly gave rise to the thought to “retreat from the Great and return to the Small.” They had been painstakingly taught until they were willing to form great aspirations, but due to certain conditions, they retreated from the Great and returned to the Small. There is no telling how many did the same, accepted the Buddha’s teachings and then “retreated from the Great to return to the Small.” So, in this way we progress and regress. Sometimes we hear the Dharma and feel happy and inspired. Then we encounter a certain environment and lose our spiritual aspirations; in this way we regress again. It is because of these kinds of obstructions that we cannot smoothly walk the Bodhi-path.

So, “Each had their own causes and conditions.” Sentient beings have all kinds of different causes and conditions. After accepting the Buddha-Dharma, we may again retreat from our great aspirations. It is because of our karma that we transmigrate and end up “in a certain city.”

He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.

“He then left me and ran away.” When the child was young, when he was at a certain place, he “left me” and went out. In this way he became lost; he did not know the way back. This is an analogy for how. “I had once taught them to form great aspirations and practice the Bodhisattva-path.” Yet they suddenly retreated ․He then left me and ran away: I had once taught them to form great aspirations and practice the Bodhisattva-path. But suddenly they retreated and lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies. The Buddha also spoke of how He could do nothing.

“In the past I kept teaching them. I taught them to form great aspirations and walk the Bodhisattva-path. But then they suddenly….” The “them” He referred to is really all of us. The parable refers to the son. In fact, the son represents all sentient beings. The Buddha has done this countless times, has been teaching us for such a long time, in hopes that we could walk the Bodhisattva-path. But suddenly we retreated “[They] lost their Great Vehicle aspirations. They descended into cyclic existence, drifting about in the Five Destinies.” Once they lost their spiritual aspirations, they truly lost their way

We passed through all the Six Destinies. Thus it says, for more than 50 years. Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place.

“[He] suffered many hardships for more than 50 years [He] suffered many hardships” means once this thought arose, we went astray. Without proper conduct, we “suffered many hardships.”

Because our conduct was not proper, we fell into the Six Realms. Because a single thought deviated, we gave rise to many afflictions and much ignorance. The karma we created, good and evil, led us through the Six Destinies. The Six Destinies are the Five Realms plus the asura realm ․We passed through all the Six Destinies. Thus it says, “for more than 50 years.” Lonesome, suffering and helpless, they came and went alone, with only their karma following them; they were without any control. When transmigrating through the Six Destinies, neither one’s loving husband or wife, nor one’s father, son or closest relatives, can take one’s place. The heaven, human, asura, hell, hungry ghost and animal realms are the Six Destinies.

Originally, we were clearly part of a wealthy family, but because of an ignorant thought, we suddenly ran away. Clearly we have a pure Buddha-nature, but we gave rise to an ignorant thought and right away we wound up in the Six Destinies, thus suffering many hardships. It is [often] called the Five Realms, because asuras are found in all Five Realms. Thus it states, “for more than 50 years.”

Asuras are beings that easily lose their temper. There are asuras among heavenly beings; asuras are found even in the heaven realm. There, asuras fight with heavenly beings. This is because they have heavenly blessings but not heavenly virtues. That is what makes them asuras. Those born in the human realm may have a bad temper or be rich and overbearing. They have blessings to be in the human realm, yet lack the virtues [of being a good person]. There are people like this. They are all called asuras. In the hell, hungry ghost and animal realms, there are also asuras. Thus, the words “more than” are used. It was “more than fifty years” because asuras are found throughout the Five Realms.

So, “Lonesome, suffering and helpless, they came and went alone, with only their karma following them.” In the end, we come and go by ourselves. It can be said, “We cannot take anything with us when we die; only our karma follows us to our next life.” Within the Five Realms, we truly come and go by ourselves without any control. Born into this world, the karma we face is our own karma. Even the most loving spouse or the most filial child is unable to take our place in experiencing our mental and physical suffering. Even at the very end, no one can go with us. “Only our karma follows us.”

So, in learning the Buddha’s Way, we need to mindfully comprehend and experience many things. The Dharma is learned in the human realm; we must earnestly seize this opportunity. Only in the human realm can we practice the Dharma. We have to be mindful. Our minds must peacefully abide in the state of mind Buddhas perceive with wisdom. Our minds should also be like that; we take the Buddha-mind as our mind. From this pure state we illuminate all beings and bring them light and radiance. We all have a responsibility to do this. So, please always be mindful.

Episode 795 – Creating Blessings and Cultivating Wisdom

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>> Diligent practice along the Path gradually moves toward forming great resolve. Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important. In the Prajna period, they learned the two complete and ultimate practices.

>> “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.

>> The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end. He ordered his son is a metaphor for how. The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas, those with great capacities, gathered from the ten directions.

>> Gather relatives [refers to how]. All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives is a metaphor. Relatives refers to the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.

>> Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment.

>> Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.

>> They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.

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“Diligent practice along the Path gradually moves toward forming great resolve.
Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important.
In the Prajna period, they learned the two complete and ultimate practices.”

Spiritual practitioners must uphold precepts and eagerly and diligently practice along the Path. We must not deviate from this path, from precepts, Samadhi and wisdom. So, we must eagerly and diligently practice according to the Path. By upholding precepts and being diligent on this path we can “move toward forming great resolve.” What this means is that, in accord with our capabilities, the Buddha slowly guided us from limited teachings to great teachings.

So, starting from the Agama sutras, the Agama period, we moved into the Vaipulya, then the Prajna teachings, gradually entering the Buddha’s original intent, [taught in the Sutra of] Infinite Meanings during the Lotus period. Thus, everyone had begun to slowly understand. Yet now, they “scorned their former mindset.” In the past, they had been more self-indulgent. They focused on benefiting themselves and did not think about all sentient beings.

So it says, they “scorned their former mindset and gradually set aside the Small”; they had slowly begun. The Buddha was very mindful. With a spacious heart, a patient heart, He slowly taught and guided us. A long time passed in this way. There were the Agama and Vaipulya periods. Teaching the Agama sutras took 12 years and the Vaipulya sutras took another 8. Gradually, while teaching the Vaipulya sutras, He began giving both limited and great teachings to help us to slowly set aside the Small for the Great. Slowly, we came to know that this is not just about transforming ourselves, but also about transforming others. Then, when He got to the era of the Prajna sutras, “In the Prajna period, [we] learned the two complete and ultimate practices.”

After understanding the law of karma through the Agama teachings, we must begin to benefit others as well. But we still cling to delusions without awakening. So, He wanted everyone to know not to be attached, as everything is ultimately empty. Thus He gave the Prajna teachings. He explained the Prajna teachings for a long time to help everyone understand that there is nothing in this world worth clinging to, because, though we created so much karma and experienced so much suffering, in the end we are left with only emptiness. Then, the Buddha wanted people who are biased toward teachings of emptiness to quickly return to walking the Middle Way. He wanted our minds to have no hindrances, yet we all still needed to go among people to create blessings. Only by being replete with blessings and wisdom are we able to save the world.

So, the Buddha hopes that everyone will form great aspirations, make great vows and walk the Bodhisattva-path by going among people. We should relieve not only physical suffering, but also the afflictions in people’s minds. Thus, in the Agama and Vaipulya periods, Samadhi and wisdom were made equally important. Then in the Prajna period, the power of love was unified with wisdom. These are the two complete and ultimate practices.

Thus, as we learn the Buddha’s Way, there are the Five Periods of teachings. The first is the Avatamsaka period, the second is the Agama period, the third is the Vaipulya period, the fourth is the Prajna period and the fifth period is the Lotus-Nirvana period. “Nirvana” refers to the bequeathed teachings. This is the Buddha’s lifetime of teachings, divided into the five periods over which He earnestly guided us. This is the way the Buddha taught. So, He used many analogies when teaching us.

The previous sutra passage states, “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.”

Over a very long period of time, they had gradually grown closer. After spending time together, the son began to understand. The child had gradually come to know that the elder’s storehouse had countless things and that he could come and go without obstacles. He also had a share of these things. He knew this, but he did not have the resolve. The father wanted to pass down the family business but the son was not interested.

Thus it is said, “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”

The father was truly getting old. With age comes illness; with illness comes the end of life. He wanted to pass down the family business, so the elder gathered together many friends and relatives. Because his family business was very big, even “kings and ministers, Ksatriyas and householders” were all invited. The scene was very grand.

In the Lotus Sutra, there is a passage that states, “The Tathagata will, before long, enter Parinirvana.” This was “as the end drew near.”

As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.

The Buddha was just like a regular person; He too experienced birth, aging, illness and death. When the Buddha was about to enter Parinirvana, what remained on His mind was sentient beings. As His mind was on sentient beings, He was of course worried. He worried that there would be no one to spread the Dharma. So, as the end drew near, the Buddha’s one great cause was passing down the Dharma. This one great cause was a serious matter.

This is describing that. “The Buddha’s conditions for transformation in the world would soon come to an end” The Buddha’s conditions for being in this world was about to end. So, he had to quickly give the Lotus teachings and freely express His original intent. This was the Buddha’s mindfulness.

The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end.

The Buddha also said in the Sutra of Bequeathed Teachings, “All those who could be transformed had already been transformed. Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” This expresses that this lifetime’s conditions for transformation were at an end. So, those who could be transformed, those who had affinities with the Buddha, had already been transformed. “Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” Those with karmic conditions had already heard the Dharma. Those who did not yet have the conditions and thus had not yet been transformed had already created the karmic causes that would lead to their transformation. For these causes and conditions [to mature], all the disciples had to continue to transmit the Dharma.

So, we often say we are very thankful that so many sages traveled to India to bring back the sutras and then spread them widely. This is continuing the Dharma-lineage.

This is how we have the treasury of teachings we can read today. If we do not understand something, there are Buddhist dictionaries that can help. We have a very complete collection of teachings. The compilation is very complete, so we can mindfully work to comprehend it. This was also a great cause. This great work is not just for us to use ourselves. After reading it, we know we must eliminate afflictions and awaken ourselves. This is not enough. The Buddha wanted all of us to develop our resolve, form great aspirations and make great vows.

When the Buddha’s conditions for transformation in His life were about to end, He still kept helping those who would be transformed in the future, creating the causes for their transformation and paving this path for them. So, He was very diligent; He continued teaching even as the end drew near. Near the end, even into the middle of the night, just before daybreak, in that tranquil and still environment, with His very last breath He was still bequeathing teachings. He told us to earnestly [practice] the Four Noble Truths, the 37 Practices to Enlightenment, the Eightfold Noble Path, etc. The Buddha told us to uphold precepts. Only with precepts can the Dharma-lineage be continued

“He ordered his son” is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas,” those with great capacities, “gathered from the ten directions.”

This is making another analogy. This was just like what the elder did. With all his wealth, as he was nearing his end, he quickly called everyone together to meet his son. This is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas.” At the Lotus Dharma-assembly there also were many Bodhisattvas present. What He wanted to teach them was the same. “Those who had received the teachings of two trillion Buddhas” were the many Bodhisattvas at this assembly who in the past had been transformed by the teachings of two trillion Buddhas. These Bodhisattvas all gathered at this Dharma-assembly

“Gather relatives” [refers to how]. “All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives” is a metaphor. “Relatives” refers to “the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.”

For such a grand occasion, all the relatives had come. The grandness of the elder’s gathering was a metaphor for the occasion of the Buddha’s transmitting the Dharma. So, “All great Bodhisattvas gathered at the Lotus Dharma-assembly.” There were so many. Bodhisattvas who had formed affinities over countless kalpas in the past all gathering together. This is analogous to “gathering relatives.” So many Bodhisattvas [gathering] was just like when the elder called all his relatives together.

The “relatives” are “the Dharmakaya Bodhisattvas of the ten directions, as well as all other influencers.” Actually, all Dharma-realms of the universe are filled with the Dharmakaya Bodhisattvas of the ten directions. They have already realized the Dharma that adapts to all phenomena and realized all true principles. The Dharmakaya Bodhisattvas had all gathered. In addition, there were “influencers.” The influencers were present at the assembly, like Manjusri, Maitreya, Guanyin and Great Might Bodhisattva. They had all assembled in that place, at that grand occasion.

As for “kings and ministers, Ksatriyas and householders,”

Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment

“the Great Vehicle teachings are like kings.” Sentient beings are unyielding; only the Buddha-Dharma can tame stubborn beings. Thus, just like a king controls the great matters of the kingdom,

the Great Vehicle Dharma can encompass all Small and Great Vehicle teachings. Everything is encompassed by the Great Vehicle. The Great Vehicle Dharma is all the teachings of the Buddha’s lifetime. Everything from the Avatamsaka Assembly all the way to the Lotus-Nirvana period, when brought together, is called the Great Vehicle Dharma. The Great can contain the Small; thus it is like a king.

“Bodhisattvas of Equal Enlightenment are like ministers.” Bodhisattvas of Equal Enlightenment are sentient beings who have already attained great enlightenment. They are said to have “equal enlightenment.” They have already realized the Buddha-Dharma; they understand all the Dharma the Buddha taught. Moreover, they understand the. Great and Small Vehicles and can make use of them freely to transform sentient beings. These are Bodhisattvas of Equal Enlightenment. They have a very good understanding of the Dharma. The Introductory Chapter of the Lotus Sutra lists 18 Bodhisattvas. They are all Bodhisattvas of Equal Enlightenment 18 are listed, but actually they represent 80,000 Bodhisattvas that are all Bodhisattvas of Equal Enlightenment

Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.

Regarding “Ksatriyas and householders, Ksatriyas symbolize. Bodhisattvas of the tenth ground.” Ksatriyas were prestigious people in Indian society, People who were prestigious, those with money and wealth, if they were not in the Brahmin caste, were among the Ksatriyas. The Ksatriyas were the caste of nobles. Also, “The Dharma-king was born of their caste.” The Dharma-king was the Buddha. Sakyamuni Buddha was born into a noble clan of the Ksatriya caste. They were considered nobles. He was born a noble.

So, Ksatriyas were nobles. “Bodhisattvas are enlightened beings. Bodhisattva” means “enlightened being.” I have often said this. We have an understanding of the Buddha-Dharma. Because we have this understanding, we are willing to go among the people and create blessings. When we go among people, we treat each person as a sutra [Through them], we experience the principles of suffering, emptiness and impermanence in the world. This is all accomplished by going among people. Bodhisattvas are awakened sentient beings who go among people to create blessings and cultivate wisdom. The people who surrounded the elder were nobles; this is an analogy for benefactors in our lives. They are all enlightened sentient beings who go among people to cultivate blessings and wisdom. People who create blessings and cultivate wisdom are all awakened sentient beings. They are all considered nobles. “Householders” are lay spiritual practitioners

They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.

