Episode 406 – Take the Vehicle of True Suchness
>> “If we take the Dharma to heart, based on timing and conditions, we can nourish and deeply extend our Bodhi-roots, develop our wisdom-life and walk the Bodhisattva-Path. Thus we can transform the ignorance and suffering in this world.”
>> “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”
>> All of the Tathagatas: [Tathagata] is one of all Buddhas’ ten epithets. Tatha means True Suchness. They take the vehicle of True Suchness. From this cause, They come to the effect, hence the attainment of perfect enlightenment. Thus, They are called Tathagatas. Buddhas come to this world for one great cause, which is to teach sentient beings. Because sentient beings have varying capabilities, it is difficult for them to be transformed. So, Tathagatas have to exercise both compassion and wisdom.
>> “By means of infinite skillful teachings,” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence.
>> Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”
>> “Those who make the [Four] Great Vows to transform sentient beings must accumulate merits and virtues as a foundation.” We must first transform ourselves
>> “Patiently offering guidance out of kindness enables sentient beings to gradually penetrate flawless wisdom.”
>> Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.
>> We must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots,” so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”
“If we take the Dharma to heart, based on timing and conditions,
we can nourish and deeply extend our Bodhi-roots,
develop our wisdom-life and walk the Bodhisattva-Path.
Thus we can transform the ignorance and suffering in this world.”
We all intrinsically have Buddha[-nature], but because of a single ignorant thought, we have fallen into the Six Realms, where we transmigrate without any control. In order to return to the clarity and radiance of our intrinsic Buddha-nature, we need a method by which to do so.
Take family relationships, for example. It does not matter how close people are; even parents and their biological children fall out with each other and go to court over money and property. People frequently come crying to me, asking, “What should I do? What should I do?” If the way we normally do things does not work, then we must apply the Buddha-Dharma.
How do we apply Buddha-Dharma to worldly matters? Consider material wealth in this world. Really, how helpful is it to our lives? If we are spiritual practitioners with the Dharma in our hearts, all we need to sustain our lives is enough food to be full, clothes to stay warm and sound sleep. These things are most helpful to our lives. We could be very content to live this way, so why become enemies with our loved ones over money and worldly things? Why would we do that? Just let it go. Indeed, if we really think about it, we lack nothing; we actually have a lot. Our lives are very abundant, so why [quarrel]? Some people can accept this teaching. If the Dharma is always in our hearts, we only need enough wealth to meet our basic needs. What if we have more than that? Those who really understand [the Dharma] will donate the extra to help those who are suffering.
We may promptly give material possessions to others. Or perhaps, because we know many things, when we see people who do not know better and make enemies with their loved ones over property, we can promptly explain this teaching to them. Then we counsel them and stay with them to help them calm down. We help them learn that material things are simply made to be used, and that they must cherish their relationships and form good connections, not only for this life, but for future lives too. Although in this life, these people are relatives or good friends, if they create negative connections like this, it will lead to a series of disasters.
Not only is it not worth it in this lifetime, but the regret they feel later will even be carried over into future lifetimes. Perhaps they will no longer be family members or friends, but will be enemies and adversaries who constantly slander and persecute them. This is a distinct possibility. So in this lifetime, we must create good causes and blessed conditions. In doing so, “we take the Dharma to heart based on timing and conditions.” No matter when or with what kind of person, we can act harmoniously.
We “nourish and deeply extend our Bodhi-roots.” Nourishing [these roots] requires Dharma-water. We need to use the Buddha-Dharma to nourish the Bodhi-seeds in our hearts so they can continue to sprout and deeply extend roots. If the roots are deep, then the Bodhi-tree will be tall and wide enough to cool down agitated sentient beings and strong enough to not be toppled by the wind.
This is why we must apply the Dharma. In this world, this evil world of the Five Turbidities, there are many suffering sentient beings. We must be quick to listen to the Dharma and take it to heart so that our Bodhi-roots can grow deep and strong, then we can shield people from the troubles of the world. Trees can protect the land as well as provide shade for people. So, we “nourish and deeply extend Bodhi-roots” and also “grow our wisdom-life and walk the Bodhisattva-path.” When we learn the Buddha’s teachings, we must constantly remind ourselves that to be like the Buddha and to learn the Dharma, we must walk the Bodhisattva-path. This is what the One Vehicle Dharma [teaches]. The Lotus Sutra specifically teaches us how to walk the Bodhisattva-path. So, if we can grow our wisdom-life, we can walk the Bodhisattva-path more smoothly. Every day we walk it we will be full of Dharma-joy.
