Episode 1199 – The Smallest Seed Leads to Buddhahood
>> Those taking joy in others’ merits will thus attain the fruit of Buddhahood. This is even more so for those who are replete in the teachings, who completely accept and uphold them and make offerings of the Threefold Karma. Those hearing the Dharma with little understanding will still receive predictions, which is to say nothing of those who safeguard the Dharma-treasury for dust-inked kalpas.
>> …of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.
>> Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.
>> Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra: 80,000 great noble beings were all present before the Buddha and able to listen to the wondrous Dharma. Upon all those present before the Buddha: This explains that they all encountered the Buddha teaching the Dharma at the same time.
>> If hearing one verse or phrase of it they give rise to a thought of joy: Refers to those who hear even one verse or phrase, who, upon hearing the sutra, give rise to joy in their hearts. This means that those who heard this sutra, even one verse or one phrase, would ultimately attain Buddhahood.
>> If people with scattered minds enter the stupas or temples, once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.
>> This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.
>> People like this will gradually accumulate merits and virtues and are replete with a heart of great compassion. They will already be on the path to Buddhahood.
>> This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra, who cannot but give rise to faith and understanding. They put their understanding into practice and, through actions, fully realize the fruits. This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle. This means they are all for the purpose of helping sentient beings gradually attain Buddhahood.
>> Taking joy in others’ merits: They experience joy at hearing the Dharma and rejoice along with others. This means they rejoice along with others but do not have the deep faith to accept and practice the teachings.
>> Those who take joy in others’ merits or even once thought to follow them will also receive the predictions of attaining Buddhahood in the future. Because their minds take joy in others, they do not reject others. With joy, they will be able to have faith. Faith is the source of the Way, mother of merits. This thought of faith and joy is the vajra for accepting and understanding the wondrous Dharma.>> I bestow on them all predictions that” “they will attain Anuttara-samyak-sambodhi”: The Buddha predicted that these people and so on would all attain enlightenment. The Buddha predicted that those people would all attain enlightenment. So, the Buddha gave predictions for those 2000. Regardless of whether their capabilities were deep or shallow, He still bestowed predictions upon them.
>> [The Buddha] established the Three Vehicles according to capabilities. They are each different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings. From this, we know there is no Dharma that is taught for the Two Vehicle practitioners. Thus, for those in the presence of the Buddha who hear the Wondrous Lotus Sutra, the Buddha bestowed predictions upon them.
“Those taking joy in others’ merits will thus attain the fruit of Buddhahood.
This is even more so for those who are replete in the teachings,
who completely accept and uphold them
and make offerings of the Threefold Karma. Those hearing the Dharma with little understanding will still receive predictions,
which is to say nothing of those who safeguard the Dharma-treasury for dust-inked kalpas.”
Let us mindfully understand this! “Those taking joy in others’ merits will thus attain the fruit of Buddhahood. This is even more so for those who are replete [in the teachings].” This means that merit exists in taking joy in the merits of others. In the Chapter on 500 Disciples Receiving Predictions and the Chapter on Those at and beyond Learning, there were those who, due to their causes and conditions, found themselves there at that Dharma-assembly listening to the Buddha-Dharma, who listened to the Buddha there as He bestowed predictions upon His great disciples. They rejoiced and gave rise to thoughts of joy. They were able to receive predictions of Buddhahood. How much truer it is for those who are truly mindful, form great aspirations and make great vows and practice according to the teachings by going among the people. Whether they transformed sentient beings, used their wisdom, spiritual power and their virtue, they devoted their entire lives and dedicated themselves to the Buddha’s Sangha.
It took great causes, great conditions and great retribution to be there assisting the Buddha in His Dharma-assembly. The Buddha bestowed predictions upon each of them one by one. Even those who took joy in other’s merits and formed aspirations received predictions from the Buddha. “Those who took joy in others’ merits will thus attain the fruit of Buddhahood.” Just like that, for those who formed the aspiration to seek [the Dharma], the Buddha bestowed predictions upon them, telling them for how much longer in the future they must practice like this, making offerings to very many Buddhas, and they would all attain Buddhahood in the future. This is not to mention if we form great aspirations and make great vows? We have been mindful. In the past, we dedicated all our lives to accepting and upholding the Dharma and mindfully made offerings of our Threefold Karma of body, speech and mind. We accepted the Buddha’s teachings and put them into practice among the people. Of course, this way we too will receive the Buddha’s predictions.
