Episode 812 – Take in the Dharma with Sincerity and Diligence
>> We must be permeated by the Dharma and take it to heart with sincerity and diligence. When our minds resonate with the Dharma, we enter True Suchness. It is difficult to be born human and difficult to encounter the Dharma. The long-form prose is repeated in verse to be engraved in our memory.
>> “That is why we said we never had the intent to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha’s children is what we have already attained.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before. ” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> Of the four, Mahakasyapa was the oldest in years, so he led the assembly with descriptive verse. This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples, confessed that in the past they had lingered in upholding the Small while taking no delight in the Great.
>> The senior disciples of the Sangha solemnly repented for the past, when they wasted their days and idled away their time [Now] old and decrepit, they still upheld the Small and feared the Great. They had no interest whatsoever in the Great Vehicle Dharma.
>> They only listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.
>> They spoke today of the Buddha’s voice and teachings during the previous 40-plus years: These all had the Eight Tones and the Four Unobstructed Wisdoms of Eloquence, just as in the teaching of the burning house in the Chapter on Parables.
>> So, We are joyful and jubilant, for we have attained what we never had before. All the Dharma He taught with His voice was suited for sentient beings states of mind, which made those listening happy. By according with and benefiting sentient beings, He made them joyful.
>> A beautiful tone, a soft tone, a harmonious tone, a respectful and wise tone, a non-effeminate tone, an unerring tone, a deep and far-reaching tone and an inexhaustible tone.
>> The Four Unobstructed Wisdoms of Eloquence: With these four methods, Bodhisattvas have wisdom and clear understanding and thoroughly comprehend without hindrance, so these are called the Four Unobstructed Wisdoms. Through these, they eloquently teach[for others] to accept and comprehend, so these are also called the Four Wisdoms of Eloquence.
>> First, the unobstructed wisdom of meaning means that Bodhisattvas know and understand the meaning and principles of all Dharma. This is thorough comprehension without hindrance.
>> Second, the unobstructed wisdom of the Dharma means that Bodhisattvas thoroughly comprehend the terms in all Dharma. This is discernment without hindrance.
>> Third, the unobstructed wisdom of rhetoric means that Bodhisattvas, to explain the names, meanings and principles of all Dharma, accommodate all sentient beings’ different languages from different lands in teaching them, thus enabling each to attain understanding. This is eloquence without hindrance.
>> Fourth, unobstructed wisdom of joyful eloquence means that Bodhisattvas accommodate all sentient beings’ capabilities and the Dharma they enjoy listening to when They teach them. This is bringing harmony without hindrance.
“We must be permeated by the Dharma and take it to heart with sincerity and diligence.
When our minds resonate with the Dharma, we enter True Suchness.
It is difficult to be born human and difficult to encounter the Dharma.
The long-form prose is repeated in verse to be engraved in our memory.”
In listening to the Dharma, are we really listening with our hearts? Do we listen to the teachings with our ears or listen to them with our minds? If we only use our ears to listen, the sounds enter into our ear-root, but our mind is not there to receive them. Then they come in one ear and go out the other, and we have listened to the teachings in vain. So, when we listen to the teachings, we must take the Dharma to heart. We must be reverent.
Only a reverent mind can resonate with the Dharma. Only a respectful mind can earnestly accept the Dharma. When our minds resonate with the Dharma, we will naturally have faith and understanding. To take the Dharma to heart, we must have faith. Only with faith will we awaken; with awakening, we are able to fully understand. The Dharma will be able to enter our minds deeply and connect with our True Suchness. Thus, “When our mind resonates with the Dharma, we enter True Suchness.”
It is difficult to be born human and difficult to encounter the Buddha-Dharma. We have already been born in human form, and the Dharma is only found in the human realm, so we must make an effort to seize [this opportunity].
The Buddha-Dharma is difficult to encounter. Even if we are born human, to be able to hear the Dharma is even more difficult. Even if our neighbor says, “Come, they’re teaching at the temple next door. Let’s go listen,” [we will say,] “I don’t have time. When I have time, I will just go to [light incense] and pray.” Even if it is nearby, [we will still say,]. “I will go when I have time.” But usually we do not have any time.
