Episode 435 – Pay Reverence to the Noble Teacher
>> “Listening to the Dharma, we faithfully accept it and take it to heart. Our nature was originally the same as the Tathagata’s. With Leaks, we became ordinary people and thus unenlightened. Pure faith will lead one to enlightenment.”
>> It is as if, in a ditch by the fields near a great path, a lotus flower has appeared. It is fragrant, pure and agreeable. Cyclic existence is like this [ditch], and ordinary beings stand on the edge. Those with wisdom will want to transcend this and become the Buddha’s disciples.
>> Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva-path.
>> “Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas.'”
>> Sariputra was the wise person the teachings were directed at. He knew the Buddha is the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.
>> [They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.
>> Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions. How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?
>> The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these ten kinds of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.
“Listening to the Dharma, we faithfully accept it and take it to heart.
Our nature was originally the same as the Tathagata’s.
With Leaks, we became ordinary people and thus unenlightened.
Pure faith will lead one to enlightenment.”
Everyone must know that when we listen to the Dharma, we must faithfully accept and practice it. When we take it into our hearts, it will nourish our wisdom-life.
If we take the Dharma to heart, we will practice precepts, Samadhi and wisdom. If these remain on our minds, we can prevent [objects of] ignorance and afflictions in our surroundings from tempting us. If not, no matter how often we listen to the Dharma, it will continue to leak away. When this happens, though we know clearly that we have the same awakened nature as the Buddha, because of our Leaks, the Buddha-Dharma is no longer in our minds. It has leaked away, so we remain ordinary, unawakened people. However, when we give rise to pure faith, we will become awakened. We must quickly give rise to pure thoughts and take the Buddha-Dharma to heart.
During one period of the Buddha’s lifetime, He gave teachings on Vulture Peak. One day, during His time there, 50 young men came to pay their respects. They had arranged to come together and listen to the Buddha teach. This group of young men were all sons of wealthy families in the city, so they were able to come listen to the Dharma. The Buddha taught them by talking about all kinds of appearances in the world. Things may seem very joyful and pleasurable, but that happiness and pleasure may also conceal suffering, its causation, cessation and the Path. These young men understood; after they listened, they felt that life was truly impermanent. Looking at their own society, they saw people in need of compassion everywhere.
Though all 50 of these young men came from very wealthy families, they saw the poverty and suffering in their own society. Thus, after the Buddha’s explanation, they understood the suffering of birth, aging, illness and death. Moreover, they comprehended the suffering of unattained desires, parting from loved ones, meeting with those they dislike etc. The young men had already realized all this. Because they took delight in the Buddha-Dharma, they asked the Buddha to allow them to become monastics. This made the Buddha very happy. These 50 young men all had roots of goodness, so the Buddha agreed [and said], “Welcome bhiksus.” They happily took refuge right away, entered the Sangha and took on the appearance of monastics.
News of this eventually spread to the city. Everyone in the city believed in the Buddha-Dharma. They knew that becoming a monastic is a wonderful thing. So, the parents, relatives and friends of these 50 young men all rushed to Vulture Peak to express their gratitude to the Buddha for helping these young men become monastics. They wished these new disciples well and also reverently made offerings. Thus, they hoped to invite the Buddha to lead this group of bhiksus into the city to accept their offerings. The Buddha agreed.
As the bhiksus followed the Buddha into the city, they were welcomed by everyone. They went to the elders’ homes to receive offerings. When it was time to go back [to Vulture Peak], some of these 50 young men were very reluctant to leave. While they were back in their homes in the city, they were surrounded by the prosperity and pleasures that their families enjoyed. Those things were so mesmerizing to them. Now that they had to return to Vulture Peak, they felt a sense of reluctance.
The Buddha understood how these young men felt. The road that they walked on had a sewage ditch beside it. The sanitation was poor, so the dirty mud and filthy things in there gave off a very foul stench. In one part of this muddy ditch, there were lotus flowers. Lotuses were blooming at the bottom of it. The Buddha stood there and said a few words about how the dirty mud in this ditch by the field had given rise to these lotus flowers. Though the ditch was filthy, the lotus flowers were pure and beautiful. Seeing them brought joy to people. But these flowers have a time when they bloom, and a time when they wilt, just as we humans live and die. In one spot the mud was filthy, but in another there were lotus flowers. Ordinary people exist between two such places. “Those with wisdom will want to transcend this” and become the Buddha’s disciples and monastics; they are like the lotus flowers growing in the mud.