This all helps us understand the merit from “faithfully accepting and practicing.” Even if we are only taking joy in others’ merits, when we take the Dharma to heart, we must be mindful and exercise a heart of joy and faith. Truly, even just a few words, or even a single phrase or verse, if we can absorb it, we can apply it. If it benefits others, we can go give of ourselves. This also brings merit. Having had the chance to listen, even a few words will be enough for us to accept and uphold through our entire lives.
This is like when I took refuge under my Master, Master [Yin Shun]; the teaching he gave me was short. It was only six words, [“For Buddha’s teachings,”] [“for sentient beings”]. Yet, I have devoted my entire life to it! Although I did not have much understanding, I was nevertheless determined to just do it. For the past 50 years, it has been the same for me every day; this is what I have been doing. I will do this not only in this lifetime, but in every lifetime to come. I will do this wherever I may be in the future. Though they are only six words, I dedicate my entire life to serving others, always willingly and joyfully. Since I do it willingly and joyfully, whatever the future may bring, wherever I may go in every lifetime to come, I will still do the same. I feel that I have not yet finished, that I must continue in whatever realm I may be in.
One time 20 or 30 years ago, there was a group of newly-inspired. Tzu Chi commissioners in Taipei. I was in Taipei. This group was very happy, and everyone gathered around me. There were three sisters, called “Eldest, Second Eldest and Third Eldest.” Although not sisters by blood, they were sworn sisters and were united by the same mission and path. From the beginning, they went around to different spiritual centers [together]. Wherever there was a Dharma-assembly, they would go and support that spiritual centers.
Later, through Jing Ming’s guidance, they all came into Tzu Chi. Whenever I was in Taipei, these three sisters would almost always be there by my side. They were very devoted to Tzu Chi, and they also brought in many members. They loved listening to the Buddha-Dharma, and they loved asking questions as well. One day, Second Eldest said to me, “Master, your formed such great aspirations to build the hospital. We are very grateful and joyful, for it allows us to form good affinities with others. Whether someone donates a single brick or bag of cement, when we think that these can build a hospital and save people, we rejoice! Master, your merits are boundless! But, Master, what about the future? In your next lifetime, where will you go?”
I looked at them and said, “Wherever I go next life, will you follow me?” One exclaimed, “Yes! Master, you have to let me follow you closely!” I sighed, then I asked them, “And should I choose to go to hell next lifetime?” At this, they were taken aback momentarily. They just kept looking at me. “You don’t dare to follow me, right?” After thinking for a moment, Eldest said, “I will go, Master!” Patting Second Eldest, she told her, “Silly child! If Master should go to hell, she is going there to transform people! Earth Treasury Bodhisattva [vowed], ‘Until hell is empty, ‘I will not attain Buddhahood.’ If Master goes to help transform others there, then how could we not follow her?” Third Eldest then said, “That’s right, we don’t need to be afraid. We just need to follow Master closely!”
When I think of this, I realize that taking joy in others’ merits also brings merits. Whatever the future may bring and whether it brings merit, we do not need to think that much about it. We just do it. We choose what is right, and then we just do it. We should listen to the Dharma, but what is the Dharma? Whatever my Master wanted me to do, I just did it. It was just six words, just two phrases. Was this actually the Dharma? I just did it. If I say I will go to hell, is this actually the Dharma? I told them [about going to hell], and they took joy in it. Everyone listened, and they were all very joyful. Everyone said, “That’s right! It was exhausting for Earth Treasury Bodhisattva to transform sentient beings in hell. Didn’t Master just mention this a few days ago? We must stand before the gates of hell. As humans, we should form more aspirations to help everyone to do more good deeds, so they naturally will not end up in hell. Just a few days ago when. Master was teaching the Medicine Buddha Sutra, wasn’t this what she was saying?” They thought about it again and said, “That’s right! We should do good deeds every day! We should just do it!”