“They were now all assembled.” They had all come together. “All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities.” Gradual teachings are like the Agama teachings. Immediate teachings are the Vaipulya and Prajna teachings. So, both the gradual and immediate teachings are collected in the sutras. All true principles, all sutras, “bring benefit to those with suitable capacities.” The sutras can all be beneficial to people’s lives. So, “The teachings are all different, and each is called ‘a kingdom’.”

That refers to their scope, what they encompass. This means that everything, each blade of grass, each tree, can teach people. We often hear lay practitioners say, “We came back [to the Abode] for a short retreat.” They will go out to do chores. After doing chores, they share with me that they realized each blade of grass and each tree is Dharma. Indeed, it is like being in a kingdom [of Dharma]. All around us, each blade of grass, each tree is Dharma. So, for each sutra, “Every teaching is foremost, so each one is called a ‘king’.” They are all foremost. Any sutra can be the foremost, as long as we apply it. “So, each one is called a ‘king'”; they are all considered “kings” as long as we can transform people with them.

Thus, the Lotus Sutra “connects [the teachings of] all other sutras, for they all enter the Great Vehicle.” The Lotus Sutra connects them all. Thus, the Lotus Sutra is called “the king of sutras.” So we say, “To attain Buddhahood, we must follow the Lotus Sutra.” The Lotus Sutra can encompass all of them, so it brings all the others together. This is the Dharma that must be transmitted

So, this means that in learning the Buddha’s way, we must be mindful. After the Prajna period, there was an abundance of teachings on wisdom. But in addition to developing wisdom, we must put [the Dharma] into practice by going among people to walk the Bodhisattva-path. Creating blessings and cultivating wisdom both take place in the human world. So, we Buddhist practitioners must not overlook creating blessings and cultivating wisdom. The Buddha lived the way other people did and went through birth, aging, illness and death. In His old age, as He neared death, He wanted to quickly pass down [the mission of] transmitting the Dharma with great care and attention. So, this was a grand occasion. All the Bodhisattvas had come to gather there. We know that the time for the Buddha to freely express His original intent was a very serious occasion. So, we must all always be mindful.

Episode 794 – Gradually Entering the Great Vehicle

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>> The Tathagata spurs us to advance in our practice, to turn to the [great] teachings and awaken. He gradually guides us to True Vehicle Dharma. By only taking joy in the small path, we remain stuck, never leaving the provisional. When the World-Honored One revealed the true, the four disciples regretted that they had remained in the provisional, but now they knew and understood.

>> “At that time, having been given this instruction, the poor son received and understood all those things, the gold, silver and treasures and everything in the storehouses. Still, he had no wish to take even a meal for himself. Thus he remained living where he had before and was unable to relinquish his feelings of inferiority.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he had formed a great resolve and scorned his former mindset.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Then after a short time had passed: Right after the Prajna period was the time that He taught the Sutra of Infinite Meanings. He taught everyone to go among people and walk the Bodhisattva-path. A short time: No one understands the son better than the father. At that time, the Buddha had already gradually started teaching the Great Dharma, as causes and conditions had already gradually ripened.

>> This is like how Small Vehicle practitioners who only wished to practice for their own benefit had gradually entered the Great Vehicle and with clear minds were moving toward the Great. They had learned that infinite teachings fundamentally arise from One Dharma. They must consider all the infinite teachings, while the principles must return to the One Dharma. As they considered these things, they had gradually become clear; thus they developed capabilities for the Great Vehicle. Then, at this sutra assembly, [the teachings] were requested three times. This explains the meaning of seeking the carts.

>> He had formed a great resolve: They had turned toward the place where the treasure of attaining Buddhahood was. And scorned his former mindset: They regretted their abiding in the Small Vehicle.

>> And scorned his former mindset: Upon reflection, they relinquished the Small. This reveals the meaning of seeking the carts outside the burning house. As the son’s resolve had grown greater, it became certain that the father would pass the family business on to the son. But the son, in body and mind, was not yet comfortable [with inheriting it].

>> [The Buddha] opened and revealed His views and understanding for us to realize and enter. After more than 40 years, He started teaching the Lotus Sutra, the Samadhi and wisdom of the Surangama.

>> With the mutual nourishment of Samadhi and wisdom, we can illuminate ultimate reality and penetrate the Dharma-nature of True Suchness. After the opening, revealing, realizing and entering of the Buddha’s views and understanding, they gradually came to form a great resolve.

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“The Tathagata spurs us to advance in our practice, to turn to the [great] teachings and awaken.
He gradually guides us to True Vehicle Dharma.
By only taking joy in the small path, we remain stuck, never leaving the provisional.
When the World-Honored One revealed the true, the four disciples regretted that they had remained in the provisional,”

“but now they knew and understood.” From ancient times to the present, the Buddha’s foremost intention has been for everyone to be able to experience their nature of True Suchness, but we are still far from this intrinsic nature. In fact, our nature of True Suchness is within our minds; it can be found in our own minds. As long as we can turn our mindsets around and eliminate ignorance, our pure nature will manifest. But we have not yet mastered this skill. Mastery of this skill is still far from us. Therefore, the Buddha would sometimes use methods to spur us on and motivate us, so we could be sincerely diligent in our practice. We must “turn to the [great] teachings and awaken.” We must not remain in the Small Vehicle Dharma and only benefit ourselves. It is the time for this mindset to be quickly turned around. We must go among people to help others.

The Buddha put His heart into slowly and gradually “guiding us to the True Vehicle Dharma.” He guided us one step at a time to enter the teachings of the True Vehicle. Yet, we sentient beings -cling to our delusions and do not awaken. We are still happy with the Small Vehicle Dharma, still happy with only benefiting ourselves. “We remain stuck, never leaving the provisional.” We have been stuck here for a very long time and are unwilling to advance. Thus, “The World-Honored One revealed the true.” He had to find a way to lay out the True Dharma such that it would help everyone understand what the True Dharma actually is.

So, the “four disciples” were. Subhuti, Katyayana, Mahakasyapa and. Maudgalyayana. These four disciples, since the Buddha had bestowed a prediction of attaining Buddhahood on Sariputra, had already attained deep realizations. So, by the time of the Chapter on Faith and Understanding, they thoroughly believed [in the teachings]. They thus expressed that they had followed the Buddha for a long time, but had continued to remain stuck at the Agama and Vaipulya teachings and even up to the Prajna teachings. After so many years, at the time of the Lotus Dharma-assembly, they achieved a deep realization that the purpose of seeking the Dharma is to fulfill the great vow of saving sentient beings. Spiritual practice takes more than one lifetime; we must spend a very long period of time to benefit people and accumulate good affinities, to cultivate both blessings and wisdom.

Everyone intrinsically has Buddha-wisdom; we all have Hearer-wisdom, Bodhisattva-wisdom, Buddha-wisdom and so on. But how many principles do we actually understand? Principles are inherently without substance, form or appearance. Their substance and appearance are found by going among people to earnestly engage in spiritual practice, to benefit others and comprehend all kinds of suffering. In the end, we come back to the beginning, to the truth of suffering. If we do not understand the truth of suffering, how can we realize the great joy of an open and spacious mind? How can we realize this freedom and ease?

So, “The four disciples regretted that they had remained in the provisional.” They had already regretted remaining stuck in the past, in only benefiting themselves. “But now they knew and understood.” Now they knew and were able to understand.

When the elder was guiding the poor son, he had to take off his magnificent clothes and change into crude clothes. He applied a lot of dirt to himself to appear as a laborer in order to approach, take care of and encourage [his son]. Slowly, he arranged for a chance to converse and from this they came to have heart-to-heart talks. During these heart-to-heart talks, he gradually revealed that he had limitless wealth. He gradually revealed his identity, his dignified demeanor, that he had a storehouse of treasures and so on. He had already led him inside.

This is what fathers of this world do. Of course, for the world-transcending kind father, all beings of the four forms of birth and the Five Realms are kept in His heart. He feels that they are all His children. Again and again, countless times, He comes to seek wisdom and transform all beings; He never gives up on them. Just like with very young children who are confused and cannot walk steadily, as they walk forward and stumble around, their mothers and fathers are behind them, worrying that they will fall, that they will be in danger. So, everyone is the same in the Buddha’s heart. We are young children who have not matured yet. This is how the Buddha treats sentient beings. He used all kinds of methods to spur us on in body and mind to engage in diligent practice and eliminate afflictions from our minds, turning afflicted thoughts into pure thoughts. This is how the Buddha teaches us, helping us to attain realizations. The Buddha kept coming back to guide us

“At that time, having been given this instruction, the poor son received and understood all those things, the gold, silver and treasures and everything in the storehouses. Still, he had no wish to take even a meal for himself. Thus he remained living where he had before and was unable to relinquish his feelings of inferiority.”

As the previous sutra passage says, “At that time, having been given this instruction, the poor son received and understood all those things.” He already knew there were so many things, “the gold, silver and treasures and everything in the storehouses.” There were many things inside. “Still, he had no wish to take even a meal for himself.” He did not think to desire them or take them. “Thus he remained living where he had before.” He still remained in the provisional and still had not stepped out. Although the doors of his mind were opened, he had not stepped out [of the doors] and did not think of going among people. So, this is an analogy describing how. “He was unable to relinquish his feelings of inferiority.” He had not yet relinquished thoughts of only benefiting himself. These thoughts had still not been relinquished.

The following sutra passage says, “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he had formed a great resolve and scorned his former mindset.”

The doors of his child’s mind were opening and he understood that there was such an abundance of treasures. The doors of his mind had been opened. So, it says, “after a short time had passed.” What was that time? It was after the Prajna period. From the Agama and Vaipulya, we have already arrived at the Prajna period. What was after that? That was when the Buddha revealed “wondrous existence” within “emptiness. Wondrous existence” was taught during the Sutra of Infinite Meanings. “A short time” in “after a short time had passed” is referring to the time when. He began to teach the Sutra of Infinite Meanings.

Then after a short time had passed: Right after the Prajna period was the time that He taught the Sutra of Infinite Meanings. He taught everyone to go among people and walk the Bodhisattva-path. A short time: No one understands the son better than the father. At that time, the Buddha had already gradually started teaching the Great Dharma, as causes and conditions had already gradually ripened.

It was at this time that He began to help us gradually understand many teachings. Starting with the Sutra of Infinite Meanings, “He taught everyone to go among people and walk the Bodhisattva-path.” There needs to be “unsummoned teachers” [We can do this] even if our body is ill, as in the analogy of the master boatman. He is not in good health, but he still ferries people to the other shore. It shows that while he too is an ordinary person, he will still help others

“A short time” is an analogy to help us understand the son’s resolve. As the saying goes, “No one understands the son better than the father.” The father understands the son the best. No one understands sentient beings better than the Buddha. The Buddha understands the capabilities of sentient beings and the needs of sentient beings. Even when He was transitioning to begin teaching the Lotus Sutra, He first taught the Sutra of Infinite Meanings, which includes the Chapter on the Ten Merits. “If you do this, you will earn these merits.” It is the same. Sentient beings’ minds still had expectations, so He had to gradually and slowly teach the Great Dharma, turning from the Small to the Great Vehicle Dharma. “As causes and conditions had already gradually ripened” means. He had to wait for these causes and conditions to ripen.

This is like how Small Vehicle practitioners who only wished to practice for their own benefit had gradually entered the Great Vehicle and with clear minds were moving toward the Great. They had learned that infinite teachings fundamentally arise from One Dharma. They must consider all the infinite teachings, while the principles must return to the One Dharma.

The following passage says, “The father knew his son’s intentions had gradually become clear.” He already knew his child’s mind was slowly becoming clear. The Dharma was given through gradual teachings, immediate teachings and then perfect teachings. During this process, “Small Vehicle practitioners who only wished to practice for their own benefit gradually entered the Great Vehicle.” They were gradually taught and gradually entered the Great Vehicle. Their minds were clear, moving towards the Great

This is like how Small Vehicle practitioners who only wished to practice for their own benefit had gradually entered the Great Vehicle and with clear minds were moving toward the Great. They had learned that infinite teachings fundamentally arise from One Dharma. They must consider all the infinite teachings, while the principles must return to the One Dharma. As they considered these things, they had gradually become clear; thus they developed capabilities for the Great Vehicle. Then, at this sutra assembly, [the teachings] were requested three times. This explains the meaning of seeking the carts.

 Listening to the teachings is like this; we enter by slowly moving from the Small to the Great. So, “[Infinite teachings] arise from One Dharma.” In listening to the teachings, we can see how. “Infinite teachings fundamentally arise from One Dharma.” The Buddha originally wanted to tell everyone that everyone intrinsically has Buddha-nature. Everyone has the ability to attain Buddhahood. It is not just a possibility but a certainty that we can attain Buddhahood. The One Dharma is so simple, but because of [our] dull capabilities, the Buddha had to give a lot of teachings. So, infinite teachings fundamentally arise from One Dharma. The Sutra of Infinite Meanings uses many analogies to begin to teach the Dharma.

“They must consider all the infinite teachings.” The Buddha did not just give one teaching; He had to devise many types, like the Nine Divisions of Teachings and the 12 Divisions [of the Tripitaka]. There needed to be many different ways of teaching the Dharma. Whenever one teaching is given, a lot of thinking and consideration must go into adapting it to the capabilities of sentient beings. “The principles must return to the One Dharma.” After many teachings are expounded, all of them must be consolidated again to let everyone know that it is not that complicated. We use various methods to eliminate afflictions, but the goal is to return to our true nature

“As they considered these things,” at this time, the things they considered gradually became clear. These disciples began to understand clearly. After listening to over 40 years of teachings, they had slowly become clear. Their resolve also gradually grew. After practicing for so long, their goal was now to go among people, to be able to truly perfect both blessings and wisdom. “Thus they developed capabilities for the Great Vehicle.” Their capabilities for accepting the Great Vehicle had begun to develop. “Then, at this sutra assembly, [the teachings] were requested three times.” Finally, at the Lotus Dharma-assembly, Sariputra asked the Buddha to teach three times. Because the Buddha had constantly praised the state of the Buddha-wisdom, they realized their states and the Buddha’s state were still so far apart, so they hoped the Buddha could describe it.

