Episode 303 – An Awakening Arises in Response
>> “When sentient beings hear the teachings of all Buddhas and Bodhisattvas, they praise Bodhi and the One Buddha Vehicle. Upon hearing it, they attain the joy of faith. Listening to the Dharma in this way is an assisting condition. They delight in the Buddha’s great wisdom and develop Bodhicitta.”
>> “These sentient beings, listen to the teachings from all Buddhas and will ultimately attain all encompassing-wisdom.”
>> Listening to the Dharma: This is listening to the teachings. The Practice of Peace and Happiness chapter in the Lotus Sutra states, “Put palms together to praise the Buddha. Listen to the Dharma and be joyful.” When our thoughts resonate, we begin to awaken. By transcending subtle, discursive thoughts, we can see our true nature. If our minds can forever dwell in this state, we have attained ultimate awakening.
>> Which is one of the Three Kinds of Wisdoms. Thus, “with all-encompassing wisdom, we can know all Buddhas’ teachings of the Path and the various causes and conditions of all sentient beings.”
>> The Three Kinds of Wisdom 1. Worldly wisdom 2. World-transcending wisdom 3. Supreme world-transcending wisdom.
>> World-transcending wisdom: The wisdom of Hearers and Solitary Realizers. With their wisdom, they practice teachings of the Four Noble Truths, so they can transcend the world. Thus, they have world-transcending wisdom.
>> Supreme world-transcending wisdom: The wisdom of Buddhas and Bodhisattvas. By observing the appearance of stillness and tranquility of all things, they do not experience arising and ceasing. They reach the stage of the Tathagata and will surpass Hearers and Solitary Realizers in wisdom.
“When sentient beings hear the teachings of all Buddhas and Bodhisattvas,
they praise Bodhi and the One Buddha Vehicle.
Upon hearing it, they attain the joy of faith.
Listening to the Dharma in this way is an assisting condition.
They delight in the Buddha’s great wisdom and develop Bodhicitta.”
We listen to the Buddha-Dharma solely to obtain the teachings that will help us return to our pure intrinsic Buddha-nature that is equivalent to the Buddha. So, upon hearing the Dharma, we must first feel joy. Once we hear the teachings of all Buddhas, we need to sincerely praise the Bodhi. We give praise out of joy, and Bodhi refers to the path of enlightenment. As we listen, not only do we personally feel joy, but we share our admiration for it with others; [we share] it with each other and praise Bodhi, which is the path of enlightenment. In which direction does this path head? We must know this clearly and make sure our course is correct.
The One Buddha Vehicle leads us directly to understanding the Buddha’s understanding and views. We must understand the Buddha’s understanding and views; this is very important. So, as we listen to the Dharma, if we value the One Buddha Vehicle and are mindful of the Buddha’s understanding and views, naturally we will “attain the joy of faith.” As long as we have the will, as long as our course is correct, after listening to and understanding the Dharma, we will certainly be joyful. If we are not joyful, how can we continue to receive and uphold [the teachings]? If we are not joyful, how can we practice this Dharma-door? So, we must cultivate this happiness, the joy of faith.
The Buddha teaches according to capabilities. If we are capable of resolving and vowing to follow the One Buddha Vehicle, naturally when we hear about the Bodhi-path, we will feel great joy. We will have the joy of faith and belief.
“Listening to the Dharma in this way is an assisting condition.” We must listen to the Dharma more often to comprehend various causes and conditions. After hearing about various causes and conditions, we must observe and really try to understand them. By observing, we develop a deeper understanding. For example, Tzu Chi volunteers around the world come from various countries, and each has its own culture. Each country has both rich and poor people. When we watch their videos, look at their photos and so on, with their narratives, we feel as if we have set foot there and have directly interacted with these people. How do we comfort those who are suffering? How do we help them become open and understanding?
We recognize that life is full of unbearable suffering. The Bodhisattva-path is essential for saving and transforming the world. Only humans can save the world by awakening others’ Bodhisattva-minds and walking the Bodhisattva-path. Then, those who are suffering can be saved. Thus, we can understand why the Buddha continues to teach the Bodhisattva-path.
These teachings are the principles He earnestly protected in His heart. He opens and reveals them to everyone, hoping they can truly penetrate the truth of suffering. Then they will also know that suffering is caused by accumulation. These accumulated causes of suffering remind us that we must accept the Buddha’s teachings. In understanding the cessation of suffering, we will know how to eliminate suffering, so we must practice the path. [We learn this from] the Dharma. “Listening to the Dharma in this way is an assisting condition.”
