Episode 851 – Repaying the Buddha’s Grace with Diligence
>> Everything the Buddha taught them, they sincerely, steadfastly and diligently upheld. The fruit that they attained came from the seed of what the Buddha taught them. A seed contains an ocean of fruits, thus they truly attained realizations. Their minds did not betray the teachings, and they thought they had repaid the Buddha’s grace.
>> “We obtained liberation from the Three Realms and the troubles of suffering and afflictions, so we abide in our final incarnation, in Nirvana with remainder. With what the Buddha has taught us, we truly attain realizations. We thought that our attainment had already repaid the Buddha’s grace.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “Though for the sake of all Buddha-children we expounded the Bodhisattva Way so they could seek the path to Buddhahood, regarding this Great Dharma, we never aspired to or delighted in it.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “When the guiding teacher observed us giving up, He contemplated our intent and thus at first did not persuade us to advance nor tell us the true benefits.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> The Buddha in the past observed us giving up and remaining outside of the Great Vehicle. Through contemplation, He knew that this was because we only took delight in the Small Dharma.
>> Thus, in the Prajna Assembly, He did not persuade us to advance from the Dharma we were teaching nor tell us of the true benefit of attaining Buddhahood.
>> When the guiding teacher observed us giving up, He contemplated our intent: The Tathagata, the guiding teacher, observed us giving up [on the Great Vehicle]. He contemplated our intent: He observed that we only delighted in the Small and practiced only to benefit ourselves.
>> At first, He did not persuade us to advance nor tell us the true benefits: He did not speak nor urge them to advance forward by speaking of the true benefit of spiritual practice.
>> Inner cultivation to benefit ourselves is merit. External practice to benefit others is virtue.
>> “This is just like that wealthy elder who, knowing his son’s resolve was limited, used the power of skillful means to soften and tame his mind. Then afterward, he handed over all this wealth.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> This is just like that wealthy elder who, knowing his son’s resolve was limited: The great enlightened Tathagata’s mind knew that sentient beings’ resolve and aspirations were limited and weak. With His broad and boundless wisdom, He thoroughly understood all their thoughts. Hence, knowing his son’s resolve was limited.
>> He used the power of skillful means to soften and tame his mind: He responded to sentient beings by manifesting in the world, approaching them and becoming their beneficial friend and advisor. When they heard Him cleverly expounding the Dharma with the power of skillful means, it softened and tamed their minds, so they formed vows and aspirations of Bodhi.
>> Then afterward, he handed over all this wealth: [The Buddha] was just like this elder, who first tamed his son’s mind and later passed his wealth to him.
“Everything the Buddha taught them, they sincerely, steadfastly and diligently upheld.
The fruit that they attained came from the seed of what the Buddha taught them.
A seed contains an ocean of fruits, thus they truly attained realizations. Their minds did not betray the teachings, and they thought they had repaid the Buddha’s grace.”
Over 2000 years ago, the Buddha gave teachings. Now, more than 2000 years later this Dharma is what we apply in our modern lives. We must cherish it wholeheartedly.
The previous sutra passage states, “We obtained liberation from the Three Realms and the troubles of suffering and afflictions, so we abide in our final incarnation, in Nirvana with remainder. With what the Buddha has taught us, we truly attain realizations. We thought that our attainment had already repaid the Buddha’s grace.”
We must be mindful in our spiritual practice. The Three Realms are the desire realm, the form realm, and the formless realm. We ordinary people are in the desire realm. For the sake of our desires, we produce countless afflictions. So, we need to understand that once a greedy thought arises, the doors to many afflictions will be opened, causing us to undergo endless cyclical existence in the Five Realms and the four forms of birth, where suffering abounds.
Some people during the Buddha’s lifetime. Some people during the Buddha’s lifetime followed Him in spiritual practice. They listened to His teachings seriously, but all they practiced was the Small Vehicle. With the Four Noble Truths and. Twelve Links of Cyclic Existence, they earnestly eliminated their afflictions, but this was only to benefit themselves, to attain “Nirvana with remainder.” They said that this was what the Buddha taught. “We simply practiced according to His teachings,” thus, “We truly attained realizations.” They truly felt that they had already eliminated their afflictions. They had no conflicts with people, no conflicts over matters and no conflicts in the world. After eliminating all afflictions, they felt free and at ease. They thought this was repaying the Buddha’s grace.
