Episode 862 – Letting Go of Self to Unite with Others
>> All Dharma are without any true appearance. Like the endless void, all things are interconnected and mutually in harmony without hindering each other. Similarly, with the One Dharma, we can let go of ourselves to unite with others. Then we are completely one with others. We embrace others to unite with us.
>> “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “They appear as unenlightened beings to give them suitable teachings. All Buddhas are the most free and at ease abiding in the Dharma” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> Flawless and uncontriving: This refers to the fruit of great Nirvana which all Buddhas have realized. This is flawless, without Leaks. Afflictions can cause people to fall into the Three Evil Destinies. As long as afflictions are present, people have so-called flawed practices. The Dharma, which is free from afflictions, is called flawless.
>> They are the kings of all Dharma: The original nature of the Buddha-mind reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality, that is of non-appearance and of all appearances.
>> These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance.
>> It is the mind that makes one an ordinary being. It is the mind that makes one a Bodhisattva or Buddha. We should observe the nature of the Dharma-realm; everything is created by the mind. Thus, They are the kings of all Dharma, and with great compassion, They turn delusion into awakening.
>> For the sake of those with limited capabilities, they could endure such matters: As described in the long-form prose, he immediately removed his necklaces, his fine and soft outer garments and his magnificent adornments and, changing into coarse and dirty clothing, he smeared himself with dust and dirt. With his right hand grabbing tools for clearing excrement, he assumed a frightened look.
>> The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World. He appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment. To deliver and liberate sentient beings, He uses the all-embracing virtue of collaborative work.
>> They appear as unenlightened beings to give them suitable teachings: The Buddha follows whatever is suitable for sentient beings. He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms. Thus, sentient beings in the Five Turbidities will not fall into the Three Evil Destinies. He then uses the One Vehicle to reveal the Three, so they will not remain in the Three Realms, but gradually enter the place of noble beings. This was all to integrate all Dharma harmoniously so matters and principles would be unhindered. Among the Four All-Embracing Virtues, this is the virtue of loving speech.
>> With the Dharma, all Buddhas are the most free and at ease: With all Dharma-doors, the Buddha is the most free and at ease. He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease. Using all Dharma, He allows them to attain the greatest ease. Thus, it is clear and not erroneous.
“All Dharma are without any true appearance. Like the endless void, all things are interconnected and mutually in harmony without hindering each other.
Similarly, with the One Dharma, we can let go of ourselves to unite with others. Then we are completely one with others. We embrace others to unite with us.”
The mind of the Buddha thoroughly understands all Dharma. This Dharma is without true appearance, like the endless void where all things are interconnected and in harmony without hindering each other. This is the Buddha’s mind; it has awakened to all Dharma, which is without true appearance.
We often say that the true principles are without form or substance. They have no actual appearance for us to see. In fact, everything is like the endless void. Being like the void means being interconnected and in harmony. In the void of the universe, if we look up, we see the sun, moon and stars. The sun is its own world, the moon is its own world and the stars are their own worlds. The sun, moon and planets all belong to the same universe. All are interconnected and in harmony and do not hinder each other. Each star and planet has its own path and orbit.
The Buddha completely understands these principles. With just a few words, He is able to reveal all, that all Dharma has no true appearance. The true principles are like the unique orbits of each planet. Each orbit has its own principle, its own path and its own principle. In this universe, each [celestial object] has its own orbit, yet they all coexist in the same universe. The void allows them to be in harmony without hindering each other.
But these principles are without appearance. Still, when these principles come together, they create things that are tangible. For human beings, our body also has its own principles of life. From the first day of our conception, following the aggregate of action, we slowly change and begin to take shape. These are the principles of life.
They can be spoken of, but not seen. These principles of life cannot be seen, but we can see our body. This temporary union of the four elements, a completion of principles of life, is what we call a body. This body, when we are born, is that of a tiny child. Then when did it change? From that tiny baby, when was it that we gradually grew up? These are the aggregate of action’s infinitesimal changes that occur without our awareness. Our body is continually changing all the way until our old age, until the very end. This whole process only takes a few decades.