This is true even if we are busy. As Master De Hao explained to the volunteers from Pingtung, “Every day, this is how we have to spend our time.” These people were touched by what she explained. They thought the life of spiritual practitioners is very relaxing, but it is not. Each day we must make full use of every second. This is not just a slogan, it is something we put into practice. Each day, we spend time growing our wisdom-life. This is what we do every day; every minute and second we are working happily. We do not do this for our sake, but for the sake of this dignified place of spiritual practice.
With such a dignified place to practice, we can widely attract people to come learn the teachings. After listening to and experiencing the Dharma and taking it to heart, they can bring it back to their communities and share it widely. This is how we walk the Bodhi-path. So, no matter how bitterly hard our work is, we still have a sense of its sweetness, our sense of Dharma-joy. So, by “willingly doing and happily accepting,” we are already growing our wisdom-life.
If we can do this, “we can transform the ignorance and suffering in this world.” There is a lot of ignorance in this world. At times, people come to us weeping, sharing all their afflictions. Though we can advise them accordingly, have they taken our words to heart? Have they listened carefully? Have we helped them eliminate their ignorance? We do not know. But although sentient beings are stubborn and their habitual tendencies so hard to control that even Sariputra feared them, we should not be afraid. We must develop Bodhicitta, [the aspiration] deal with these sentient beings. If no Bodhisattva is willing to help them, these sentient beings will forever be deluded. If there is no Dharma in this world, how can a pure land exist here? So, we must form aspirations and make vows.
Thus, the sutra states that,
“All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom. Of those who have heard the Dharma, none will fail to become a Buddha.”
This sutra passage talks about “all of the Tathagatas. Tathagata” is one of the Buddha’s ten epithets.
All of the Tathagatas: [Tathagata] is one of all Buddhas’ ten epithets. Tatha means True Suchness. They take the vehicle of True Suchness. From this cause, They come to the effect, hence the attainment of perfect enlightenment. Thus, They are called Tathagatas. Buddhas come to this world for one great cause, which is to teach sentient beings. Because sentient beings have varying capabilities, it is difficult for them to be transformed. So, Tathagatas have to exercise both compassion and wisdom.
We frequently recite the Buddha’s ten epithets, one of which is “Tathagata. Tatha” refers to True Suchness. What is True Suchness? This refers to how. “[He takes] the vehicle of True Suchness. From this cause, [He comes] to the effect, hence the attainment of perfect enlightenment.” The Buddha also intrinsically has Buddha-nature. He already understood all matters, objects and principles in the world. He already thoroughly understood the world-transcending principles of the universe. However, because sentient beings in this world truly need [these principles], though the Buddha already attained enlightenment and transcended the Three Realms, [He returned]. Other than the way I explained the Three Realms, Buddhist teachings have other descriptions of them that are very profound. I myself have not yet reached the formless realm, a state of emptiness where no forms exist.
However, I share my own state of mind with you to explain how we must transcend the desire realm and all our desires for material things. In our spiritual practice, we must open our eyes and see wealth like passing clouds. When we go up to a mountain peak, what looks like a [solid] cloud from afar is actually immaterial when we walk through it. In this world, we see many natural phenomena that are actually insubstantial. Yet we believe they [solidly] “exist.”
Some of these things are manmade. Why are we so attached to these things? There is no need. Engaging in spiritual practice allows us to transcend all worldly things. Whether they are insubstantial or solid, they are nothing more than passing clouds to us. By realizing this we transcend the desire realm. In the form realm, [we realize] these things have nothing to do with us. For those things which belong to us, we can widely share with those who need them. As we realize the Three Spheres of Emptiness, we realize there is no giver, there is no gift and there is no receiver. Once we set aside our concept of material things, we will have transcended the form realm. When that happens, we are not attached to anything, because we see the emptiness in everything. Yet, we know there is wondrous existence.
Wondrous existence is a truth; it is the nature of True Suchness that manifests. Not only does it exist, it manifests, so that. Buddhas transcend the Three Realms. However, the Buddha cannot bear to see that many sentient beings in this world continue to cling to their desires and are tormented by all kinds of suffering, so He “takes the vehicle of True Suchness.” A person takes a “vehicle” to get from one place to another. So, He takes this Dharma, the true principles of True Suchness, as a vehicle back to this world. A vehicle is a method of transportation. The Tathagata’s method of transportation is the Path, which is the path of True Suchness.
