Episode 823 – The World-Transcending Kind Father Never Leaves
>> Those who cannot endure hardship and labor fear suffering upon seeing it and will not make diligent efforts [The Buddha] patiently guides us like a father or a virtuous friend, gradually leading us toward a good path that brings us close to the place of treasures.
>> “The wealth that came in and went out was carefully recorded in scrolls and contracts. The poor son saw his father, so grand, noble and magnificent, and supposed he was a king or something like a king. Alarmed and frightened, he reproved himself, ‘Why did I come here?’.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “He then thought to himself, “If I stay here longer, they might see me, seize me and force me to work “. Having had these thoughts, he hurried away from there and asked for the way to a poor neighborhood, wishing to go there and look for work.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> He then thought to himself, If I stay here longer: Two Vehicle practitioners had renounced samsara. The practice of the Great Vehicle would necessitate entering samsara to widely engage in virtuous practices for countless kalpas, which was contrary to their wishes. Thus it says, If I stay here longer….
>> They might see me, seize me and force me to work: I have always delighted in the Small, so when the Buddha wanted me to practice the Great Vehicle, it was not something I took delight in. Thus it says, force me to work.
>> Having had these thoughts, he hurried away from there: Turning left and right, the poor son silently considered and made a firm decision. He decided to go to another place. Thus it says, He hurried away from there.
>> He asked for the way to a poor neighborhood, wishing to go there and look for work: He feared he would suffer under the yoke of hard work for a wealthy and noble person. It would be better to remain at ease in the convenience of being poor and lowly.
>> “At this time the elder, sitting upon the lion throne, spied his son from afar and silently recognized him. Thus he ordered a messenger to chase, capture and bring him back.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “At this time the elder, sitting upon the lion throne: Elder is a generic term for someone wealthy and replete with virtue, like Elder Sudatta or many others, one even-tempered and upright in character, who is honest and kind. Such a wealthy elderly person is called an elder.”
>> He spied his son from afar and silently recognized him: This is an analogy for how the Buddha used profound observation of the appearances of all phenomena to give teachings that had the function of eliminating doubts. He knew who among sentient beings had already formed great aspirations and silently recognized him.
>> Thus he ordered a messenger to chase, capture and bring him back: A father in this world who thought of his son night and day would immediately recognize his son upon seeing him. This is an analogy for the world-transcending kind father who searches for causes and conditions to transform beings. Upon seeing mature capacities and conditions, He does not abandon anyone.
“Those who cannot endure hardship and labor fear
suffering upon seeing it and will not make diligent efforts
[The Buddha] patiently guides us like a father or a virtuous friend, gradually leading us toward a good path that brings us close to the place of treasures.”
To engage in spiritual practice, we must be able to patiently endure suffering and hardship. If we have decided to engage in practice but are afraid of difficulty and unwilling to work hard, how can we be considered spiritual practitioners? Therefore, to engage in spiritual practice we must be able to endure hardship and labor. We must work hard and also be able to contribute to others. So, we must not look at the painstaking work involved in engaging in spiritual practice and become afraid of it, become fearful and scared, and thus not dare use our strength to help others. In our spiritual practice, if we are afraid of difficulty, what kind of spiritual practice is that?
“[Some] fear suffering upon seeing it and will not make diligent efforts.” When people see how hard everyone here works, they may become scared. Once they know spiritual practice is like this, “In that case I do not dare!” Actually, there are laypeople living in poverty whose power of Samadhi is greater than that of monastics. By giving of themselves among the people, their spiritual practice is in no way inferior to that of monastics and may even surpass that of monastics. They patiently work hard to sustain their living. Yet despite their hardships, they are willing to help others. They are true lay Bodhisattva-practitioners, who inspire people’s respect
“[The Buddha] patiently guides us like a father or a virtuous friend.” As we engage in spiritual practice, it is most important we interact with others and inspire one another. We should treat those younger than us as part of our family’s younger generation and those older than us as our elders or our parents. We should treat everyone like a parent or a close friend.