It is as if, in a ditch by the fields near a great path, a lotus flower has appeared. It is fragrant, pure and agreeable. Cyclic existence is like this [ditch], and ordinary beings stand on the edge. Those with wisdom will want to transcend this and become the Buddha’s disciples.
After they were back on Vulture Peak, Ananda asked the Buddha to explain again. So, the Buddha said to Ananda, “Ananda, the lotus flowers in the mud are like the people who have listened to Dharma and aspire to become monastics. Not only can they transform themselves, they can also transform their relatives. Not only can they transform their relatives, they can also transform all sentient beings.”
The Buddha-Dharma can be discovered through [the conduct] of monastics. If we can mindfully penetrate the Dharma, naturally it will spread through the world and bring purity to people’s minds. Similarly, though we still live in this world of Five Turbidities, the presence of this turbidity is what allows lotus flowers to grow. Knowing the truth of suffering, its causation, cessation and the Path to its cessation, we have the will to transcend the world. Since we want to transcend the world, we must have pure faith. Only then can we become awakened. Only then will we be people who awaken themselves and others.
Isn’t that what this story tells us? After we listen to the Dharma, we must faithfully accept and practice it. The Dharma must be taken to heart. Our intrinsic nature is the same as the Buddha’s, but we have become temporarily lost. Thus, when we listen to the Dharma, we must carefully safeguard our minds by practicing precepts, Samadhi and wisdom and no longer allowing afflictions to cover our minds.
So, the Buddha had to deal with “those of limited wisdom who delight in the Small [Vehicle] Dharma” and “do not believe that they can become Buddhas.” He was still compassionate. He used various skillful means to teach sentient beings according to their capabilities and according to the states they want to attain. He taught them how to cultivate causes and create conditions in order to achieve certain states. If we have pure causes and pure conditions, we will attain pure states. This is what we have discussed yesterday and in the past. He guided everyone to reach the Bodhisattva-path. That is how the Buddha taught the Bodhisattva Way.
Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Buddhas. That was why I used skillful means to teach the various fruitions with distinctions. Although I taught the Three Vehicles, I only did it to teach the Bodhisattva-path.
The next passage in the sutra states,
“Sariputra, you should know that when I heard the Noble Lions’ deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas.'”
This passage [addressed] Sariputra. He was foremost in wisdom among the Buddha’s disciples and was also the one who initiated the Lotus teachings. He represented all of the bhiksus in requesting teachings from the Buddha. Now, the Buddha called Sariputra by name because He was best understood by Sariputra.
Sariputra was the wise person the teachings were directed at. He knew the Buddha is the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.
“He knew the Buddha is the king of noble beings.” Because of Sariputra’s wisdom, he had deep faith in the Buddha. The Buddha is the king of noble beings. “Listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness.” All Buddhas had great praise for the Buddha’s virtuous Dharma. We just need to mindfully listen to it. The Buddha is the king of noble beings. If we listen carefully, we can become awakened. All Buddhas, not only Sakyamuni Buddha, were also happy.
He is like the Noble Lion, the king of all beasts. The lion is the king of the forest. Among all animals, the lion is the king of beasts. Since the Buddha became enlightened in this world, He is the noble king of the human realm, just like the lion is the king of the forest. In both cases, this title demonstrates respect. Before a lion makes a sound, he will crouch and then let out a sound, which is called a roar. This is a lion’s roar, a sound that will shake the ground. Once he makes this sound, it will frighten all the many other savage beasts. Similarly, when the Buddha teaches the Dharma, the Right Dharma can eradicate all evil views. And when evil beings hear Right Dharma, they will also be in awe. Thus, He is compared to a lion.
“[They spoke] with deep, pure, wondrous voices. I joyously called out, ‘Namo to all Buddhas.'” Sakyamuni Buddha was describing how, after all Buddhas attain enlightenment and begin to give teachings to sentient beings, their voices are very deep, pure and wondrous.
[They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.
As we previously discussed, the Buddha’s voice has five or eight characteristic tones. These tones will make listeners very happy, gentle and clear-minded. They can deeply penetrate people’s minds. These are wondrous voices. In particular, when the Buddha teaches deep and profound Dharma according to capabilities, everyone can accept it. So, “the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise.” Past Buddhas appreciated and praised. Sakyamuni Buddha for how He consoled sentient beings. These are the voices of all past Buddhas and also of the present Buddha.
