Episode 351 – The Path to Buddhahood Is Vast and Long
>> The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.
>> In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.
>> In order to teach Buddha-wisdom, all Buddhas appear in this world. There is only this one truth; the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.
>> All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.
>> There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His understanding and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s understanding and views. This is the wondrous Dharma of the Lotus Sutra.
If we want to learn from the Buddha, we must know this road will be very long because we have spent a long time as unenlightened beings. For countless kalpas, we have been transmigrating in the Six Realms. It has been a very long time, and we are just now aspiring to begin learning from the Buddha, so we must know we still have a long way to go. Thus, “The path to Buddhahood is vast and long.”
The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.
As we begin to walk the path to Buddhahood, we need to know that we will not attain Buddhahood the day we become a Buddhist practitioner. Nor will we attain it after a lifetime of reverently paying our respects to the Buddha. Not at all. We must know that we are learning from the Buddha, not asking Him [for something]. We are only asking that our minds can be one with the Buddha’s, but we are asking this of ourselves. We are asking ourselves to move forward and to get closer to Him.
So, as Buddhist practitioners, we are following the Buddha on this road. The Buddha already blazed the trail. If we want to follow in His footsteps, we must follow this road to draw closer to Him. So, “The path to Buddhahood is vast and long.” Although there is still quite a distance, we must find a way to inspire ourselves. Truly, we must diligently move forward because the road is long. How much farther does it go? We do not know.
It is “long” because we are still far away. “Vast” means wide open. If we deviate from the course even slightly, it will be like being in the desert. The desert is a boundless expanse of wilderness, so how can we find our direction? If we veer off course, we will easily get lost in the wilderness. We have already lived for countless kalpas. For vast numbers of past kalpas, we have been lost. Because of a moment of carelessness, we veered off course. So, we must awaken. We already know our direction and how to walk the path to Buddhahood. We must focus our minds so we will stay on the right course.
We also must know that [walking the path] “takes kalpas of accumulated practice.” We must walk on it for a very long time. A “kalpa” is a very long time. In the past, I have often talked about “kalpas” such as “three great asankya kalpas” or “one small kalpa, one increasing and one decreasing kalpa,” which is already a long time. There are also medium and great kalpas. These are all very long periods of time, let alone “vast numbers of kalpas.” We do not know how to begin to calculate the time that we have been lost in the Six Realms.
So, after looking back, we must realize that we need to spend just as long to diligently move forward. No matter how long it takes, even if it “takes kalpas,” we must spend that time walking forward step by step. Spiritual practice requires that we seize every moment to accumulate these steps. Every step we take brings us a step closer to the Buddha’s state.
This is what I keep telling all of you. The Buddha Himself said that for countless kalpas, He continuously learned the Dharma from countless Buddhas. Since we are learning from the Buddha, we must also do the same. This will take a very long time, but we cannot think, “I have practiced for such a long time, so what exactly have I gained?” We must not ask ourselves what we have gained, but just do it. Just do the things that must be done. Just walk the road that must be taken.
Earlier, we spoke of “attaining Buddhahood on hearing a single verse” or “hearing one verse and attaining Buddhahood.” Can we really attain Buddhahood after hearing a single verse? This is not easily done. But we must have faith. Has this seed been planted in our minds? If we believe this seed is really not hollow but is solid, when it is planted in the soil, it will definitely sprout into a seedling. It will grow into a small tree, a big tree, and then into a thick-trunked tree that takes many people to fully wrap their arms around. The cause that led to this tree was a seed; then as years go by, it becomes a thick-trunked tree.
From this analogy, we know that “attaining Buddhahood on hearing a single verse” is not impossible so long as we truly take the Dharma to heart, even if the “path to Buddhahood is vast and long and takes kalpas of accumulated practice.” It may take many years, but the more time passes, the more we will achieve.
Some people ask, “How is it possible that we can attain Buddhahood upon hearing a single verse?” We must believe that the path to Buddhahood tells us this path is the correct one. When we are on the correct path, we must diligently go forward. Our faith and our practice must be sustained forever. So, I also constantly tell everyone to seize the moment, that is, seize the opportunity, and sustain it forever. When we promptly seize this opportunity, we can carry out this correct practice forever. Then on this great road, no matter how far we need to go, since we are moving forward on the right course, our hearts will become as pure as lotus flowers. This is how, “With each step, a lotus flower blossoms.”
