Episode 118 – Expound True Dharma According to Capabilities
>> In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.
>> He expounded Right Dharma, with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.
>> For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.
>> Those who sought to be Hearers wished to find liberation. So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.
>> He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.
>>Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 links of cyclic existence and practiced this path, they were called realizers of conditions.
As spiritual practitioners learning Buddha’s teachings, we must maintain right thinking and diligence. During the Buddha’s time in this world, ․many people practiced under Him, regardless of ethnicity or social status. The Buddha’s one intention was to remind us all of our intrinsic Buddha-nature.
In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.
In the Buddha’s time, those who could accept the Dharma were exercising Right Mindfulness. When the Buddha was in Amra Grove near Vaisali, a man who recently became a monastic came. He was very dignified, and also young. He had an outstanding appearance. When he came before the Buddha, he respectfully prostrated. There were many practitioners present, and they saw that this man was very dignified and already had the appearance of a monastic. Yet, they had not seen him before. The Buddha saw that everyone was curious about this new monastic practitioner. So, the Buddha introduced him to everyone, “Bhiksus, the man you see respectfully prostrating before me, this new monastic practitioner, is named Well-Born. He has already realized the principles of this world. He deeply believes my teachings; thus, he believes that ‘worldly phenomena are impermanent.'” This is because he knew that regardless of the joy and wealth enjoyed by different families, according to this principle, in the end, everything is impermanent and returns to nothing. So, he decided to “become a monastic to learn the path and eliminate all afflictions.” Having made the aspiration to become a monastic, now there is not a single affliction in his mind.
His present inner state is “without Leaks; his mind achieved liberation.” Now, he is already “without Leaks,” which as everyone knows, is a state free of afflictions. For a new monastic to completely eliminate his afflictions and [achieve] this kind of liberation and freedom is is truly not easy! He “realized the unconditioned [Dharma] and forever ended his cyclic existence.” To have realized unconditioned Dharma means that his body and mind were both very pure. ․”Unconditioned” means that thoughts will no longer arise to create the burden of unenlightened emotions. So, when all of them have been eliminated, one has ended one’s cyclic existence. When desires and needs no longer arise, there are no attachments. Thus, “his pure practices were established so he would have no more rebirths.”
Thus, the Buddha used him as an example to remind all His disciples that since they were monastics, their minds had to be this pure. Only then do they have right faith; only then are they [practicing] Right Dharma. Since the Buddha expounds Right Dharma, we who learn the Buddha’s teachings must believe, accept and practice it accordingly. This also requires us to have right faith.
So, previously we said,
He expounded Right Dharma, with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.
The Buddha is always hoping that each of us will have a pure mind without any defilements. This is what the Buddha wanted to teach, and why the Dharma is like water. But the capabilities of sentient beings are all different and not equal. So, for these varying capabilities, the Buddha had to establish all kinds of methods. When the Buddha expounds the Dharma, He has to provide for all three capabilities, great, average and limited. He must ensure that everyone can comprehend and develop this aspiration to have right faith, right mindfulness and right action. So, he must teach according to their capabilities. For over 40 years, the Buddha provided for the capabilities of all disciples.
For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.
If people sought to be Hearers, He would expound the Four Noble Truths for them. The goal was to help everyone understand that birth, aging, illness and death continue throughout cyclic existence in the Six Realms, endlessly reproducing afflictions. We will experience suffering forever and endure all kinds of difficulties and hardships.
At the very beginning, we attain understanding by hearing the Buddha expound the Dharma. Thus, we must use our ear-root to hear. Only by hearing the Dharma can we comprehend it. For those who needed to hear to comprehend, those who had the capabilities of Hearers, the Buddha expounded the Four Noble Truths.
Those who sought to be Hearers wished to find liberation. So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.
The Four Noble Truths were [taught] for those who sought liberation. As Hearers, their only goal was liberation. They knew that birth, aging, illness and death were very painful. They also believed that this continued cyclic existence in the Six Realms will endlessly replicate the afflictions that they could not eliminate. This was truly very exhausting. In the end, how could they be liberated? For them, the Buddha expounded the teaching that suited their capabilities. So, “in response to their seeking the Dharma” means He responded to their appeal for Dharma; He taught based on their capabilities and helped them recognize suffering. Where does suffering come from? Its “causation” is the accumulation of all kinds of afflictions. So, He hoped that everyone could practice based on this method to realize what they truly seek. They can experience attainment if they can realize what they truly seek.
“To realize” means to thoroughly understand what was spoken. After we thoroughly understand it, it can stay in our minds; there, one can give rise to infinity. Then we can use many methods to resolve the afflictions in our minds. When the Buddha expounds one teaching, we can comprehend many principles and use them to explain things to ourselves. This is “to realize.” If we can realize and comprehend, then we can follow this path and move forward. This is realizing cessation by practicing the path.