“I rarely have time; I will go when I have time.” When do we really have time? This is just an excuse. Although it is only next door, our reaction is still the same. Even if the Dharma is in our [place of practice], we react the same! We hear it, but we are not willing to be diligent. Although we are so close to the teachings, we never take the Dharma to heart. So, we must try to seize this opportunity.
In each sutra, we begin with reciting the long-form prose. We already talked about the long-form prose in the Chapter on Faith and Understanding. Now we will start on the repeated verse; the text starts to repeat. The Buddha was concerned we would forget this important passage of the sutra. He was concerned we would forget, so He repeated it again.
The prior long-form prose ended where it says, ․”That is why we said we never had the intent to seek it. Today the Dharma-king’s great treasures have spontaneously come to us. All that should be attained by the Buddha’s children is what we have already attained.”
This sutra passage is where the long-form prose of the Chapter on Faith and Understanding stops.
Following this, it says, “At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse.”
“At that time, Mahakasyapa, wishing to restate the meaning, spoke in verse: Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before.”
Do you remember the earlier long-form prose? These four great disciples of the Buddha were all leaders. Subhuti, Mahakasyapa, Katyayana and Maudgalyayana, these four, were leaders of the Sangha. Now Mahakasyapa began to speak, “wishing to restate his meaning.”
From the prior long-form prose, going back to the Introductory Chapter, we read that no one knew why the Buddha had remained sitting in meditation. After teaching the Sutra of Infinite Meanings, though He had reached a [stopping] point, the Buddha remained seated without getting up. It seemed to them that the Buddha had not finished teaching the Dharma, as He just continued to sit. He emitted light and manifested auspicious signs, so everyone remained seated at the assembly. They were waiting for the Buddha to continue teaching the Dharma.
For a long time, the Buddha did not emerge from Samadhi. Later, Manjusri and Maitreya had a dialogue. They [explained] the spiritual practice of past, present and future Buddhas, who all share the same path. When They are going to give important teachings, They have to be very careful. So, They would enter Samadhi, emit light and so on. This is what all Buddhas do when. They are about to teach the Great Dharma. Everyone was still unclear, so Maitreya posed questions and Manjusri answered.
Next was the Chapter on Skillful Means. The Buddha continually praised over and over the state of Buddhahood. A Buddha’s wisdom is inconceivable, and He continually praised it. Sariputra began to form questions; his wisdom did not allow him to comprehend the level of the state of Buddhahood. Thus, Sariputra requested that the Buddha teach about the state of Buddha-wisdom. After being asked three times, the Buddha began to teach, yet 5000 people left the assembly. This shows that though the Dharma is in front of us, those who are indolent do not know they must earnestly and quickly learn it.
Those who stayed had “utmost sincerity” and dedication, and they wanted to quickly understand what the state of Buddha-wisdom is like. So, in learning the Buddha’s Way, what is most important and essential? Those who remained were very diligent and wanted to understand this. Thus, after Sariputra’s dialogue with the Buddha, the Buddha understood that Sariputra had already comprehended this and regretted that he previously clung to the Small Vehicle Dharma. Now he was willing to form great aspirations to learn the Great Vehicle Dharma. Thus, the Buddha began to bestow the prediction of Buddhahood on him.
Actually, Subhuti, Mahakasyapa, Katyayana, Maudgalyayana and most of the great disciples had opened their minds and understood. These four, on behalf of the entire Sangha, stood up and came before the Buddha. They reverently knelt before Him, requested the Dharma and repented that they had wasted their time in the past. They repented for seeking only their own awakening. They repented that, in the past when they heard the Buddha teaching the Dharma, they thought He taught the Great Dharma only for the Bodhisattva practitioners who had formed great aspirations. They thought that it had nothing to do with them.
So, they confessed what had been in their hearts, that they had not completely understood the Buddha’s intention. The problem had not been with the Buddha; it had been with [the disciples] themselves. Thus, they openly expressed how in the past, they were like a poor son. This passage is all about what these four disciples were expressing before the Buddha. After this long-form prose, it was Mahakasyapa who spoke once more. This is called the repeated verse, meaning that it describes everything again.
