Episode 795 – Creating Blessings and Cultivating Wisdom
>> Diligent practice along the Path gradually moves toward forming great resolve. Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important. In the Prajna period, they learned the two complete and ultimate practices.
>> “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.
>> The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end. He ordered his son is a metaphor for how. The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas, those with great capacities, gathered from the ten directions.
>> Gather relatives [refers to how]. All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives is a metaphor. Relatives refers to the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.
>> Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment.
>> Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.
>> They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.
“Diligent practice along the Path gradually moves toward forming great resolve.
Scorning their former mindset, they gradually set aside the Small. In the Agama and Vaipulya periods, Samadhi and wisdom were equally important.
In the Prajna period, they learned the two complete and ultimate practices.”
Spiritual practitioners must uphold precepts and eagerly and diligently practice along the Path. We must not deviate from this path, from precepts, Samadhi and wisdom. So, we must eagerly and diligently practice according to the Path. By upholding precepts and being diligent on this path we can “move toward forming great resolve.” What this means is that, in accord with our capabilities, the Buddha slowly guided us from limited teachings to great teachings.
So, starting from the Agama sutras, the Agama period, we moved into the Vaipulya, then the Prajna teachings, gradually entering the Buddha’s original intent, [taught in the Sutra of] Infinite Meanings during the Lotus period. Thus, everyone had begun to slowly understand. Yet now, they “scorned their former mindset.” In the past, they had been more self-indulgent. They focused on benefiting themselves and did not think about all sentient beings.
So it says, they “scorned their former mindset and gradually set aside the Small”; they had slowly begun. The Buddha was very mindful. With a spacious heart, a patient heart, He slowly taught and guided us. A long time passed in this way. There were the Agama and Vaipulya periods. Teaching the Agama sutras took 12 years and the Vaipulya sutras took another 8. Gradually, while teaching the Vaipulya sutras, He began giving both limited and great teachings to help us to slowly set aside the Small for the Great. Slowly, we came to know that this is not just about transforming ourselves, but also about transforming others. Then, when He got to the era of the Prajna sutras, “In the Prajna period, [we] learned the two complete and ultimate practices.”
After understanding the law of karma through the Agama teachings, we must begin to benefit others as well. But we still cling to delusions without awakening. So, He wanted everyone to know not to be attached, as everything is ultimately empty. Thus He gave the Prajna teachings. He explained the Prajna teachings for a long time to help everyone understand that there is nothing in this world worth clinging to, because, though we created so much karma and experienced so much suffering, in the end we are left with only emptiness. Then, the Buddha wanted people who are biased toward teachings of emptiness to quickly return to walking the Middle Way. He wanted our minds to have no hindrances, yet we all still needed to go among people to create blessings. Only by being replete with blessings and wisdom are we able to save the world.
So, the Buddha hopes that everyone will form great aspirations, make great vows and walk the Bodhisattva-path by going among people. We should relieve not only physical suffering, but also the afflictions in people’s minds. Thus, in the Agama and Vaipulya periods, Samadhi and wisdom were made equally important. Then in the Prajna period, the power of love was unified with wisdom. These are the two complete and ultimate practices.
Thus, as we learn the Buddha’s Way, there are the Five Periods of teachings. The first is the Avatamsaka period, the second is the Agama period, the third is the Vaipulya period, the fourth is the Prajna period and the fifth period is the Lotus-Nirvana period. “Nirvana” refers to the bequeathed teachings. This is the Buddha’s lifetime of teachings, divided into the five periods over which He earnestly guided us. This is the way the Buddha taught. So, He used many analogies when teaching us.
The previous sutra passage states, “Then after a short time had passed, the father knew his son’s intentions had gradually become clear; he formed great resolve and scorned his former mindset.”
Over a very long period of time, they had gradually grown closer. After spending time together, the son began to understand. The child had gradually come to know that the elder’s storehouse had countless things and that he could come and go without obstacles. He also had a share of these things. He knew this, but he did not have the resolve. The father wanted to pass down the family business but the son was not interested.
Thus it is said, “As the end drew near, he ordered his son to gather relatives, kings and ministers, Ksatriyas and householders. They were now all assembled.”
The father was truly getting old. With age comes illness; with illness comes the end of life. He wanted to pass down the family business, so the elder gathered together many friends and relatives. Because his family business was very big, even “kings and ministers, Ksatriyas and householders” were all invited. The scene was very grand.
In the Lotus Sutra, there is a passage that states, “The Tathagata will, before long, enter Parinirvana.” This was “as the end drew near.”
As the end drew near: This is as it says in the sutra, The Tathagata will, before long, enter Parinirvana. This also explains that the Buddha’s conditions for transformation in the world would soon come to an end, so He needed to promptly teach the Lotus Sutra and freely express His original intent.