This all depends on our minds. Clearly, we know that birth, aging, illness and death are due to [accumulation of] “causes.” The accumulation of all our afflictions results in endless suffering that we cannot be liberated from. Now that we can hear Right Dharma, we should be very mindful and use right faith to walk on the right path. This is the capability of Hearers.
He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.
What are the Four Noble Truths? The Four Noble Truths are four principles that were examined and found to be true. These principles are not something that we are to just accept after we hear them, saying, “Yes, yes, I believe it.” When we believe something, are we believing something true or something false? Do we have deep faith in it or not? Have we analyzed it? The same applies when we hear teachings. We must listen, contemplate and then practice. After hearing the teachings, we have to carefully contemplate the. Dharma expounded by the Buddha to see whether these principles are correct.
So when we listen, we have to carefully and thoroughly contemplate, analyze and think about these principles. They are “true and not false”; they are solid. We can stand on this solid ground and firmly walk forward on this path. So, the causes of suffering are worldly causes and effects. We should carefully contemplate this to understand what suffering and its causes really are. Actually, they are worldly causes and effects.
All of us ordinary people live in this world and cannot live apart from its mundane matters. These mundane matters are inseparable from love, hate, affection and enmity and the desires of greed, anger and ignorance. These are all worldly things, worldly causes and effects. This world is full of greed, anger and ignorance and desire for fame, status etc. That is why there is suffering.
People work earnestly to succeed in business, but suddenly, when there is a great financial crisis, everything is ruined. Some people, with great difficulty, are able to climb very high on the social ladder and gain a lot of power, fighting off many contenders. Then they suddenly fall and are even trampled. This is a common occurrence in this world. Or, maybe with a house, yard, and land, a beautiful and wonderful spouse, a family seems very prosperous. However, prosperity will inevitably decline. To summarize, worldly things are accumulated, resulting in suffering. Suffering is caused by this accumulation. So, love, hate, affection and enmity create many karmic causes and effects. All of this takes place in this world.
Cessation and the path of cessation are world-transcending causes and effects. How can we eliminate the karmic causes and effects of love, hate, affection and enmity? Cessation refers to cleansing, which is also the meaning of repentance. It means to first eliminate all the love, hate, affection and enmity or desires for fame and fortune etc. from our minds. This is the “cessation” of all the afflictions and desires in our minds. We must understand all of this thoroughly to transcend this world. To transcend these sufferings, we must no longer create negative causes and no longer form negative karmic connections.
There is only one way to do so, which is first eliminating afflictions from our minds. This is “cessation.” These are world-transcending causes and effects. ․For us to cultivate spiritually on this path, we must start with our minds. If we can thoroughly understand this, then we will reach “Nirvana with remainder, ultimately enabling us to joyfully attain realizations.” On this path, we know we can attain Nirvana with remainder. Of course we are still unable to attain the state of Nirvana without remainder. At best, we can attain [Nirvana] with remainder.
We ordinary people have not yet completely eliminated afflictions, but we already know not to take issue, not to become greedy, and to no longer give rise to desires. When we are in this state, we can control ourselves well. Even though we have not completely eliminated afflictions, we clearly know and understand that we have to try to eliminate them, no longer create disasters, and not have so many afflictions in our hearts. If we continue on the road of the right path with right faith, naturally it “enables us to joyfully attain realization.” You will achieve joyful attainment of realization. This is the Dharma the Buddha taught for Hearers.
He also taught Pratyekabuddhas.
Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 links of cyclic existence and practiced this path, they were called realizers of conditions.
We know Pratyekabuddhas as “solitary realizers.” Solitary realizers were born in a time without a Buddha, or had no chance to encounter the Buddha. Yet, they had already attained realizations. They are called “solitary realizers,” and also “realizers of conditions.” This means that based on their surroundings, they can analyze and think carefully. This is a level higher than. Hearers’ capabilities.
Because they are in this environment [and observe the turning of the seasons,] they can carefully consider why they were born into this place and why time passes by unceasingly. Why is it that in this vast universe, the cycle of spring, summer, fall and winter continues in this way? Why do humans go through birth, aging, illness and death? They can comprehend all this. So, “solitary realizers” are also called “realizers of conditions.” They do not need anyone to remind them that life is full of suffering, that the world is impermanent. They have already experienced these truths in their daily living. So, they are called “solitary realizers.” For those who sought to be Pratyekabuddhas, what teachings were they given? For them, the Buddha explained the Twelve Links of Cyclic Existence: how we are born, how we continue experiencing cyclic existence, and the state of the body, a small microcosm. He first explained this to them.
So, fellow Bodhisattvas, we engage in spiritual practice to go straight to the Bodhisattva-path, which leads us directly to the state of Buddhahood. So, we must first understand how the Dharma came to be, how we can accept it, and which path we must follow so that our minds can remain in a wonderful state. We must be very clear on this. So everyone, please always be mindful.