Episode 281 – Karmic Conditions of the One Great Cause
>>”The Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas, from the simple to the profound, all the Dharma They expounded, are inseparable from causes and conditions.”
>>”This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”
>>”Why is this? All Buddhas, World-Honored Ones, because of the causes and conditions of. Their one great cause, manifested in this world.”
>> One great cause: “One” refers to the ultimate reality. The nature [of the work] is extensive; therefore it is called “great.” Coming to this world to transform sentient beings is His “cause.”
>> Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.
“The Buddha’s teachings are built upon the doctrine of causes and conditions.
Therefore, the noble teachings of all Buddhas,
from the simple to the profound,
all the Dharma They expounded,
are inseparable from causes and conditions.”
We have to understand that the Buddha’s teachings are built upon belief in causes and conditions. So, we always say we must “have faith” in the Buddha-Dharma and must never forget the law of karma. The law of karmic cause and effect holds the spirit of the Buddha’s teachings. If we denied the law of karma, there would be no teachings to speak of. So, “the Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas,” whether they are simple or profound, are inseparable from “causes and conditions.” So, we must place great importance on causes and conditions.
Why were we born in this place, in this civilized and enjoyable place? Under the same sky and on the same earth, there are people living in poverty. This is due to the law of karma, due to how we created causes and conditions in the past. Naturally and without our control, we are following our causes and conditions. Our circumstantial and direct retributions determine [where we are born].
This is how the Buddha explains things to us. He wants to see whether everyone can ultimately understand the Dharma and thoroughly enter their Tathagata-nature. Everyone is equal to the Buddha, including us; we are also equal. This is the truth of the wondrous Dharma. We are all equal; we just have different karmic retributions.
So, the Buddha comes to the world to give the noble teachings of all Buddhas and sages, from the simple to the profound. Actually, both simple and profound teachings are inseparable from the law of karma. This is what the Buddha teaches. So, we must mindfully listen to and comprehend this because every teaching the Buddha gives is inseparable from causes and conditions.
As we said before,
“This Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”
The reason only Buddhas can understand it is because of Their causes and conditions. Is it possible for us to understand it? Actually, this just means that ordinary people cannot use their unenlightened intelligence to contemplate and understand it. So, “only Buddhas [can understand]” implies that we all intrinsically have Buddha-nature. If our Buddha-nature manifests, we will be able to understand it.
So, people can certainly understand it [which is] why He gives us teachings. If nobody could understand it except Buddhas, then why would the Buddha come to this world to teach the Dharma? So, we must be mindful of this sutra passage. It is not only Buddhas who can understand. Indeed, as long as our minds are pure, we can understand the ultimate principles of all things. We do this by returning to our Tathagata-nature.
So, the next section of the sutra states,
“Why is this? All Buddhas, World-Honored Ones, because of the causes and conditions of. Their one great cause, manifested in this world.”
This is explaining that because ordinary people cannot understand it and. ․only Buddhas can, Sakyamuni Buddha therefore comes to this world. He comes to guide ordinary people whose minds are covered by ignorance so that we can eliminate our ignorance and reveal our intrinsic Buddha-nature. The World-Honored One comes solely for this one cause. The causes and conditions of His one great cause lead Him to this world.
What is His “one great cause”? In “one great cause, one” means the ultimate reality of all things. Do you still remember this? What is the ultimate reality of all things? The pure Tathagata-nature. The ultimate principles and the ultimate reality can all be categorized under Tathagata-nature. This nature is extensive; therefore it is “great.”
The Buddha is replete with this ultimate reality and intrinsic nature of True Suchness. Actually, this is also in each and every one of us. The Tathagata’s nature of wisdom is something we intrinsically have. This nature is indeed very extensive. Since it is so extensive, how can we ordinary people ever fathom it? To do so, we must thoroughly and mindfully return to our pure Tathagata-nature. Only then can we awaken, like the Buddha, to the vast, boundless universe, which cannot be expressed with numbers. It is truly so extensive.
So, to say that it is “great” means it is of a magnitude that is truly and infinitely extensive and boundless. It encompasses all things in the universe. All matters, objects and principles are included. So, this “one great cause” is extensive by nature, therefore it is called “great.” Coming to this world and transforming sentient beings is the Tathagata’s “cause.”
The one we now refer to as the Tathagata is. Sakyamuni Buddha. Sakyamuni Buddha manifested his birth in this world. He descended from Tusita Heaven and was born and grew up in the palace, and so on, eventually becoming enlightened and giving teachings until. He entered Parinirvana. This was His life from birth to Perfect Rest; this process spanned 80 years. Thus, He transformed sentient beings by helping them understand the process of life.
One great cause: “One” refers to the ultimate reality. The nature [of the work] is extensive; therefore it is called “great.” Coming to this world to transform sentient beings is His “cause.”
