Episode 264 – Nurture Wisdom and Sharp Capabilities
>>“Respect the Buddha and the Dharma and take them to heart. Nurture wisdom and sharp capabilities so that, upon hearing the Dharma, one can faithfully accept it. When the wondrous Dharma enters the mind, one’s nature can be seen.”
>>”Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”
>> I pray You speak without worries: Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it. Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma. So today, they turn from the Small toward the Great. Therefore, Sariputra sincerely asked the Buddha for teachings.
>>”The Buddha again stopped Sariputra, ‘If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit.'”
>> All worlds: The world is defined by space and time. This is what we think of as the universe.
>> There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.
>> It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is what we call “the world.”
“Respect the Buddha and the Dharma and take them to heart.
Nurture wisdom and sharp capabilities so that,
upon hearing the Dharma, one can faithfully accept it.
When the wondrous Dharma enters the mind, one’s nature can be seen.”
Everyone, as we learn the Buddha’s teachings, we must have great respect for the Buddha. If we respect the Buddha and the Dharma, we will naturally take the Dharma to heart. In this way, we can constantly nurture and sharpen our wisdom, so our roots can be deeper and more extensive.
Our capabilities must be sharp, which means our minds must be keen, and we must really understand principles. This is the meaning of sharp capabilities. Wisdom and sharp capabilities are very important for us spiritual practitioners. Take a seed for example. If it is not planted in soil, or if, after it is planted, it is not nurtured by water and sunlight, how can it grow roots and sprout seedlings? [The seed] must have the continuous support of external conditions.
So, the nurturing of wisdom and sharp capabilities depends on us. [When we] engage in spiritual practice, if we respect the Buddha’s teachings and take the Dharma into our minds, those are karmic conditions that will nurture our seeds and help us develop sharp capabilities and wisdom so we can hear and faithfully accept teachings.
Consider the time of the Buddha. He personally taught the Dharma in this world and many people followed Him in spiritual practice as part of the monastic community. But at the Lotus Dharma-assembly, some people still could not accept the Dharma. They were not always respectful of the Buddha or the Dharma, so they did not really take the Dharma into their hearts.
So, when we hear the Dharma, we must take it into our hearts and apply it. We must be able to listen to it and then faithfully accept it. This ability comes from the power of our keen wisdom. Only with these [abilities] can we faithfully accept [the Dharma] and take the wondrous Dharma into our hearts if we can faithfully accept it, we can understand and realize our true nature.
Indeed, teaching sentient beings was a very laborious process for the Buddha. The problem was that their minds could not realize their [nature]. As we discussed previously, to request teachings on everyone’s behalf, Sariputra again and again persisted in sincerely urging the Buddha to give the teachings He had been guarding in His mind, the true principles of the One Great Vehicle.
So, the previous sutra passage states, “At that time, Sariputra [wished] to reemphasize his statement.” His continuous requests were stated in prose. Because this passage is very important, it is repeated to remind all of us that. Sariputra sincerely asked the Buddha to expound the Dharma. With this mindset, he said,
“Dharma-king, Supremely Honored One, I pray You speak without worries. For, within this limitless assembly are those who can have respect and faith.”
Next, let us look at. “I pray You speak without worries.”
I pray You speak without worries: Sariputra said that the assembly had sharp capabilities and wisdom, which meant that after listening to the Dharma, they could faithfully accept it. Those who had attained the fruits of the Small Vehicle regretted not faithfully accepting the Great Vehicle Dharma. So today, they turn from the Small toward the Great. Therefore, Sariputra sincerely asked the Buddha for teachings.
Sariputra felt utmost respect and addressed the Buddha as. “Dharma-king, Supremely Honored One.” This showed respect for the Buddha and Dharma.
Sariputra addressed the Buddha as. “Supremely Honored One.” By sincerely making this request of the Buddha, he showed Him that those who wanted to listen to the Dharma at the assembly were very reverent. They had also seen countless Buddhas in the past and cultivated Their teachings, so they must have a deep capability for understanding the Dharma. Thus, he asked the Buddha not to worry about the people at this assembly. They could probably faithfully and respectfully accept everything He teaches. So, Sariputra said, “the assembly had sharp capabilities and wisdom.” These people all had roots of wisdom; they were very wise.
Sariputra was also encouraging everyone to remember that they had spent a long time on their spiritual cultivation, and not just in this present lifetime. We must all remember that, in our past lives, we have likely drawn near countless Buddhas. Our goal has always been to attain Buddhahood. So, this phrase has a dual meaning.
“I pray You speak without worries” was his way of asking the Buddha to teach and to tell Him that He did not need to worry. “For, within this limitless assembly are those who can have respect and faith.” This also reminds people that it is rare for them to be present as the Buddha is about to speak the Dharma that. He had guarded in His heart. This was precisely the right moment, so they must seize this opportunity to [learn] with respect and faith. In his wisdom, Sariputra spoke a single phrase with a double purpose. He was even requesting the Dharma for future sentient beings.