So, “Everything the Buddha taught them, they sincerely, steadfastly and diligently upheld.” They felt that with everything the Buddha taught, “We have already been very mindful; we were very sincere, mindful and diligent in accepting and upholding this.” Thus, “The fruit that they attained came from the seed of what the Buddha taught them.” Now they were able to reap these fruits; by cultitvating the seed, one can reap the fruit. They could understand the Four Noble Truths. This is what the Buddha taught them. By planting this cause, a seed,
“[because] a seed contains an ocean of fruits, thus they truly attained realizations.” Once a seed is planted [in the ground], we must earnestly cultivate it. Within one seed there are many, many fruits. Small Vehicle practitioners remain enchanted by the Small Vehicle Dharma. They believe that they have attained many fruits, so they have no desire to advance to going among people and teaching them. They feel they have “truly attained realizations. When this seed was given to us, we were able to make it flower and bear fruit. This is enough for us.”
So, “Their minds did not betray the teachings; they thought they had repaid the Buddha’s grace. Venerable Buddha, we have been earnestly practicing what You taught us, so we have already repaid Your grace.” Of course, the Buddha expected that His disciples would honestly engage in spiritual practice, make an effort to listen to the Dharma and understand the principles. Moreover, He hoped His disciples would not merely awaken themselves, but that each one “could give rise to infinity.” If one person forms firm aspirations, he can then teach and transform more people. This was the Buddha’s greatest wish. So, He wanted His disciples to not only benefit themselves but also to benefit others.
Thus, the previous passage begins by stating, “Though for the sake of all Buddha-children we expounded the Bodhisattva Way so they could seek the path to Buddhahood, regarding this Great Dharma, we never aspired to or delighted in it.”
They did not have a great interest in the Bodhisattva Way that the Buddha taught them. “We never aspired to or delighted in it.” They were unwilling to go among the people; they did not want to contrive affinities. So, they clung to their Small Vehicle practices.
What the Buddha wants to teach us to do is to earnestly eliminate afflictions while also interacting with people. Going among people without being affected by them is the true path to Buddhahood. I see so many people dedicating themselves. Even in prisons we find Tzu Chi volunteers transforming [inmates]. They lead them in study groups. They taught them to perform the sutra adaptations. Group after group of inmates from Pingtung, after being touched by Tzu Chi volunteers, after being transformed and getting out of prison, have come to tell us, “I am grateful.” This is because they had come in contact with so many teachings and come to understand the law of karma.
Some people have even said that, although they have a ten-year prison term, they still participate in the musical adaptation. In prison, through the adaptation of the Sutra of Infinite Meanings, they understood the principles. Although they still have ten years in prison, they hope to make the prison into a place for spiritual practice. This is not about feeling happy listening to music or enjoying learning the sign language or being able to carry out such an orderly performance of “The Sutra of Infinite Meanings.” When they take the sutra to heart and perform it, the most important thing is that it purifies their minds.
Some received parole or conditional release; all they need to do now is check in [with parole officers] every day. Now, they can freely run a business or work outside of prison. When they return home, their parents and their families are all very touched to see how they changed. After returning from prison, they have completely changed into new person with a pure [mind]. Now, they are re-learning how to live; they have been reborn.
You see, if in this way, the Buddha’s teachings can spread good seeds all across our society, then everyone can turn from the bad to the good and from the Small to the Great, from the Small Vehicle to the Great Vehicle. When we go among people to create blessings, by working with others we cultivate wisdom. If we can do this, this world can become a pure land. So, all Buddhas have been manifesting in the world since Beginningless Time; it has been so long. However, as each [Buddha] came to the world to teach the Bodhisattva Way, many people were willing to follow those Buddhas and seek the path to Buddhahood. However, the Small Vehicle practitioners did not have much interest in the Bodhisattva Way. Most of them only sought to benefit themselves.
So, the next sutra passage states, “When the guiding teacher observed us giving up, He contemplated our intent and thus at first did not persuade us to advance nor tell us the true benefits.”
