Episode 838 – Provisions of Blessings and Wisdom
>> This lifetime’s blessings come from the provisions acquired in past lifetimes. With what we accumulated in past lives, we uphold the roots of goodness. In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.
>> ” Now, at his father’s place, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> Now, before his father, he obtained great precious treasures: In this lifetime, we can meet the Buddha and listen to Him expound the Vaipulya and Prajna and the Great Vehicle at the Lotus Dharma-assembly. He obtained great precious treasures: This is an analogy for understanding the Great Vehicle’s merits and virtues of actualizing the Six Paramitas in all actions.
>> This is all of his wealth. A previous prose passage says, “Today, all the wealth that I possess belongs to my son. Everything that has gone in or come out is known by him.”
>> Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true. He merged the Three to return to the One. All provisional and true merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle were now entrusted to practitioners of the Two Vehicles and all Buddha-children. Thus it says: All of the wealth…belongs to my son.
>> His joy was extremely great at having attained what he had never had before: They were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. Thus their joy was extremely great.
>> All this wealth, in its four aspects: In terms of practice, all merits and virtues from cultivating oneself and transforming others is known as “all this wealth”.
>> In terms of principles, all phenomena are empty in nature and arise interdependently. This is the true principle of all existence and is known as all this wealth.
>> In terms of the teachings, all Dharma is part of the Mahayana (Great Vehicle), so it is known as all this wealth.
>> The fourth aspect is, In terms of people, all sentient beings have Buddha-nature. Buddha-nature is the supreme treasure, thus, It is known as all this wealth.
“This lifetime’s blessings come from the provisions acquired in past lifetimes.
With what we accumulated in past lives, we uphold the roots of goodness.
In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.”
Every word we say and every action we take is subject to the karmic law of cause and effect. We need to keep in mind that this lifetime’s blessings are also provisions accumulated from our past lives, because in our past lives this is what we accumulated. Not only did we do good deeds, we also consistently upheld roots of goodness. We often talk about seeing other people doing good deeds and rejoicing in their merits. It is good that we rejoice in other’s merits, but it would be better if we could persevere and continuously accumulate our own goodness and merit. Our roots of goodness have to be deep. Besides helping people, we also need persistence. If we have accumulated good deeds in past lives, then we will have blessings in this lifetime.
Blessings do not necessarily mean being wealthy. Blessings are being able to meet virtuous friends. Blessings are being able to go among the people. When we have the opportunity to give and also to learn the Dharma, then these are true provisions, The provisions for our wisdom-life are the affinities we formed in previous lives; in this life we have the affinity to meet again. So, “In the past we worked to attain provisions of blessings and wisdom; now we cultivate and learn the Dharma with virtuous thoughts of compassion and wisdom.” After hearing the Buddha-Dharma in this lifetime, we need to quickly seize the moment to practice it.
During the Buddha’s lifetime, one day King Prasenajit led his ministers to sincerely pay respect to the Buddha. The king also asked the Buddha to accept his offerings, so that everyone in his kingdom could meet the Buddha and listen to and understand the Buddha’s teachings. He hoped everyone could abide by the precepts, so his kingdom would be safe and sound. The Buddha smiled and led over 1000 bhiksus to receive the offerings.
After accepting the offerings, the Buddha started teaching there. Among the people, there were two friends who were small-time merchants. One listened with great joy. The other friend thought, “This large Sangha is like an ox-cart, and the Buddha is like the ox who pulls the cart around to receive offerings. What is so special about this?”
After the teaching, these two people left. As they walked along the border of two kingdoms, at a small wayside pavilion, the one merchant with good thoughts was recalling the Buddha’s teachings. However, the disrespectful one still did not think much of the Buddha’s teachings. In that place, he took out the wine he had brought and started drinking. He became drunk and started acting crazy. Just like that, he fell out of the pavilion. At that moment, traveling merchants with ox-carts swiftly drove by in a large group. Because of their great speed, one by one the carts ran over him. This man was killed, crushed to pieces.
The other, who had been “intoxicated” by Dharma, when he returned to his senses, realized that his friend had been crushed to pieces by the ox-carts. As he saw this he became afraid. He thought, “If I went back home, would people from our hometown think that. I committed murder out of greed?” So, he did not dare to return home, but began to wander as a vagrant.
He crossed the border into a tiny neighboring kingdom. The king there did not have a son. As he neared his death, the king told his ministers, “After I die, this horse of mine, which is a magical horse, will choose a successor on my behalf. If he bends his knees when he sees a person, if this horse kneels before that person, then that person will inherit my kingdom to handle its affairs and lead my ministers.” The king then passed away. His ministers followed his will and took the horse out to find the new king.
The person who had enjoyed the Dharma happened to be in that place. From afar, the horse went toward this person. He bent his knees in front of him and placed his head on this person’s feet. The ministers witnessed the scene and invited this merchant to lead their country to be their king.
