Episode 843 – The Buddha-Dharma is Truly Wondrous
>> The nature of the mind is inherently pure and calm and contains all absolute truths in existence. This is called ‘all this wealth’. The Great Vehicle merits and virtues of practicing kindness and exercising compassion, cultivating oneself and transforming others, comprise the treasury of the Buddha-Dharma.
>> “At the right time, all Buddhas would bestow predictions on them, saying, ‘In a future lifetime, you will achieve Buddhahood’.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “As for the secret Dharma of all Buddhas, it was only for Bodhisattvas that this truth was revealed. Its true essence was not expounded for us.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>>As for the secret Dharma of all Buddhas: Secret refers to the mysterious and profound Dharma of all Buddhas, Tathagatas of the ten directions. Having not aspired to or delighted in it, the Hearers said they transmitted the teaching to Buddha-children, who would hear the Dharma and attain predictions
>> This secret is the pure mind, our intrinsic nature, manifested through the two kinds of emptiness. It is without name or appearance, the True Reality, essential and wondrous, thus it is called true essence.
>> The mind cannot be sought nor attained. This is called ultimate emptiness. The nature of all conditioned phenomena is ultimately empty and tranquil.
>> All phenomena arises from the mental cognition of the environment. This is called ultimate existence. What separates sentient beings from all Buddhas is none other than the mind.
>> This is the secret Dharma of all Buddhas. It is true and free from all illusion, subtle, wondrous and inconceivable.
>> Its true essence was not expounded for us. It was not for us that. He spoke of the path of true essence.
>> So, With their mindset at that time, they called this the secret of all Buddhas. It was only for Bodhisattvas that this truth was revealed. All these teachings are for Bodhisattvas. He did not teach for us this essential path that leads to the true attainment of Buddhahood.
“The nature of the mind is inherently pure and calm and contains all absolute truths in existence. This is called ‘all this wealth’.
The Great Vehicle merits and virtues of practicing kindness and exercising compassion, cultivating oneself and transforming others, comprise the treasury of the Buddha-Dharma.”
Recently, we have continuously been discussing how the poor son wandered around out there. Regarding the Buddha-Dharma, this refers to how giving rise to a thought of ignorance causes us to endlessly cycle in the Five Realms and four forms of birth, enduring all kinds of suffering. This goes on for such a long time, and the suffering is so great. In fact, it all began with that one thought. Our thoughts can be good or evil. A good thought comes from the intrinsic nature of our mind, which is inherently pure. It is incredibly calm and contains everything. All truths in existence are contained in this intrinsically pure mind. But if we are not careful, our mind may waver, and we may give rise to an ignorant thought. Then we will not know the way back [to that state].
The Buddha, in His compassion, returned repeatedly for the sake of all beings. He followed His children, sentient beings, continually looking for them. It was for this single goal, to help sentient beings find the way back, back to their [intrinsic nature]. This is the compassion of the Buddha. He cares for all sentient beings and cannot bear to abandon any sentient being.
The Five Realms and four forms of birth include the heaven, human, hell, hungry ghost and animal realms. All Five Realms are encompassed by the Buddha’s compassion, to say nothing of the four forms of birth. The four forms of birth occur in the Five Realms. The womb-born, transformation-born, moisture-born and egg born all exist within the Five Realms. The Buddha loves them all as His only son. Because of the Buddha’s great compassion, for the sake of all sentient beings, in lifetime after lifetime. He continuously searches for them. With sentient beings’ [differing] capabilities, if they have the capacity, He immediately gives them suitable teachings. “The arising of conditions is ‘going out’.” He immediately seizes these causes and conditions to transform and deliver sentient beings.
