Episode 444 – Eliminating the Web of Doubts with the Dharma
>> “Learn the Buddha’s teachings to walk the great, direct path and understand suffering, causation, cessation and the Path. By teaching the Four Noble Truths, Twelve Links and [Six] Perfections, the Buddha opened the provisional to reveal the true.”
>> “In this assembly of Bodhisattvas, “set aside the skillful for the direct.”
>> “The Bodhisattvas heard this Dharma.”
>> So “their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”
>> When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.
>> All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicted to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.
“Learn the Buddha’s teachings to walk the great, direct path
and understand suffering, causation, cessation and the Path.
By teaching the Four Noble Truths, Twelve Links and [Six] Perfections,
the Buddha opened the provisional to reveal the true.”
We must put our hearts into understanding this. Since we aspire to learn the Buddha’s teachings, we must learn to have our minds connect to the great path. The Bodhi-mind is a great, direct path; this road is very straight. If this path in our minds is unobstructed, then we will thoroughly understand suffering, causation, cessation and the Path.
When the Buddha first taught the Dharma, He began with the Four Noble Truths, suffering, causation, cessation and the Path. As Buddhist practitioners, we must begin from this starting point. Life is suffering. If we do not understand suffering, we will continue to pursue things without end. Eight or nine things out of ten do not go our way. If we do not understand that life is a convergence of causes and conditions, then, in our interpersonal relationships, we will constantly blame one another and will always be dissatisfied with others. No matter what happens, we will feel that others are to blame. This is because we do not understand this truth. If we thoroughly understand this principle, we will understand that in this world, in our daily living, eight or nine things out of ten will not go as we wish.
So, we need to understand the principle of how this convergence leads us to feel afflicted by dissatisfaction. So, if we can understand the principles of suffering and causation, then no matter what issues we face, one by one, we can easily understand and eliminate them. Isn’t that what “cessation” means? So, if we want to eliminate afflictions, then we must have wisdom. With wisdom, our hearts will be opened broadly, [thus] freeing us of afflictions. Without afflictions, we will be free and at ease. Then we will be on a very direct path. This will allow us to reach the Bodhisattva-path and the state of Buddhahood.
So, the Four Noble Truths must be the foundation for Buddhist practitioners. Otherwise, we will not be content no matter what we do and will be in an afflicted state every day. So, the direct path for us Buddhist practitioners is fundamentally this simple. We can show mutual gratitude, and encourage one another to give to sentient beings. We all do so willingly and happily. “I’m so grateful.” When I show gratitude to you, you feel happy. When you show respect for me, I feel happy. So, we show mutual gratitude and mutual respect. We have just one goal, to show our love. Boundless love can bring thorough understanding.
After we understand the Four Noble Truths, [we need to know] why we are born as humans. What are the causes for being born human? The Twelve Links of Cyclic Existence. Everything has to do with causes and conditions. Conditions will attract causes and causes will lead us to create conditions. So, causes and conditions are interlinked. First, ignorance leads to action, which leads to consciousness, which leads to name and form, and so on. There are Twelve Links, ending with old age, illness and death. After old age, illness and death, is death the end? Do the Twelve Links of Cyclic Existence end here? It does not end here, because in the past, we did not understand suffering, causation, cessation and the Path, thus we continuously created karma, extending the Twelve Links of Cyclic Existence. This cycle continues unbroken as we leave one body for the next. “We cannot take anything with us except karma.”
So, we must thoroughly understand the Four Noble Truths, else, as in the Twelve Links of Cyclic Existence, the arising of ignorance will lead to action, which then stirs our consciousness. Once our consciousness stirs, we create karma, which leads us to be reborn again. “We cannot take anything with us except karma.” Thus, we go someplace to be reborn, taking the shape of a fetus. At that time, there is only “name and form”; [we exist] in name only. This happens during pregnancy; the human body is truly incredible. When the father’s sperm and mother’s egg combine, the human shape is not immediately formed. In the mother’s womb, the organs gradually take shape. Before the Six Roots are formed, there is only “name and form.” [We exist] only in name. Basically, “name and form” is a stage of pregnancy in the mother’s womb.
Slowly, the Six Roots are formed and after almost ten months, [the baby] is born and comes into contact with the world. That leads the baby to develop feelings and give rise to desire and cravings. Craving leads to becoming. What comes to be? Karma. This keeps going until aging, illness and death. This sequence of events is the Twelve Links of Cyclic Existence.