So, taking joy in others’ merits also brings merits. The merit of taking joy in others’ merits is just as great of a merit. Why is it just as great? Because we can call many together to all form aspirations at the same time. Through the strength of numbers, we can naturally bring purity to the world. Many are needed at the same time if we are to bring purity to the world. It is possible to take joy in good, but it is also possible to take joy in evil. So, in rejoicing with others, we must be mindful in understanding just exactly what we are “taking joy” in.
In the past, when the Buddha was in the world, there lived a great elder in the city of Rajagrha. He was very wealthy and had a son about to marry. When his son was getting married, many relatives and friends came to wish them well. The wedding was very lavish and lively. After seven days, the newlyweds thought, “Why not go out for a stroll?” There was a beautiful back garden, so they said, “Come, let’s go for a stroll in the back garden!” And with that the young man invited his beautiful wife, and with hands held, they went to the back garden. Being very much in love, they enjoyed the spring day there. Spring had just begun, and though the trees were just starting to bud, some flowers were already blooming lushly.
Some were just then blooming, while others were already in full bloom. The young wife spotted a cluster of flowers, just then in full bloom. She became excited, and turning to her husband, she said, “Look at those flowers in full bloom! They are all so beautiful! Every branch is so lush!” The young wife became overjoyed. The husband looked at where she was pointing, and she said, “Look how pretty those flowers are!” The young man wanted to make his wife even happier, so he climbed up the tree to reach out and break off the branch with the flowers. As he tried to break the branch, he took another step. The branch he stood on was not thick enough, so it could not support him. The branch [he stepped on] broke; both he and the branch fell to the ground, and he died there on the spot.
This was a bolt from the blue for that family. How sad it was! They had only the one son, and his wedding had just taken place seven days earlier! How could such a thing happen? When word got out, all of those relatives who had come to celebrate seven days before, who came from afar for just a few days before returning, had only just returned home. And now they received this news, so friends and relatives from near and far again had to come back to this family. The wedding lanterns were still hanging in the family’s home. The servants had begun to take them down and began changing the wedding decorations into funeral decorations. Mournful weeping was nevertheless heard within, for family and friends kept arriving in groups.
During this time, everyone in the city talked about this every day, but several days later, it was time for the funeral. At this time, the Buddha just happened to be entering the city. He heard people discussing how that family was shrouded in a mist of sorrow and was suffering unbearably. As the Buddha walked around, He heard the story. During this time, someone brought news of the Buddha’s arrival to the family. One of the family’s relatives said to the elder, “Perhaps we can invite the Buddha to come here to speak to us. Why did such a thing happen to us? Why should such a thing happen to us? Shall I invite the Buddha to see if perhaps. He can explain this to us?” So, he quickly went into the city to invite the Buddha and His disciples to their home.
The Buddha’s magnificence and the demeanor of the disciples was such that when they entered the family’s home, the sorrowful atmosphere there totally lifted, like black clouds completely dispersing. Their melancholy lifted, their minds had calmed down and the sound of wailing was no longer heard. Being able to admire the Buddha’s dignified appearance, everyone was [filled with] Dharma-joy. Merely laying eyes upon the Buddha caused joy to arise in their hearts. The elder prostrated himself before the Buddha, all the family and relatives did the same, and the elder said to the Buddha, “Venerable Buddha! I had only the one son, and we had just celebrated his wedding when such a thing happened to him. What could possibly be the causes and conditions for such a thing to happen to us?”
The Buddha said, “Life has always been impermanent. Those flowers are blooming so lushly on that tree. In this season, those flowers are blooming lushly; but after the bloom, after the season has passed, what happens to the tree then?” Someone answered, “After the flowers bloom, some flowers bear fruit while other flowers just fall to the ground.” The Buddha replied, “Yes, some flowers just fall to the ground, while other flowers bear fruit. And what happens when the fruit ripens? If the fruit is not picked, what happens to it when it ripens?” Again, everyone answered, “If the fruit ripens without being picked, then it too will fall to the ground.” The Buddha told them, “Yes! Our lives as humans are just the same. When causes and conditions mature, we come to the world. When causes and conditions are exhausted, they follow the law of nature; when affinities have ended we then leave.”