Each of us sentient beings is an individual, but the Buddha has great compassion for us as a whole. Each of us sentient beings has our individual habitual tendencies, our individual ignorance and afflictions. When He gives attention to one, is He able to give attention to another? Actually, the Buddha, in His great compassion, wants to take care of everyone; He is unwilling to abandon a single being. Thus, He spends a very long time saving and delivering sentient beings; He spends a long time searching for them. So, the Buddha is the guiding teacher of the Three Realms and the kind father of the four kinds of beings. He truly lives up to these names. Therefore, we must all have an appreciation for the Buddha’s compassion and must make a great effort to love ourselves. We must earnestly accept the Buddha’s teachings and uphold them ourselves.
The mind is without form, substance or appearance. As the nature of the mind is inherently pure, it contains all absolute truths in existence. Within the nature of our minds lies the truth of all things in the world. We are all the same; the truths of all things in the world are contained in our Tathagata-garbha. We all inherently have this, so we should all love and respect ourselves.
See, when it comes to sentient beings, as long as we maintain a pure mind, by knowing the truths of all things we can accord with karmic conditions. As karmic conditions mature, we will be able to continuously give to others. Therefore, all of us have all truths in existence within us. “This is called ‘all this wealth’.” We all have “the Great Vehicle merits and virtues of practicing kindness and exercising compassion, cultivating oneself and transforming others.” This is the wealth we all inherently have within. We just need to earnestly exercise loving-kindness and compassion to cultivate ourselves and transform others. Forming this kind of Great Vehicle aspiration will bring merits and virtues. Externally, we must put teachings into practice. Internally, we must earnestly cultivate ourselves. This is the treasury of the Buddha-Dharma. The Dharma-treasure is [found within] our storehouse consciousness’s True Suchness and is the intrinsically pure nature of our mind. We must all mindfully seek to comprehend this state of mind.
So, the previous sutra passage says, “At the right time, all Buddhas would bestow predictions on them, saying, ‘In a future lifetime, you will achieve Buddhahood’.”
When we give rise to Great Vehicle aspirations, all Buddhas share the same path, and upon seeing us sentient beings form Great Vehicle aspirations, all Buddhas use the same voice to likewise bestow a prediction of Buddhahood upon us.
As it said in the previous sutra passage, “In a future lifetime, you will achieve Buddhahood.”
Following this, it then says, “As for the secret Dharma of all Buddhas, it was only for Bodhisattvas that this truth was revealed. Its true essence was not expounded for us.”
This is how Venerable Kasyapa described the way the Buddha bestowed predictions of Buddhahood upon disciples who had formed Great Vehicle aspirations. This is the secret Dharma of all Buddhas. When the Buddha taught, He had to have different levels of teachings; He had to teach according to capabilities. There were earlier and later, shallow and profound and great and limited teachings. This is how the Buddha used His wisdom through observing the minds of sentient beings. He is like a doctor; pediatricians have to see the child in order to know the correct dosage to prescribe. When general internists treat adults, they know, based on the patient’s age and physical condition, the dosage to prescribe. This is the same principle. Sentient beings have illnesses of the mind, so the Buddha prescribes medicine for them. Out of His love and care for us, He is careful and teaches us according to our capabilities. So, the Buddha has “secret Dharma,” His methods of teaching.
“It was only for Bodhisattvas that this truth was revealed.” When the Buddha teaches the Great Dharma, Small Vehicle practitioners think it is not being taught to them, that it is for Bodhisattvas. They think the True Dharma is only meant for Bodhisattvas. This is the meaning of this passage.
As for the secret Dharma of all Buddhas: Secret refers to the mysterious and profound Dharma of all Buddhas, Tathagatas of the ten directions. Having not aspired to or delighted in it, the Hearers said they transmitted the teaching to Buddha-children, who would hear the Dharma and attain predictions
“All Buddhas” means all the Buddhas in the ten directions “‘Secret’ refers to the mysterious and profound Dharma of all Buddhas.” The Dharma of all Buddhas in ten directions is very mysterious and profound. An average person would not be able to understand. They may want to comprehend the truths of all things in the world, but they are unable to truly understand. Thus, it is said to be “mysterious and profound.”