Recently, I have often said that whether people create favorable or adverse conditions for us, they are all our spiritual friends. They have all appeared before us to inspire us to form spiritual aspirations. Regardless of the state people manifest, we must quickly accept it. If something is negative, we must warn ourselves. If it is positive, we should learn from it. This is how we can be each other’s elders and virtuous friends to mutually guide one another. We are over 2000 years removed from the Buddha. To learn from the Buddha now, it is even more important that we go among people and learn to interact with them without being negatively influenced by them, while still remaining joyful.
This is “gradually leading us toward a good path.” This is what we must do; we must gradually proceed on this good path and mutually encourage one another to walk to a place of goodness. Then, naturally we will gradually draw near the place of treasures.
Now, in the Chapter on Faith and Understanding, the parable of the poor son is an analogy for how we have already left our original home, our nature of True Suchness, to wander through the Five Realms. “For more than 50 years” means that we have endlessly transmigrated in the Five Realms and four forms of birth before we finally had the karmic conditions to encounter the Buddha. The Buddha is like our father, who laid this road for us to walk on. So, we should quickly turn around to walk this great and direct Bodhi-path. This path will lead us to the place of treasures.
The previous sutra passage mentioned how the poor son had returned to his father’s side and had seen his might and dignity
[His father] lived in such a magnificent house and was surrounded by so many people. People moved “wealth that came in and went out.” An abundance of wealth and treasure was coming in and going out, ․”carefully recorded in scrolls and contracts.”
“The poor son saw his father, so grand, noble and magnificent and supposed he was a king or something like a king. Alarmed and frightened, he reproved himself, ‘Why did I come here?’.” Seeing this scene inside, he became afraid. “Perhaps this person is a king, a relative of a king, or perhaps someone equal in stature to a king. Look at all this. This place is truly awe-inspiring and is very magnificent. Why did I come here?” He was afraid and blamed himself for taking a wrong turn. He immediately wanted to run away.
Thus, the following sutra passage states, “He then thought to himself, ‘If I stay here longer,’ ‘they might see me, seize me and’ ‘force me to work’. Having had these thoughts, he hurried away from there and asked for the way to a poor neighborhood, wishing to go there and look for work.”
From this sutra passage we know that after he saw this place, he deeply reproached himself. Why did he come here? This was not a place where he could beg, so he wanted to quickly leave. He thought, “I should not linger here for long. I must quickly leave. If they see me, they may seize me and force me to work here. This is very possible.” So, he wanted to hurry away.
He then thought to himself, “If I stay here longer”: Two Vehicle practitioners had renounced samsara. The practice of the Great Vehicle would necessitate entering samsara to widely engage in virtuous practices for countless kalpas, which was contrary to their wishes. Thus it says, “If I stay here longer….”
This is like how the Two Vehicle practitioners “had renounced samsara. The practice of the Great Vehicle would necessitate entering samsara” Two Vehicle practitioners are Hearers and Solitary Realizers. They felt what they were doing was sufficient, so they remained at the state of the Small Vehicle. “By remaining in the state of the Small Vehicle, I am at peace with my spiritual practice. By eradicating my afflictions and ignorance, I will not have to return to this world. But if I cultivate the Great Vehicle practices, I would have to enter this world again. If I again become defiled by ignorance and afflictions, won’t I end up contriving affinities and thus have to enter samsara again?” So, they were unwilling [to advance] because to go among the people, they must “widely engage in virtuous practices.” However many afflictions sentient beings have, they need to apply an equal amount of wisdom to teach according to their capabilities and widely transform them. This would require them to “widely engage in virtuous practices” and go among people.
“But if I keep doing what I am doing, which is practicing the Small Vehicle Dharma, I can escape samsara. I do not need to interact with others.” They feared that once they went among people they would be [trapped] for countless kalpas. “I want to be liberated after this life. If I practice the Bodhisattva-path, won’t I have to ‘widely engage in virtuous practices’ ‘for countless kalpas’? This is contrary to my wishes. If this is the case, I do not want to do it. You want me to practice the Bodhisattva-path but this goes against my original resolve of being liberated from samsara. Therefore, I do not want to do this.”
Thus, it says, “If I stay here longer….” They were very afraid. They thought to themselves, “Practicing the Bodhisattva-path would be contrary to my wishes. I just want to focus on benefiting myself.” Because of this, though the Buddha continually encouraged them to walk the Bodhisattva-path, they were afraid and avoided it.