Sariputra asked three times and the Buddha refused three times, but in the end He taught it. “This sutra assembly” is for the Lotus Sutra. The “three requests” were asking that the Buddha explain; this was their aspiration to seek the Dharma.

This is like in the Chapter on Parables, when outside the burning house the elder set up three carts to tempt them to come out. Then he told them, “Look, there is the great white ox-cart. Look, there are so many treasures inside, and they are so magnificent. They are very fun and filled with abundance”

He had formed a great resolve: They had turned toward the place where the treasure of attaining Buddhahood was. And scorned his former mindset: They regretted their abiding in the Small Vehicle.

“He had formed a great resolve” showed that [the Buddha] encouraged everyone to choose the great white ox-cart. But they “scorned [their] former mindset.” Although they began to admire the cart, there was still hesitation. Their mindset of enjoying the Small Dharma and awakening oneself was not fully relinquished. “They had turned toward the place where the treasure of attaining Buddhahood was.” This was their direction, but they still remained in the Small Vehicle state where they had abided in the past. They were like this in the past, and they had not fully abandoned it. So, they were thinking and considering; they were thinking of letting go

And scorned his former mindset: Upon reflection, they relinquished the Small. This reveals the meaning of seeking the carts outside the burning house. As the son’s resolve had grown greater, it became certain that the father would pass the family business on to the son. But the son, in body and mind, was not yet comfortable [with inheriting it].

This is explaining the meaning of the three carts outside the burning house. They were what the children wanted. After they saw them, the children’s resolve gradually grew. It was now certain; he knew that his father’s teachings were to be passed to him to carry on the family business. Though in his heart he wanted to accept them, he was still hesitant. “The family business is so large and heavy. Will I be able to shoulder it?” He was still hesitant. So, “[His mind] was not yet comfortable [with inheriting it].”

This was the Buddha’s one great cause in coming to this world, to “open and reveal His views and understanding for us to realize and enter.” Thus, after more than 40 years, He finally began to teach the Lotus Sutra. In the process He also taught the Surangama Sutra

[The Buddha] opened and revealed His views and understanding for us to realize and enter. After more than 40 years, He started teaching the Lotus Sutra, the Samadhi and wisdom of the Surangama.

to help us understand the power of Samadhi in the Buddha’s mind. “The mutual nourishment of Samadhi and wisdom” helps our compassion and gives us a way to go among people. So, “We can illuminate ultimate reality.” How do we express wondrous existence in emptiness, the ultimate reality of True Suchness? By going among people and “penetrating the Dharma-nature of True Suchness.” We can already see very clearly “the opening, revealing, realizing and entering of the Buddha’s views and understanding.”

With the mutual nourishment of Samadhi and wisdom, we can illuminate ultimate reality and penetrate the Dharma-nature of True Suchness. After the opening, revealing, realizing and entering of the Buddha’s views and understanding, they gradually came to form a great resolve.

Prajna wisdom helped us to understand that everything is empty in nature. Now, we return to “wondrous existence.” Everyone intrinsically has this nature. The workings of “wondrous existence” come from our Buddha-nature, with which we go among people to cultivate both blessings and wisdom. Dear Bodhisattvas, learning the Buddha’s Way is indeed for the purpose of guiding us onto the Bodhisattva-path. We must always be mindful.

Episode 793 – Advancing Diligently, Let Nothing Be Lost

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>> In spiritual practice, we advance diligently to achieve realization of the true principles of the One Reality. By following righteousness, truth and our intent, we adapt to the capabilities and conditions of sentient beings. Thus we benefit ourselves while benefiting others. This must not be abandoned or forgotten.

>> “This is what is in my heart, and you must understand my intent. Why is this so? Now you and I are no different, so be even more mindful to let nothing be lost.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “At that time, having been given this instruction, the poor son received and understood all those things, the gold, silver and treasures and everything in the storehouses. Still, he had no wish to take even a meal for himself. Thus he remained living where he had before and was unable to relinquish his feelings of inferiority.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> At that time, having been given this instruction, the poor son: This helps us understand that the Mahaprajna taught by the Buddha was to lead those great Arhats to turn to the Bodhisattva teachings. However, they never yearned to form the same aspiration. Thus this analogy was made.

>> Prior to the Lotus Dharma-assembly, Subhuti and the others had grasped the teachings of emptiness and were safeguarding the Great Vehicle. They knew the principles of the Great Vehicle Dharma and could proclaim it in the Buddha’s place to teach and transform Bodhisattvas, yet they had no wish to form Great Vehicle aspirations.

>> Although they had already secretly gained the benefits of the different teachings, since they had no wish to make use of this Dharma-wealth of merits and virtues, it was as if they had been stored away inside a storehouse, where they could not use them. Thus it speaks of everything in the storehouses.

>> Still, he had no wish to take even a meal for himself: Those practitioners had no wish to take even one meal of the nourishing Dharma of the Great Vehicle.

>> “As for the Bodhisattva Way of playing freely within spiritual powers, purifying Buddha-lands and bringing sentient beings to fruition, we took no joy in these.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> Thus when it came to the supreme Bodhi that the Buddha taught to Bodhisattvas, no joy arose in them. Though Subhuti could skillfully expound the Prajna teachings, he thought of this as the Bodhisattva Way and considered himself to have no part in it, thinking it a matter for others.

>> Question: In the Prajna period, Two Vehicle practitioners had secretly gained the benefits of different teachings. So why does it say they”had no wish to take [them]”?  Answer: They received and understood the infinite different Dharma-doors, thus it says “benefits of different teachings”. However, they had no wish to take them thus it says “secretly gained”. If they were willing to take them, it would have been “openly gained”; then why would it say “secretly gained”?

>> Though the Small had repeatedly been shamed, their minds had not yet turned toward the Great. This was like the poor son. Though he was recognized by the elder as the son, he was still satisfied with being inferior. Thus he quietly remained in his original role as a hired worker.

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“In spiritual practice, we advance diligently
to achieve realization of the true principles of the One Reality.
By following righteousness, truth and our intent,
we adapt to the capabilities and conditions of sentient beings.
Thus we benefit ourselves while benefiting others.
This must not be abandoned or forgotten.”

As spiritual practitioners we must be diligent. We must be earnest and advance diligently. We must know that life is painfully short; just how much time is there for us to continue being indolent? Think about it; in life, understanding principles and unlocking our wisdom is incredibly difficult. On top of that, we are indolent and indulgent, which adds even more difficulty. Finding a way to comprehend and realize principles is truly not an easy feat. We may say we are practicing but are indolent and undisciplined in our living. If we do not cherish our time, we will waste our lives. That would truly be a pity. So it is said, “In spiritual practice, we advance diligently.”

I often say, “Human form is rarely attained, but we have attained it; the Buddha-Dharma is rarely encountered, but we have encountered it.” It turns out that we are living amidst the truth; it is so close to us, yet we do not earnestly make use of it. We do not cherish it or draw near these principles. This is what it seems like. We willingly live like unenlightened beings, neglecting our spiritual cultivation, becoming indolent and regressing. It is a pity to live this kind of life. So, we must find a way to realize the Dharma, uniting the principles with the Path and uniting matters with [ultimate] truth. Only by bringing them together can we truly achieve realization of “the true principles of the One Reality.” If we are not mindful ourselves, no matter how someone explains them, we will still be unable to comprehend.

For instance, in Malaysia, there is an old woman; she had given birth to ten children, yet her husband sold off three sons and two daughters, leaving them with five. However, life is impermanent. One after another, her children unfortunately left before her, that is, they passed away. In the end, her only remaining son would not take care of her. Her only remaining daughter was more filial and did care about her, but her family was not well-off. Out of maternal instinct, this old woman did not want to burden her daughter, so she lived in hardship.

When Tzu Chi volunteers received this case, the house had been severely damaged by a fire. This old woman had been living in those circumstances for a long time. They felt that this was inconceivable; it was so pitiable! Sharing this sense of pity and compassion, everyone pooled their strength and rebuilt her house in just two months.

Then, the Tzu Chi volunteers felt relieved. All the volunteers said, “We have chosen the right path to walk. It allows us to see so much impermanence in life.” Just by looking at this old woman’s life, they could see the sufferings of the world. After hearing the Dharma and understanding it, it turns out that principles are very close to our bodies and minds. After we take action, we can attain realizations. This is “achieving realization of the true principles of the One Reality.”

The principle is really just this simple. Now that you know about that cause, that seed, are you willing to plant it? Are you willing to cultivate it? If we just know about it but refuse to plant it, that is like clearing the weeds from the land but not sowing new seeds. We say we are spiritual practitioners. We say we are eliminating afflictions and engaging in spiritual practice, but if we are unwilling to also benefit others and truly put [the Dharma] into practice, if our spiritual cultivation is just superficial, we have not truly overcome the difficulties in our minds and in our bodies. This means we did not truly put in the work and are not willing to give; this means we have not planted the seeds.

We just continue to let the time pass. How can we waste our lives in this way? So, we must put our efforts into being mindful.

We must go among people “by following righteousness, truth and our intent.” We have to aspire to interact with people while taking abundant true principles to heart. This is how we “follow righteousness and truth. Righteousness and truth” come after we have taken all the principles to heart. Only then will we be able to [meet] the needs of sentient beings and, according to their capabilities, give to help as conditions allow.

By taking principles to heart every day, with an abundance of Dharma-wealth in our hearts, we can adapt to the capabilities of sentient beings. In this way, we benefit ourselves as well as others. This is an opportunity we must seize. It is precious to be born human and to hear the Buddha-Dharma; we should earnestly seize this opportunity. “This must not be abandoned or forgotten.”

Haven’t we been talking about this recently? The poor son was approached by the elder and brought into the household. Gradually, the elder told him that there were many things in the storehouse and and that he could take whatever he wanted, that he could come and go without obstacles. This is an analogy for how, by taking the Dharma to heart, we are filled with a Dharma-wealth of wisdom that we can make use of at any time. Thus we can come and go without obstacles. Furthermore, we are reminded it cannot be lost

“This is what is in my heart, and you must understand my intent. Why is this so? Now you and I are no different, so be even more mindful to let nothing be lost.”

Yesterday we discussed [how the elder said], “This is what is in my heart” [The elder] has so much. “And you must understand my intent. I am like your father, and you are like my child.” This is what [he told the son] “‘Now you and I are no different’. This is because you and I are no different.” This explains that everyone intrinsically has Buddha-nature. “I have it and so do you. I am just giving you a method [to return to it].” All this goes back to how. “The mind, the Buddha and sentient beings are no different [in their nature].” We just need to “be even more mindful and let nothing be lost.” We cannot let anything be lost.

In the next passage, Subhuti continued with the parable ․”At that time, having been given this instruction, the poor son received and understood all those things, the gold, silver and treasures and everything in the storehouses. Still, he had no wish to take even a meal for himself. Thus he remained living where he had before and was unable to relinquish his feelings of inferiority.”

By this time, the poor son had already received much instruction. He received all this gold, silver and treasure, but he did not take them; he did not want them. He only went in to look. He still did not feel, “These belong to me.” This means he still had inferior resolve.

At that time, having been given this instruction, the poor son: This helps us understand that the Mahaprajna taught by the Buddha was to lead those great Arhats to turn to the Bodhisattva teachings. However, they never yearned to form the same aspiration. Thus this analogy was made.

“At that time, having been given this instruction, the poor son received and understood all those things, the gold, silver and treasures and everything in the storehouses. Still, he had no wish to take even a meal for himself. Thus he remained living where he had before and was unable to relinquish his feelings of inferiority.”    

This is “the Mahaprajna taught by the Buddha.” The Buddha had started to expound the Mahaprajna Sutra so that these. Arhats who had attained the fruit of realization could turn to the Bodhisattva teachings. During the Prajna period, He helped everyone understand that principles are in fact without substance, appearance or form. It is because sentient beings give rise to discursive thoughts that many afflictions converge and form. Teachings from the Mahaprajna Sutra are used to instruct and guide us to understanding. Even when we analyze our thoughts, we find that they are ultimately empty. We have a thought of happiness, then perhaps in the space of a thought, we feel, “I am very annoyed, I am very angry” and so on. With a detailed analysis of our consciousnesses, the sixth, seventh, eighth and so on, in the end, this analysis will conclude that everything is empty. There is only the karmic law of cause and effect. Still, if we can eliminate all our afflictions, we can attain liberation.

Let us ask ourselves, “Have we eliminated all of our afflictions? Have we eliminated our dust-like delusions?” We have not. So, the Buddha continues [to teach us], “To eliminate your afflictions, you must go among people to give to them. By forging yourself in the fires of this furnace. You can truly become a refined instrument.” If we want to truly attain this great wisdom, we must go through this process.

Once we understand that. “All phenomena are illusory,” and. “The Five Aggregates are empty,” once we understand all this, we must quickly go among the people to teach the Bodhisattva Way. “However, they never wished to form the same aspiration.” The great Arhats, when asked to go among people to transform them, had no desire to do that.

Prior to the Lotus Dharma-assembly, Subhuti and the others had grasped the teachings of emptiness and were safeguarding the Great Vehicle. They knew the principles of the Great Vehicle Dharma and could proclaim it in the Buddha’s place to teach and transform Bodhisattvas, yet they had no wish to form Great Vehicle aspirations.

This is like how Subhuti and the others said that prior to the Lotus Dharma-assembly, they “had grasped the teachings of emptiness” and could “safeguard the Great Vehicle.” They thought the Prajna teachings were part of the Great Vehicle. They thought all they had to do was guard it. “They knew the principles of the Great Vehicle Dharma” and could proclaim it “in the Buddha’s place to teach and transform Bodhisattvas.” They knew the teachings the Buddha gave; they knew all these principles and were safeguarding them. This is like the elder’s storehouse. The poor son was just safeguarding it; he did not feel these things belonged to him. The disciples were like him. For the Buddha, “They taught and transformed Bodhisattvas, yet they had no wish to form. Great Vehicle aspirations.” They clearly knew that the Buddha was teaching the Bodhisattva Way, but they continued to be stuck at the stage of guarding the principles, unwilling to go beyond that to work in the world.