Thus, “Wishing to restate the meaning, [he] spoke in verse.” This is the repeated verse “Today, we hear the Buddha’s voice and teachings and are joyful and jubilant, for we have attained what we never had before.” The meaning is that these four elders had already expressed their past state of mind and now wanted everyone to be even clearer. So, Venerable Kasyapa came before the Buddha. He was the oldest in the Sangha and was also the closest to the Buddha’s heart. Once when the Buddha held up a flower, Kasyapa smiled. No one understood what the Buddha’s action meant, but Kasyapa knew. This showed that he could understand the Buddha and resonate with the Buddha’s mind. Kasyapa was also the oldest and the most senior disciple in the Sangha. Therefore, on behalf of the others, Mahakasyapa spoke the repeated verse.
Of the four, Mahakasyapa was the oldest in years, so he led the assembly with descriptive verse. This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples, confessed that in the past they had lingered in upholding the Small while taking no delight in the Great.
“This described how Subhuti, Katyayana, Mahakasyapa and Maudgalyayana, these four [main] disciples,” these four disciples themselves, “confessed that in the past,” in their past spiritual practice, they had “lingered in upholding the Small.” They had taken no delight in the Great [Vehicle], and they did not want to go among people and again be contaminated by their defilements. They only wanted to awaken themselves.
In the Sangha, they all were senior disciples. These senior disciples had already inspired everyone else in the Sangha. If the senior disciples felt this way, what about the junior monastic practitioners? Thus, those senior disciples of the Sangha “solemnly repented for the past.” They clearly expressed that in the past, they had “wasted their days and idled away their time”
The senior disciples of the Sangha solemnly repented for the past, when they wasted their days and idled away their time [Now] old and decrepit, they still upheld the Small and feared the Great. They had no interest whatsoever in the Great Vehicle Dharma.
At the time, the Buddha patiently taught the Dharma to sentient beings, yet those disciples who followed Him clung to the Small Dharma and wasted their time. They wasted their time and did not make good use of it. They carelessly allowed the Buddha’s teachings to slip by. “With each passing day, we draw closer to death.” They idled away their time, so now they were already “old and decrepit,” yet “they still upheld the Small and feared the Great.” They clung to the Small Vehicle and only sought to awaken themselves. They were scared of practicing the Great Vehicle and going among people.
Because sentient beings are stubborn and difficult to train, they were unwilling to go among them. Thus, “They upheld the Small and feared the Great.” They had no interest in the Great Vehicle Dharma. They did not want to practice this teaching, so “They only listened to the Buddha’s teaching.” They only listened. They listened to His voice and teachings, but they only got so far as to “realize the principles of the Four Noble Truths”
They only listened to the Buddha’s teaching to realize the principles of the Four Noble Truths. They severed delusions of views and thinking to enter into Nirvana. Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.
The Four Noble Truths alone were enough for them to work on. During this time, in learning the Small teachings, they began to sever their delusions of views and thinking, the afflictions from their perspective and thought process and so on. After eliminating delusions and ignorance, they thought they had already entered Nirvana. Thus, “Among those on the path to Buddhahood, they are those of Small Vehicle capabilities.” They were called Hearers, those who only listen to the Buddha’s teaching for the Four Noble Truths of the Small Vehicle and only seek to awaken themselves.
“Today, we hear the Buddha’s voice and teachings”
They spoke today of the Buddha’s voice and teachings during the previous 40-plus years: These all had the Eight Tones and the Four Unobstructed Wisdoms of Eloquence, just as in the teaching of the burning house in the Chapter on Parables.
“Today” refers to how, for the past 40-plus years, the Buddha’s teachings that they continually heard were taught through the Buddha’s voice. The Buddha’s voice and teachings have Eight Tones and the Four Unobstructed Wisdoms of Eloquence. He uses various methods to teach us. This was discussed in the Chapter on Parables with the analogy of the burning house. The elder called and called. He called, but the children would not come out, so he used various means [to entice them].
Therefore, the Dharma must be taught through speaking. The Buddha’s ocean of wisdom must be expressed through His voice
So, “We are joyful and jubilant, for we have attained what we never had before. All the Dharma He taught with His voice was suited for sentient beings states of mind, which made those listening happy. By according with and benefiting sentient beings, He made them joyful.”