The new king was terrified. “I do not know anything. I am just a small-time merchant. By what virtue can I sit on the throne?” By the time he calmed down, he thought, “I should ask the Buddha for help about what to do as well as what causes and conditions led me to be in this situation.” So he went to the Buddha and prostrated reverently. The Buddha saw him and smiled. “This is because in your past lives, you accumulated provisions of blessings and wisdom. In the past you were loving, gave with kindness and persisted in your spiritual aspirations. So, when you heard the teachings in this life, you felt joyful right away and were ready to cultivate compassion and wisdom. This is why you are blessed.”
The Buddha then said, “All phenomena arise from the mind; the mind directs all actions. This means the mind is the origin of everything. If we have a respectful thought, then it directs us toward the path of goodness. Naturally, this brings blessings; blessings and joy will follow. Wherever you go, blessings will follow you. When ruling a country, managing its affairs you should maintain [good] thoughts. Then your ministers will naturally support you.”
“These are your past causes and conditions.” This is one story from the Buddhist classics. So, we must understand the law of karma. In this lifetime, we can listen to the Dhamra because of affinities we accumulated in the past. So, after listening, we need to put the teachings into practice and seize the causes and conditions to help others.
The previous sutra passage states, “The son recalled being poor and how his resolve had been inferior.” Though the poor son’s resolve was inferior, thanks to the father’s compassion and wisdom, the son was brought back and guided patiently. So, “Now, [he was] before his father.” Now, he was by his father’s side. He was in the father’s great house.
“Now, at his father’s place, he obtained great precious treasures, as well as houses and all of this wealth. His joy was extremely great at having attained what he had never had before.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
“He obtained great precious treasures, as well as houses and all of his wealth. His joy was extremely great at having attained what he had never had before.” This was all of the businesses and wealth that the father handed down to the son. He entrusted all of it to him. The son received so many things all of a sudden, so of course he was joyful. With such a huge estate, he was happy to “attain what he had never had before.” He had never been this happy before.
It is the same with the Dharma. For over 40 years, the Buddha had patiently guided people. He very sincerely and patiently taught them according to their capabilities. He taught the Dharma in accord with their capacity. From the Four Noble Truths to the Twelve Links of Cyclic Existence to the Six Perfections, according to this order, He expounded the Agama and the Vaipulya all the way to the Prajna and then finally to the Lotus Sutra. Now at the Vulture Peak Assembly, He was beginning to teach the Great Vehicle Dharma. He was teaching this at the. Great Vehicle Lotus Dharma-assembly. So, this is “obtaining great precious treasures”
Now, before his father, he obtained great precious treasures: In this lifetime, we can meet the Buddha and listen to Him expound the Vaipulya and Prajna and the Great Vehicle at the Lotus Dharma-assembly. He obtained great precious treasures: This is an analogy for understanding the Great Vehicle’s merits and virtues of actualizing the Six Paramitas in all actions.
At the Lotus Dharma-assembly, the Buddha shared the path to Buddhahood entirely with everyone. Where do we find the path to Buddhahood? First, we need to understand the Great Vehicle, how to actualize the Six Paramitas in all actions, to accumulate them. Giving, upholding precepts, patience, diligence, Samadhi and wisdom, when analyzed, can be manifested in all actions. This is because they must adapt to all the suffering of sentient beings. As sentient beings are countless in number, so are their sufferings. The 84,000 afflictions have to be transformed by 84,000 methods. However much suffering sentient beings have, Bodhisattvas must use many kinds of compassionate and wise methods to go among people and transform them. This is “actualizing the Six Paramitas in all actions”
This is “all of his wealth.” A previous prose passage says, “Today, all the wealth that I possess belongs to my son. Everything that has gone in or come out is known by him.”
This means the Dharma is intrinsic to all of us. We all have a nature of True Suchness. We all have a wisdom that is equal to the Buddha’s “[All the wealth] belongs to my son.” All these things were the son’s to begin with. In the same way, the Dharma is inherent in all sentient beings.
“Everything that has already gone in or come out” refers to interdependent arising and the empty nature of all things. Interdependent arising refers to what we often say about what happens when sentient beings suffer. “Bodhisattvas arise because of suffering sentient beings. Interdependent arising is like goods going out. The empty nature of all things is like goods coming in.” Thus it says, “Everything that has already gone in or come out.”
” is known by him.” We intrinsically have Buddha-nature. The Three Character Classic likewise says, “Human nature is inherently good.” It is just that our minds have gone astray and become covered by ignorance and delusions. Thus we are unable to do things for the sake of others, or for all sentient beings; we have become selfish. In fact, everyone intrinsically has this power.
Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true. He merged the Three to return to the One. All provisional and true merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle were now entrusted to practitioners of the Two Vehicles and all Buddha-children. Thus it says: All of the wealth…belongs to my son.
