Episode 810 – The Dharma Can Convey Us to the Other Shore
>> The True Dharma of the One Great Vehicle enables practitioners to enter the Bodhi-path. Taking the vehicle of the magnificent great white ox-cart is a metaphor for the Buddha’s great teachings of compassion and wisdom. The Dharma is a vehicle that can convey us across the river to the other shore of liberation and Nirvana.
>> “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle], the Buddha was in truth teaching and transforming with the Great Vehicle.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> In this sutra, He expounds only the One Vehicle: Though the Buddha, in front of the Bodhisattvas, criticized and reproached Hearers and. Solitary Realizers, who only sought liberation for themselves, He was bringing up the flaws of those lingering in the Small Vehicle.
>> He expounds only the One Vehicle: This is the only teaching for attaining Buddhahood. A vehicle is like a cart; it is used as a metaphor for the Buddha’s teaching. The Great Vehicle Dharma can convey one across to the shore of Nirvana. Thus, it is referred to as a vehicle. The Lotus Sutra teaches only the principles of the One Vehicle.
>> As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle.
>> For those who delight in the Small Dharma, the Buddha was in truth teaching and transforming with the Great Vehicle: The Small Vehicle Dharma is for those of dull capabilities who delight in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle conveys; if a vehicle can deliver all beings, then it can be called “great”
>> The Dharma is like a track or a law. The Tathagata’s teachings of the ultimate reality of the Middle Way, the principle of the twofold emptiness of self and phenomena and the infinite superior, wondrous Dharma-doors enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment. This is the Great Vehicle Dharma.
“The True Dharma of the One Great Vehicle
enables practitioners to enter the Bodhi-path.
Taking the vehicle of the magnificent great white ox-cart
is a metaphor for the Buddha’s great teachings of compassion and wisdom.
The Dharma is a vehicle that can convey us across the river
to the other shore of liberation and Nirvana.”
Right now we are discussing the Lotus Sutra. It was given after more than 40 years of teaching, when the Buddha had to share His true intention in hopes that everyone would understand and resonate with the Buddha-mind. He wanted to help everyone clearly understand that we intrinsically have Buddha-nature. So, although He was advanced in years and. His time for being in the world was almost over, His life’s teachings and His intent were still solely focused on “enabling practitioners to enter the Bodhi-path.” He hoped that we spiritual practitioners could quickly enter the path to enlightenment and understand these principles. Moreover, He hoped we could promptly “take the vehicle of the magnificent great white ox-cart.” This shows the Buddha’s compassion. With love and the Dharma, He led sentient beings. He had to use all kinds of skillful means and teach the Three Vehicles.
The Three Vehicles, the sheep-cart, deer-cart and great white ox-cart, were used to represent the Small, Middle and Great Vehicles, which were used to draw out sentient beings who were engrossed in playing in the burning house. By relying on these carts, we can reach our destination. So, “The Dharma is a vehicle.” The Dharma is that which can transport us. We can use the Great and Small Vehicle Dharma to convey us across the river. Which river is this? The river of afflictions. To go from the shore of ordinary people to the shore of noble beings, we must cross the river of afflictions
until we reach Nirvana, the shore of Nirvana and liberation. Nirvana is a tranquil state. Nirvana is a state of liberation in which our minds are tranquil and clear so they are not tempted by cravings and desires. If we can guard the doors of our Six Sense Organs, the Six Sense Objects in our surroundings will be unable to tempt our minds to stray. So, we must be mindful!
There is [a story] from King Ashoka’s time. King Ashoka greatly admired the Buddha-Dharma, so he aspired to help it flourish. One time, he invited a bhiksu to receive his offerings and to expound the Dharma. At that time, there was still discrimination against women; they were forbidden to listen to the Dharma openly. In the palace there was an entertainer; she had roots of goodness and wisdom and delighted in the Buddha-Dharma. When she heard that a bhiksu was coming to teach, she came to listen behind a cloth screen. When she heard the bhiksu teach about giving and upholding precepts, her emotions were stirred up. As this session of teachings was about to end, she rushed before him, prostrated with her entire body and respectfully asked him to explain the teachings in more detail. “Is the Dharma you have shared with us about nothing more than just upholding precepts and giving? I want to understand more deeply the true meaning of the Buddha-Dharma. I am risking my life to ask this question.”
The bhiksu was very touched when he heard this. He told her, “Life is full of suffering! Let me analyze this suffering for you; it all comes from desires and cravings.” The entertainer then asked about the origins of suffering. “Why do we give rise to desirous thoughts?” The bhiksu then talked in detail about suffering, causation, cessation and the Path. He explained the principles of the Four Noble Truths in great detail for her. The entertainer mindfully listened to and internalized the true principles of the Four Noble Truths. Then suddenly, she awakened to all principles. She knew she had violated the rules by lifting up the screen and dashing out. This action carried a severe punishment. “But after listening to these teachings, I feel peaceful and at ease. Since I have been able to attain this Dharma, I am not afraid of being put to death. This life will end, but my wisdom-life will continue on.”