Although they had already secretly gained the benefits of the different teachings, since they had no wish to make use of this Dharma-wealth of merits and virtues, it was as if they had been stored away inside a storehouse, where they could not use them. Thus it speaks of everything in the storehouses.

That was not what they sought to do [This applies to] “everything in the storehouses,” the Dharma-wealth of merits and virtues. If we have these things, we can make use of them to help people and also achieve merits and virtues. Yet, we continue to just guard them, to hide those things away. They are still in the storehouse, unused. Therefore these things are still locked securely inside the storehouses. This is truly a pity

Still, he had no wish to take even a meal for himself: Those practitioners had no wish to take even one meal of the nourishing Dharma of the Great Vehicle.

We see that there are these things; so many of them have been pointed out to us. But we do not make use of them. Thus it says, “He had no wish to take even a meal for himself.” Still, he had no wish to take even a meal for himself: Those practitioners had no wish to take even one meal of the nourishing Dharma of the Great Vehicle. Our storehouses are filled abundantly. After we listen to the teachings, we should quickly open up the storehouse in our minds and check the inventory. “We have this, and we have that.” If anyone needs it, we can quickly give to them.

Why don’t we use these things? Because we have no wish to. We do not wish to take and make use of them. This is like this passage in the sutra “As for the Bodhisattva Way of playing freely within spiritual powers, purifying Buddha-lands and bringing sentient beings to fruition, we took no joy in these.”

With the Buddha-Dharma, [we act] “for Buddha’s teachings and for all sentient beings.” The Buddha-Dharma is so wonderful! We can make use of it and share it with everyone. Some people who receive these seeds will be willing to make use of them and cultivate them in the fields of their minds. Then they too can reap an abundant harvest. This is playing freely within spiritual powers and purifying Buddha-lands.

The Buddha’s teachings are so wonderful; why do so few people in the world know them? Think about the ratio. There are billions of people in the world. The number of people who know about Buddhism is still a very tiny percentage of that. Why are Buddhist disciples so quiet? Because everyone is simply holding it in and guarding the Buddha’s teachings. They are unwilling to promptly make use of this store of treasures. Only by applying them in the world can the Buddha-Dharma be circulated for everyone to understand and apply.

Look at the planet today. The four elements are imbalanced, and natural and manmade disasters constantly press us. If we can all take the Buddha-Dharma to heart, if we can all be disciplined in our living, then the world can be very peaceful and safe. This is “purifying Buddha-lands”

[The chaos we see today] is because we Buddhist practitioners have not carried out our responsibility

Thus when it came to the supreme Bodhi that the Buddha taught to Bodhisattvas, no joy arose in them. Though Subhuti could skillfully expound the Prajna teachings, he thought of this as the Bodhisattva Way and considered himself to have no part in it, thinking it a matter for others.

“Thus when it came to the supreme Bodhi that the Buddha taught to Bodhisattvas,” when we sentient beings [heard it], “no joy arose in [us].” The Buddha clearly taught us to practice the Bodhisattva Way, yet we did not give rise to a sense of joy nor were we willing to give. So, we were only cultivating the Small Vehicle Dharma. Subhuti was skilled in sharing truths of the Prajna teachings and was “foremost in understanding emptiness.” However, he always thought, “The Bodhisattva Way has nothing to do with me.” He felt he did not have the strength to do this. In fact, the Bodhisattva Way is very simple. Once we open the door to our minds, we have an abundance of treasures, and our minds can encompass the universe. There is no difficulty at all. We will go among people to create blessings and to experience the truth. Blessings and wisdom are attained among people.

Question: In the Prajna period, Two Vehicle practitioners had secretly gained the benefits of different teachings. So why does it say they”had no wish to take [them]”?  Answer: They received and understood the infinite different Dharma-doors, thus it says “benefits of different teachings”. However, they had no wish to take them thus it says “secretly gained”. If they were willing to take them, it would have been “openly gained”; then why would it say “secretly gained”?

Some people might ask, “If during the Prajna period, the Two Vehicle practitioners had secretly gained these benefits, why did they not want to take them and put them into practice?” The answer was, “Because they received and understood the infinite different Dharma-doors,” they had the “benefits of different teachings.” They knew and understood them, but “They had no wish to take them”; thus it says “secretly gained. Secretly gained” means they had understood, but were unwilling to give them to others. This is benefiting only oneself. However, “If they had been willing to take them,” it would have said “openly gained.” Then it would not bee “secretly gained.” It would have been very open; after taking it in, they would go and spread it. When it comes in and goes out without difficulty, we have truly [learned] the Dharma.

“Thus he remained living where he had before.” This is when we conceal what we have heard and are unwilling to give. “This is like guarding the fruits and attainments of the Small Vehicle.” If we are still safeguarding the Small Vehicle, then we have stopped where we started, unwilling to take a step forward. In this way, we are “unwilling to relinquish the feeling of inferiority.” If we cultivate Small Vehicle practices, we have not let go of our feelings of inferiority.

Though the Small had repeatedly been shamed, their minds had not yet turned toward the Great. This was like the poor son. Though he was recognized by the elder as the son, he was still satisfied with being inferior. Thus he quietly remained in his original role as a hired worker.

“The Small had been shamed [but had] not yet turned toward the Great.” They had not truly turned from the Small toward the Great. They are just like that poor son, that impoverished child. Although the elder had already recognized him and taken him as his godson, he would rather remain in an inferior state. “Thus he quietly remained” in his original role as a hired worker.

So in life, we have to be mindful. We have this precious human form and this precious Buddha-Dharma. We must quickly share what we know with everyone and not remain guarding an unenlightened state. We clearly know that to learn the Buddha’s Way, we must diligently advance, but unfortunately we remain indolent and cannot raise our spirits. This is a pity. So everyone, we must always be mindful.

Episode 792 – You and I Both Have the Buddha-Mind

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>> The Buddha has prajna as His mind and is now at a turning point in His teachings. Our mind must embody the Buddha’s mind and follow the Buddha’s intent. He taught the True Dharma for Bodhisattvas, that ‘You and I are no different’. In accord with the principles and the truth, all Dharma is the Tathagata-garbha nature.

>> “This is what is in my heart, and you must understand my intent.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “Why is this so? Now you and I are no different, so be even more mindful to let nothing leak away and be lost.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> So, The Buddha’s heart is compassion and prajna; He personally verified that all phenomena are ultimately empty in nature. All conditioned phenomena are ultimately empty in nature.

>> The practices of the Bodhisattvas are for the sake of suffering beings. This is the practice of the great Bodhisattva-path that the Buddha taught, which is to never turn from our initial vow to transform sentient beings. Thus it says, This is what is in my heart.

>> This is what is in my heart: We must comprehend the great path and vow to transform sentient beings We must always be replete with the two dignified virtues of compassion and wisdom.

>> Wisdom is seeking Bodhi; this is considered benefiting oneself. Compassion is transforming sentient beings; this is considered benefiting others. You can teach prajna to people like this, to turn them to the Bodhisattva-path.

>> Now you and I are no different: This has four meanings. First, their liberation is no different. Second, their realization of the principles is no different. Third, their teaching of Dharma is no different. Fourth, the father and the son are no different.

>> First, their liberation is no different, Practitioners of the Three Vehicles sit together upon the bed of liberation; they all eradicate delusions of ignorance. Thus it is said they are no different.

>> Second, their realization of the principles is no different. All Dharma is like this. Thus it is said they are no different.

>> Third, Their teaching of Dharma is no different. After receiving the Buddha’s teachings, they teach and transmit Prajna sutras. Thus their teaching is no different from the Buddha’s.

>> Fourth, the father and the son are no different. At this time, listening to the Dharma has led them to understand. Thus they pass on the Dharma-lineage, knowing the father and son’s intrinsic nature are fundamentally no different.

>> So be even more mindful to let nothing be lost: This has two meanings. The first, in terms of the teachings, is that what was taught to Bodhisattvas must not be lost. The second, in terms of the principles, is that these are things we intrinsically have and thus cannot be lost.

>> Thus, with all the merits and virtues from benefiting both ourselves and others, we must not let them be lost we must not let them be lost.

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“The Buddha has prajna as His mind and is now at a turning point in His teachings.
Our mind must embody the Buddha’s mind and follow the Buddha’s intent.
He taught the True Dharma for Bodhisattvas, that ‘You and I are no different’.
 In accord with the principles and the truth, all Dharma is the Tathagata-garbha nature.”

“The Buddha has prajna as His mind.” From this, we know that His state of mind is very pure, tranquil and clear; this is such a beautiful state. It is pure and undefiled, but it encompasses the true principles of all things in the universe. His mind is an ocean of enlightened wisdom.

Ever since His enlightenment, He has taught according to the capabilities of sentient beings, first during the Avatamsaka period, [sharing] His pure Buddha-nature. Then He went among the people. During the Agama period, He taught the karmic law of cause and effect. Gradually, after 12 years, He turned to the Vaipulya teachings. In the Vaipulya period, He began teaching both the Great and Small Vehicles. From the Small Vehicle, He brought them into the Middle and then the Great Vehicle. After these eight years, He turned to the Prajna teachings. The Prajna sutras contains many teachings analyzing how the truth is without substance or appearance and how [causes and conditions] converge to give rise to collective karma in our world. In fact, all things are without substance or form. After penetrating the principles, the wisdom we attain will help us realize our compassion. By giving without expectations, what we attain is an abundance of Dharma-joy.

So, “Our mind must embody the Buddha’s mind.” In this way, we realize that. “Everyone intrinsically has Buddha-nature.” We have begun to understand this. This is the Buddha’s great compassion. This is what the Buddha-mind is like; when we pool our strength together, the power of our compassion will likewise be just as great and can relieve sentient beings [from suffering]. This is “following the Buddha’s intent.” The Buddha taught us the Dharma, and we listen, learn and then put it into practice. This is the Buddha-Dharma.

Thus, “He taught the True Dharma for Bodhisattvas, that, ‘You and I are no different’.” The Buddha often taught the Great Vehicle Dharma for Bodhisattvas. So, He often said, “You and I are no different, because the Buddha, sentient beings and the mind are no different [in their nature]. What is the difference between you and me?” We all have the Buddha-mind, and we all intrinsically have Buddha-nature, the pure nature of True Suchness. It is just that our awakened nature has been covered by ignorance, afflictions, etc. By now, we have gradually understood that this is how to walk the path of the Dharma.

“In accord with the principles and the truth, all Dharma is the Tathagata-garbha nature.” In accord with the principles, we enter this path and walk on it. Actually, when all of our actions come together with the Dharma we hear, that is our Tathagata-garbha nature. Everyone intrinsically has Tathagata-nature.

As the passage we read yesterday states, “This is what is in my heart, and you must understand my intent.” Subhuti was describing the Buddha as being like the elder who wanted to approach his child.

The elder gradually approached the poor son; he approached him very slowly over time [until] they could share their thoughts with each other. The elder shared that he has a full storehouse, filled with many treasures. “You can enter and leave freely and use anything you like. I am very open with you; all this belongs to you.” This conveys the Buddha’s selfless heart. “He views sentient beings as His only son.” Having this state of mind, the Buddha continuously found ways to help us understand all Dharma, His abundance of wisdom. From the simple, He gradually came to the profound. From existence and the law of karma, His analyses led to the Prajna teaching that “Everything is empty.” After the Prajna period, He turned to teaching about “wondrous existence,” the pure nature of True Suchness.

“This is what is in my heart, and you must understand my intent.” Everyone, we must experience the one great cause for which He came to this world, the Buddha’s original intent. He had always wanted to express that original intent. It was just that sentient beings continued to have varying capacities, so He had to teach according to capabilities. By the time He was advanced in age, He could no longer hold back. Thus He began the Lotus-Nirvana teachings, when He started to analyze how the principles He had taught in the past had led them here, how they had steadfastly walked this path step by step.

Time passes by so quickly, but He always continued to hope that everyone could “understand His intent.” We must understand that the Buddha’s mind is our mind. We are able to [be like Him]. The Buddha comes to this world to save all beings. We are also capable of immediately pooling our love together, of uniting our hearts and our efforts to help sentient beings. The Buddha can do this, and so can we. But as for the Buddha’s wisdom, this is something we have to learn. Therefore, we must always be mindful.

Next, “Why is this so?” What is going on here? How was it that the Buddha was able to spend so long teaching according to capabilities? Why did He refuse to give up on sentient beings? What was His reason? It was His great compassion

“Why is this so? Now you and I are no different, so be even more mindful to let nothing leak away and be lost.”

After His enlightenment, His first thought was, “How amazing! How amazing! All beings possess the Buddha’s nature of wisdom.” Because of this, He hopes that everyone can return to their intrinsic nature. All beings can be delivered, because they all have a nature of True Suchness. Because of this, “Now you and I are no different.” I have my nature of True Suchness, and you have your nature of True Suchness. You and I are the same, so we are “no different.” There are no differences between us. “So be even more mindful.” We must have faith in this and must be earnestly mindful. “Let nothing leak away and be lost”; we must not lose this. Now that we know this, as we learn the Buddha’s Way, we must take it to heart. It cannot go in one ear and out the other. We must not take it in and immediately forget. We must truly apply and internalize the Dharma.

So, The Buddha’s heart is compassion and prajna; He personally verified that all phenomena are ultimately empty in nature. All conditioned phenomena are ultimately empty in nature.

Life is truly filled with suffering! So, “The Buddha’s heart is compassion and prajna; He personally verified that all phenomena are ultimately empty in nature.” The Buddha manifested in this world as an example, demonstrating the course of life, of birth, aging, illness and death. He showed us how He views and deals with the inequalities and suffering in this world. To resolve these problems, He wanted everyone to better comprehend that all sentient beings must be [treated] equally. Thus we have been talking about “showing compassion equally to all,” the ways in which we can exercise our compassion in order to treat all people and sentient beings equally. We should not only love other humans, but should love all other animals as well. So, we should not eat the meat of living beings. He wanted everyone to “show compassion equally to all,” to treat sentient beings impartially, because, as the Buddha said, those transmigrating in the Six Realms, or the Five Realms and four forms of birth all have Buddha-nature.

We should really understand this. What the Buddha realized was, “All phenomena are ultimately empty in nature.” They are ultimately empty, yet sentient being keep creating karma. The Buddha realized that. “All conditional phenomena are ultimately empty and still.” So, I often tell everyone that that the Buddha’s state of mind upon His enlightenment was a tranquil and clear state. It is a state that brings freedom and ease; it is a truly wonderful state.