Life has always been impermanent; impermanence is a true principle. We cannot see impermanence; it is in our lives, but we do not realize it. Whether inside or outside of our bodies, these principles are in all things, including the orbit of the Earth. As the Earth follows its orbit, it revolves and rotates; these are the principles. Yet we are not aware of this happening.
The Buddha taught us these principles to help us to thoroughly understand that there are these unseen principles that are intimately connected to all of us. We must understand this; we must awaken to it. We must experience this right away, to comprehend how all phenomena are without appearance, like the void, interconnected, in harmony, without hindrance. If we can thoroughly understand these principles, we will then be able to open the door of our mind.
“Similarly, with the One Dharma we can let go of ourselves to unite with others.” If we ourselves have attachments, our nature of True Suchness cannot be revealed. This is due to being covered by ignorance. This ignorance arises because we are unwilling to let go of our “self.” Our “view of self” is too great. Everyone has their own view of self. So [we say], “I want this; this is mine.” If we do not have it, we desire it. If we cannot get it, we fight for it, [feeling], “I must obtain it” and so on. Once we have obtained it, is it enough? It is never enough. Thus we continue to replicate this ignorance, because we [are attached to] the “self” and to everything we want to possess. This is because we cannot let go of ourselves.
If we thoroughly understand that. “All Dharma are without any true appearance, like the void, interconnected and in mutual harmony,” if we are able to understand this principle and understand this Dharma, we will be able to “let go of ourselves to unite with others.” We will put aside our view of self. To accomplish things, we must be able to accommodate everyone’s opinions. We can learn from each other’s strengths and combine our strengths and methods. We interact with “sincere friendship.” Thus we are interconnected and in harmony. We “let go of ourselves to unite with others. Then we are completely one with others.” With this perspective, as the truth is fundamentally without form and substance, if everyone can connect to and understand it, we can unite as one and act as a unified whole. Thus, “We embrace others to unite with us.” The principle is the same; we are using these phenomena as analogies to express this principle.
The Buddha’s grace toward sentient beings is truly great, deep, vast and incomparable. How can we repay the Buddha’s grace? He hopes for the minds of sentient beings to return to oneness, to return to the absolute truth and the principles of True Suchness. This is what the Buddha wants. If everyone is able to transform themselves and also transform others, that is truly repaying the Buddha’s grace.
The previous sutra passage says, “All Buddhas are extraordinary, with infinite, boundless and inconceivable great spiritual powers.”
The Buddha’s wisdom is truly rare and extraordinary in this world. Is there anything that He does not know or any Dharma He does not understand? But sentient beings’ capacities fall far short of this. For sentient beings’ sake, the Buddha uses all kinds of provisional means and spends a long time teaching and transforming them.
The next sutra passage says, “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.”
What is the state of the Buddha’s true wisdom? “Flawless and uncontriving, They are the kings of all Dharma.” They have already reached a [flawless] state where no Dharma leaks away. In terms of the time this has taken, it has already been countless kalpas, lifetime after lifetime of constant compassion, wanting to save and transform sentient beings. In terms of space, They have covered a boundless area; no matter what state They are in, in the Five Realms or four forms of birth, They do not allow the Dharma to leak away. Following the capacities of sentient beings, They manifest with the same conditions as them, while the principles of all things in this world never leak out of Their minds. “They are the kings of all Dharma. For the sake of those with limited capabilities, They could endure such matters.” Only Buddhas are able to endure like this. Over such a long time, across boundless space, They endure for the sake of sentient beings.
“They appear as unenlightened beings to give them suitable teachings.” They appear as ordinary beings and expound Dharma according to all beings’ capacities. Thus, “With the Dharma, all Buddhas are the most free and at ease.”
In fact, all Buddhas, not only Sakyamuni Buddha, after attaining enlightenment, have the Dharma and are free and at ease. Yet, They choose to return to the human realm. No matter how long it takes, if sentient beings are not yet purified, these Buddhas will continue to return to the human realm. This requires transcending wisdom and boundless compassion. Only then can one reach a flawless and uncontriving state.