The Buddha was just like a regular person; He too experienced birth, aging, illness and death. When the Buddha was about to enter Parinirvana, what remained on His mind was sentient beings. As His mind was on sentient beings, He was of course worried. He worried that there would be no one to spread the Dharma. So, as the end drew near, the Buddha’s one great cause was passing down the Dharma. This one great cause was a serious matter.
This is describing that. “The Buddha’s conditions for transformation in the world would soon come to an end” The Buddha’s conditions for being in this world was about to end. So, he had to quickly give the Lotus teachings and freely express His original intent. This was the Buddha’s mindfulness.
The Sutra of the Buddha’s Bequeathed Teaching: All those who could be transformed had already been transformed; those who had not yet been transformed that would lead to their transformation. Thus, His conditions for transformation were coming to an end.
The Buddha also said in the Sutra of Bequeathed Teachings, “All those who could be transformed had already been transformed. Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” This expresses that this lifetime’s conditions for transformation were at an end. So, those who could be transformed, those who had affinities with the Buddha, had already been transformed. “Those who had not yet been transformed had already attained the karmic conditions that would lead to their transformation.” Those with karmic conditions had already heard the Dharma. Those who did not yet have the conditions and thus had not yet been transformed had already created the karmic causes that would lead to their transformation. For these causes and conditions [to mature], all the disciples had to continue to transmit the Dharma.
So, we often say we are very thankful that so many sages traveled to India to bring back the sutras and then spread them widely. This is continuing the Dharma-lineage.
This is how we have the treasury of teachings we can read today. If we do not understand something, there are Buddhist dictionaries that can help. We have a very complete collection of teachings. The compilation is very complete, so we can mindfully work to comprehend it. This was also a great cause. This great work is not just for us to use ourselves. After reading it, we know we must eliminate afflictions and awaken ourselves. This is not enough. The Buddha wanted all of us to develop our resolve, form great aspirations and make great vows.
When the Buddha’s conditions for transformation in His life were about to end, He still kept helping those who would be transformed in the future, creating the causes for their transformation and paving this path for them. So, He was very diligent; He continued teaching even as the end drew near. Near the end, even into the middle of the night, just before daybreak, in that tranquil and still environment, with His very last breath He was still bequeathing teachings. He told us to earnestly [practice] the Four Noble Truths, the 37 Practices to Enlightenment, the Eightfold Noble Path, etc. The Buddha told us to uphold precepts. Only with precepts can the Dharma-lineage be continued
“He ordered his son” is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas. When the father and son met, ‘he bequeathed the family business’ means that those who had received the teachings of two trillion Buddhas,” those with great capacities, “gathered from the ten directions.”
This is making another analogy. This was just like what the elder did. With all his wealth, as he was nearing his end, he quickly called everyone together to meet his son. This is a metaphor for how. “The Buddha again taught to the assembly of Bodhisattvas.” At the Lotus Dharma-assembly there also were many Bodhisattvas present. What He wanted to teach them was the same. “Those who had received the teachings of two trillion Buddhas” were the many Bodhisattvas at this assembly who in the past had been transformed by the teachings of two trillion Buddhas. These Bodhisattvas all gathered at this Dharma-assembly
“Gather relatives” [refers to how]. “All great Bodhisattvas gathered at the Lotus Dharma-assembly. Gathering relatives” is a metaphor. “Relatives” refers to “the Dharmakaya Bodhisattvas of the ten directions as well as all other influencers.”
For such a grand occasion, all the relatives had come. The grandness of the elder’s gathering was a metaphor for the occasion of the Buddha’s transmitting the Dharma. So, “All great Bodhisattvas gathered at the Lotus Dharma-assembly.” There were so many. Bodhisattvas who had formed affinities over countless kalpas in the past all gathering together. This is analogous to “gathering relatives.” So many Bodhisattvas [gathering] was just like when the elder called all his relatives together.
The “relatives” are “the Dharmakaya Bodhisattvas of the ten directions, as well as all other influencers.” Actually, all Dharma-realms of the universe are filled with the Dharmakaya Bodhisattvas of the ten directions. They have already realized the Dharma that adapts to all phenomena and realized all true principles. The Dharmakaya Bodhisattvas had all gathered. In addition, there were “influencers.” The influencers were present at the assembly, like Manjusri, Maitreya, Guanyin and Great Might Bodhisattva. They had all assembled in that place, at that grand occasion.
As for “kings and ministers, Ksatriyas and householders,”
Kings and ministers: The Great Vehicle teachings are like kings. Bodhisattvas of Equal Enlightenment are like ministers. The 18 Bodhisattvas mentioned in the Introductory Chapter are all Bodhisattvas of Equal Enlightenment
“the Great Vehicle teachings are like kings.” Sentient beings are unyielding; only the Buddha-Dharma can tame stubborn beings. Thus, just like a king controls the great matters of the kingdom,
the Great Vehicle Dharma can encompass all Small and Great Vehicle teachings. Everything is encompassed by the Great Vehicle. The Great Vehicle Dharma is all the teachings of the Buddha’s lifetime. Everything from the Avatamsaka Assembly all the way to the Lotus-Nirvana period, when brought together, is called the Great Vehicle Dharma. The Great can contain the Small; thus it is like a king.