This passage also showed that, in the assembly, there were some who attained Small Vehicle fruits. They felt some regret that, in the past, they were attached to the Small Vehicle Dharma. At this time, they heard the words of Sariputra, who was foremost in wisdom. In requesting that the Buddha explain the wondrous One Vehicle Dharma that. He had guarded in His mind, he pleaded with Him many times. So, his fellow practitioners became more vigilant and began to feel “regret for not faithfully accepting the Great Vehicle Dharma.”
For a long time, the Buddha had been teaching the Great Vehicle Dharma. For those with sharp capabilities, He gave the Great Vehicle Dharma to directly teach the Bodhisattva-path. But, those around Him listening to His teachings were still attached to Small Vehicle teachings for cultivating themselves. But then, when they saw how Sariputra sincerely and respectfully requested teachings from the Buddha, a few of them began to feel regret. In the past, they had heard the Buddha teach, but they did not mindfully accept the Dharma. They “regret not faithfully accepting the Great Vehicle Dharma.” They already felt regret. So, at this time, they began to turn from the Small to the Great, to shift from a Small Vehicle mindset to seek Great Vehicle teachings. There were quite a few such people in attendance.
Sariputra understood the mindset of his fellow spiritual practitioners, so he sincerely asked the Buddha for teachings. To show his respect for the Buddha and Dharma, he said, “Dharma-king, Supremely Honored One, I pray You speak without worries.” This request was so sincere. But how did the Buddha respond? Let us look at the original sutra passage.
“The Buddha again stopped Sariputra, ‘If this matter were spoken of, heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt, and bhiksus with overbearing arrogance would fall into the big pit.'”
From reading this passage, we understand that the Buddha still wanted to stop. Even though. Sariputra asked for teachings so sincerely, the Buddha saw things this way; among all these people, how many would truly turn from the Small to the Great? Perhaps He should continue to nurture their diligence in understanding the Small Vehicle teachings of the past. But that is just one stage. Indeed, Small Vehicle practitioners have room for improvement, [to learn] the Great Vehicle Dharma.
The Buddha mindfully looked into each person to assess how many were really ready to reverently accept the Dharma. Ultimately, would there be many or few? How many people would aspire to nurture their wisdom and sharp capabilities?
How many of these people could really listen to and then faithfully accept the Dharma? The Buddha saw that most people’s capabilities were not mature enough, so He wanted everyone to nurture their faith before listening to the teachings. The karmic conditions had to be strengthened. So, here the Buddha said, “Stop, there is no need to speak further.”
Why? Because He felt that heavenly beings, humans and asuras in all worlds would be shocked and begin to doubt. Furthermore, if He began to speak now, not only would they not faithfully accept the teachings, they would also be fearful and suspicious. Why would they be shocked and doubtful? We must mindfully [understand] what
“all worlds” means.
All worlds: The world is defined by space and time. This is what we think of as the universe.
“All worlds” encompasses time, space and interpersonal relationships. This is what makes up our world. [In Chinese], the word “world” contains the meaning of “period,” or time, and also “space.” And there are also two main parts to the world.
There are two main parts [to the world]. One is the sentient world, which is comprised of all living beings. The other is the material world, the land that all things rely on.
We are all included in these two main parts. One is the sentient world, which is comprised of all living beings. All living beings are part of the world. Living beings include all sentient beings. Everything that moves is part of this world.
The other is the material world, such as the land that all things rely on. This is all included in the material world. Living things are part of the sentient world. The things we use, the things we see with our eyes, mountains, rivers, land, houses and so on and all the furnishings are part of the material world. These things also arise and cease through formation, existence, decay and disappearance. The sentient world goes through birth, aging, illness and death. So, these two parts make up what we refer to as “all worlds.”
Again, we must further understand what is in this world. The world contains the process of formation, existence, decay and disappearance, and it also [encompasses] time. With time, there are increasing and decreasing kalpas.
A kalpa is a very long period of time. In this long period of time, countless infinitesimal changes accumulate. [This happens] over one increasing and decreasing kalpa. Space is all things in the material world that form, exist, decay and disappear. This is all contained within the world. No matter how long the world exists, this will keep happening. Though all the lands of this world have been suffering the imbalance of the four elements and experiencing many disasters and so on, all these human issues and changes are part of this world.
So, the world encompasses time, space and interpersonal relationships, all things in the sentient world and material world. These are all part of the world.
It is also said that in the world, countless infinitesimal changes accumulate in time and space. This is what we call “the world.”
So, we need to mindfully explore everything encompassed by the world.
Everyone, with a single teaching from the Buddha, we can penetrate and thoroughly understand all things in the world. The Dharma is extremely profound and wondrous. So, we must put our hearts into comprehending it. Just this term, “the world,” alone, will take us a long time to explore. So, we must always be mindful.