“Presently in the Lotus Sutra, the Buddha is opening up the provisional to reveal the true.” Now we have reached the Lotus Sutra period. In the past, the Buddha used people, matters and things as analogies for explaining the truth of the Dharma. Thus, “opening up the provisional” means by revealing the meaning of these stories, there is Dharma. We must comprehend this mindfully; this is “opening up the provisional to reveal the true.” The truths are invisible, intangible and cannot be realized, so stories of people, matters and things that are visible and tangible are used as analogies for explaining the truths.
Thus He lets us “merge the Three to return to the One.” The Three Vehicles are the Small Vehicle, the Middle Vehicle and the Great Vehicle. Actually, we must now merge the Three into One, “return from the Three [Vehicles] to the One” The Buddha is a great enlightened being. We are learning the Buddha’s Way in order to become enlightened beings. It is not just to awaken ourselves, but to care for all sentient beings in this world. Thus, the Small and Middle Vehicles are merged into the Great Vehicle.
So, “merits, virtues and Dharma-treasures of the Three Vehicles and the One Vehicle….” To practice the Three Vehicles is to eliminate afflictions and practice goodness. These are the Dharma-treasures “[They] were now entrusted.” The Buddha taught all this Dharma “to practitioners of the Two Vehicles and all Buddha-children.” Practitioners of the Two Vehicles are Hearers and Solitary Realizers. “All Buddha-children” refers to. Bodhisattvas who practice the Great Vehicle. They are called Buddha-children. This is all described by “all the wealth” belonging to the son.
His joy was extremely great at having attained what he had never had before: They were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. Thus their joy was extremely great.
“His joy was extremely great at having attained what he had never had before.” They understood the Buddha’s intent and had entered the Buddha’s spiritual home, so they were entrusted by the Buddha with all this wealth in its four aspects. This was something they had never had before. What are the four aspects of this wealth?
All this wealth, in its four aspects: In terms of practice, all merits and virtues from cultivating oneself and transforming others is known as “all this wealth”.
In terms of “practice,” in terms of our spiritual practice, all the merits and virtues from cultivating oneself and transforming others are known as “all this wealth.”
So, we need to put the teachings into practice. After accepting the Dharma, if we can put the teachings into practice, we can cultivate and perfect virtues, and we can also cultivate our wisdom-life. The growth of our wisdom-life is all the wealth from our practice
“In terms of principles, all phenomena are empty in nature and arise interdependently.” This is the true principle of all existence and is known as “all this wealth.”
All phenomena, all things in the world, are “empty in nature” and “arise interdependently.” The causes and conditions for this evil world of. Five Turbidities have already been created. From the actions we accumulated in the past, the present phenomena have manifested. Sentient beings are suffering, so Bodhisattvas form aspirations to get involved and help them. These conditions arise interdependently. On one hand, we walk the Bodhisattva-path; on the other hand, we must listen to the teachings. The more we understand, the more we can experience the Buddha’s teachings in our actions. This is to exercise both compassion and wisdom. These are the principles, that “all phenomena are empty in nature and arise interdependently.” This is the true principle of all existence. All true principles are also referred to as “all this wealth.” They are the “Dharma-treasures” of our wisdom-life.
In terms of principles, all phenomena are empty in nature and arise interdependently. This is the true principle of all existence and is known as all this wealth.
“In terms of the teachings, all Dharma is part of the Mahayana.” All Dharma is part of the “Mahayana,” the Great Vehicle Dharma. All Dharma, all the teachings we receive, are [part of] the Great Vehicle Dharma. The Great Vehicle Dharma includes all interdependent arising; we need to know what comes in and goes out. “Everything arises interdependently and is empty in nature,” so we must help others and engage in spiritual practice. This is the teaching of the Great Vehicle Dharma
The fourth aspect is, “In terms of people, all sentient beings have Buddha-nature.” Buddha-nature is the supreme treasure, thus, “It is known as all this wealth.”
Before, in the long-form prose, it stated, “All of the wealth that I possess belongs to my son.” This is to say, “Whatever I possess, my son also possesses.” The Buddha has this nature of True Suchness, this intrinsic nature, Dharma and wisdom, and all sentient beings have this same intrinsic nature and wisdom of True Suchness. Thus “All sentient beings have Buddha-nature.” Buddha-nature is the supreme treasure; it is our wisdom-life.
When we understand these four aspects, we must put these teachings into action. As Buddhist practitioners, we need to be mindful, to take the Dharma to heart and put it into action. This is like the story we just talked about, that passage from the Dharmapadavadana Sutra. As long as we accumulated blessings in the past, in this lifetime when we listen to the teachings, we will give rise to thoughts of joy. In this way, as [karma] follows us like a shadow, we attain blessings, and moreover, we will be able to help others. The principle is the same, so when listening to the teachings, we always need to be mindful.