“Bodhisattvas of Equal Enlightenment are like ministers.” Bodhisattvas of Equal Enlightenment are sentient beings who have already attained great enlightenment. They are said to have “equal enlightenment.” They have already realized the Buddha-Dharma; they understand all the Dharma the Buddha taught. Moreover, they understand the. Great and Small Vehicles and can make use of them freely to transform sentient beings. These are Bodhisattvas of Equal Enlightenment. They have a very good understanding of the Dharma. The Introductory Chapter of the Lotus Sutra lists 18 Bodhisattvas. They are all Bodhisattvas of Equal Enlightenment 18 are listed, but actually they represent 80,000 Bodhisattvas that are all Bodhisattvas of Equal Enlightenment
Ksatriyas and householders: Bodhisattvas of the tenth ground are symbolized by Ksatriyas, who are the nobles; the Dharma-king was born of their caste. Bodhisattvas are enlightened beings who go among people to create blessings and cultivate wisdom; they exercise both compassion and wisdom. Householders are lay spiritual practitioners.
Regarding “Ksatriyas and householders, Ksatriyas symbolize. Bodhisattvas of the tenth ground.” Ksatriyas were prestigious people in Indian society, People who were prestigious, those with money and wealth, if they were not in the Brahmin caste, were among the Ksatriyas. The Ksatriyas were the caste of nobles. Also, “The Dharma-king was born of their caste.” The Dharma-king was the Buddha. Sakyamuni Buddha was born into a noble clan of the Ksatriya caste. They were considered nobles. He was born a noble.
So, Ksatriyas were nobles. “Bodhisattvas are enlightened beings. Bodhisattva” means “enlightened being.” I have often said this. We have an understanding of the Buddha-Dharma. Because we have this understanding, we are willing to go among the people and create blessings. When we go among people, we treat each person as a sutra [Through them], we experience the principles of suffering, emptiness and impermanence in the world. This is all accomplished by going among people. Bodhisattvas are awakened sentient beings who go among people to create blessings and cultivate wisdom. The people who surrounded the elder were nobles; this is an analogy for benefactors in our lives. They are all enlightened sentient beings who go among people to cultivate blessings and wisdom. People who create blessings and cultivate wisdom are all awakened sentient beings. They are all considered nobles. “Householders” are lay spiritual practitioners
They were now all assembled: All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities. The teachings are all different, and each is called a kingdom. Every teaching is foremost, so each one is called a king. The Lotus Sutra connects [the teachings of] all other sutras, for they all enter the Great Vehicle. Thus it is like a king who gathers the others.
“They were now all assembled.” They had all come together. “All sutras, with gradual or immediate teachings, bring benefit to those with suitable capacities.” Gradual teachings are like the Agama teachings. Immediate teachings are the Vaipulya and Prajna teachings. So, both the gradual and immediate teachings are collected in the sutras. All true principles, all sutras, “bring benefit to those with suitable capacities.” The sutras can all be beneficial to people’s lives. So, “The teachings are all different, and each is called ‘a kingdom’.”
That refers to their scope, what they encompass. This means that everything, each blade of grass, each tree, can teach people. We often hear lay practitioners say, “We came back [to the Abode] for a short retreat.” They will go out to do chores. After doing chores, they share with me that they realized each blade of grass and each tree is Dharma. Indeed, it is like being in a kingdom [of Dharma]. All around us, each blade of grass, each tree is Dharma. So, for each sutra, “Every teaching is foremost, so each one is called a ‘king’.” They are all foremost. Any sutra can be the foremost, as long as we apply it. “So, each one is called a ‘king'”; they are all considered “kings” as long as we can transform people with them.
Thus, the Lotus Sutra “connects [the teachings of] all other sutras, for they all enter the Great Vehicle.” The Lotus Sutra connects them all. Thus, the Lotus Sutra is called “the king of sutras.” So we say, “To attain Buddhahood, we must follow the Lotus Sutra.” The Lotus Sutra can encompass all of them, so it brings all the others together. This is the Dharma that must be transmitted
So, this means that in learning the Buddha’s way, we must be mindful. After the Prajna period, there was an abundance of teachings on wisdom. But in addition to developing wisdom, we must put [the Dharma] into practice by going among people to walk the Bodhisattva-path. Creating blessings and cultivating wisdom both take place in the human world. So, we Buddhist practitioners must not overlook creating blessings and cultivating wisdom. The Buddha lived the way other people did and went through birth, aging, illness and death. In His old age, as He neared death, He wanted to quickly pass down [the mission of] transmitting the Dharma with great care and attention. So, this was a grand occasion. All the Bodhisattvas had come to gather there. We know that the time for the Buddha to freely express His original intent was a very serious occasion. So, we must all always be mindful.