The practices of the Bodhisattvas are for the sake of suffering beings. This is the practice of the great Bodhisattva-path that the Buddha taught, which is to never turn from our initial vow to transform sentient beings. Thus it says, This is what is in my heart.

So, “The practices of the Bodhisattvas are for the sake of suffering beings.” They teach and guide us. If we want to reach the same state of ultimate emptiness as the Buddha and return to our nature of True Suchness, the most important thing is that we earnestly cultivate practices for the sake of suffering beings. This is the Bodhisattva-practice ․All conditioned phenomena are ultimately empty in nature. The practices of the Bodhisattvas are for the sake of suffering beings. This is the practice of the great Bodhisattva-path that the Buddha taught, which is to never turn from our initial vow to transform sentient beings. Thus it says, “This is what is in my heart.”

Every day, I say that we must go among people without being contaminated by them. This is like the lotus flower blossoming from mud. A Bodhisattva’s heart is just like this. So, “[It is all] for the sake of suffering beings. This is the practice of the great Bodhisattva-path that the Buddha taught.” What the Buddha truly wanted to teach us was to to walk the Bodhisattva-path. But we must put it into practice ourselves “[It] is to never turn from our initial vow,” which is to transform sentient beings. Since we have formed these aspirations, we should seize that moment and sustain it forever. The aspirations we formed in that instant are what we should sustain forever and also what we must put into practice. We must practice among suffering beings to relieve them of suffering.

“This is what is in my heart.” This explains the previous passage we spoke of yesterday, “This is what is in my heart.” This mindset was what the Buddha wanted to teach us. Everyone must “understand [His] intent” and comprehend the great path. Isn’t this part of the Three Refuges that we chant every day? “I take refuge in the Buddha. May all sentient beings comprehend the great path and form the supreme aspiration.” Isn’t this what we chant both morning and evening? “I take refuge in the Dharma. May all sentient beings delve deeply into the sutra treasury and have wisdom as vast as the ocean. I take refuge in the Sangha. May all sentient beings lead the people harmoniously without any obstructions.” Doesn’t this tell us that to deliver all beings we must exercise our wisdom and awaken our compassion?

This is what is in my heart: We must comprehend the great path and vow to transform sentient beings We must always be replete with the two dignified virtues of compassion and wisdom.

So, we must “comprehend the great path.” We must earnestly comprehend the great path and vow to deliver all sentient beings. We must make this kind of vow. This is inseparable from being replete with the two dignified virtues of compassion and wisdom.

As we are Buddhist practitioners, we must practice compassion and go among people. Everyone manifests suffering for us to see, verifying the Buddha’s Four Noble Truths, suffering, causation, cessation and the Path. They allow us to witness the suffering of the world. From each person, we learn a different story, a different sutra. From different lives, we can realize much knowledge and wisdom. So, “We must be replete with the two dignified virtues of compassion and wisdom.” The Buddha had already attained Buddhahood; He was replete with the dignity of compassion and wisdom. He had already achieved these two virtues, so this is what we must learn from the Buddha.

Wisdom is seeking Bodhi; this is considered benefiting oneself. Compassion is transforming sentient beings; this is considered benefiting others. You can teach prajna to people like this, to turn them to the Bodhisattva-path.

“Wisdom” is “seeking Bodhi”; it is considered benefiting oneself. We must continuously listen to the Dharma and better understand it; this benefits ourselves. “Compassion” is “transforming sentient beings”; this is considered benefiting others. We must put what we learn into practice; only then are we able to achieve the state of being replete with the two virtues of compassion and wisdom. Thus, we have begun to learn to “exercise both compassion and wisdom. We seek the Buddha’s Way and transform sentient beings.”

“You can teach Prajna sutras to people like this”  Do you still remember that, previously, in the Chapter on Parables, it continuously states that we can only teach this Dharma to certain kinds of people? If people cannot understand it, we should not teach it to them. There are many things like this that we should understand. By “teaching Prajna sutras,” the Buddha turned the principles of emptiness into the Bodhisattva-path. After people understood the principles and achieved wisdom, He helped them awaken their compassion.

Now you and I are no different: This has four meanings. First, their liberation is no different. Second, their realization of the principles is no different. Third, their teaching of Dharma is no different. Fourth, the father and the son are no different.

Thus He said, “Now you and I are no different.” This contains four meanings

First, their liberation is no different, Practitioners of the Three Vehicles sit together upon the bed of liberation; they all eradicate delusions of ignorance. Thus it is said they are no different.

The first is, “Their liberation is no different.” If the Buddha can be liberated and can awaken, we likewise can be liberated and can awaken. If we can have compassion like the Buddha’s, we engage in spiritual practice for the sake of sentient beings. For the sake of relieving the suffering of sentient beings, we engage in spiritual practice and thus awaken. If we are able to do this, then our liberation will be no different from His.

Thus, “Their liberation is no different. Practitioners of the Three Vehicles sit together upon the bed of liberation.” Whether they are Hearers, Solitary Realizers or Bodhisattvas, these practitioners of the Three Vehicles can begin to move forward, step by step. Everyone intrinsically has Buddha-nature; everyone is equal. They “sit together upon the bed of liberation; they all eradicate delusions of ignorance.” To sit on this bed, there is just one requirement. We must eradicate all delusions of ignorance and not give rise to afflictions or to discursive thoughts.

Second, their realization of the principles is no different. All Dharma is like this. Thus it is said they are no different.

Second, “Their realization of the principles is no different.” All principles are the same; they are equal. “All Dharma is thus; therefore it is said they are no different.”

All Dharma is the same, whether it is the law of karma, Prajna teachings, Avatamsaka teachings, Lotus-Nirvana teachings or Vaipulya teachings. The principles are all the same. It depends on how we hear and absorb them. Thus, “All Dharma is thus; therefore it is said they are no different.” Our capabilities determine how we learn and how we practice

․Third, “Their teaching of Dharma is no different.” After “receiving the Buddha’s teachings, they teach and transmit Prajna sutras. Thus their teaching is no different from the Buddha’s.”

We must earnestly accept the Buddha’s teachings. The Dharma has been passed down up till now, for more than 2000 years. This Dharma is not any different, but it depends on people to transmit it. Thus, our mission is to transmit the Dharma, more importantly, to transmit teachings of wisdom. “They teach and transmit Prajna sutras. Thus their teaching is no different from the Buddha’s.” We should therefore be mindful.

Fourth, the father and the son are no different. At this time, listening to the Dharma has led them to understand. Thus they pass on the Dharma-lineage, knowing the father and son’s intrinsic nature are fundamentally no different.

Fourth, “The father and the son are no different.” At this time, when it comes to the Dharma, “listening to Dharma has led them to understand and transmit the Dharma-lineage.” The father and son’s intrinsic nature “are fundamentally no different.”

No matter what era we live in, as long as we can experience the Dharma, if we can take that Dharma to heart, if we can be one with the principles that the Buddha had awakened to, then the Dharma-lineage is being passed down. Spiritual principles are passed down through the Dharma-lineage. This is like how father and son are fundamentally no different. Whether bloodline or Dharma-line, blood-lineage or Dharma-lineage, if they can be passed down through generations, then they will not differ.

Thus, the sutra states, “Be even more mindful to let nothing leak away and be lost.” We should be mindful and let nothing be lost.

So be even more mindful to let nothing be lost: This has two meanings. The first, in terms of the teachings, is that what was taught to Bodhisattvas must not be lost. The second, in terms of the principles, is that these are things we intrinsically have and thus cannot be lost.

This has two meanings. The first is in terms of the teachings. What should be taught? Of course, the Buddha came to teach the Bodhisattva Way and guide everyone to give rise to Bodhicitta and walk the Bodhisattva-path; this must not be lost. Second, in terms of the principles, “There are things we all intrinsically have and thus cannot be lost.” Everyone intrinsically has a pure nature of True Suchness equal to the Buddha’s; we cannot lose it.

He told us that we cannot lose our pure nature of True Suchness. Before, He taught us to walk the Bodhisattva-path. Now, He reminds us that this pure nature of True Suchness is something we all intrinsically have. It is not something people can teach us, nor is it something other people can give us, nor something the Buddha specifically gave. It is something we all intrinsically have.

Thus, with all the merits and virtues from benefiting both ourselves and others, we must not let them be lost we must not let them be lost.

We intrinsically have wisdom equal to His, this pure and undefiled Buddha-nature. This is something everyone intrinsically has. So, we must take good care of our nature of True Suchness and avoid allowing it to be polluted. This is something “that cannot be lost.” We must not attract ignorance that [covers] our pure nature of True Suchness. Thus, “the merits from benefiting both ourselves and others” are what we must always maintain. So , “Let nothing leak away and be lost.”

Everyone, as we learn the Buddha’s Way, we must be mindful. The Buddha-Dharma has always been in our daily living. The awakened Buddha-nature has always been an intrinsic part of everyone’s minds. We must take good care of it to ensure it is pure and does not get lost. Therefore, we should always be mindful.

Episode 791 – Father and Son Do Not Differ in Intrinsic Nature

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>> The mind, the Buddha and sentient beings are no different [in their nature]. We must take care not to be reckless or unrestrained and warn ourselves not to lose our spiritual aspirations. First, we must not allow the Prajna teachings, the teachings for Bodhisattvas, to leak away. Second, we must practice in accord with the principles and the Dharma.

>> He said to the poor son, “I now have gold, silver and treasures filling my storehouses to overflowing. You already know precisely how much or how little of this is to be taken in or given out.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “My mind is as such, and you must understand my intent. Why is this so? Now you and I are no different, so be even more mindful to let nothing be los.”    [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> My mind is as such: We now begin to realize that father and son are fundamentally no different in nature. The mind of the Buddha and the minds of sentient beings are fundamentally of one essence. This is the pure mind of our intrinsic nature.

>> The Buddha has prajna as His nature and wondrous existence as His mind. This is great compassion, wisdom and vows. With His compassion and great vows, He does not abide in Nirvana, and with His great wisdom, He is not bound by cyclic existence.

>> The nature of the human mind is the Buddha-nature, also known as the Buddha-mind.

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“The mind, the Buddha and sentient beings are no different [in their nature].
We must take care not to be reckless or unrestrained
and warn ourselves not to lose our spiritual aspirations.
First, we must not allow the Prajna teachings,
the teachings for Bodhisattvas, to leak away.
Second, we must practice in accord with the principles and the Dharma.”

The mind of sentient beings is the Buddha-mind; it is we sentient beings who have allowed this awakened nature to be covered over by ignorance and afflictions. If we can eliminate our ignorance and afflictions, our clear and bright nature will manifest. In this way, we are equal to the Buddha, with a mind as clear as a mirror. So, now that we have this opportunity to listen to the Dharma and learn the Buddha’s Way, every day we must remind ourselves to be vigilant. We must no longer give rise to afflictions. As we interact with people, matters and things, we must always be aware and vigilant of ourselves. We must be vigilant; “We must take care not to be reckless or unrestrained.”

We must constantly work to polish our minds and wipe them clean. We must not let any dust, any affliction, ignorant thought or dust-like delusion build up on the mirror of our mind. As we take the Dharma to heart, it is ourselves whom we must be vigilant of. We must be very careful not to lose our will to practice.

What is most important is the teachings for Bodhisattvas. The Buddha came to the world for one great cause. He manifested an appearance in this world to teach us how to engage in spiritual practice. He had to have so much patience and undertake such taxing work. He had to be willing to live in this way to spend such a long time of traveling to learn and engaging in ascetic practice, etc. Finally, in that instant, His mind became one with the universe. He attained enlightenment. In His mind, the Avatamsaka state manifested, and for 21 days He gave the Avatamsaka teachings, freely sharing His original intent and explaining His inner state. This was a teaching for Bodhisattvas.

But would it be easy for sentient beings to accept these teachings? It would be difficult! In the latter parts of the Lotus Sutra, the Buddha began to express over and over that. He was old and about to enter Parinirvana, but His mind was still filled with concerns for sentient beings of the Saha World. In the future, how would the Dharma be passed down? How would the Bodhisattva-path of transforming sentient beings be transmitted? He was concerned.

Not everyone can immediately awaken once they come in contact with the Dharma and right away be able to walk the great Bodhi-path to care for all sentient beings. That was why He devised all kinds of methods. So, after going through the Agama Period and the Vaipulya period, He came to the Prajna period. During the Vaipulya period, He taught both the Great and Small Vehicles. When He came to the Prajna period, He wanted to help us to eliminate afflictions from our minds, to clear away all of our afflictions. So, with the Prajna teachings, we must be very mindful. We must give rise to an aspiration to walk the Bodhisattva-path. But when we go among people, we must not allow their habitual tendencies to contaminate our minds. Therefore, we must be vigilant. We must not allow the Prajna teachings to leak away.

The Prajna teachings are about “emptiness.” So, Subhuti told the Buddha the parable of the poor son. This came from four people, Subhuti, Kasyapa, Maudgalyayana [and Katyayana], who shared their realizations with the Buddha. In fact, Subhuti already realized the principles of the Prajna teachings. “Prajna” is wisdom. With wisdom we can analyze right and wrong. There is “discerning wisdom,” and there is “impartial wisdom.” With discerning wisdom, we discern right from wrong. With impartial wisdom, we view all sentient beings equally. In this way, we have both compassion and wisdom. This is what we must learn as we learn the Buddha’s Way; we must not let this leak away and be lost.

“Second, we must practice in accord with the principles and the Dharma.” Every day, as we listen, we must learn to take the Dharma to heart, manifest it in our actions and live according to it. That is why we often say, “We must live out the Buddha-Dharma and “be Bodhisattvas in this world.” We need to apply the Buddha-Dharma to our living. Our life in this world is not separate from the Buddha-Dharma; in this world, we must constantly form Bodhisattva-aspirations and walk the Bodhisattva-path. We must be awakened beings on the Bodhi-path. Therefore, we must always be mindful.

We have been discussing the parable of the poor son [The way the elder had to approach] the poor son show what a difficult process this was! The son had been wandering about and had finally returned to the gates of his house, but then he wanted to run away again. The elder quickly devised methods, gradually approaching him and calling him to come back. Engaging in amiable conversation, he was able to bring him in. How much effort did he have to expend to keep him company and teach him?