As we listen, the most important thing is to intimately understand the principles. These are all assisting conditions for us. In our spiritual practice, if we cut ourselves off from assisting conditions, our [knowledge base] will be very narrow, and we will not be able to confirm the principles. Most importantly, the Dharma we listen to must have verifiable principles. Then, [we are learning] True Dharma. So, listening to the Dharma is an assisting condition. We listen to the world’s True Dharma,
so we “delight in the Buddha’s great wisdom and develop Bodhicitta.” The more we observe the world and go among people, the more we will develop unsurpassed admiration for the Buddha’s great wisdom, and the more we will develop a Bodhicitta that will continuously arise, like water rushing forth from a gushing spring. Then as we learn the Buddha’s teachings, we will never be indolent. As long as we learn Right Dharma from its source, from the teachings of Buddhas and Bodhisattvas, we can joyfully accept and constantly praise it. As we learn it ourselves, we can also guide others so we can learn the One Buddha Vehicle together. In this way, we will become more and more joyful.
We start with ourselves and then help others. This is how people naturally show gratitude and respect for each other. Then the unselfish great love we show each other will be continuous, like a gushing spring. This is happiness and the joy of faith. When we have joy of faith in assisting conditions, we will not become indolent in [our practice] of the Buddha-Dharma. We will be happier and happier and “delight in the Buddha’s great wisdom.” The more we delight in the Buddha’s wisdom, the more we can awaken our Bodhicitta.
So, the sutra text then states,
“These sentient beings, listen to the teachings from all Buddhas and will ultimately attain all encompassing-wisdom.”
We can all have this sense of joy. The Buddha, with various analogies and expressions, gives teachings to sentient beings. So, “These sentient beings,” So, “These sentient beings” naturally “listen to the teachings” from all Buddhas.” The Dharma taught by the Buddha, which we have heard, is the ultimate teaching. Only by listening mindfully can we attain this ultimate teaching.
․Listening to the Dharma: This is listening to the teachings. The Practice of Peace and Happiness chapter in the Lotus Sutra states, “Put palms together to praise the Buddha. Listen to the Dharma and be joyful.” When our thoughts resonate, we begin to awaken. By transcending subtle, discursive thoughts, we can see our true nature. If our minds can forever dwell in this state, we have attained ultimate awakening.
When we discuss listening to the Dharma here, what is the Dharma we are listening to? It is the teachings [of the Buddha]. We want to learn, and teachings help us learn. Since we want to learn, we need someone to teach us. To learn the Buddha’s teachings, we need someone to teach us. This is a mutual relationship. If Buddhist practitioners are reverent, the teacher of the Dharma will be more earnest. Moreover, the Buddha was giving the teachings that He had guarded, the One Buddha Vehicle. So, the Bodhisattva-path He taught is the teaching the Buddha had safeguarded. It is so very precious! Would He simply want us to [fill seats] at the assembly? Would He feel that the bigger the audience, the more respect He would garner? Definitely not.
When people really pay attention to the Dharma, naturally the person teaching the Dharma will mindfully and earnestly share everything he knows. In the era when the Buddha gave teachings and sentient beings listened to and accepted them, the same principles applied.
So, we now know that listening to the Dharma is about listening to teachings, the methods that are being taught to help us attain Buddhahood. In the Lotus Sutra, in the Chapter on the Practice of Bringing Peace and Joy, a passage states, [people will] “praise the Buddha with their palms together. Upon hearing the Dharma, they will rejoice.”
From this passage of the sutra, we can understand that listening to the sutras is a very dignified and sacred matter. We must be very respectful. “Palms together” signifies reverence and that we will be diligent, not lax, in listening to the Buddha. Moreover, “praise the Buddha” means we do not only listen to it with our ears; we also praise it with our mouth in order to promote the Dharma. So, after we listen to the teachings, we also need to share them with others.
[People] “praise the Buddha with their palms together. Upon hearing the Dharma, they will rejoice.” After listening, we must give rise to joy. Some would say, “We are already listening. Why do we need to feel joy at the same time?” Feeling joy means we have attained true happiness by taking the Dharma to heart. If we feel nothing after hearing the Dharma, it is like water passing through a water pipe; there is no joy in it because people have not attained True Dharma. People who attain True Dharma will naturally find this Dharma to be wondrous and subtle, and find more joy the more they contemplate it.
Often feeling joy in listening to the Dharma means we have taken the Dharma to heart. With this mindset, “when our thoughts resonate, we begin to awaken.” If the Dharma we listen to enters our hearts and we immediately feel a sense of joy, then our thoughts are resonating [with the Dharma]. When the Dharma resonates with our hearts, when the Dharma converges with our hearts, “we begin to awaken.” When listening to the Dharma brings us joy, it nourishes and grows our wisdom-life. “When our thoughts resonate, we begin to awaken.”
We “transcend subtle discursive thoughts.” As ordinary people, our afflictions arise from very subtle discursive thoughts, from greedy and ignorant thoughts. Greed, anger and ignorance are very subtle and causes trouble in our minds. Obviously, we want to calm our minds, but we have many discursive thoughts that are in subtle opposition with the Dharma. We can apply the Dharma, but our discursive thoughts continuously multiply and prevent the Dharma from abiding in our minds. This is what is most worrying. If we do not eliminate these afflictions, taking the Dharma to heart will be difficult.