Flawless and uncontriving: This refers to the fruit of great Nirvana which all Buddhas have realized. This is flawless, without Leaks. Afflictions can cause people to fall into the Three Evil Destinies. As long as afflictions are present, people have so-called flawed practices. The Dharma, which is free from afflictions, is called flawless.
Flawless means They have no more afflictions. “Uncontriving” means natural; it is the state of nature. It is not something that has been created; it has always been like this. Thus, “flawless and uncontriving” refers to the origin of all Dharma and principles
“The fruit of great Nirvana which all Buddhas have realized” is called flawless. The great Nirvana is tranquil and still; it is “tranquil and clear,” with no afflictions. All afflictions have been eliminated. This is a very pure [state].
“Afflictions can cause people to fall into the Three Evil Destinies.” With afflictions, we fall. Where do we fall? Into the Three Evil Destinies. When we engage in spiritual practice, we hope we can reach a flawless state. But, our minds are still full of ignorance. Thus, because of afflictions, we have flawed practices. “The Dharma, which is free from afflictions, is called flawless.” So, we must listen to the Dharma and truly take the Dharma to heart to be able to leave our afflictions behind. This is a flawless state.
They are the kings of all Dharma: The original nature of the Buddha-mind reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality, that is of non-appearance and of all appearances.
So, “They are the kings of all Dharma” because “the original nature of the Buddha-mind” is tranquil and clear, the natural intrinsic enlightenment of True Suchness. So, “It reveals that sentient beings and Buddhas equally possess this pure heart and intrinsic nature. All Buddhas awaken to all phenomena being of the One Mind, of the ultimate reality that is of non-appearance and of all appearances.”
The Buddha, upon attaining enlightenment, said, “How amazing! How amazing! All sentient beings have Buddha-nature.” This was the Buddha’s greatest discovery. He understood, “[He] awakened to all phenomena being of the One Mind, of the ultimate reality that is of non-appearance and of all appearances.” He had already awakened to the fact that true principles are flawless and of non-appearance. This means being of the One Mind, our nature of True Suchness. In the Sutra of Infinite Meanings, it also says, ․”These Infinite Meanings arise from One Dharma. This One Dharma is of non-appearance.”
It is the mind that makes one an ordinary being. It is the mind that makes one a Bodhisattva or Buddha. We should observe the nature of the Dharma-realm; everything is created by the mind. Thus, They are the kings of all Dharma, and with great compassion, They turn delusion into awakening.
So, if we can understand that all things “arise from one Dharma,” we will naturally understand the principles of all things in this world. “It is the mind that makes one an ordinary being,” and it is the mind that makes one a Bodhisattva or a Buddha. It all depends on the mind
“The mind, the Buddha and sentient beings are no different”. Our minds are the same as that of the Buddha, so all things in this world, all phenomena, are also the same. “We should observe the nature of the Dharma-realm.” We must earnestly contemplate the Dharma, the nature of the principles. “Everything is created by the mind.” When our minds are evil, we create much karma and fall into the lower realms. When our minds are clear, we can become Buddhas and Bodhisattvas. So, this all begins in our mind. The Buddha understands this the best. The Buddha is the “king of all Dharma. The king of all Dharma” refers to the intrinsic nature of enlightenment.
“With great compassion, They turn delusion into awakening.” If we are able to awaken and give rise to this great compassion, apart from transforming our minds from being deluded to being awakened, we can use this same Dharma to enlighten other sentient beings. After awakening ourselves, we transform others. This is truly repaying the Buddha’s grace.
For the sake of those with limited capabilities, they could endure such matters: As described in the long-form prose, he immediately removed his necklaces, his fine and soft outer garments and his magnificent adornments and, changing into coarse and dirty clothing, he smeared himself with dust and dirt. With his right hand grabbing tools for clearing excrement, he assumed a frightened look.
The Buddha, in lifetime after lifetime, could “for the sake of those with limited capabilities, endure such matters.” This is His grace and virtue The long-form prose in the Chapter on Faith and Understanding [says] that the elder personally took off “his necklaces, his fine and soft outer garments and his magnificent adornments.” He removed his magnificent jewelry and clothes and changed into cast-off rags. He changed into clothes that were dirty and coarse to draw near to the poor son. Working together with the poor son, he cleaned and swept with him. This is the Buddha’s heart. He manifests in the Saha World.