Then “from this cause, [He] comes to the effect.” His causes and conditions had matured more than 2000 years ago and. He was born in the Indian Kingdom of Kapilavastu. The karmic conditions connecting Him to the sentient beings of that era and to His parents in the palace had matured. His karmic conditions with that kingdom at that time had also matured. He first appeared in the form of a prince and lived the same way we do. Through observing people’s lives, He realized the suffering of birth, aging, illness and death and used these worldly principles to teach the Dharma.
So, at this present time, where can we engage in ascetic practices? We have this spiritual practice center, and can make use of our time to go among the people. “The Tzu Chi School of Buddhism is a road of working with people in the world.” The world is our spiritual training ground. By interacting with people, we [learn about] how differently they live and hear about their life experiences. Birth, aging, illness and death can all be understood within a hospital.
In summary, “From this cause, They come to the effect, hence the attainment of perfect enlightenment.” Thus He is called the Tathagata. The Buddha has transcended the Three Realms, yet He cannot bear to see sentient beings [suffer], so He comes to this world with these principles, for one great cause, to teach sentient beings. So, Tathagata also means “Thus Come One.”
Thus, all Tathagatas, “come to this world for one great cause, to teach and transform sentient beings.” However, sentient beings’ capabilities are varied, so it is not easy to transform them. Sometimes, as I talk to people during my day, I feel as if I am slowly pouring a glass of water over a hot stone, [so it quickly evaporates]. Sometimes, I feel there is nothing I can do. Though I feel helpless, does it mean I should stop? No, I must still exercise compassion and wisdom. When we learn the Buddha’s teachings, we also need to adopt His compassion and the way He never gave up on sentient beings. So, we must exercise compassion, wisdom and patience, and hope that they will come back again to listen. After they listen, they may open their minds a bit, change a bit. Then they may have the karmic conditions to come back again to gradually immerse themselves. If a rock is immersed, moss may grow on it. This moss can protect the rock by making sure it is not too dry. For people to take the Dharma to heart, we must exercise both compassion and wisdom.
“By means of infinite skillful teachings,” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence.
They cannot save themselves, so their suffering is unbearable. This is why the Buddha repeatedly comes to engage in spiritual practice in this world.
Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”
“Mystics” refers to spiritual practitioners. In ancient times, they tended to reside in the wilderness. So, the guiding teacher of spiritual practitioners was “the guiding teacher of all mystics. [He] transformed countless sentient beings.” Their guiding teacher is the Buddha. Practitioners who are awakened like them “transformed countless sentient beings.”
“Those who make the [Four] Great Vows to transform sentient beings must accumulate merits and virtues as a foundation.” We must first transform ourselves
in order to transform others. We must work hard to “penetrate the Buddha’s flawless wisdom.” Of course, we hope that other people can also accept the Buddha-Dharma and penetrate His flawless wisdom. Everyone, I have discussed flawless wisdom. Besides precepts, Samadhi and wisdom, flawless wisdom also includes
[patiently offering guidance out of kindness].
This “enables sentient beings to gradually penetrate flawless wisdom.”“Patiently offering guidance out of kindness enables sentient beings to gradually penetrate flawless wisdom.”
We should exercise both compassion and wisdom. We must earnestly and gradually counsel others. This enables us to “slowly approach the Buddha’s understanding and views.” We must have the patience to first transform ourselves, then patiently transform sentient beings so that of all those who have heard the Dharma, “none will fail to become a Buddha.”
Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.
We must use the Three Vehicles and flawless wisdom to attain Buddhahood. So, we must eliminate afflictions and attachments, [develop] pure wisdom, and eliminate various delusions and ignorance. We need to realize [true] principles in order to be able to apply them; this is flawless wisdom.
Everyone, flawless wisdom is developed from [cultivating] precepts, Samadhi and wisdom in our daily living. If the Dharma is always in our hearts, naturally we will behave [in accord with] precepts, Samadhi and wisdom. They will always be a part of our lives. So in our lives,
We must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots,” so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”
Seeing people who suffer from their desire for material things is truly very sad. But to dissolve that stubbornness and weaken those desires is easier said than done. However, we should still aspire to have great loving-kindness and compassion, exercise both compassion and wisdom and follow these principles to transform sentient beings. We must always be mindful.