So, because we have encountered the Dharma, “we begin to awaken.” Naturally we will want to eliminate those subtle discursive thoughts. To do this, we must be very courageous. It is said, “Forming aspirations and vows is the work of a great person.” With firm aspirations and resolve, our awakened minds can naturally eliminate subtle discursive thoughts. Then naturally our awakened minds will develop over time. Thus, we can “see our true nature.” Afflictions have covered [our minds]. Once the mind awakens, it is like sunlight shining through. Gradually, the clouds that have been covering us will gradually be parted. Thus, we can “see our true nature.” Upon eliminating subtle discursive thoughts, we will be able to see the nature of our hearts,
our intrinsic nature that is originally pure. “Our minds can forever dwell in this state.” Then we can always retain this state of purity. Thus, “we have attained ultimate awakening,” which is the state of a pure mind. Naturally we will discover our intrinsic Tathagata-nature. This is the ultimate awakening.
In the hopes that we can ultimately attain all-encompassing wisdom, the Buddha teaches for the sake of sentient beings. Those who hear teachings from the Buddha can ultimately attain all-encompassing wisdom. To reach the ultimate is to reach the end, to go from initial awakening to ultimate awakening. Without an initial awakening, ultimate awakening will still be very far away. Ultimate awakening is all-encompassing wisdom,
Which is one of the Three Kinds of Wisdoms. Thus, “with all-encompassing wisdom, we can know all Buddhas’ teachings of the Path and the various causes and conditions of all sentient beings.”
This is one of the Three Kinds of Wisdom, the all-encompassing wisdom. He reached the ultimate and understood all causes.
The Three Kinds of Wisdom 1. Worldly wisdom 2. World-transcending wisdom 3. Supreme world-transcending wisdom.
In our world, the first kind of wisdom is “worldly wisdom.” Worldly wisdom is the wisdom of ordinary people and non-Buddhists. Ordinary people are those who do not engage in spiritual practice, and non-Buddhists are those who do not learn Right Dharma. People with complicated afflictions and incorrect ways of thinking, people who are clever and intelligent and think they are always right, all have worldly wisdom.
Because we make these discriminations and have these attachments, we cannot transcend the world. This is worldly phenomena. If we always remain in this hazy world, we will never understand the ultimate principles and will never leave this world. This means we remain in the Three Destinies and Six Realms. In the end, this refers to worldly cleverness.
The second is “world-transcending wisdom.” By understanding all of the complicated things and matters of the world, naturally we will become vigilant. After we are vigilant, naturally we will want to transcend the world.
World-transcending wisdom: The wisdom of Hearers and Solitary Realizers. With their wisdom, they practice teachings of the Four Noble Truths, so they can transcend the world. Thus, they have world-transcending wisdom.
The second, “world-transcending wisdom,” is the wisdom of Hearers and Solitary Realizers. Hearers learn the Four Noble Truths to practice. Solitary Realizers rely on the Twelve Links of Cyclic Existence to understand how we come to and leave this world, all kinds of causes and conditions. They begin with Small Vehicle practices. Those who follow these practices hope to transcend this world. They realize that the world is impermanent and full of suffering, so they engage in spiritual practice. But they stop at cultivating the Four Noble Truths and Twelve Links of Cyclic Existence.
Third is “supreme world-transcending wisdom.”
Supreme world-transcending wisdom: The wisdom of Buddhas and Bodhisattvas. By observing the appearance of stillness and tranquility of all things, they do not experience arising and ceasing. They reach the stage of the Tathagata and will surpass Hearers and Solitary Realizers in wisdom.
Thus, they have supreme world-transcending wisdom.
“Supreme world-transcending wisdom” is the wisdom of Buddhas and Bodhisattvas. It comes from Buddhas and Bodhisattvas “observing the appearance of stillness and tranquility of all things.” All Buddhas and Bodhisattvas understand that beyond this world is a state of stillness and tranquility that we all intrinsically have in our hearts. It is just that we cannot yet realize this state of tranquility and stillness. However, all Buddhas and Bodhisattvas are in this state of stillness and tranquility. “They do not experience arising and ceasing and reach the stage of the Tathagata.” This is the state of all Buddhas and Bodhisattvas.
They do not let various worldly conditions change their minds, so they are resolute in entering the state of Tathagatas. This is “all-encompassing wisdom,” which surpasses the wisdom of. Hearers and Solitary Realizers. Thus, it is “supreme world-transcending wisdom, the ultimate all-encompassing wisdom.” All Buddhas and Bodhisattvas’ minds are in a state of tranquility and stillness.
When we learn the Buddha’s teachings, we must learn how our minds can reach the same state as all Buddhas and Bodhisattvas, which is the state of Tathagatas. Only with firm spiritual aspirations can we reach the state of Tathagatas. To achieve this, we must always be mindful. When we listen to the Dharma, we must give rise to joy and respect to really enter a state that is tranquil and clear, with vows as vast as the universe. Then naturally we transcend arising and ceasing and will reach the state of Tathagatas. Everyone, please always be mindful.