The Buddha taught sentient beings according to their capabilities and needs. The Buddha taught the Dharma they wanted to hear, so it was suitable for their capabilities. They understood it, thus they were joyful. “By according with and benefiting sentient beings, He made them joyful.” This is how the Buddha teaches according to capabilities, thus making everyone joyful. He helps us realize that life is full of suffering and that we must engage in spiritual practice.
As for the Eight Tones, there are so many qualities [to His voice]
“A beautiful tone, a soft tone, a harmonious tone, a respectful and wise tone, a non-effeminate tone, an unerring tone, a deep and far-reaching tone and an inexhaustible tone.”
He speaks pleasantly, gently and appropriately [His voice] is very respectful and wise; it is not like the voice of a woman gossiping. It is solemn and unerring. What He says can be heard from near and far. Also, He does not become thirsty from speaking. His voice continually pours forth.
There are also the Four Unobstructed Wisdoms of Eloquence. Bodhisattvas also use these four methods, the Four Unobstructed Wisdoms. With “wisdom and clear understanding” of it all, they “thoroughly comprehend without hindrance.” They thoroughly comprehend all Dharma without any hindrance at all. These are the Four Unobstructed Wisdoms.
The Four Unobstructed Wisdoms of Eloquence: With these four methods, Bodhisattvas have wisdom and clear understanding and thoroughly comprehend without hindrance, so these are called the Four Unobstructed Wisdoms. Through these, they eloquently teach[for others] to accept and comprehend, so these are also called the Four Wisdoms of Eloquence.
In our spiritual practice, we also hope for this [We hope] to take the Dharma to heart so we can experience and understand it and adapt the teachings to people’s capacities by using various methods, analogies and verbal teachings to inspire everyone’s minds.
First, the unobstructed wisdom of meaning means that Bodhisattvas know and understand the meaning and principles of all Dharma. This is thorough comprehension without hindrance.
First is the wisdom of unobstructed meaning This means that Bodhisattvas “know and understand the meaning and principles of all Dharma.” This is the unobstructed wisdom of thorough comprehension of the meaning and principles.
Second, the unobstructed wisdom of the Dharma means that Bodhisattvas thoroughly comprehend the terms in all Dharma. This is discernment without hindrance.
Second is the unobstructed wisdom of the Dharma [With it], the Dharma is forever in our minds, because once we take the Dharma to heart, we thoroughly comprehend all Dharma. This is the unobstructed wisdom of the Dharma
Third, the unobstructed wisdom of rhetoric means that Bodhisattvas, to explain the names, meanings and principles of all Dharma, accommodate all sentient beings’ different languages from different lands in teaching them, thus enabling each to attain understanding. This is eloquence without hindrance.
Third is the unobstructed wisdom of rhetoric. When we want to speak, what words should we use? We should speak in a simple manner that everyone can understand. If we teach simple Dharma to people with deep capacities, they will understand the profound meaning within. If we speak profound Dharma and those with limited capabilities hear it, they will feel it is simple and can understand it. Thus, simple speech that everyone can understand is known as “unobstructed rhetoric.”
Fourth, unobstructed wisdom of joyful eloquence means that Bodhisattvas accommodate all sentient beings’ capabilities and the Dharma they enjoy listening to when They teach them. This is bringing harmony without hindrance.
Fourth is unobstructed wisdom of joyful eloquence The unobstructed wisdom of joyful eloquence means they are very happy to teach the Dharma. “The Dharma is like this. When I see this kind of person, in order to transform him, I must find ways to suit his capabilities and quickly transmit the Buddha-Dharma to him so he can take the Dharma to heart.” Therefore, Bodhisattvas can “accommodate all sentient beings’ capabilities.” Whatever teaching makes sentient beings happy, we will mindfully explain it to them.
No matter what, when we listen to Buddha-Dharma, we must be earnest and listen mindfully. Those who compiled the sutra texts were very dedicated. Using both the long-form prose and repeated verse allow us to form a deeper impression and to review these most important teachings. So, whether it is the Dharma taught by the Buddha or sutras compiled at a later time, everyone was very mindful so those who come after can listen to the Dharma and take it to heart. Thus, we must “be permeated by the Dharma and take it to heart with sincerity and diligence.” Only when our minds resonate with the Dharma will we be able to take the Dharma into our [nature of] True Suchness. So, I hope when we listen to the teachings, we are always mindful.