In Buddhism, the lotus flower represents how we can maintain the purity of our minds in this turbid world without becoming defiled. Now that we have heard the Buddha-Dharma and aspired to walk the Bodhisattva-path, we certainly must have patience. “Attaining Buddhahood upon hearing one verse” is not impossible. However, some people may say, “It can’t be that easy.” It is not at all easy. Without aspirations, it is really impossible. How could we attain Buddhahood upon hearing a single verse? If our seeds are hollow, or if we scatter the seeds on concrete, then that would definitely be impossible. If we scatter our seeds in the soil and nourish them with Dharma-water, after many years of growth, how could we not [attain Buddhahood]? We should have faith in this,
but our Buddha-nature is in bonds. We all intrinsically have Buddha-nature, but we have been bound and entangled by ignorance and afflictions. Thus “our Buddha-nature is in bonds, like a pearl hidden in our clothes.” In the Lotus Sutra, there is a story about a poor young man and a pearl. This man was very down on his luck. When an elder saw this depressed young man, he wondered why he was in such a sad state. “I gave you a pearl a long time ago, so why are you still in such a sad state? You could have traded this pearl for riches.” The man patted himself and felt the pearl. “How long have I had this pearl?”
Indeed, he always had this pearl on him. This is just like us as ordinary people. Buddha-nature has always been in our minds, yet we look outwards to seek the Buddha. This is because our minds have been covered by ignorance. So, “The Buddha pointed out that we already possess what we are seeking.” He wanted to let us know that we all intrinsically have Buddha-nature. The mind, the Buddha and sentient beings are no different [in their nature]. We all intrinsically have Buddha-nature. We must believe this.
So, in the previous passage we discussed, “In the Buddha-lands of ten directions, there is only the One Vehicle Dharma.”
In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.
“The Buddha-lands of ten directions” include worlds in the four directions and above and below. The Buddha is the fundamental teacher of this Saha World. So, the Buddha wants to teach us the One Vehicle Dharma, the one teaching that helps us to understand our minds and realize our true nature. But this is by no means easy for us, so the Buddha had to use skillful means. Then at the Lotus Dharma-assembly, He said “not two or three.” There are not Two Vehicles or Three Vehicles; there is just the One Vehicle Dharma,
“except when the Buddha teaches skillful means.” The exception is when He teaches skillful means according to sentient beings’ capabilities. We are actually inherently Buddhas, but we have gotten lost. Because He became enlightened first, He came to teach those who will awaken later. The Buddha was the first one to be enlightened. In hopes we can all awaken, He taught us in many ways “by using temporary labels.” He used various names and appearances, “conditioned phenomena.” Every phenomenon has its name and appearance. But actually, those are only temporary. They are just designations.
For example, humans have to be distinguished by name. So, we are each given a name, when actually, we can all be called “human,” and can have just one label. So, to “guide sentient beings,” He utilized various teachings and came up with various labels in order to teach everyone. This was stated in a previous sutra passage.
The next passage of the sutra states, “In order to teach Buddha-wisdom, all Buddhas appear in this world.”
In order to teach Buddha-wisdom, all Buddhas appear in this world. There is only this one truth; the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.
Though He used various methods to teach, everything that He taught was Buddha-wisdom. The Buddha, in His wisdom, established many teachings for sentient beings. “All Buddhas appear in this world. There is only this one truth.” The Buddha comes to the world for one great cause, to “open, reveal, realize and enter.” The Buddha “opens and reveals,” so sentient beings can “realize and enter.” His understanding and views. He comes only for this one cause, “the remaining two [vehicles] are not real.” The Two and Three Vehicles are not real; they are just temporary labels that help us return to our intrinsic nature of True Suchness.
“Ultimately, They do not use Small Vehicles to deliver sentient beings.” The Buddha did not want to use the Small Vehicle to deliver sentient beings, but sentient beings’ capabilities are dull, so He had no choice but to use the Small Vehicle. The Buddha wanted to teach the Great Vehicle Dharma and hoped we could immediately understand it. But sadly, we could not, so the Buddha had to exercise His wisdom. He did this “to teach Buddha-wisdom.”