They might see me, seize me and force me to work: I have always delighted in the Small, so when the Buddha wanted me to practice the Great Vehicle, it was not something I took delight in. Thus it says, “force me to work.”
“They might see me, seize me and force me to work” This means that “I,” the practitioners of the Two Vehicles, have “always delighted in the Small Vehicle. That was all I ever wanted. Yet the Buddha wants me to practice the Great Vehicle.” This is the Buddha’s wish; He hopes that we will continue advancing. Since we have eliminated our afflictions, we should go among people. This “was not something I took delight in.” It is not something we would happily do. This is like being “forced to work.” He firmly pushes us to do this, but we are not interested.
So, “Having had these thoughts, he hurried away from there.” After thinking about it, we think it is better not to do it. We do not want to get involved with people, so we flee. After contemplating this, we only want to practice for our own benefit.
The poor son was “turning left and right.” This is dodging. They were simply unwilling to dedicate themselves to working with people ․Having had these thoughts, he hurried away from there: Turning left and right, the poor son silently considered and made a firm decision. He decided to go to another place. Thus it says, “He hurried away from there.” They had “silently considered” this. The Buddha taught them one way, but the way they thought about it was different. They “considered” what they should do. Then they “made a firm decision” and “decided to go to another place.” They made up their minds that they did not want to go among the people. They would rather go somewhere else. “I had better decide to flee this place.” Thus, “He hurried away from there.” He quickly left.
He asked for the way to a poor neighborhood, wishing to go there and look for work: He feared he would suffer under the yoke of hard work for a wealthy and noble person. It would be better to remain at ease in the convenience of being poor and lowly.
“He asked for the way to a poor neighborhood, wishing to go there and look for work” He was willing to go to a more impoverished place to see if there was any work for him there. “I am willing to do other kinds of work. It is just that I am unwilling to enter this wealthy and luxurious house.” This was his fear. “Fear” means he was afraid of being restricted by this wealth. Living amidst wealth did not mean freedom. He thought he would be forced to work, forced to do hard labor. “If I enter this wealthy household, they will have their rules, their structures and so on. I would be restricted by people. That is not what I want.”
Therefore, “It would be better to remain at ease in the convenience of being poor and lowly.” If he could do whatever he wanted, whenever he wanted, he would have more freedom. This is why the poor son was unwilling [to enter the house]. He was like the Small Vehicle practitioners who think, “This is good enough for me. Going among people to help them is not what I want to do. I would have to repeatedly come back and would have to cultivate many practices. I would have to teach according to their afflictions and capabilities. I would have to be with these sentient beings and adapt to them; this is too much trouble! Furthermore, I would have to follow them as they transmigrate through cyclic existence.” Thus, they were very afraid and did not want to do it. They were willing to just stop at this stage of spiritual practice. They refrained from advancing any further.
As we have said before, the Dharma is our spiritual treasure. The Dharma in our hearts is as abundant as the universe. Yet we are satisfied with the little bit we have realized. Having acquired a little bit of knowledge, we do not desire to advance in developing our wisdom. Thus, our understanding remains shallow; we think, “I have eliminated my afflictions. I have already put an end to samsara.”
That is easier said than done! We must still continue to earnestly take the Dharma to heart in this life and stop giving rise to discursive thoughts. This is how we eliminate samsara.
When we truly practice the Great Vehicle Dharma, the Buddha hopes we can reach a level that enables us to live freely and with ease, coming and going without hindrances. We come when we want, we leave when we want. This is coming and going in complete freedom. This is “journeying on the Dharma of Suchness to [deliver sentient beings] in this world.” So, “the Tathagata” means the Thus-Come-One. The Tathagata is an enlightened being who comes and goes freely and never departs from the Buddha-Dharma.
The next sutra passage states, “At this time the elder, sitting upon the lion throne, spied his son from afar and silently recognized him. Thus he ordered a messenger to chase, capture and bring him back.”
From afar the elder had seen his child, that poor son. He recognized him simply by his figure and immediately dispatched people to bring him back. We have discussed this part in the long-form prose
At this time the elder, sitting upon the lion throne: Elder is a generic term for someone wealthy and replete with virtue, like Elder Sudatta or many others, one even-tempered and upright in character, who is honest and kind. Such a wealthy elderly person is called an elder.