But then another exclaimed, “Venerable Buddha! He was so very young! Why did something like this happen to someone so young?” The Buddha told them, “The present fruit is the result of a past cause.” Everyone drew nearer to hear what this past cause might have been. He said, “In the past there was a youth, a teenager; he was very young. He was fond of archery and liked shooting down birds. That was his life; he liked to hunt and shoot down birds. One day, he went out to play with three friends and brought his bow and his arrows with him. The youth who brought his bow and arrows then saw some birds in a tree, and said to his three friends, ‘Watch! I can shoot accurately Do you believe me?’ The three replied, ‘We believe you can shoot accurately!'”
But the one who wanted to shoot told them, “Look at those birds. Point to a bird for me. No matter which branch this bird is on, I will shoot him and bring him down.” One of them then pointed, “That bird, the one in that tree, sitting on the tip of the branch. Would you be able to hit him? Why wouldn’t I?” So, raising his bow and arrow, and taking his stance, he shot that arrow and the bird fell to the ground. The three clapped excitedly, praising him, saying, “You are amazing!”
The Buddha told the story up to here and said, “Did you know? The one who always carried the bow and arrow with him everywhere, the one who liked to hunt was your son. The two broken-hearted parents, the two of you, were the ones who were taking joy.”
So, when we speak of “taking joy,” it does not mean we simply take joy in whatever we may see others doing. In our society today, when it comes to mistakes, or things we do not understand, if we take joy in these, we can also create great karma. People today need to be even more mindful. Nevertheless, taking joy in others’ good deeds creates boundless merit! Look at the internet today. There are so many things on it that are untrue, yet people nevertheless support these falsehoods. “When one speaks a lie, thousands propagate it as the truth.” This too creates karma. Look at how calamities are created and how people became refugees. This is something we can all understand well.
In terms of the Buddha-Dharma we teach now, since over 2000 years ago the Buddha, wanted us to take joy in it, to rejoice in goodness when we see it and continually pass it on like this. [This is like] the three sisters who said, “Master, we are so grateful! Because you are building the hospital, for every single bag of cement or brick, we can put our hearts into getting to know so many other people, into guiding and transforming so many others.” This is taking joy in others’ merit. Even if it was a single brick or bag of cement, they could take joy in others’ merit, for it resulted in many people being saved. Moreover, those taking joy in the merits of others were all Tzu Chi commissioners. Who knows how many good affinities they have formed by going among people? Although time has passed and they too have gotten older in accordance with the laws of nature, even in this lifetime, they have already planted so many good causes. They paved a smooth Bodhi-path inch by inch with love.
There are many who say, “So-and-so brought me [into Tzu Chi]. Although he is no longer with us, we still miss him very much!” Those whom we miss may even now be among our many little Bodhisattvas. That might be the case. For dust-inked kalpas, they have been replete in the teachings, completely accepting and upholding them, making offerings of their Threefold Karma. This was how they listened to the Dharma. After hearing it, they put it into practice. After practicing it, they passed it down. We are quite certain that people like this right now are among our little Bodhisattvas. [There are also others] of “little understanding,” [who say] “I have heard it. OK! Out of joy I will donate.” Taking joy like this enables us to attain merit ourselves, as donation become drops in a vast ocean [of merits].
People will say, “I too donated money to help build this hospital! When so-and-so approached me for money, I never dreamed that one day my own life would be saved by this hospital!” It is true! This is the cycle of love, the cycle of goodness. It is like those 2000 who listened to the sutra; the Buddha bestowed predictions on them too. Some time in the very distant future, they too will attain Buddhahood, will all simultaneously attain Buddhahood and go and transform sentient beings. There were also many with deep affinities who have protected and upheld the Dharma-treasury for dust-inked kalpas. The Buddha specifically named them to bestow predictions on them and described their causes and conditions. Indeed! Some had deep affinities, while others had shallow ones, but all had begun by taking joy in the merit of others. Some had very mindfully gone and served others.
So, we must put effort into doing good deeds. It is not enough with a person’s two hands; thousands of hands are needed if we are going to change the world. This is why we often recite the name of Guanyin Bodhisattva; she has 1000 hands and 1000 eyes. The Sutra of Infinite Meanings [says], “One gives rise to infinity; infinity arises from one.” When everyone shares the joy, when everyone shares about the good deeds, then our society will be harmonious, and there will be many good deeds done!
