Episode 863 – Uphold the Dharma to Transform Sentient Beings
>> All Buddhas eliminate all desires and pleasures. Those with Bodhisattva-aspirations can skillfully retain and uphold. With all the Dharma taught by all Buddhas, they teach and transform sentient beings. This is the power of their aspirations.
>> “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, they could endure such matters. They use the appearance of unenlightened beings to give them suitable teachings. With the Dharma, all Buddhas are the most free and at ease.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations teaches according to what they accept. Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> This is praising the virtue of the Buddha in using the Four All-Embracing Virtues to transform living beings. All-embracing means to accept and embrace. It means that if Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices so that they can have faith and understanding for them to rely on. Then Bodhisattvas can finally lead sentient beings toward the Right Path of the Great Vehicle.
>> Thus, the sutra says: They first draw them in with their desires, then lead them to enter the Buddha-wisdom.
>> The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations, To give us superior powers of understanding, He expounded the sutras.
>> Sutras: It means prose that resonates. Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word sutra means thread; these weave together the meanings of the Dharma so they do not become lost.
>> [He] teaches according to what they could accept: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives
>> Using countless analogies, He expounds the Dharma for them: He did not teach according to His own intent and what He had realized. He observed what was fitting for their capacities, and according to what they could suitably accept, He expounded the Three Vehicles. Thus it says: Using countless analogies, He expounds the Dharma for them. This is the all-embracing virtue of charitable giving.
>> He does so according to sentient beings’ roots of goodness from past lives: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives.
“All Buddhas eliminate all desires and pleasures.
Those with Bodhisattva-aspirations can skillfully retain and uphold. With all the Dharma taught by all Buddhas,
they teach and transform sentient beings. This is the power of their aspirations.”
The Buddha eliminated all desires and pleasures. We all know that the Buddha’s pure state of mind is as clean as a mirror and as tranquil and clear as the universe. It has remained this pure all along. The reason His mind can stay pure is that He has eliminated all desires and pleasures. No desire or pleasure in this world can contaminate the Buddha’s mind. Of course, we all understand this. As the Buddha teaches sentient beings, this is His goal [for them] as well. If He did not eliminate all pleasures and desires, how could He ask others to do so? Thus, the Buddha had to eliminate His own desires in order to teach others by example.
He not only told Small Vehicle practitioners, “You should all know the Four Noble Truths,” the Buddha also analyzed for them the interdependent causes and effects of their many lifetimes. Their causes and effects are complexly intertwined. This is the karmic law of cause and effect. If those with limited capabilities can understand, then it will be even clearer for. Bodhisattvas with great capabilities. Because of their Bodhisattva-aspirations, for a very long time already they have been constantly taking in the teachings. Likewise, the Dharma has been passed down in its entirety. Due to the aspirations they formed, they never retreated from their spiritual aspirations. The Bodhisattva-path is very long, and they have walked it all along. Now that Sakyamuni has attained Buddhahood, in the presence of the Buddha’s teachings, they can understand very quickly.
Their minds and resolves were already clear, and many of these Bodhisattvas returned on the vehicle of their vows to assist with the Dharma-assembly. If Sakyamuni had to transform all beings, His power alone would not be enough, so Manjusri, Guanyin, Samantabhadra, Maitreya and other Bodhisattvas all came to help the Buddha in transforming sentient beings. They also appeared to be like us and were under the guidance of Sakyamuni Buddha’s teachings.
These Bodhisattvas had already attained the Dharmakaya; they may have already attained Buddhahood and taught others to attain Buddhahood. So, all Buddhas share the same path, and all Bodhisattvas come to the world to help the Buddha, to help Him in His mission to teach and transform. “Those with Bodhisattva-aspirations can skillfully retain and uphold.”