By now, they could speak openly to each other. So, “He said [this] to the poor son.” This is what He told the poor son, “I now have gold, silver and treasures filling my storehouses to overflowing. You already know precisely how much or how little of this is to be taken in or given out.”

“There is an abundance of things here. You can freely use whatever you want. After all, you are my child. How you use it is up to you. You already understand everything.” This is what we explained before; all of this is talking about the Dharma. The Buddha did all He could to help us understand. His mindfulness [in teaching us]. He was like the elder, the father who had been looking for his son. He had gradually called his son to come back to him.

Next he said, “This is what is in my heart, and you must understand my intent. Why is this so? Now you and I are no different, so be even more mindful to let nothing be lost.”

“This is what is in my heart, and you must understand my intent.” The Buddha came to the world for one great cause, to teach us that we all have this kind of mind. So, He was like that elder and “regarded sentient beings as [His] son.” The father did everything he could to keep his son from going hungry and give him a stable life; this was from the parable of the poor son. Those passages were Subhuti using the elder’s mindset as analogy. Now, this is still part of the analogy; Subhuti is again using the analogy of the elder having this kind of mindset. He wanted to see that his son was settled, to see to his son’s needs, that he could dress warmly, could eat his fill and had what he needed. This was the elder’s mindset; this was his wish.

So, “You must understand my intent.” This was what the elder wanted for his son. “You must understand that my intent is only for you to be warm, to eat your fill and to live a stable life.” The Buddha wants to help develop our wisdom-life. We need sufficient provisions of Dharma for our wisdom-life to be healthy. All of us need to understand this intent. So, what we need to learn is this, to provide each other’s spiritual nourishment, to help each other succeed. Thus we need to go among people.

“Why is this so?” Why? “Now you and I are no different” [The Buddha told us,] “I am like this. In fact, you are also like this.” We also have the Buddha-mind. We can also go among people to transform sentient beings. We can also go among people to give to them. Of course, the process will be very taxing. But we must not be afraid of hard work; we must do this willingly. “Blessings are the joy we gain through giving.” We really need to benefit everyone. By benefiting people, we will be blessed and have great abundance. So, it is in giving that we attain joy. What kind of joy? Dharma-joy, which comes from developing our wisdom-life.

This is the way [the Buddha] is, and this is the way all of us must be as well. So, “Now you and I are no different. You and I are the same.” We have taken the Buddha-mind as our mind, thus we cannot bear to let sentient beings suffer. So, “Be even more mindful.” We need to redouble our efforts to be mindful. For this past long period of time, people and matters have been used as analogies for the Dharma and principles. Now, we should know that we need to be even more mindful. What we did not know in the past, we have learned through earnest teaching, parables. Now that we know, we need to be mindful. This is a reminder to “let nothing be lost.” We must not listen to the Dharma and immediately let it leak away and be lost. We must not allow this.

We must always be cautious, heighten our vigilance. We must be careful to let nothing be lost. Once we take the Dharma to heart, we must engrave it on our minds. We must be earnest and constantly be aware. We must heighten our vigilance to avoid allowing afflictions to enter our minds. We must not allow our pure minds to be contaminated again. The habitual tendencies we have must be immediately eliminated. This is what the Buddha continuously reminds us.

My mind is as such: We now begin to realize that father and son are fundamentally no different in nature. The mind of the Buddha and the minds of sentient beings are fundamentally of one essence. This is the pure mind of our intrinsic nature.

Next, we need to better understand, “This is what is in my heart.” It took such a long time for the elder to approach his son. “We now begin to realize that father and son are fundamentally no different in nature. The mind of the Buddha and the minds of sentient beings are fundamentally of one essence. This is the pure heart of our intrinsic nature.”

If we are Buddhist practitioners, by now we should know why we chant on a daily basis, “the guiding teacher of the three realms” and “the kind father of the four kinds of beings.” What is this about? The Buddha made a heartfelt effort to patiently guide us for more than 40 years. He did so very earnestly. He always treated sentient beings as His children. He “regarded sentient beings as His only son.”

“Now” refers to the time of the Lotus Dharma-assembly. Everyone who was listening, including Sariputra, Subhuti and other leaders of the Sangha, all knew this by that time. They had already comprehended; “realize” means that they could experience this. “Father and son” shows that. He treated all beings as His only son, with that kind of feeling. They “are fundamentally no different in nature.”

Among humans, father and son are of the same bloodline. The father’s sperm and the mother’s egg join together to create the child. This is how people are born. They “are fundamentally no different in nature.” They are the same. Nowadays, when we hear about someone with an illness we wonder, is that hereditary? Is it inherited through the bloodline? This is the same thing; it is passed from generation to generation. This is because we are “fundamentally no different in nature.” This is how it works in terms of bloodlines. Things can be passed down from person to person.

But what about our wisdom-life?Wisdom-life is [passed on through] Dharma-lineage. The Dharma came from Sakyamuni Buddha more than 2000 years ago. He engaged in arduous spiritual practice; then overcoming great difficulties, after enduring many hardships, He finally was able to settle His mind. He cultivated contemplation of all the truths of the universe, and in this way, He finally became one with the universe. Suddenly, everything opened up. The Avatamsaka state, which is tranquil and clear, was truly not easy to achieve. His wisdom-life was completely unified with the universe, so His ocean of enlightened wisdom opened up. The Dharma-lineage of His wisdom-life was what He wanted to pass down to sentient beings.

However, sentient beings have been, since Beginningless Time, continuously replicating ignorance and afflictions so they have become deluded and stubborn. Thus, the Buddha had to “shed His honored status for a humble one” and go among people to teach us with the way He lived. He taught us we can live the same kind of life, follow the precepts as He did and attain wisdom as He did. To do this, we must settle our minds [in Samadhi]. The Three Flawless Studies are what we truly need to learn.

So, “The mind of the Buddha and the minds of sentient beings are fundamentally of one essence.” This is “what is in my heart. My” refers to the “greater self.” The “greater self” refers to the universe, the awakened nature of true principles. It is the state of Buddhahood. The Buddha’s enlightenment made Him one with the universe. The enlightened nature of “greater self” is just like this, “fundamentally of one essence.” The Buddha attained this kind of enlightenment; we can also attain this kind of enlightenment. “This is the pure heart of our intrinsic nature.” Our minds all intrinsically have a nature of True Suchness.

The Buddha has prajna as His nature and wondrous existence as His mind. This is great compassion, wisdom and vows. With His compassion and great vows, He does not abide in Nirvana, and with His great wisdom, He is not bound by cyclic existence.

The Buddha has prajna as His nature and wondrous existence as His mind. This is great compassion, wisdom and vows. With His compassion and great vows, He does not abide in Nirvana, and with His great wisdom, He is not bound by cyclic existence.

“The Buddha has prajna as His nature”; realizing that all things are empty in nature, that principles are without form or substance, He has achieved this completely pure and undefiled state. This is prajna, having wisdom that can both discern and recognize that all sentient beings are equal. So, recognizing “all sentient beings as equal,” in addition to having “prajna as His nature,” He also has “wondrous existence as His mind. Wondrous existence” is great compassion. He sees all sentient beings as His only son, so when they are suffering, how can His mind be at ease? So, [this is] “wondrous existence.” He hopes that everyone can form great aspirations and walk the great, direct path, which is the Bodhisattva-path. So, having “wondrous existence as His mind” is having “great compassion, great wisdom and great vows.”

It is because of. “His compassion and great vows” that “He does not abide in Nirvana.” The Buddha did not have to come back to this world and experience birth, aging, illness and death. But because causes and conditions [matured], He came to manifest the attainment of Buddhahood. He made use of living in the world and undergoing birth, aging, illness and death and made use of His wisdom, all in order to transform sentient beings. So, with. “His compassion and great vows, He does not abide in Nirvana.”

With His great wisdom, He is not bound by cyclic existence. Though born, He has transcended birth; though dead, He is beyond death. His Dharmakaya will live on in our minds. We take the Buddha’s teachings and apply them in our daily living, So, the Buddha is still constantly steering the ship of compassion to this world. He does not abandon sentient beings, so He does not abide in Nirvana, nor is He bound by cyclic existence.

The nature of the human mind is the Buddha-nature, also known as the Buddha-mind.
The nature of the human mind is the Buddha-nature, also known as the Buddha-mind.

Dear Bodhisattvas, “The mind, the Buddha and sentient beings are no different [in their nature].” There is absolutely no difference. Our mind is no different from the Buddha-mind. We need to always be vigilant, “not to be reckless or unrestrained,” thus allowing ignorance to defile our minds. We must not waste our nature of True Suchness; we must earnestly safeguard it. We must always remind ourselves to be vigilant and always share the Bodhisattva Way [with others]. Moreover, we must abide in prajna and not allow our wisdom to leak away and be lost. In this way, we live out the Buddha-Dharma. This is the course of our spiritual practice. Therefore, we must always be mindful.

Episode 790 – An Ocean of Wisdom Comes from Understanding

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>> Entering the Path and upholding the Dharma is not difficult. What is truly difficult is listening to and accepting the Great Vehicle teachings. By first listening to the Small Vehicle that was taught, we gradually advance toward realizing the Great Dharma. Then, we can come and go without doubts or difficulties and transform afflictions into Bodhi.

>> “World-Honored One, at that time the elder became ill and knew that he would die before long.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> He said to the poor son, “I now have gold, silver and treasures filling my storehouses to overflowing. You already know precisely how much or how little of this is to be taken in or given out.”      [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> This is an analogy for the True Dharma of the Middle Way and the principles of the Great Vehicle teachings. After grasping one truth, responding to10,000 teachings will not be considered many. All the different Dharma-doors and teachings in accord with conditions and responding to capacities are said to be many, and all exhort us to learn the Middle Way.

>> This explains that all Dharma-doors are treasures.

>> My storehouses: Samadhi and wisdom. This includes all cultivation of contemplation, Samadhi and wisdom. It lacks nothing.

>> We are filled past the point of overflowing, thus it says, “filling my storehouses to overflowing”.

>> The appearances of the 18 Aspects of Emptiness described in the Prajna teachings are replete with the Six Perfections in all actions. When both provisional and true wisdom manifest, we are filled past the point of overflowing. Thus it says: “filling my storehouses to overflowing”.

>> The 18 Emptinesses: Internal emptiness, external emptiness, internal and external emptiness, emptiness of emptiness, great emptiness, emptiness of the supreme meaning, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, emptiness of dispersion, emptiness of nature, emptiness of self, emptiness of all phenomena, unattainable emptiness, emptiness of non-existence, emptiness of existence and the emptiness of neither non-existence nor existence.

>> In terms of the four categories of teachings, the principles of emptiness of the unique teachings are like gold, the principles of emptiness of the common teachings are like silver and the principles of emptiness of the pitaka teachings are like treasures. The emptiness of the pitaka, common and unique teachings is completely encompassed by the perfect teachings, thus the emptiness of all Dharma is His throne. Hence it says, “filling my storehouses to overflowing”.

>> How much or how little of this: This is an analogy for the two doors of prajna, the extensive and the concise. Bodhisattvas practicing prajna must know both the extensive and the concise. The Great Prajnaparamita Sutra is the extensive, while the Heart Sutra is the concise Thus the concise is “how little”, and the extensive is “how much”.

>> Taken in and given out: Cultivating oneself is taking in, and transforming others is giving out. Or, taking in is benefiting oneself, while giving out is benefiting others.

>> You already know precisely: Gold, silver and precious treasures are the merit and virtue intrinsic to our nature. How much or how little of this is to be taken in or given out refers to the function of our nature due to the empty nature of interdependent arising. Understanding the nature of all phenomena is the meaning of “You already know precisely”.

>> The empty nature of interdependent arising: This means that the nature of all phenomena is intrinsically empty. All things arise due to the coming together of causes and conditions. Had these not come together, then this phenomenon would not exist. Thus, the nature of all phenomena is unattainable.

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“Entering the Path and upholding the Dharma is not difficult.
What is truly difficult is listening to and accepting the Great Vehicle teachings.
By first listening to the Small Vehicle that was taught,
we gradually advance toward realizing the Great Dharma.
Then, we can come and go without doubts or difficulties
and transform afflictions into Bodhi.”

As spiritual practitioners, is it difficult to uphold the Dharma? Actually, all it takes is resolve. If we are willing to orient ourselves toward the proper path, the Bodhi-path, and pick up our feet to step forward, it should not be difficult. All difficulty is only in our minds. If we cannot turn our minds around, we cannot take that first step. So, we must be very mindful.

Listening to the Great Vehicle Dharma is indeed difficult. This is because what our minds seek is that which will benefit us. If we want teachings that benefit us and then we are told to benefit other people, those who have absolutely no connection to us, why would we be willing accept that? Thus, for the Buddha to teach according to sentient beings’ capabilities, He gave teachings that were most practical, that people could experience. From the beginning, He helped us understand that [life] is in fact full of suffering. Where does all this suffering comes from? The karmic law of cause and effect. The causes and conditions we created in past lives result in the effects and retributions we face in our current life. If we willingly [accept these consequences], we will be broad-minded.

There is a passage about this in the sutras. In the past, in the kingdom of Kophen, there was a spiritual practitioner who had already attained Arhatship. Though he had a large group of disciples, he lived alone in the mountains. One day, he needed to dye his clothing. Monastic practitioners should wear robes of a faded color [In the past], we also dyed white cloth like this. This monastic boiled an herb in a pot until the water became the color of red soil. Then, he put the robes inside the pot to boil in order to dye the cloth. At this time, there was an ox-herder nearby. As he was about to return home, he began counting the oxen. “How did I lose an ox?” He looked everywhere for the missing ox until he saw a pot of boiling water and what looked like blood in the water. He went to report to the officials and said, “I lost an ox and then I found him in this spiritual practitioner’s pot.”

When the officials came and looked, they arrested the practitioner. They locked him up for 12 years. After 12 years passed, one of his disciples suddenly had a feeling; it seemed to be a kind of spiritual power, telling him that his master was locked in prison. He hurried to the prison to look for him. After the disciple identified his master, the officials rushed to the ox-herder to go over what he saw again. The ox-herder said, “I am sorry. But, when I got home, I saw that my ox was home already. None of them had gone missing.” It turns out the practitioner was wrongly jailed for 12 years. The officials hurriedly apologized to him.