At first, the guiding teacher saw that for years His disciples had engaged in practice only to benefit themselves. So, “The teacher observed us giving up. Observed us giving up” does not mean He abandoned those people; it was that they only focused on the Small Vehicle. The Buddha taught the Dharma impartially. When people with great resolve heard, they could respond and form aspirations. But though they also listened to the teachings, the Buddha’s disciples felt that. He was not teaching them, that He was only teaching lay disciples, the people living in society. “Going among the people and benefiting others has nothing to do with us practitioners.” So, the guiding teacher’s education was something they had no capacity to accept. They could not accept so they “gave up.” They gave up the Great Vehicle Dharma. “The teacher did not proactively persuade us to practice the Great Vehicle Dharma.” So, “The guiding teacher observed us giving up.”
The “giving up” falls on the practitioner. When the practitioners gave up the Great Dharma, they believed that what the Buddha meant by “benefiting others” was that those who lived in society should benefit society, that it had nothing to do with practitioners who had separated themselves from society. So, they abandoned the Great Vehicle Dharma. The Small Vehicle practitioners gave up on the Great Vehicle Dharma. The Buddha saw His disciples were not joyfully seeking the Great Vehicle, so He did not proactively persuade them to advance. The Buddha did not tell them about the benefits. So, “At first, He did not persuade us to advance nor tell us the true benefits.” The guiding teacher observed the circumstances and believed the conditions were not yet ripe
“The Buddha in the past observed us giving up and remaining outside of the Great Vehicle. Through contemplation, He knew that this was because we only took delight in the Small Dharma.”
He saw that they only took delight in the Small Dharma and not the Great Vehicle Dharma because their capacities were too small. They had not yet formed aspirations, so the Buddha did not force them to practice the Great Vehicle Dharma
“Thus, in the Prajna Assembly, He did not persuade us to advance from the Dharma we were teaching nor tell us of the true benefit of attaining Buddhahood.”
During the Prajna Assembly, He hoped to inspire great wisdom in everyone. He explained all matters and objects completely, that while time is illusory and intangible, all people, matters and things change. They are constantly changing and impermanent, always arising and ceasing. During the Prajna Assembly, this was what He ceaselessly tried to make clear [Yet] what everyone was clear on was only that everything is inherently empty. Some things change; in the end they are always arising and ceasing. This was the extent to which they understood the prajna teachings. They had no intention of advancing further. Thus, the Buddha “did not persuade us to advance from the Dharma we were teaching.” The Dharma they practiced was like this, it was the Small Vehicle. The Dharma-wheel they turned was the Small Vehicle.
“Nor did He tell us of the true benefit of attaining Buddhahood.” The Buddha had not said that they would attain Buddhahood, because they had not shown true interest in attaining it. So, the Buddha did not confirm for them that they could attain Buddhahood.
In the sutra passage, it says, “When the guiding teacher observed us giving up, He contemplated our intent.”
When the guiding teacher observed us giving up, He contemplated our intent: The Tathagata, the guiding teacher, observed us giving up [on the Great Vehicle]. He contemplated our intent: He observed that we only delighted in the Small and practiced only to benefit ourselves.
This means “The Tathagata, the guiding teacher, observed us giving up.” He noticed that they were stuck in the Small Vehicle. So, “He contemplated our intent.” He had already seen through their intentions. He observed they “delighted in the Small Dharma and practiced only to benefit themselves.” The Buddha had already seen their intentions and knew that they only sought to benefit themselves. So, “At first, He did not persuade us to advance nor tell us the true benefits.”
At first, He did not persuade us to advance nor tell us the true benefits: He did not speak nor urge them to advance forward by speaking of the true benefit of spiritual practice.
Since their minds had not yet begun to broaden, they were unwilling to benefit others. This thought had not occurred to them. So, the Buddha did not force them. He did not encourage them to advance, nor did He tell them the principle to attaining Buddhahood. Therefore, the Buddha remained silent. So, “He did not speak nor urge them to advance forward by speaking the true benefits of spiritual practice.” The Buddha did not urge them to advance forward.
They themselves were not diligent, but they blamed the Buddha for not urging them on. This was truly a bit unfair. The Buddha continually taught them, but they believed this was for people in society, that people in society should benefit society. Since they had already left the lay life, they were unwilling to get involved. It was that they were [not diligent], not that the Buddha was discriminating against them. His teachings were the same for all.
“Speaking the true benefits of spiritual practice” means of course there are true benefits to spiritual practice
Inner cultivation to benefit ourselves is “merit.” External practice to benefit others is “virtue.”