Retaining all teachings of good and evil means we recognize unwholesome phenomena and are very clear we must stop them, so that they do not persist. Upholding all goodness means that we ought to encourage all good deeds and continually promote them. This is what “retain and uphold” means. We retain and uphold all goodness so it will grow and retain and uphold teachings of [good and] evil so that evil does not grow. When we clearly discern good and evil, this is what we call retaining and upholding. This is Bodhisattva-aspirations. With this kind of great vow, such firm willingness and resolve, when Bodhisattvas listen to the Dharma they will go among people to benefit them. When they go into the world, they can clearly tell right from wrong. Thus, they “can retain and uphold.”
“With all the Dharma taught by all Buddhas” means all teachings given by the Buddha are already very clear in their minds. So, the mission of Bodhisattvas is to “teach and transform sentient beings. This is the power of their aspirations.” These are the aspirations of Bodhisattvas. They can skillfully retain and uphold the Dharma taught by all Buddhas and are able to transform and guide sentient beings. This is the power of their aspirations.
If we want to become Bodhisattvas, once we form aspirations, we need this power. We need the Five Spiritual Roots and Five Powers. With the root of faith, we need the power of faith. With the root of diligence, we need the power, too. In summary, if we have the aspirations but not the power, we will be easily tempted by our environment and our indolence will quickly manifest. We will turn back from our diligence and lose our aspirations. So, the Five Spiritual Roots and Five Powers are what we must make an effort to uphold. We must also engage in continuous practice.
We still must earnestly and steadfastly form great aspirations and make great vows to follow the Bodhisattva-path, awaiting the time when we can receive the Buddha’s predictions. When the Buddha bestowed predictions, He would say it will be 20 kalpas or countless kalpas before one can attain Buddhahood. This means our path of studying the Dharma is long. We must practice until we have eliminated our afflictions and reached a flawless state.
In the previous passage, we discussed how, “Flawless and uncontriving, They are the kings of all Dharma. For the sake of those with limited capabilities, they could endure such matters. They use the appearance of unenlightened beings to give them suitable teachings. With the Dharma, all Buddhas are the most free and at ease.”
We discussed this before. The Buddha had practiced and studied the Dharma until He reached a flawless and uncontriving state. Not even the most subtle, dust-like afflictions remained in Him [Connected with] the universe, His mind is tranquil and pure; everything in the endless void is interconnected. This was the open and spacious state of His mind, yet it still contained all things in the universe. Thus, He is called the “king of all Dharma.” However, He could not bear for sentient beings to suffer so He had to reenter the Saha World. Sentient beings are difficult to train, but the Buddha “could endure such matters.” This demonstrates the Buddha’s open, spacious, and accommodating mind.
So, in order to come to the human realm, He used “the appearance of an unenlightened human being.” He appeared just like the rest of us. He gave teachings according to our capabilities and seized opportunities to bring all to fruition. “With the Dharma, all Buddhas” have these methods to transform sentient beings. However, this Dharma remains inside the minds of all Buddhas, which are flawless and uncontriving. Thus, the state of Buddhahood is “most free and at ease.”
The next sutra passage states, “[The Buddha,] knowing sentient beings’ various desires and pleasures and the power of their aspirations teaches according to what they accept. Using countless analogies, He expounds the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.”
The Buddha already abided freely in the Dharma of all Buddhas; as the Dharma-king, He did not need to return. However, out of His compassion for sentient beings. He returned to the world once again “[The Buddha knew] sentient beings’ various desires and pleasures.” The Buddha understood that sentient beings all have desires, and once the gate of desires opens, we will lose our pure wisdom, and our aspirations will be weakened. Once desires arise, ignorance will form, as will greedy thoughts. After greed, anger and ignorance have arisen, our aspirations will be weak. Some have already formed aspirations, but when desirous thoughts arise, they will pursue whatever benefits them most.