When she saw how scared the other women were, she picked up a knife respectfully and, with both hands, presented it to the king. She reverently knelt before the king and expressed her remorse. She told the king, “I have committed a major violation. I have done what you have forbidden. It is precious to be born human, and so far in my life I have felt that there are so many principles that. I do not understand. I do not know how I came to be in this world. I am not clear on where I will go next. In order to attain the teachings, I was willing to risk my life. Whatever punishment you impart, I am willing to accept it, because I already attained the truths of the Buddha-Dharma. The Four Noble Truths, the law of karma, I now understand all of it. But I have one sincere wish. Your majesty is so sincere in promoting the Buddha-Dharma and giving everyone a chance to listen to the Dharma. But women are never allowed to see the bhiksus face to face and openly listen to the Dharma. I hope your majesty will repeal this rule.”
The king saw that she was truly at ease with death. From the clear and logical way she spoke, it was obvious she had taken the Dharma to heart. The king also realized, “Yes! I also must repent. I want to lead the country. I want to promote the Buddha-Dharma, I hope it will spread throughout the world so everyone will have the chance to hear the Dharma. So, how can I enforce a rule that treats men and women differently? Women can also attain Buddhahood. Women also have an awakened nature. The Buddha said that in the four forms of birth and the Five Realms, all beings intrinsically have Buddha-nature. Why is it that though I heard this Dharma, I still established this strict prohibition? This was wrong of me!” Praising this entertainer, he said, “You are very brave. I am grateful that you have reminded me that I should find a way for men and women to equally listen to the Dharma and realize the principles.” After this, during King Ashoka’s time the Buddha-Dharma was open to all. King Ashoka was a supporter of the Dharma.
So, we need to know that. “The Dharma is a vehicle that can convey us across the river.” Only the Dharma can do this; we must make use of it in order to achieve tranquility and peace in our body and mind, the state of Nirvana. If our minds can become tranquil and peaceful, then naturally we will be described as having crossed the river of afflictions to the other shore. As Buddhist practitioners, we must have this aspiration. We must be courageous and diligently advance. We must go beyond giving and upholding precepts; we must also have patience, diligence, Samadhi and wisdom. So, we must be mindful.
The previous sutra passage states, “Why is this so? In truth, we have always been Buddha-children, yet we delighted in the Small [Vehicle]. Had our hearts delighted in the Great, the Buddha would have taught us the Great Vehicle Dharma.”
Subhuti, as we all know, said the problem lay within us, because we only sought to benefit ourselves. The disciples thought the Buddha was just teaching for Bodhisattvas and not to them. Why did they continue to feel that the Buddha was biased toward Bodhisattvas and that only they would attain Buddhahood? In fact, the Buddha said everyone could attain Buddhahood. It was not that the Buddha was biased; it was they themselves who had remained stuck on the Small Vehicle Dharma. They knew this now.
So, the following sutra passage states, “In this sutra, He expounds only the One Vehicle. When previously, in front of the Bodhisattvas, He disparaged the Hearers and those who delighted in the Small [Vehicle], the Buddha was in truth teaching and transforming with the Great Vehicle.”
“This sutra” refers to the Lotus Sutra. Starting with the Chapter on Skillful Means, the Buddha continuously praised the One Vehicle, the Great Vehicle Dharma, the True Dharma of the One Vehicle. “Previously, in front of the Bodhisattvas” means that before, in front of the Bodhisattvas, He had criticized them. “Those who delighted in the Small [Vehicle]” are the Hearers who listened to the Dharma, yet only happily chose the Small Vehicle Dharma. But, as we already know, the Buddha had really always taught the Great Vehicle
In this sutra, He expounds only the One Vehicle: Though the Buddha, in front of the Bodhisattvas, critized and reproached Hearers and. Solitary Realizers, who only sought liberation for themselves, He was bringing up the flaws of those lingering in the Small Vehicle.
So, you see in this text, “though the Buddha, in front of the Bodhisattvas disparaged the Hearers, disparaged” means He rejected them. He rejected the Hearers because they only wanted to uphold the Small Vehicle. The Buddha rejected this, saying, “You should not just benefit yourselves, you should benefit others as well.” This was called rejection and also disparagement. He was not trying to hurt anyone; He was saying we must let go of the Small Vehicle, of this mindset of only benefiting ourselves. We should form great aspirations and make great vows. He rejected those who selfishly strive only for their own awakening, hoping that we could all open our hearts and accept the Bodhisattva teachings.
So, when the Buddha taught the Lotus Sutra, He rejected the Small Vehicle. This was letting go of the provisional to reveal the true. When it came to provisional teachings, the skillful means given in the past, He told everyone to let go. At this time, they should look beyond their own awakening; it was now time to help others attain awakening. They should not remain focused only on their own awakening and liberation; it was time to benefit others as well.