If we do not understand the Four Noble Truths, we will [continue to suffer and be trapped in] the Twelve Links of Cyclic Existence. If we can thoroughly understand this, we will engage in spiritual practice, which is applying the Six Perfections. So, the Four Noble Truths, the Twelve Links and the Six Perfections are stages of our spiritual practice. The Four Noble Truths is the foundation. The Twelve Links of Cyclic Existence help us understand how we come into and leave our lives. The Six Perfections [form] our spiritual practice. Giving, upholding precepts, patience, diligence, Samadhi and wisdom are our tools for spiritual practice. To leave the shore of suffering, this state of ordinary people, we must cultivate the Six Perfections to help us cross the sea of suffering and afflictions to reach the tranquil and clear state of noble beings. To return our ignorant minds back to their pure intrinsic nature of True Suchness, we must rely on the Six Perfections.
So, we must thoroughly understand suffering, causation, cessation and the Path, the Four Noble Truths, Twelve Links and Six Perfections. This is the road the Buddha paved for us. There is a sequence to these teachings that helps us progress.
When it was the time [to teach] the Lotus Sutra, [the Buddha] opened up the provisional teachings. In the past, He had taught skillful means. Now He set aside the skillful for the direct. He had already set aside past teachings. Sentient beings’ capabilities, their great, average and limited capabilities had now reached the same level of maturity. So, He set aside skillful means to reveal True Dharma. This all begins when we aspire to learn the Buddha’s teachings.
As we discussed yesterday, the Buddha said, “I now rejoice and have no fear.” Sakyamuni Buddha was very joyful. The timing was right and sentient beings’ capabilities had been brought into alignment, so they were able to accept the Great Dharma. So, the Buddha began to feel at ease, “joyful and without fear.” He could be at ease and,
“In this assembly of Bodhisattvas, “set aside the skillful for the direct.”
He began to teach the supreme path. Everyone had formed great spiritual aspirations. In the past, they had limited capabilities and wisdom. Now, their capabilities and wisdom had grown. They knew that everyone intrinsically has Buddha-nature and that everyone must return to that nature of True Suchness. The road that will help us return is the Bodhisattva-path. So, the Buddha began to feel at ease. He was able to tell everyone, “Just follow this path all the way. In this assembly of Bodhisattvas,” for those on the Bodhisattva-path, “I shall set aside the skillful for the direct.” He asked all of them, “When you contribute, who are you actually doing that for?” We are contributing for our own sake, for our own spiritual cultivation. Though sentient beings face tremendous suffering, “The affinities of Bodhisattvas are with suffering sentient beings.” If we want to be Bodhisattvas, we can only do so because of suffering sentient beings. So, we must be grateful.
Although we give material things, we attain things that are not material. We give tangible, limited things, and we attain intangible, infinite things, [thus] growing our wisdom-life. So, the Buddha began to tell them He would “set aside the skillful for the direct.” We give tangible, material things, but we actually reap something intangible. If we can understand this, we will attain an unsurpassed, supreme path. If we cannot understand this, we will always feel that we are giving for the sake of other people. Actually, we are doing it for our own spiritual practice, not for other people. Other people are Dharma-doors for us. When countless Dharma-doors manifest, they give us an unobstructed path to walk. We should be grateful for this. So, at this point, the Buddha felt at ease and began to teach the supreme path.
The next sutra passage states,
“The Bodhisattvas heard this Dharma.”
Now everyone had formed great aspirations to practice the Great Dharma, so they could be called Bodhisattvas. These Bodhisattva-practitioners listened to the teachings of the Bodhisattva-path,
So “their webs of doubts were eliminated. All 1200 Arhats would also attain Buddhahood.”
Arhats, Hearers and Solitary Realizers all had limited or average capabilities. They were not uniform in their wisdom. They formed aspirations, but all had different capabilities, and of course, each had their own causes and conditions.
For over 40 years, the Buddha had paved this road, inch by inch, teaching and guiding everyone with love. He nurtured their limited capabilities and gradually used the Dharma to guide them to the Lotus Dharma-assembly at this time. Their great capabilities had awakened and they were able enter the Great Dharma. So, “Their webs of doubts were eliminated.” As we have discussed, the Buddha always wanted people to resolve their doubts and develop faith. The Root of Faith must be deeply secured. If their faith was deeply rooted, naturally they would have no doubts when they listened to Great Dharma. If they still had doubts upon hearing the Dharma, then they might easily slander it, because they could not faithfully accept it and lacked the right capabilities.