So, for the Buddha to transform sentient beings, He had to endlessly teach according to their needs “[He] teaches according to what they accept.” This depended on the strength of their vows and how much determination they had. If the potential for gain can easily tempt us away, that means we are people with limited aspirations. The Buddha wanted to transform people like this, so, “[He] taught according to what they accept. Using countless analogies” means the Buddha used all kinds of analogies “to expound the Dharma for them. He does so according to sentient beings’ roots of goodness from past lives.” To transform someone, He had to look at their past causes and conditions. To transform them in the present, He had to understand the person’s past. This is praising the virtue of the Buddha in using all kinds of methods to transform people.
This is praising the virtue of the Buddha in using the Four All-Embracing Virtues to transform living beings. All-embracing means to accept and embrace. It means that if Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices so that they can have faith and understanding for them to rely on. Then Bodhisattvas can finally lead sentient beings toward the Right Path of the Great Vehicle.
He used the Four All-Embracing Virtues. The Four All-Embracing Virtues, these virtues for transforming sentient beings, were used to accept and embrace them. To practice the Four All Embracing Virtues, we must cultivate virtue. The Buddha brought His virtues to the world to nurture all sentient beings and to teach and transform Bodhisattvas. If Bodhisattvas want to transform sentient beings, they must also take up the Four All-Embracing Virtues. “If Bodhisattvas want to transform and guide sentient beings, they must embrace them with these four practices.” Taking the Buddha’s teachings and being able to apply them to sentient beings is called transmitting the Dharma-lineage “[Sentient beings] have faith and understanding for them to rely on. Then Bodhisattvas finally lead sentient beings toward the Right Path of the Great Vehicle.” If we want to benefit them, we need to achieve a level of mastery. We need to adapt to their capabilities and say things that make them happy, that they can accept, in order to draw them in. Thus we gradually lead them onto the Right Path.
Thus, the sutra says: They first draw them in with their desires, then lead them to enter the Buddha-wisdom.
“They first draw them in with their desires, then lead them to enter the Buddha-wisdom.” First, we must make use of all kinds of desires [We say,] “If you work earnestly, then you will attain benefits. If you give to others, this creates blessings. With blessings, you will earn a lot of money!” In fact, creating blessings is not about money; we are forming good affinities so we can pave a path to attaining Buddhahood in the future. Creating blessings requires forming good connections with sentient beings. Then when they see us, they will feel happy. We do not need to say much, yet when they see what we are doing, they are willing to follow us. This is the power of love and also virtue; with diligent practice, internally we strive to [cultivate our minds], and externally we manifest the appearance of virtue. Naturally, if we want to benefit sentient beings, we must gradually draw them in.
The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations, To give us superior powers of understanding, He expounded the sutras.
“The Buddha knew sentient beings’ various desires and pleasures and the power of their aspirations”. The Buddha fully understood the desires of sentient beings, what they were pursuing. How could the Buddha help everyone understand and make their aspirations firm? In order to strengthen our aspirations, He hoped to help us gain superior powers of understanding. Being both strong and powerful is called “superior.” If our aspirations are not powerful enough, we will easily give rise to discursive thoughts. Then when minor challenges appear, ignorance and afflictions will arise, and we retreat. So, for the sake of helping us strengthen the power of our aspirations, the Buddha taught many sutras
Sutras: It means prose that resonates. Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word sutra means thread; these weave together the meanings of the Dharma so they do not become lost.
Sutras: It means “prose that resonates.” Resonate means resonating with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities. The word “sutra” means thread; these weave together the meanings of the Dharma so they do not become lost. We are talking about “sutras,” not “asuras”; they sound similar, but we must clearly distinguish them. “Sutra” is translated as “prose that resonates.” This means all of the [Buddhist] texts are “prose that resonates. Prose that resonates” is called “sutra. Resonates” means it resonates with “the wondrous principles of all Buddhas.” We often speak of taking the Buddha’s mind as our own mind. We must resonate with the Buddha’s principles for the Buddha’s principles to remain in the world. So, we need to be mindful to pass on His principles in the present day. Thus, they “resonate with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities.” The capabilities of sentient beings come in all kinds and are very complex. How could He guide them to eliminate ignorance and dedicate themselves to the Buddha-Dharma? The Buddha put so much thought into this, hoping we could resonate with the wondrous principles of all Buddhas, as well as with sentient beings’ capabilities.