The spiritual practitioner had a smile on his face. Once again he assumed the appearance of a bhiksu. Then he demonstrated his spiritual powers; he exited the cell and floated in mid-air. When the officials saw this, they immediately prostrated before him. The officials then asked him, “Clearly you have spiritual powers; why did you willingly allow yourself to be wrongfully imprisoned for 12 years? Why did you not appeal the sentence?”

Peaceful and at ease, he answered, “In one of my past lifetimes, I was also an ox-herder. At that time, there was a Pratyekabuddha who also engaged in spiritual practice and was also dying his clothes. Similarly, I had also lost an ox. Unable to distinguish right and wrong, when I saw the clothes cooking in the pot, I also thought it was ox-hide, and I also reported him to the officials. I even insulted this spiritual practitioner, this Pratyekabuddha. So, I fell into hell for several lifetimes. Life after life I repented. Life after life I made vows. If only I could leave hell, I was willing to engage in spiritual practice. Finally, after enduring many hardships in hell and so on. I came to this lifetime. To be released after 12 years, I am grateful; I have exhausted the remnants of retribution.”

This conveys to us that when we engage in spiritual practice, we must first understand the law of karma. Though this is Small [Vehicle] Dharma, if we do not understand it, we will be unable to truly realize [the later teachings]. Though we say this is Small [Vehicle] Dharma, the teachings must be realized in sequence. If we gradually realize [the teachings], we will gradually advance. Thus, “We gradually advance toward realizing the Great Dharma.”

Just as those who commit evils face [negative] retributions, people can create blessings by benefiting others. Amongst people, we can see the truths of the Great Vehicle Dharma. This is “gradually advancing.” First we understand the Small [Vehicle] teaching of karmic cause and effect. The karmic law of cause and effect is real. Committing evil brings negative retributions. Benefiting others will definitely bring blessed retributions. So, “We gradually advance toward realizing the Great Dharma. Then, we can come and go without doubts or difficulties.” We enter into and then transcend the Dharma; we enter the Small Vehicle then recognize and understand the Great Vehicle. This is not difficult at all. So, we can “transform afflictions into Bodhi.” With each bit of affliction we eliminate, we develop a bit of wisdom.

World-Honored One, at that time the elder became ill and knew that he would die before long.”     

In the Chapter on Faith and Understanding, we have been using matters to understand the principles in hopes of gaining a better understanding. This is the parable of the poor son. The elder had approached him over a long period of time. They communicated well, so the son began to feel at peace; the poor son’s mind had settled down. At this point of the story, Subhuti called directly to the World-Honored One. “World-Honored One, at that time the elder became ill and knew that he would die before long.” This is what Subhuti told the Buddha. At that time, the elder was advanced in age. He knew that he was ill and did not have much time left.

This was why the elder quickly spoke again to the poor son. The next sutra passage states, “He said to the poor son, ‘I now have gold, silver and treasures’ ‘filling my storehouses to overflowing’ ‘You already know precisely’ ‘how much or how little of this’ ‘is to be taken in or given out’.”

Now the elder revealed his true identity. He told the son, “I have a lot of gold, silver and treasures. You can freely take as much you want.”

This is an analogy for the True Dharma of the Middle Way and the principles of the Great Vehicle teachings. After grasping one truth, responding to10,000 teachings will not be considered many. All the different Dharma-doors and teachings in accord with conditions and responding to capacities are said to be many, and all exhort us to learn the Middle Way.

This is an analogy for the True Dharma of the Middle Way, the principles of the Great Vehicle teachings. “By grasping one truth, we can understand 10,000 truths.” Once we understand this principle, once we understand the Great Vehicle principles, the True Dharma of the Middle Way, then even understanding 10,000 teachings would not be considered many. No matter how many afflictions sentient beings have, there are an equal number of teachings that can treat them. “All the different Dharma-doors and teachings that accord with conditions and respond to capacities are said to be many.” The Buddha explained so many principles for the sole purpose of guiding us to earnestly learn the Middle Way. The Middle Way is not clinging to “existence” nor to “emptiness.” This is the principle of walking the Middle Way.

This explains that all Dharma-doors are treasures.

Thus, “This explains that all Dharma-doors are treasures.” In fact, these are all methods. Whether speaking of existence or emptiness, these are ways the Buddha responds to capacities.

My storehouses: Samadhi and wisdom. This includes all cultivation of contemplation, Samadhi and wisdom. It lacks nothing.

The ocean of our intrinsic wisdom is boundless. It is like the storehouse, which can accommodate many things. The storehouse is also an analogy for. Samadhi and wisdom. It “includes all cultivation of contemplation, Samadhi and wisdom. It lacks nothing.”

We are filled past the point of overflowing, thus it says, “filling my storehouses to overflowing”.

We must focus and settle our minds to earnestly engage in contemplation. We must be reverent and earnestly and diligently practice. We must go among people to create blessings. When we interact with people, everyone is a Dharma-door. As long as we can “cultivate contemplation and Samadhi,” naturally we will not be lacking in wisdom; we will be equal to the Buddha. This means that this storehouse is so full, “filling [our] storehouses to overflowing.” We are not lacking anything at all. We are all rich in wisdom; our storehouses are filled to overflowing. We have an ocean of enlightened wisdom; we have an abundance of enlightened wisdom.

This can also refer to emptiness. In talking about the state of emptiness, there are the 18 Emptinesses, the 18 Aspects of Emptiness, etc. In the Prajnaparamita Sutra, the principle of emptiness is analyzed in detail. The 18 Emptinesses are include in this. In addition to the Dharma of emptiness, threre is also manifesting “the Six Perfections in all actions.”

The appearances of the 18 Aspects of Emptiness described in the Prajna teachings are replete with the Six Perfections in all actions. When both provisional and true wisdom manifest, we are filled past the point of overflowing. Thus it says: “filling my storehouses to overflowing”.

As we always say, “Give without expectations and also express gratitude.” Giving without expectations expresses the principles of emptiness. Giving is also part of the Six Perfections. We practice “the Six Perfections in all actions.” No matter how much we do, the Six Perfections must be shown in all actions. “When both provisional and true wisdom manifest,” that is the 18 Emptinesses. “We are filled past the point of overflowing.” Inside of our minds, we have taken all the Dharma to heart.

What are the 18 Emptinesses? There are many aspects of emptiness. “Internal emptiness, external emptiness, internal and external emptiness, emptiness of emptiness, great emptiness, emptiness of the supreme meaning, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, emptiness of dispersion, emptiness of nature, emptiness of self, emptiness of all phenomena, unattainable emptiness, emptiness of non-existence, emptiness of existence and the emptiness of neither non-existence nor existence.”

These are aspects of emptiness. There is so much emptiness. Thus, we must give without expectations and not take issue over anything. Then our minds will naturally be undefiled.

In terms of the four categories of teachings, the principles of emptiness of the unique teachings are like gold, the principles of emptiness of the common teachings are like silver and the principles of emptiness of the pitaka teachings are like treasures. The emptiness of the pitaka, common and unique teachings is completely encompassed by the perfect teachings, thus the emptiness of all Dharma is His throne. Hence it says, “filling my storehouses to overflowing”.

From when we began learning the Buddha-Dharma, the teachings all fall into one of four categories. Buddhist sutras fall under four categories;

there are four categories of teachings. “Unique teachings” on the principles of emptiness are like gold. “Common teachings” on the principles of emptiness are like silver. “Pitaka teachings” on the principles of emptiness are like treasures. “Perfect teachings” encompass them all. Perfect teachings encompass everything, retaining all teachings and capturing all goodness. In the past we have discussed these; “pitaka, common, unique and perfect” are the four categories of teachings.

As the most complete, the Lotus Sutra falls under “perfect teachings.” This is because it explains both emptiness and existence, both the Great and Small Vehicles. As principles of emptiness [are taught through] “pitaka, common, unique, and perfect teachings, the emptiness of all Dharma is His throne.” This is “overflowing”; there is such an abundance of Dharma.

How much or how little of this: This is an analogy for the two doors of prajna, the extensive and the concise. Bodhisattvas practicing prajna must know both the extensive and the concise. The Great Prajnaparamita Sutra is the extensive, while the Heart Sutra is the concise Thus the concise is “how little”, and the extensive is “how much”.

“How much or how little of this” is an analogy for Prajna [teachings] that can be very extensive, or very simple. How much or how little of this: This is an analogy for the two doors of prajna, the extensive and the concise. Bodhisattvas practicing prajna must know both the extensive and the concise. The Great Prajnaparamita Sutra is the extensive, while the Heart Sutra is the concise. Thus the concise is “how little,” and the extensive is “how much. The two doors [are] the extensive and the concise.” The extensive is like the Great Prajnaparamita Sutra. There is so much in the [these teachings]. The concise would be like the Heart Sutra. Every day during evening recitation, we chant the Heart Sutra. If we want to discuss it in a broader sense, there would be infinite [teachings]. But, [the teachings] can be summarized as, “He realized the Five Aggregates are all empty and was thus delivered from all suffering.” In this way, we are free of afflictions, and we will have eliminated all suffering. Therefore, if we can thoroughly understand this principle, by grasping one truth we understand all truths.

Taken in and given out: Cultivating oneself is taking in, and transforming others is giving out. Or, taking in is benefiting oneself, while giving out is benefiting others.

As for “taken in and given out, cultivating oneself is taking in, and transforming others is giving out.” Taken in and given out: Cultivating oneself is taking in, and transforming others is giving out. Or, taking in is benefiting oneself, while giving out is benefiting others. “Cultivating oneself” is self-awakening. We seek to awaken ourselves. We have to do things ourselves in order to truly experience them. After we have experientially understood, we can form great aspirations to share them with others. We do not obtain this Dharma only for ourselves; we should also go out and transform others.

Look at how many countries we provide aid to, how many impoverished people we have helped. After we helped them, we share the principles with them. So after they receive assistance, they may take that rice they received to help people who are more impoverished than they are. Thus, they are the wealthy among the poor. As spiritual practitioners, in terms of the Dharma, we must be “the wealthy among the wealthy” and have an abundance of spiritual wealth. Not only must we seek to take the Dharma to heart, we must take the Dharma already in our hearts and put it into practice to help others. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” This means we have understood the Dharma.

You already know precisely: Gold, silver and precious treasures are the merit and virtue intrinsic to our nature. How much or how little of this is to be taken in or given out refers to the function of our nature due to the empty nature of interdependent arising. Understanding the nature of all phenomena is the meaning of “You already know precisely”.

“You already know precisely” means we already understand everything. The “gold, silver and treasures [in] our nature” are merits and virtues. You already know precisely: Gold, silver and precious treasures are the merits and virtues intrinsic to our nature. “You already know precisely how much or how little of this” refers to the function of our nature due to the empty nature of interdependent arising. Understanding the nature of all phenomena is the meaning of “You already know precisely.” Gold, silver and treasures are analogies for the merits and virtues in our intrinsic nature. If we put in the work, the merits and virtues will be ours.

“How much or how little of this is to be taken in or given out.” We already have this; it is “the empty nature of interdependent arising.” This is the function of our nature. When it comes to our nature of True Suchness, once we have experienced it and causes and conditions have matured, we must earnestly make use of it.

We can turn this mirror around. A pure mirror can clearly reflect the mountains, rivers and the land. As we understand that the nature of all phenomena is empty, we also understand we have a wealth of Dharma. This shows how, “You already know precisely.” We already know.

The empty nature of interdependent arising: This means that the nature of all phenomena is intrinsically empty. All things arise due to the coming together of causes and conditions. Had these not come together, then this phenomenon would not exist. Thus, the nature of all phenomena is unattainable.

Thus, the principle of the “empty nature” comes from the intrinsic nature of all phenomena; this is something we all have. The empty nature of interdependent arising: This means that the nature of all phenomena is intrinsically empty. All things arise due to the coming together of causes and conditions. Had these not come together, then this phenomenon would not exist. Thus, the nature of all phenomena is unattainable. This is “empty nature. All things arise due to the coming together of causes and conditions.” Each of us comes to this world because of our causes and conditions. Our karmic affinities with our parents and the causes and conditions we created in past lives are what our karmic forces bring. We all likewise “arise from the coming together of causes and conditions.” Without the coming together of conditions, nothing would exist. Thus, “The nature of all phenomena is unattainable.”

For all things to happen, we need assistance from everyone to bring these causes and conditions together. So, we must always have this sense of gratitude. Immersed in the Dharma, we must diligently practice in order to eliminate our afflictions. “Our empty nature is like a radiant mirror.” We must work to manifest this radiant mirror. Only after we have wiped away our afflictions can our mirror be clear. Looking at this mirror, it is actually empty. When it is wiped clean, it can reflect a wealth of external phenomena. So, as we learn the Buddha’s Way, we must be truly mindful. Please always be mindful.

Episode 789 – Manifesting According to Conditions

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>> The Buddha used the power of skillful means to manifest being born and entering Parinirvana. He exhibited first becoming a monastic and then continuing until He reached Buddhahood. He demonstrated how to eradicate evil and practice goodness to transform all sentient beings. Through His lifetime of teachings, He completed all and manifested the appearance of birth and death.

>> “By the time that period was over, the appearance of his mind came to embody faith, and he came and went without difficulty. But he still remained in the same place as before.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> “World-Honored One, at that time the elder became ill and knew that he would die before long.”     [Lotus Sutra, Chapter 4 – Faith And Understanding]

>> At that time: This is a direct reference to the transition period of the Prajna teachings.

>> The previous analogies of sprinkling cold water upon his face and enticing him to return home are meant to lead us to understand how the Buddha used the Small Vehicle to teach and transform, while simultaneously giving the provisional teachings of the Great Vehicle.

>> This lets us understand that when the Buddha gave the Prajna teachings He incorporated the Great Vehicle truth of emptiness. He analyzed the truth for us so we could follow our minds to enter the Dharma-treasure of our nature.

>> As sentient beings fell ill, the Buddha also fell ill. Before entering Parinirvana, He manifested pain in His back. This can be expressed as, “The elder became ill”.

>> When there were karmic conditions, He responded by manifesting being born into the world. When these conditions were exhausted, He entered Parinirvana. Thus, “He would die”.

>> Now, His conditions for transforming others were ending; the conditions for His manifesting in the world were about to be exhausted. He did not have a long time left in the world.

>> The Buddha’s transformation-body had the conditions to transform; thus, He manifested being born in the world and living in the world.