We cannot see the many principles underlying all things in the world. But it is these intangible principles that come together to create all things. All these visible things, things with appearance, are called “all things in the world”; there is not one that is not a temporary union of many causes and conditions coming together. I often say that to grow a tree, there has to be a seed, a plot of soil, then water and air. These suitable conditions depend on [principles] that we cannot see. It takes more than just a seed and soil to have suitable conditions. It takes more than just soil and water for a seed to germinate and sprout. It is not enough to have water; there cannot be too much or too little. Think about this; so much that happens in nature requires things to be just right. This principle is also something we must mindfully seek to comprehend. The workings of all things have their own underlying principles, their own Dharma that is “just right.”
Thus the Dharma, the [principles] within all things, is truly a hidden secret. It really is a “secret Dharma.” People cannot understand it so easily. So, the Buddha had to teach according to capabilities. This like when a seed is planted in the ground; is it compatible with this soil and this amount of water and sunlight? The gardener has to be very mindful of the special nature of each plant. Soil can be measured for salinity and acidity and many other kinds of properties. One must seek to mindfully understand this. So, all things in the world contain this kind of secret Dharma, not just the Buddha’s [teachings]. All things in the world likewise contain this kind of “secret Dharma.” So, “‘Secret’ refers to the mysterious and profound Dharma of all Buddhas”
[They] “had not aspired to or delighted in it.” They showed that they knew this about themselves. Venerable Kasyapa knew that this was what he and the others were like in the past. When the Buddha taught Bodhisattvas, none of them thought He was speaking to them, so all they did was listen. The Buddha told them to spread the teachings, so they went out and shared them; “thus have I heard” these teachings of the Buddha. All they did was spread the Dharma, but they did not feel that it was something they wanted to practice. They just spread the Dharma and did not want to put it into practice. So, “The Hearers merely transmitted the teachings.” They just transmitted them. They believed their task was just to transmit the teachings to Buddha-children. This Dharma was for Buddha-children; it was for those who are Bodhisattvas, “to hear the Dharma and attain predictions.” They saw Buddha-children listen to the Dharma and receive predictions [of attaining Buddhahood].
This secret is the pure mind, our intrinsic nature, manifested through the two kinds of emptiness. It is without name or appearance, the True Reality, essential and wondrous, thus it is called true essence.
So, there is “this secret.” The secret is “the pure mind, our intrinsic nature, manifested through the two kinds of emptiness.” This is the secret. The two kinds of emptiness are true emptiness and illusive emptiness. We must walk the Middle Way. So, we must know about true emptiness and wondrous existence. We cannot just say, “All things are empty.” Within emptiness there is wondrous existence. Wondrous existence is our nature of True Suchness. The principle of our nature of True Suchness is that our nature is pure. Our intrinsic nature is pure, it is “without name or appearance, is the True Reality, essential and wondrous.” Our nature of True Suchness is very important and wondrously profound, so it is called true essence. It is truly essential
This sutra passage seems hard to understand, but it is necessary that we understand it because we all need to earnestly search out our original state of mind. When it comes to our mind, “All phenomena are empty in nature and arise interdependently.” All things contain true principles. Our true nature is inherently pure, but we gave rise to an ignorant thought. Why did we give rise to ignorance? Where did our pure nature go? Where is our nature of True Suchness? We must seek out our minds.
The mind cannot be sought nor attained. This is called ultimate emptiness. The nature of all conditioned phenomena is ultimately empty and tranquil.
“The mind can be sought but not attained. This is called ultimate emptiness. The nature of all conditioned phenomena is ultimately empty and tranquil.” Because of this, if ordinary beings search for their mind, is there truly a mind to be found? Our mind is made of flesh, but our nature of True Suchness is intangible, without form or substance. This is “ultimate emptiness”; it is the true state of our mind.