We need to cultivate and benefit ourselves; truly benefiting ourselves means loving ourselves. We must no longer create karma out of ignorance. We need to hold fast to our pure minds, and we must open our hearts in order to benefit other people; this is external practice. Through external practice, we benefit others; this is called “virtue.” Our inner cultivation is called “merit,” while our external cultivation is called “virtue.” Inner cultivation means eliminating afflictions, and external cultivation is benefiting others. By benefiting others we can gain wisdom; this is our true goal as Buddhist practitioners
“This is just like that wealthy elder who, knowing his son’s resolve was limited, used the power of skillful means to soften and tame his mind. Then afterward, he handed over all this wealth.”
This sutra passage talks about how. He is like that wealthy elder. Like the elder guiding that poor son who was in fact his own child, so too did the Buddha lead His disciples. He also taught them as if He was teaching His own child, patiently guiding them all
This is just like that wealthy elder who, knowing his son’s resolve was limited: The great enlightened Tathagata’s mind knew that sentient beings’ resolve and aspirations were limited and weak. With His broad and boundless wisdom, He thoroughly understood all their thoughts. Hence, “knowing his son’s resolve was limited.”
So, “The great enlightened Tathagata’s mind knew that sentient beings’ resolve and aspirations were limited and weak.” Sentient beings’ aspirations are too weak to withstand even the smallest of challenges. They only seek to benefit themselves and are unwilling to give to others. They still crave merits and virtues, yet they are unwilling to give to others. They have many merits but no virtues, for they only practice eliminating their ignorance. This is like the poor son who only cleaned out garbage and held no hopes of attaining the treasure. He only wanted to get rid of the garbage. This is what “limited resolve” means.
“With His broad and boundless wisdom, He thoroughly understood all their thoughts.” Because the wisdom of the Buddha was broad and boundless, He could thoroughly understand the thoughts of all sentient beings. Because their thoughts were still weak, if He were to use more forceful methods, He might sever their roots of goodness. Thus, He used a gradual process, using comforting methods to guide sentient beings. So, “Knowing his son’s resolve was limited” means the wealthy elder understood that the capacities of his child were limited. Therefore, “He used the power of skillful means to soften and tame his mind.” He used The Four Noble Truths and. Twelve Links of Cyclic Existence to guide them patiently
He used the power of skillful means to soften and tame his mind: He responded to sentient beings by manifesting in the world, approaching them and becoming their beneficial friend and advisor. When they heard Him cleverly expounding the Dharma with the power of skillful means, it softened and tamed their minds, so they formed vows and aspirations of Bodhi.
“He responded to sentient beings by manifesting in the world, approaching them and becoming their beneficial friend and advisor.” Now, He became like a good friend to them, becoming both their friend and advisor. He guided them slowly as a virtuous friend. “When they heard Him cleverly expounding the Dharma with the power of skillful means” means the Buddha used all kinds of skillful means like analogies, like the analogies of the burning house, the great white ox cart, the poor son and so on. In this way, He guided the disciples patiently, to “soften and tame their minds.” Gradually, He used gentle methods to help them, hoping the disciples could gradually give rise to Bodhicitta and form Bodhi-aspirations. This is the hard work of educating sentient beings.
Then afterward, he handed over all this wealth: [The Buddha] was just like this elder, who first tamed his son’s mind and later passed his wealth to him.
“Then afterward, he handed over all this wealth”. By gradually guiding him, the elder first tamed the poor son’s mind. He patiently guided him until he became willing; only then did the father begin to gather people and announce to everyone, “This is my son. He is my trueborn son. All my wealth now belongs to him. I have given it all to him.”
Everyone, as we learn the Buddha’s Way, we must definitely be mindful so we can experience what the Buddha taught us. With what the Buddha has taught us, we must aspire to and delight in [the teachings]. We must form aspirations and make vows and accept the Bodhisattva-path with joy. The Buddha’s hope for us was that. “One will give rise to infinity,” that we will all go among people to transform them. Sentient beings can be transformed. We can see no matter how lost sentient beings are, as long as we have methods to use with them, they can certainly find their way to awakening. It is not that they cannot be taught. So, we must all have faith in ourselves and also have faith in others. Therefore, we must always be mindful.