>> All those who could be transformed had already been transformed; those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation. Thus, His transformation-body entered Parinirvana.

>> Now the Buddha’s conditions for transformation were about to come to an end, and He would enter Parinirvana before long. Thus it says, “He would die before long”.

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“The Buddha used the power of skillful means to manifest being born and entering Parinirvana.
He exhibited first becoming a monastic and then continuing until He reached Buddhahood.
He demonstrated how to eradicate evil and practice goodness to transform all sentient beings.
Through His lifetime of teachings, He completed all and manifested the appearance of birth and death.”

Spiritual practice is a very long path. The Buddha did not come to the world to transform sentient beings for only one lifetime. Lifetime after lifetime, He continuously adapted to capacities and to causes and conditions to set an example in this world.

His vow was to guide all beings in the Three Realms, to lead them in the right direction. He viewed all sentient beings as His children. With the suffering sentient beings faced, how could He help them to take the principles to heart? As we have discussed recently, “He shed His honored status for a humble one.” He set aside His dignified, enlightened Dharmakaya and lived like one of us. He went among people to

help everyone understand that. “I have already attained Buddhahood. But I will likewise go through birth, aging, illness and death. I do not have a long time; my lifespan is only 80 years.” When the Buddha was in His old age, His elderly appearance was the same as everyone’s. He was also subject to suffering from illness. In this way, He manifested birth and death so He could be seen as equal to everyone else. This was just the Buddha exercising His wisdom. For more than 40 years, He taught the Dharma and even manifested the kinds of suffering experienced during spiritual cultivation. At the same time, He also manifested the dignified appearance of one who had attained enlightenment. He willingly set aside His dignified Dharmakaya to go into the world.

So, “He exhibited first becoming a monastic and then continuing until He reached Buddhahood.” He began life in the comforts of the palace. Then he renounced it to walk the path of spiritual practice. This was a very taxing and uneven path. The natural environment and the warmth and coldness of people were all experienced by him. He went through many difficult situations before eventually attaining Buddhahood. After He attained Buddhahood, He used all kinds of methods to set an example. He explained the affinities between. His disciples and Himself. He also explained why He was slandered by people and talked about the karma He created in past lives.

In this life, when He was slandered by others, He still remained calm and composed as they slandered Him. When there were conditions that put pressure on and threatened to destroy the Sangha, He still led His disciples with the open and spacious mind of a spiritual practitioner. With an open mind and pure thoughts, He provided guidance to His disciples by setting an example. He demonstrated how to eradicate evil and practice goodness using all kinds of methods. When sentient beings experienced suffering, He shared with everyone what happened to Him in His past lives.

The same was true for His own conditions. “If I had not created this cause in the past, I would not face this effect in the present.” In this way, He used past causes and conditions as analogies. He used what was presently happening to people and the ways they treated each other as analogies. This is all Dharma. These are ways to transform sentient beings.

So, His lifetime of giving teachings was already complete; sentient beings had the blessings for the Buddha to manifest in this world, but with their collective karma, only the Buddha-Dharma could remain in the world, not the Buddha Himself. He “manifested the appearance of birth and death.” This was how the Buddha spent His time in this world.

Before He was advanced in age, He hoped that these children could accept the Dharma, that His disciples could accept His Dharma. He was like the elderly father who had great wealth but whose child was still wandering about. Even when the son came home, he still did not have great aspirations. This is like how the Buddha was surrounded by many disciples, but no one among the disciples expressed a willingness to shoulder the responsibility of transmitting the Dharma in the future. This is because of our karma as sentient beings; we are too unyielding.

The poor son had been wandering about, but the elder already used skillful means to draw him in. He even spoke to him and was very close with him. This went on for a long while 20 years passed, during which [the Buddha] used the Two Vehicles to guide them.

The Small Vehicle is the Hearer and. Pratyekabuddha, or Solitary Realizer, Vehicles. He used these methods to let Hearers gradually listen to the principles and continue listening until they knew what the Dharma really was. Beyond the “existence” of karmic cause and effect, there were also the Vaipulya sutras. We should not only benefit ourselves, but also benefit others. Upon entering the Vaipulya teachings, everyone slowly understands that that truth of the world is that everything ultimately is empty. However, causes and conditions bring us back among people. We have to go among people again to train, create blessings and cultivate wisdom. Only after realizing much Dharma this way can we attain Buddhahood.

This is what the previous passage explained 20 years had passed during which he worked mindfully. “By the time that period was over, the appearance of his mind came to embody faith.” He began to understand. “He came and went without difficulty. But he still remained there in the same place as before.”

He learned about how the elder conducts business. As the elder engages in trade, how does he import goods and how does he export things? What are his profits like? As part of the elder’s household, even though the son was doing manual labor, the father could gradually approach him and gradually promote him over time so he could better understand how the business was conducted. But, he was still doing manual labor. Thus it says he was “in the same place as before.” He thought, “I am simply an employee. I will just do my best to fulfill my duties.” And so, he was still stuck at that place.

The next passage states, “World-Honored One, at that time the elder became ill and knew that he would die before long.”

This passage is still part of the parable Subhuti was telling. He spoke of how the son was drawn inside so he could understand how the business worked. Nonetheless, he was still stuck. Although he understood the principles, he was still stuck at that place.

A long time had passed, and the World-Honored One had grown old. The Agama period lasted 12 years, the Vaipulya period for 8. By then, nearly half of His [time] had passed. For 20 years, He had been teaching in this way as He gradually grew older. Then came the Prajna period, and after that the Lotus-Nirvana period. By then, He was nearing 80, was in His 70s.

Thus, “At that time the elder became ill.” His body was already developing illnesses. At the same time, the worries in His mind grew. “Who would transmit the Dharma? Who would accept and pass down the teachings?” The Buddha had more of this kind of worry. Thus it says, “He knew he would die before long.” How much time did He have left? Subhuti was using this parable to convey the Buddha’s state of mind.

The Buddha was already advanced in age. He was also very worried. We know all this by now. This is an analogy for “the transition period of the Prajna teachings.” He had already entered the 20-year Prajna period. Now, after the Prajna period, He was transitioning into the Lotus period.

At that time: This is a direct reference to the transition period of the Prajna teachings.

The Buddha was already in His 70s. From the Agama period, to the Vaipulya period, to the Prajna period, He had constantly been walking this path. Now He was advanced in years.

The previous analogies of sprinkling cold water upon his face and enticing him to return home are meant to lead us to understand how the Buddha used the Small Vehicle to teach and transform, while simultaneously giving the provisional teachings of the Great Vehicle.

This is analogous to how the [poor son] was still befuddled and unaware. The elder was mindful and quickly called for him to come back, but he became so scared that he fainted. The elder had to have water splashed on him to wake him up. Then he found a skillful way of bringing him back by hiring him to do manual labor at the house, clearing away excrement and filth.

This conveys how, during the Prajna period, the Buddha taught that everything was empty, how nothing existed. All things are empty in nature. With this, they could reach a state of “no self.” This is analogous to splashing cold water on the son’s face to quickly wake him up. There is nothing worth being attached to. Thus, they could completely eliminate afflictions and realize all principles [They saw] that as people interact, our thoughts arise in an instant so that we replicate so many afflictions. For the sake of profit, regardless of cost, we ruin mountains, rivers, the land, etc. So, during the Prajna period, [the Buddha] wanted to help everyone awaken. In the Prajna teachings, He spoke of [unions] of the four elements and how, if we keep analyzing a human being, ultimately, there is nothing there. Nothing is left, just a pile of bones; that is all.

Thus, he “enticed him to come home.” How did the father entice the son to come home? After sprinkling cold water upon his face, he gradually persuaded him. “Do not worry. That place is a place where we can make a living.” He slowly enticed and approached him. This “leads us to understand how the Buddha used the Small Vehicle Dharma to teach and transform while simultaneously giving the provisional teachings of the Great Vehicle.” After the Agama period and the Vaipulya period, He began to enter the Prajna period to help them come and go without obstacles.

Haven’t we discussed this previously? After the Prajna period, people could come and go without obstruction. This shows that they have already understood the teachings the Buddha gave during the Prajna period.

This lets us understand that when the Buddha gave the Prajna teachings He incorporated the Great Vehicle truth of emptiness. He analyzed the truth for us so we could follow our minds to enter the Dharma-treasure of our nature.  

He “incorporated the Great Vehicle truth of emptiness. He analyzed the truth for us so we could follow our minds to enter our nature.” The Buddha began to teach the. Great Vehicle Dharma to sentient beings with the “truth of emptiness,” that all is empty in nature. So, we must open up our minds and not take issue with anything. This all comes from the Prajna teachings’ careful and meticulous analysis; if the elements of this or that are separated, there is nothing there. This includes the beginning of each life. Without the father’s sperm or the mother’s egg, a human would not be born. What unites the sperm and the egg is desire. If it were not for desire, the sperm and egg would not come together, and a human being would not be born. The greatest liability in this world, what creates the most trouble, is “human beings.” We realize this from the Buddha’s gradual analysis. With “the Great Vehicle truth of emptiness. He analyzed the truth for us so we could follow our minds to enter our nature.” He analyzed this in detail for us to explain and help us understand how, from the mountains and rivers to the human body, in all things, if the four elements are separated, there is nothing left. This principle sounds very deep, but when we mindfully comprehend it, we realize it has to do with our minds

As sentient beings fell ill, the Buddha also fell ill. Before entering Parinirvana, He manifested pain in His back. This can be expressed as, “The elder became ill”.

[In the line,] “The elder became ill,” the elder is an analogy for the Buddha. He was already old, and He was ill. “Just as sentient beings fall ill, the Buddha also fell ill.” As sentient beings fall ill, the Buddha also fell ill. Before entering Parinirvana, He manifested pain in His back. This can be expressed as, “The elder became ill.” Because sentient beings and the world continued to develop problems, worries arose in the Buddha’s mind. His time here was also at an end. So, sentient beings suffer from illnesses of the mind, and the Buddha also fell ill. This demonstrates that He was interconnected with the world. This was not just due to problems with humans, but to the many problems developing in the world.

“Before entering Parinirvana, He manifested pain in His back.” When the Buddha was walking, He suddenly experienced back pain. He was in discomfort. “Ananda, quickly help me find a flat rock and spread the sitting mat; I need to rest. My back hurts, I cannot keep going.” He could not continue walking, so. He asked Ananda to help Him find a place [to sit]. He “knew that [He] would die before long.” He understood that it was almost time to enter Parinirvana.

When there were karmic conditions, He responded by manifesting being born into the world. When these conditions were exhausted, He entered Parinirvana. Thus, “He would die”.

“When there were karmic conditions, He responded.” This conveys that, when there were karmic conditions between Him and sentient beings, He would manifest by being born into the world. And knew that He would die before long: When there were karmic conditions, He responded by manifesting being born into the world. When these conditions were exhausted, He entered Parinirvana. Thus, “He would die. When these conditions were exhausted, He entered Parinirvana.” The Buddha understood this. When karmic conditions came together, the palace would be the place for His circumstantial retribution. His karmic connections with these parents led to His direct retribution. He grew up in the palace environment. Actually, in experiencing this life of comfort and wealth, he saw the distinct separation of the four castes. The way the suffering slaves lived was in such extreme contrast to his life. Thus he was inspired to start the process of spiritual practice. His entire lifetime was very brief; after 80 years, He was about to enter Parinirvana.

Now, His conditions for transforming others were ending; the conditions for His manifesting in the world were about to be exhausted. He did not have a long time left in the world.

“Now, His conditions for transforming others, for manifesting in the world, were ending.” The conditions for His transformation-body to manifest in the world and transform sentient beings were about to be exhausted. He did not have a long time left in the world. At this time, His back hurt. This was a warning sign that. He did have much time left in this world.

The Buddha’s transformation-body had the conditions to transform; thus, He manifested being born in the world and living in the world.

So, “The Buddha’s transformation-body had the conditions to transform [beings].” When the conditions were there, He came to this world to transform sentient beings. He was born into and lived in this world as long as the causes and conditions were there.

All those who could be transformed had already been transformed; those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation. Thus, His transformation-body entered Parinirvana.

“All those who could be transformed had already been transformed.” Those who had the conditions to be transformed had almost all been transformed. Those without the conditions, those not yet transformed, had already created the conditions for their transformation. “Thus, His transformation-body entered extinction.” For those without the karmic conditions, at least by coming to the world at this time, though they were still without conditions, they had created the conditions to be transformed by Him in a future lifetime. So, they arranged to meet in a future life. Those not yet transformed had already created the conditions for their transformation. “Thus, His transformation-body entered extinction.” His time was almost up. He was about to enter Parinirvana.

Now the Buddha’s conditions for transformation were about to come to an end, and He would enter Parinirvana before long. Thus it says, “He would die before long”.

“Now the Buddha’s conditions for transformation were about to come to an end.” He was approaching the time for Parinirvana; there was not a lot of time left. Thus it says, “He would die before long.”

Everyone, as Buddhist practitioners, we must earnestly seize our causes and conditions. Though the Buddha is not present, the space and time we exist in the present era are the same space and time as in the Buddha’s era. This “space” is between heaven and earth, “under the heavens and on top of the earth.” It is just that the space the Buddha was born in is a bit farther from us. The kingdom of Kapilavastu is presently Nepal, and we are now living in Taiwan, but we are still on the same planet, under the same sky.

The time we live in is far removed from His time, more than 2000 years. In our world, it has been more than 2000 years. But in Trayastrimsa Heaven, it has only been a little more than 20 days. So, seeing this from the state of the Buddha, this is a short time. He is still waiting for the right time to come to the human world again. This is because He has made an arrangement that for those people with the conditions, He will come to transform them in a future lifetime. Thus, we transform each other. As we come and go, we must seize the time to transform each other as we come to the world. In this lifetime, if people are happy to see us and laugh along with us, they will listen to what we say. If there are people who have affinities with us, we can guide people in place of the Buddha,

just like Earth Treasury Bodhisattva, who saves sentient beings in hell. This is why we say, “We have to stop people at the doors of hell.” This means that we transform people in the human realm and prevent them from creating karma so that they will not fall into hell. Thus we can help Earth Treasury Bodhisattva attain. Buddhahood more quickly. “Until hell is empty, I will not attain Buddhahood”; this is the vow of Earth Treasury Bodhisattva. So everyone, we must always be mindful.