So, this passage of the sutra has a double meaning. The Buddha revered all past Buddhas, and His disciples faithfully accepted [the Dharma] when they heard His voice. So when He talked about recalling past Buddhas, that meant Sakyamuni Buddha recalled how all past Buddhas had comforted and praised Him. He drew near the minds of past Buddhas. So, He respectfully said, “Namo to all Buddhas” and spoke those words with utmost reverence. Sakyamuni Buddha also “paid respect and took refuge with all Buddhas.” Though the Buddha had already attained Buddhahood, He still showed utmost respect to all past Buddhas. How could we unenlightened beings [do any less?].
Now is truly the moment that causes and conditions will come to fruition. Sakyamuni Buddha said, “I heard the Noble Lions.” He said, “Sariputra, I have heard the pure and wondrous voices of all past Buddhas. In my heart, I still say, ‘Namo to all Buddhas.’ I am still very respectful of them.” This is what the Buddha taught.
Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions. How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?
“Namo” means to take refuge. The word “Namo” means to take refuge or to rely on. Even Sakyamuni Buddha says, in regard to past Buddhas, “I take refuge with Buddhas,” the Buddhas of perfect enlightenment. So, how can we sentient beings in the nine Dharma-realms not follow the Buddha’s example? Therefore, we must be very mindful. Within the Ten Dharma-realms, the Buddha has used various methods to explain the causes and conditions for each.
The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these ten kinds of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.
Of the Ten Dharma-realms, each has its own causes and conditions. The causes for becoming Hearers develop into the effects of Hearers. They have the causes and conditions of Hearers. Their spiritual practice and capabilities allow them to listen to the Buddha’s voice and understand the Buddha-Dharma. As for Solitary Realizers’ causes and conditions, they knew the Buddha-Dharma in a past life. But they are born in an era without a Buddha. Still they observe the world and its four seasons, knowing that no external states can be everlasting. They know that all things are impermanent. Solitary Realizers connect to their surroundings and realize the impermanence of this world. These are the causes and effects of Solitary Realizers.
As for Bodhisattvas, they drew near to Buddhas in past lives and aspired to engage in spiritual practice. So, they have these kinds of causes and effects. Each has its own causes and its own effects that do not intermix. It is said, “Each person creates his own causes; each receives his own effects and retributions.” There is no mix-up about this at all. I will never reap what you sowed. You will attain the effects of your practice. I will attain the effects of my practice. When I tell you what I know, if you can accept it, you will also attain the same. So, we each have our own causes and will attain our own effects. I cannot give you the effects of my practice. That is impossible. I can share my [realizations] with you, but you may or may not be able to accept them. If you can accept them, you will also attain realizations.
This also applies to all ten Dharma-realms. In the hell, hungry ghost and animal realms each has its own kind of causes and conditions, effects and retributions. It is the same for everyone in the human realm. Each of us has different karmic conditions. All sentient beings in the Ten Dharma-realms are subject to their own individual karmic causes and effects. That is why these are called Dharma-realms. When doing evil things leads to evil effects, that is Dharma. When creating blessings and cultivating goodness leads to blessed retributions, that is also Dharma. Cultivating goodness leads to blessings while creating evil karma yields negative effects. This is an absolute truth. Thus, good and evil are all Dharma.
In summary, as Buddhist practitioners we must always be mindful. When we listen to the Dharma, we must faithfully accept it and take it to heart. Human nature was originally the same as the Buddha-mind. It is just that after we listen to the Dharma, it leaks away because our minds do not do anything to prevent it. Computers, these days, have firewalls to continuously prevent hackers from entering and destroying our computer systems.
The principle is the same. So, we practice precepts, Samadhi and wisdom to guard against wrongs and stop evils and to safeguard our wisdom-life so it continues to grow. Evils will not enter again and afflictions will continue to be eliminated. This is due to precepts, Samadhi and wisdom. We must aim ourselves in the right direction and not get confused. We each have our own causes and our own effects. Each of the Ten Dharma-realms has its own [blend] of good and evil. Therefore, we must strive to protect our minds. We must help our goodness to grow and our evil to continually diminish. This is our goal in practicing the Buddha-Dharma. So, we must always be mindful.