There are two kinds of Buddha-wisdom. Let us mindfully examine [them]. First is “supreme and perfect wisdom.” This is which is what we often call. “Anuttara-samyak-sambodhi.” This is supreme, perfect, universal enlightenment. This is the Buddha’s “perfect wisdom.” The second is “all-encompassing wisdom.” We previously spent several days explaining “all-encompassing wisdom,” which is “sarvajna.”
When we recite sutras, [we say] “the fruit of sarvajna,” which is “all-encompassing wisdom.” It is supreme, unsurpassed wisdom, which is very encompassing. Among all things in the universe,
there is nothing it does not know; all [is known]. So, “All Buddhas appear in this world” means “the Dharmakaya of all Buddhas is ever-abiding and unceasing.”
All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.
All Buddhas, whether of the past or present, are ever-abiding in this world. The names mentioned at the beginning of the. Introductory Chapter were 20,000 Sun-Moon-Lamp Radiant Buddhas. Actually, Buddhas constantly come to this world. We are all Buddhas, but our Buddha-nature is still in a deep slumber, while many Buddhas have already awakened. So, sentient beings are Buddhas and. Buddhas come from among sentient beings. So, “All Buddhas appear in this world” means
as long as we care about ourselves enough to quickly awaken from delusion and deep slumber, we can be “those who awaken later” or “those who gradually awaken.” Those who gradually awaken will also awaken in the future. The Dharmakaya is ever-abiding and unceasing, as is our intrinsic nature of True Suchness. But “sentient beings are blinded by darkness, so it is very difficult for them to see it.” We sentient beings are blind. If we cannot see [our true nature], then how can we comprehend the Buddha’s understanding and views? What if we do not comprehend? We must learn how to open our wisdom-eyes to look at all sentient beings.
We just need to push aside the darkness and believe that at this time, the sky outside is gradually brightening. So, “the Buddha now appears in the world to enable all sentient beings to achieve His one great cause.” The Buddha comes to the world for one great cause; He manifests in the world “to enable” sentient beings to achieve His one great cause. This is very extraordinary. Look at the population on this planet. How many of us truly know the Buddha-Dharma? How many people can diligently put the Buddha-Dharma into practice? Besides, the Buddha has spent very little time in this world. So, we are still in the era for Sakyamuni Buddha to give teachings, but He last appeared over 2500 years ago. So, for us to still have Dharma to listen to is a very rare opportunity, therefore we must seize it. So, it “is a precious treasure in this world.” For the Buddha to appear in this world is indeed very rare.
But the Dharmakaya still remains in this world, so we can still listen to the Dharma. Because there is still Dharma, that means the Buddha has not yet disappeared. He will not disappear from this world; He is still here now. As long as we practice the Dharma, the Buddha will still exist in this world. If we do not practice the Dharma, even if we lived during His lifetime, it would be as if the Buddha did not exist. So, we must seize [this opportunity].
“There is only this one truth. To make known ultimate reality and wondrous truths is His work and action.” The Buddha comes to the world for one great cause. What He does is His “work and action.”
There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His understanding and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s understanding and views. This is the wondrous Dharma of the Lotus Sutra.
The actions He takes for His one great cause are to teach the Dharma to sentient beings by speech and to set an example through His actions. His one great cause for coming to the world is to “make known ultimate reality and wondrous truths. Wondrous truths” are intangible and invisible, but the Buddha came to this world, was born and grew up in the palace, became an adult and sought the truth. These were worldly appearances He manifested for the sake of the truth; they were all to “reveal ultimate reality and wondrous truths.”
“His work and action” is to undertake the one great cause. “Action” means to undertake. “To open and reveal His understanding and views is also His work and action.”
Everyone, this is how we learn from the Buddha. When we understand the principles in our daily living, we are always immersed in the stream of Dharma. We are not merely touching the water; we are actually immersed in it. Thus we can cleanse unenlightened ignorance from our minds. So, we must always cherish the Buddha-Dharma. The Buddha’s teachings all aim to guide us in the right direction.
The Buddha comes to this world to open our minds. When we eliminate our ignorance, True Suchness will appear. This is a very simple action, but shouldn’t we open the door to our minds ourselves? As I said, we must not ask this of the Buddha but of ourselves. We must be diligent so we can move forward and not deviate from this course. These are things we must ask of ourselves. We must love and cherish ourselves, seize this moment and keep moving forward. We must always be mindful.