If we put something weighing thousands of kilograms on a bicycle, then the bicycle will definitely be crushed. This small bicycle will be destroyed. Instead, we should use an oxcart or a truck. Depending on the weight that needs to be carried, we need to find the appropriately-sized vehicle. It is the same with our capabilities. For someone with limited capabilities, if we give them Great Dharma, it will only damage their faith. If they cannot accept it, they will slander it. So in the past, the Buddha could not teach the True Dharma; He could only give provisional teachings. Now that everyone’s faith was deep and solid, their webs of doubts were also eliminated.
When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.
Among the assembly were “1200 Arhats.” These were Hearers and Arhats with limited capabilities. “They would also attain Buddhahood.” Now they were beginning to form great aspirations, and their capabilities had matured. So, in the Lotus Sutra, there is the. Chapter on Bestowing Predictions of Buddhahood. [The Buddha] bestowed these predictions on monastics, Hearers, Solitary Realizers, Arhats and so on. Also, the Lotus Sutra continues by explaining how, even though they had not truly walked the Bodhisattva-path, their capabilities allowed them to accept and believe. So, “their webs of doubts were eliminated” and they had all formed Bodhisattva-aspirations.
The Buddha had always said that sentient beings had varying capabilities. Some people heard one thing and realized 1000. These were people with great capabilities. There were also some with average capabilities, who heard one thing and realized ten. Although they did not completely understand, they had faith. For those with limited capabilities, although they heard teachings, they could not clearly understand them. Not only did they not clearly understand, they had many questions and doubts. These were people with limited capabilities. Those with great capabilities could encounter the Buddha’s True Dharma.
As for Hearers, Arhats and so on, although they listened to teachings, they were still “clinging to old attachments,” which are habitual tendencies. We have always had these habitual tendencies. Not only did these Hearers have old habits, they also “developed new doubts” about the new teachings. Past habitual tendencies remained with them. Although they had listened to the Dharma, their old tendencies remained. Then, when this Dharma was being taught, those with limited capabilities gave rise to new doubts. “Really? Is this the case? Can I truly attain Buddhahood?” With doubts, they could not accept Great Dharma. As long as these doubts existed, people clung to their habitual tendencies, like the layers of ignorance that covered their nature of True Suchness.
So, this was the time to eliminate them. Thus, “Their webs of doubts were eliminated.” These had to be eliminated, otherwise they could not accept the Great Dharma. At that time, Bodhisattvas with great capabilities had already formed great aspirations. After listening to the Bodhisattva Way, they could eliminate their old habitual tendencies and not give rise to new doubts. This was how they faithfully accepted and practiced the Dharma. Thus “when the Bodhisattvas heard this Dharma, their webs of doubts were eliminated.”
Next, the sutra states, “All 1200 Arhats would also attain Buddhahood.”
All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicted to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.
Those we are talking about are those at the Lotus Assembly over 2000 years ago. Hearers, Solitary Realizers and Bodhisattvas all formed great aspirations and their capabilities had become uniform. “They would also attain Buddhahood.” They could become enlightened and attain Buddhahood. “If they had not eliminated doubts, they could not attain Buddhahood.”
In summary, we must have a very solid faith and faithfully accept the Buddha’s teachings. We must not develop doubts; we must act quickly to eliminate our old habitual tendencies. Doubts are like a web. If we fall into a web, we will not be able to jump back out. We must quickly cut through the web. That is the only way we can escape from it. Only when we break free from this web of doubts can we accept the True Dharma. So, our ability to learn the Buddha-Dharma depends on one thing, “faith.” This “faith” must be very solid, and the Buddha-mind must truly be part of our minds.
The Buddha was so compassionate, He patiently guided us and paved the road for us. Now, the road in our minds should be unobstructed. Although He opened the door of skillful means and taught the Four Noble Truths, without this road, how could we possibly realize the workings of karma in our lives? If we do not understand the Twelve Links of Cyclic Existence, we cannot move forward on this road. The Buddha paved it for us, and we must put the teachings into action by walking this road.
So, this is now the time to “open the provisional and reveal the true.” The True Dharma is in front of us. We must push aside the web of doubts and accept the True Dharma. Then the road in our mind will be great and direct and free of difficulties and obstacles. So, we must always be mindful.