Throughout the Buddha’s life, He had to put His beliefs into practice. Whatever He believed, He would act accordingly. In His younger days, He felt that life was filled with contradictions. To break through those contradictions, the world’s discriminatory attitudes, He began to take action. So, He became a monastic and sought teachings, seeking different methods of spiritual practice. Then He focused and calmed His mind to search for the true principles of all things in the universe. These were the actions He took. His actions bore fruit; thus He taught the Dharma to people in this world. Spending His entire life teaching really took a lot of work. Even though He attained Buddhahood, whether or not He could transform sentient beings still depended on causes and conditions.
So, the Buddha’s teachings are inseparable from causes and conditions. Causes and conditions connected Him with sentient beings, so He came to the Saha World to transform them. But sentient beings must also have causes and conditions [to learn]. Does everyone remember the story of how the. Buddha wanted to transform the poor woman? It was not easy [for Him!]. The poor woman had a connection with Ananda, so the Buddha could only point that out, “Ananda, this poor woman’s karmic connection is with you. It is you who must transform her.” So, there was no karmic connection between the poor woman and the Buddha. Their connection was indirect, so Ananda had to guide her to accept the Buddha-Dharma. This was also due to causes and conditions.
Therefore, all sentient beings are endowed with this ultimate reality. Actually, they are just like the Buddha and are all endowed with ultimate reality, with Tathagata-nature. I hope that you will always remember these teachings.
Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.
We have repeated these verses the past few days. The ultimate true principle, the ultimate reality and the Tathagata-nature are one and the same. As it states here, “Sentient beings are endowed with this ultimate reality.” This means sentient beings are intrinsically endowed with true principles, ultimate reality and. Tathagata-nature.
Therefore, “They have the potential to connect with Buddhas.” Because sentient beings have Buddha-nature, the Buddha comes to give teachings. Sentient beings definitely can become Buddhas. They intrinsically have Buddha-nature, but it has been covered by ignorance. So, the Dharma just teaches us ways to eliminate ignorance. If we can accept things and think clearly, naturally we will not, out of greed, anger or ignorance, create negative causes or form negative conditions. So, the Buddha taught us to guard against wrongdoings and stop evils. We must not create more bad karma and must eliminate our old bad karma. The Buddha knew that all sentient beings are endowed with this essential quality. Because “they have the potential,” they have [the right] conditions.
Sentient beings’ capabilities have their causes and conditions, which create the opportunity to be transformed. Thus, we can “connect with Buddhas.” He came to this world because sentient beings had the potential to connect with Him. Hence, this is known as the “cause.”
Because all sentient beings have this “cause,” they have an opportunity [to learn]. So, the Buddha had the cause, the seed, for coming to this world. The condition comes from the karmic connection between Him and sentient beings of the Saha World. Therefore, He is known as the Fundamental Teacher of the Saha World. This is the “cause.”
“The Tathagata realized this ultimate reality.” Sentient beings are also replete with this ultimate reality, which the Tathagata has already realized. We are all endowed with it, but we have covered it with ignorance. However, the Buddha, the Tathagata, has dispelled His ignorance and clearly realized true principles. So, He has “realized this ultimate reality.” He completely realized the true principles of all things in the universe. Therefore, “the Tathagata realized this ultimate reality and could thus transform sentient beings in response.” This means. He could respond to sentient beings’ capabilities, so He came to this world to transform them. This formed the “condition.”
Sentient beings and the Buddha share a cause; they have this opportunity, so they form a karmic connection. He responds to these causes and conditions, so the Buddha came to this world for the sake of sentient beings. Because of them, He manifested the appearance of spiritual practice, giving teachings and entering Parinirvana. So, [He manifested] the process of birth, aging, illness and death, as well as spiritual practice, teaching, Perfect Rest and so on. These are the causes and conditions of. [His one great cause]. He came to this world solely because of His causes and conditions with sentient beings. Therefore, all Buddhas, “for the causes and conditions of Their one great cause, manifested in this world.”
Dear Bodhisattvas, to engage in spiritual practice we must form Bodhisattva-aspirations. The Buddha truly believes that we all intrinsically have Buddha-nature. He has great faith in people, believing that as long as we can return to our pure intrinsic nature, we can be His equal. He is one who speaks the truth, one who does not speak falsely. Every teaching He gives is a true teaching meant to educate sentient beings. Thus, the Buddha comes to this world because of the karmic conditions of this one great cause.
All of us should feel very fortunate; we have attained the rarely-attained human form. As for the rarely-heard Buddha-Dharma, we have the karmic connection with the Buddha to hear the teachings. After we listen to the Buddha-Dharma, we can then feel joy and be willing to practice and uphold it. This opportunity is not easily attained. So, we must seize this opportunity and not let these causes and conditions go to waste.
There is a saying, “Once our human form is lost, it may take eons to regain it.” So, we must carefully guard our minds, cultivate precepts, Samadhi and wisdom and listen, contemplate and practice. We must maintain our [spiritual aspirations], be diligent and never become indolent. Once we become indolent, our ignorance will spread everywhere. Such negative causes and conditions will cause us to continuously transmigrate in the Six Realms. So, let us take advantage of this precious opportunity and these causes and conditions. We must truly always be mindful.