For example, among our Tzu Chi volunteers, there are some who are wealthy, yet they are willing to walk into the most impoverished and challenging environments to clean [the homes of our care recipients]. Unafraid of the filth on them, our volunteers embrace them. When they see their faces brimming with tears, volunteers are quick to wipe away the tears. These are examples of Living Bodhisattvas. So, being a Bodhisattva is not so difficult, as long as we can eliminate our afflictions and resonate with the Buddha’s wondrous principles as well as with sentient beings’ capabilities. The people who suffer and need our help not only need material aid, but also love that can deeply touch their hearts. This is the most sincere great love.
So, sutras are like a long thread that ties together all the best principles. If we do not want the Dharma to leak away, we need “prose that resonates.” This is just like stringing beads; they are strung together like precious beads. When we string these teachings together, this long string of precious beads will not scatter
[He] teaches according to what they could accept: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives
“[He] teaches according to what they accept. Sentient beings have different interests.” Sentient beings’ interests are all different “and hence [they have] different aspirations.” Everyone has different interests and pursuits. Because sentient beings are so complex, the Buddha had to adapt to them. He gave them teachings which suited their needs, thus He used various analogies. He used stories, or made analogies out of events, such as mistakes others made in the past, and how they corrected themselves. These were the methods that He would put it into practice. “This was all taught according to the scope of the roots they brought from past lives.” He always taught according to capabilities, giving the correct medicine for the disease. When the Buddha came to this world, that was His goal in teaching sentient beings.
Using countless analogies, He expounds the Dharma for them: He did not teach according to His own intent and what He had realized. He observed what was fitting for their capacities, and according to what they could suitably accept, He expounded the Three Vehicles. Thus it says: Using countless analogies, He expounds the Dharma for them. This is the all-embracing virtue of charitable giving.
“Using countless analogies, He expounds the Dharma for them”. The Buddha would not directly communicate. His realization to sentient beings, or say, “I am like this; why can’t you be like me?” The Buddha knew, “If I tried to tell you about my state [of awakening], you would not understand. I must accord with the states of your minds so that I can help you understand.” But their capacities differed, so He gave them the Three Vehicles. Thus, “Using countless analogies, He expounds the Dharma for them.” He used all kinds of methods and gave them analogies to teach the Dharma. This is the “all-embracing virtue of charitable giving,” one of the “Four All-Embracing Virtues,” which we call “charitable giving.”
He does so according to sentient beings’ roots of goodness from past lives: Sentient beings have different interests and hence different aspirations. He adapted to what they could accept and taught using analogies. This was all taught according to the scope of the roots they brought from past lives.
“He [did] so according to sentient beings’ roots of goodness from past lives.” From past lives, sentient beings have their own roots of goodness and their own inclinations. They possess a mix of good and evil. Although they had created karma, they also created some good causes and conditions. So, “Sentient beings have different interests and hence different aspirations.” The Buddha adapted to what they could accept and taught according to their capabilities.
As Buddhist practitioners, we need to be mindful. Sentient beings’ capacities are so complicated. Since we have formed the aspiration to enter the Buddha’s door and want to accept the teachings of the Buddha-Dharma, we must aspire to resonate with the wondrous principles of the Buddha-Dharma as well as with sentient being’s abilities.
We have already received the teachings, so we must aspire to practice the Bodhisattva-path. We need to strengthen our Bodhisattva-aspirations. Only if we can discern good from evil can we become Bodhisattvas. Sentient beings are so complicated, so we must exercise the power of our aspirations. We must persevere with the strength of our mission and spirit in order to be able to spread the Buddha-Dharma and repay the Buddha’s grace. By transforming sentient beings we repay His grace. So, we must always be mindful.