This was what “Subhuti and the others” already [realized] in the Lotus Sutra. “In this sutra, He expounds only the One Vehicle.” At this assembly He continuously praised the True Dharma of the One Vehicle. This is the Lotus Sutra. The Buddha gave many analogies, but in the end they were all about walking the great Bodhi-path and helping everyone understand how to return to their nature of True Suchness
He expounds only the One Vehicle: This is the only teaching for attaining Buddhahood. A “vehicle” is like a cart; it is used as a metaphor for the Buddha’s teaching. The Great Vehicle Dharma can convey one across to the shore of Nirvana. Thus, it is referred to as a vehicle. The Lotus Sutra teaches only the principles of the One Vehicle.
So, “He expounds only the One Vehicle,” which is the only way to attain Buddhahood. We already understand the principles of the Agama, Vaipulya and Prajna teachings. We already understand all these principles. Now “He expounds only the One Vehicle.”
A “vehicle” is like a cart; it is something that can transport people. “The Great Vehicle Dharma can convey one across to the shore of Nirvana,” across the river of afflictions to the shore of noble beings. For this reason, it is called the “One Vehicle.” The Lotus Sutra is all about the principles of the One Vehicle.
As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle.
“Previously, in front of the Bodhisattvas. He disparaged the Hearers” As the Vimalakirti Sutra expresses, Small Vehicle practitioners are like scorched sprouts or inferior seeds they did not delight in the Great Dharma just as the lotus does not appear in the desert of the high plains. In their [spiritual] impoverishment, and transforming with the Great Vehicle. “Disparaged” means to reject. We must remember that this is not slander. He was asking everyone to reject this, to move beyond skillful means and let go of them. Everything we need to learn is here. “The Dharma is like a raft.” Isn’t this what the Diamond Sutra teaches? With this bamboo raft we can cross to the opposite shore. Once we arrive at the other shore, we do not carry the raft with us onto the land. We have to leave it there to step onto shore.
By the same principle, in the Vimalakirti Sutra it says that. Small Vehicle practitioners are like “scorched sprouts and inferior seeds.” They cannot truly transmit the Dharma. They are like the poor son. Clearly the elder led him to see all the treasures. He opened up the [storehouse] to show all to him, but he did nothing more than look. He did not think, “If these things were mine….” He did not even have a thought like that. So, likewise, “The lotus does not appear in the desert of the high plains.” A lotus flower needs to be in mud. On a high plain without water or mud, how could there be a lotus? Lotuses need to grow in mud. If Bodhisattvas want to attain Buddhahood, they need to go among people. It is because the turbidities and afflictions are very severe that there is a great need for us to bravely go among them.
So, “The Buddha was in truth secretly teaching and transforming with the Great Vehicle.” In the past, our capabilities were insufficient. The Buddha taught the Great Vehicle Dharma, but He taught it secretly by using skillful means to guide us. He guided us so that we would be happy to listen to the Dharma and understand how to eliminate afflictions. In this way, we became peaceful and at ease, but then we remained in that state.
For those who delight in the Small Dharma, the Buddha was in truth teaching and transforming with the Great Vehicle: The Small Vehicle Dharma is for those of dull capabilities who delight in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle conveys; if a vehicle can deliver all beings, then it can be called “great”
“Those who delighted in the Small [Vehicle]” means we all ended up delighting in the Small [Vehicle]. Actually, the Buddha taught the Great Vehicle to transform sentient beings. The Small Vehicle practitioners were “those of dull capabilities [who] [delighted] in limited teachings. The aspiration to seek Buddhahood is the Great Vehicle aspiration. A vehicle is that which conveys.” We can drive ourselves and also transport others. So, we should form great aspirations and make great vows. We should aspire to Buddhahood and form Great Vehicle aspirations.
We must go beyond our own awakening and also seek “a vehicle, that which conveys.” We want to be able to drive a cart that is capable of delivering others. This is the True Dharma.
So, the Dharma is like a track. We must stay on track by learning the Buddha’s teachings. We must adhere to the Three Flawless Studies and be like the Tathagata, Sakyamuni Buddha, who journeys on the Dharma to go among people. While amongst people, His mind still remains in the Avatamsaka state. His Buddha-nature still exists, unaffected by the turbidities of sentient beings
The Dharma is like a track or a law. The Tathagata’s teachings of the ultimate reality of the Middle Way, the principle of the twofold emptiness of self and phenomena and the infinite superior, wondrous Dharma-doors enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment. This is the Great Vehicle Dharma.
The “twofold emptiness of self and phenomena” is a principle that we must understand as we walk the Middle Way. Though we know that we came here due to things we did in past lives, did we come due to karmic retribution or after engaging in spiritual practice, did we return on the ship of compassion to deliver sentient beings? Did we come because of the karma we brought? Or did we come journeying on our vows? We need to be clear about these principles and be able to understand “the infinite superior wondrous Dharma-doors.” This must all be clear to us. Thus, we can “enable sentient beings to safeguard the teachings of the precepts, resulting in perfect enlightenment.” This is the Great Vehicle Dharma.
Everyone, learning the Buddha’s Way is about the Great Vehicle. We must be clear on the Great Dharma. If we can make use of these great teachings, not only can we deliver ourselves, we can also deliver other people to reach the shore of Nirvana and liberation. This is truly learning the Buddha’s Way. So everyone, we must always be mindful.