An elder is “someone wealthy and replete with virtue.” A person replete with both wealth and virtue is called an “elder.” Take Elder Sudatta for example. This is a form of address used in ancient times. People with both wealth and virtue who were advanced in years were called “elders. One even-tempered and upright in character, who is honest and kind” means they are always calm and always speak the truth. They are very trustworthy, and their demeanor is very dignified. The things they do are deserving of respect. They are also advanced in years. People like this are called “elders.”
He spied his son from afar and silently recognized him: This is an analogy for how the Buddha used profound observation of the appearances of all phenomena to give teachings that had the function of eliminating doubts. He knew who among sentient beings had already formed great aspirations and silently recognized him.
“He spied his son from afar and silently recognized him.” This is an analogy for the Buddha. The Buddha was dignified by all virtues; thus the analogy of an elder was used ․He spied his son from afar and silently recognized him: This is an analogy for how the Buddha used profound observation of the appearances of all phenomena to give teachings that had the function of eliminating doubts. He knew who among sentient beings had already formed great aspirations and silently recognized him. “The Buddha used [His] profound observation of the appearances of all phenomena.” The Buddha applied “profound discerning wisdom” to determine which teachings to give them so they could resolve their doubts and questions, so they could be convinced. This is profound discerning wisdom. “Among sentient beings.” He had this kind of understanding.
So, this is how the Buddha taught us, hoping to patiently guide us to resolve our doubts and questions and give rise to a sense of conviction, to earnestly accept [the Dharma] and form Great Vehicle aspirations. To do this, the Buddha applied profound discerning wisdom to observe sentient beings and understand their capabilities. This is what “spying on his son from afar” means. He “silently recognized him.” He understood what method should be used in each particular case and which teachings He should give. He only used what was suitable, adapting to their capabilities to give teachings for them.
Thus he ordered a messenger to chase, capture and bring him back: A father in this world who thought of his son night and day would immediately recognize his son upon seeing him. This is an analogy for the world-transcending kind father who searches for causes and conditions to transform beings. Upon seeing mature capacities and conditions, He does not abandon anyone.
“Thus he ordered a messenger to chase, capture and bring him back.” He immediately sent someone to bring him back ․Thus he ordered a messenger to chase, capture and bring him back: A father in this world who thought of his son night and day would immediately recognize his son upon seeing him. This is an analogy for the world-transcending kind father who searches for causes and conditions to transform beings. Upon seeing mature capacities and conditions, He does not abandon anyone. If a father in this world thought of his son night and day, upon seeing the figure of his son, he would pretty much know, “This is my son.” This is an analogy for how the world-transcending kind father searches for sentient beings with the causes and conditions to be transformed. Thus He could immediately recognize that, “These capacities and conditions are mature. I cannot wait any longer.” He would then immediately give to them, quickly find the conditions for teaching them. He never abandons them.
The Buddha, in His compassion, gives for the sake of sentient beings. Thus He waits for [suitable] causes and conditions. The Buddha treats all sentient beings as His only son. But all these sentient beings have many different capabilities and many complicated causes and conditions. So, He had to search for the right opportunities, the right causes and conditions. When sentient beings’ causes and conditions and capacities were mature, He had to quickly take advantage of the opportunity and the karmic conditions to give teachings to save and transform sentient beings. He teaches them by saving and transforming them.
We often see Tzu Chi volunteers give teachings in the same way. If someone is wealthy, we should be a friend to them and introduce them to Tzu Chi so that they might be inspired to do something. This is teaching the rich to help the poor. For those suffering from poverty and hardship, we should immediately find an opportunity to help resolve their difficulties. At the same time, we give suitable teachings to awaken love in their hearts as well.
In this way, the Buddha has the mindset of a world-transcending kind father. He “searched for causes and conditions to transform sentient beings. Upon seeing mature conditions, He does not abandon anyone.” This is very important. We must all be very mindful. This is not only talking about one father and one child. The world-transcending kind father is a father to all sentient beings in the Five Realms and the four forms of birth. He sees all as His only child and is always searching for causes and conditions that will allow Him to save and transform them. This is what we must be mindful to do. As Buddhist practitioners, the Buddha must be in our minds. We must take the Buddha-mind as our mind. This is the level that we need to reach. So everyone, please always be mindful.