The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World. He appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment. To deliver and liberate sentient beings, He uses the all-embracing virtue of collaborative work.
“The Buddha does not remain in the land of Dharma-nature, but comes and goes in the Saha World” Since the Buddha has awakened, the state of His mind can always reside in the tranquil and clear, undefiled and pure land. But He does not remain there. He comes and goes in the harsh Saha World. He “appears the same as sentient beings with the Eight Aspects of Attaining Enlightenment.” He left Tusita Heaven and was born into the palace. He came to the human realm. Because the Buddha wants to transform sentient beings, He “transforms them by working alongside them.” He puts the Dharma into practice to guide and teach us.
They appear as unenlightened beings to give them suitable teachings: The Buddha follows whatever is suitable for sentient beings. He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms. Thus, sentient beings in the Five Turbidities will not fall into the Three Evil Destinies. He then uses the One Vehicle to reveal the Three, so they will not remain in the Three Realms, but gradually enter the place of noble beings. This was all to integrate all Dharma harmoniously so matters and principles would be unhindered. Among the Four All-Embracing Virtues, this is the virtue of loving speech.
“They use the appearance of unenlightened beings to give them suitable teachings.” All Buddhas appear as sentient beings. They seize the opportunity to give teachings. Thus, “The Buddha follows whatever is suitable for sentient beings.” According to the capacities and needs of sentient beings, “He skillfully uses the Dharma, whether through matters or principles, to teach the precepts and good deeds that lead to the human and heaven realms.” Based on the capacities of sentient beings, He expounds the Dharma for the human realm, that everyone must abide by the Five Precepts. To be born in the heaven realm, everyone must practice the Ten Good Deeds. This way, sentient beings in the Five Turbidities will not fall into the Three Evil Realms
The teaching of the Buddha “uses the One Vehicle to reveal the Three.” When the Buddha became enlightened, He wished to directly tell us that the mind, the Buddha and sentient beings are no different. Everyone can attain Buddhahood, but sentient beings are unable to directly hear and understand. Thus, the Buddha must use the One Vehicle to establish provisional means and reveal the Three, “so they will not remain in the Three Realms.” The Three Realms are the desire realm, form realm and formless realm. He hopes that we can gradually enter the state of noble beings and approach the state of Buddhas and Bodhisattvas.
“This was to integrate all Dharma harmoniously.” He hopes that with this Dharma, having opened the Three Vehicles from the One, He can slowly guide sentient beings toward reintegrating with the One Vehicle Path. So, “Matters and principles would be unobstructed.” In the Four All-Embracing Virtues, this is using “loving speech.” Thus we patiently guide sentient beings as the One Vehicle becomes Three so that sentient beings can hear and receive the teaching. This is “loving speech.” He started with “collaborative work,” then followed it with “loving speech.”
With the Dharma, all Buddhas are the most free and at ease: With all Dharma-doors, the Buddha is the most free and at ease. He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease. Using all Dharma, He allows them to attain the greatest ease. Thus, it is clear and not erroneous.
“With the Dharma, all Buddhas are the most free and at ease. With all Dharma-doors,” the Buddha is “the most free and at ease”
“He uses Dharma-doors that correspond to various capabilities to teach the Dharma and transform all beings, allowing them to attain ease.” Depending on the capacities of sentient beings, He uses different teachings so sentient beings can be at ease and take the Dharma expounded by the Buddha to heart. If we take it to heart and it does not slip away, the Dharma can remain in our hearts. If we take it to heart and put it into practice, then we can attain great ease.
The Buddha came to the human realm to help us understand that we must harmonize the minds of all people to be one with the Buddha’s mind. This is the One Dharma, letting go of ourselves to unite with others. If we do not let go of our own attachments and biases, we cannot transform sentient beings. The Dharma of sentient beings is the Bodhisattva-path we must practice. Thus, in learning the Buddha’s Way, we must always be mindful.