If we can penetrate the ultimate teaching of emptiness, this emptiness will be the principle of ultimate emptiness. “The nature of all conditioned phenomena is ultimately empty and tranquil.” In truth, all things are conditioned phenomena. Conditioned phenomena are formed by things coming together in accord with many principles. These are things with form and appearance, they have causes, conditions and effects, thus there are these phenomena. This is all conditioned phenomena. When we take action, causes and conditions converge, resulting in our circumstantial and direct retributions.
I often talk about this. This is because our nature, the Dharma within us, is ultimately empty. We cannot find it because it is intangible. This is analogous to a seed in the soil. Is it suitable for this soil? What are the properties of this soil? Is the soil alkaline or acidic? Or is it something else? Even soil has its nature and essence. Is it suitable for this seed? This is something we cannot see.
I can tell you something is salty. What does salty taste like? Or sweet, what does sweet taste like? We can taste it. But it is something we ourselves know, we ourselves understand. You say it is sweet, but I cannot experience the sweetness you are experiencing. This is “empty in nature and arising interdependently.” Only when these causes and conditions converge do we experience that feeling. So, this nature is “ultimately empty and tranquil. All phenomena arise interpedently with the mind.” It is our minds connecting to the environment that leads to the arising of all things. This is “ultimate existence.”
All phenomena arises from the mental cognition of the environment. This is called ultimate existence. What separates sentient beings from all Buddhas is none other than the mind.
“What separates sentient beings from all Buddhas is none other than the mind.” We are in between sentient beings and the Buddha. Because we are learning the Buddha’s Way, we know the ignorance of unenlightened beings. We must prevent ourselves from being contaminated by this ignorance again. So, we must earnestly hold firm and guard against wrongs and stop evil. Though we are learning Buddha’s Way, we have not yet reached the state of Buddhahood. Reaching the state of Buddhahood depends on our minds. So, “What separates [us] is none other than the mind.”
Therefore, “This is the secret Dharma of all Buddhas. It is true and free from all illusion, subtle, wondrous and inconceivable.”
If we can put our mind toward thoroughly understanding the principles and earnestly making use of them, then “The secret Dharma is true and free from illusion.” We all intrinsically have this True Suchness. Everyone has this nature of True Suchness; this is true. But if I ask you to take it out and show it to me, you will not be able to, as it is without form, substance or appearance. This is absolute truth; these are the principles. We must take in the principles to turn our minds around. We must turn our unenlightened minds toward learning the teachings of noble beings. As long as we keep walking and doing, we can accomplish all difficult tasks.
The “secret Dharma of all Buddhas” though it is very profound, is true and free from all illusion. This is the True Dharma. This is truly subtle, wondrous and inconceivable.
Its true essence was not expounded for us. It was not for us that. He spoke of the path of true essence.
But when the Buddha taught this Dharma, [some disciples felt,] Its true essence was not expounded for us. It was not for us that. He spoke of the path of true essence.” Early on, Venerable Kasyapa misunderstood. He thought the Buddha was not saying this for him but was only asking him to transmit it. “It was not for us that He spoke of [this truth].” This was not taught for them. “This is the very important Great Vehicle Dharma; this was not taught for me.” This was what Venerable Kasyapa and others thought at the time
So, With their mindset at that time, they called this the secret of all Buddhas. It was only for Bodhisattvas that this truth was revealed. All these teachings are for Bodhisattvas. He did not teach for us this essential path that leads to the true attainment of Buddhahood.
As he listened to the Buddha’s teaching, his capabilities were insufficient, so he did not accept these teachings. He thought they were only meant for Bodhisattvas.
So everyone, in learning the Buddha’s Way we must be mindful. In fact, when the Dharma is taught, it can be used by everyone. It is not only for certain people to use. We can all comprehend this Dharma, and we can all practice it. “All phenomena are empty in nature and arise interdependently.” The nature of True Dharma is empty and tranquil; it is without substance or form. We are unable to see it but we can put it into practice. This is the true principle of all things. So, this is like the wealth attained by the poor son. This is the treasury of spiritual practitioners. So, as we learn the Buddha’s Way we must truly always be mindful.