Let us look at the previous sutra passage,
“…of countless heavenly beings, dragon kings, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as bhiksus, bhiksunis, upasakas, upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, those seeking the path to Buddhahood, these and other kinds of beings.”
The World-Honored One asked Medicine King Bodhisattva, “Do you see that? There are 80,000 great beings.” These 80,000 great beings included the eight classes of Dharma-protectors and included humans. [Monastic] practitioners, [such as] bhiksus and bhiksunis, and lay practitioners, [such as] upasakas and upasikas, as well as Small Vehicle practitioners, Middle Vehicle practitioners and also those who sought the Great Vehicle Dharma are all included there. These were the ones who took joy in others’ merits. The eight classes of Dharma-protectors and humans are of a total of 80,000. The Buddha is asking Medicine King Bodhisattva, “Do you see them?”
Next it goes on to say,
Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of them predictions of attaining Anuttara-samyak-sambodhi.
In other words, He referred to all 80,000 great beings there as “Bodhisattvas.” Those 80,000 sentient beings were “present before the Buddha.” All 80,000 were there before the Buddha, listening to the Wondrous Lotus Sutra. There were even associators who happened to be there listening. The eight classes of Dharma-protectors were all there listening, and there were also humans listening too. All the 80,000 great beings were there listening to the Dharma like this.
Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra: 80,000 great noble beings were all present before the Buddha and able to listen to the wondrous Dharma. Upon all those present before the Buddha: This explains that they all encountered the Buddha teaching the Dharma at the same time.
So, it says “at the same time.” All were there at the same time. Even if it was just for a short while, they were all born during the Buddha’s lifetime. Sakyamuni Buddha attained Buddhahood. At that time, besides humans, there were the eight classes of Dharma-protectors present at that same time. When the Buddha taught the Lotus Sutra, if they were able to stop for a while to listen to even “one verse or phrase of it they give rise to a thought of joy.” Upon hearing it, joy arose inside of them.
If hearing one verse or phrase of it they give rise to a thought of joy: Refers to those who hear even one verse or phrase, who, upon hearing the sutra, give rise to joy in their hearts. This means that those who heard this sutra, even one verse or one phrase, would ultimately attain Buddhahood.
This is saying joy arose in them just by hearing the Dharma. When they heard this sutra, even a single phrase or verse from it, would give rise to joy. Any sentient being like this, after listening to this sutra, “hearing one verse or phrase of it,” would ultimately be able to attain Buddhahood. If you listen to even a single verse or phrase of this sutra and take it to heart, it will become causes and conditions, it will become a seed. Even if you hear just a phrase once, a seed will have already entered your mind.
In the Lotus Sutra’s Chapter on Skillful Means, there is a sutra passage that says,
“If people with scattered minds enter the stupas or temples, Once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”
Does everyone still remember this passage from reciting the Lotus Sutra?
Then it says, “This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.”
This even includes children at play who use grass, a tree branch, reeds or their fingernails to draw an image of the Buddha.
“Use grass, a tree branch, reeds” means using grass as a pen. “Or their fingernails” means one may even use the hands and nails to make a drawing, “to draw an image of the Buddha.” Even if a child, while playing, using a piece of grass, a tree branch, or a reed, like a stalk of grass, draws an image of the Buddha at will, “People like this will gradually accumulate merits.” Sine he is drawing an image of the Buddha, it means that the Buddha is in his heart. No matter how or what the conditions he is in is like, he just needs to have an image of the Buddha in his mind. “People like this will gradually accumulate merits and virtues.”
People like this will gradually accumulate merits and virtues and are replete with a heart of great compassion. They will already be on the path to Buddhahood.
When you draw an image of the Buddha, if you draw it joyfully, if the image is magnificent, then that image of the Buddha will gradually enter your mind, so that you become “replete with a heart of great compassion.” By taking that image to heart, our minds will naturally take the Buddha-mind as our own, and gradually we become replete with great compassion. We “will already be on the path to Buddhahood.” Most importantly, it is to have such a beginning, for the compassion then gradually accumulates. Even for a child at play, he may think, “I want to draw the Buddha.” Having drawn the Buddha, he then pays respect to the Buddha. This comes from already having good thoughts in his mind.
As he continues drawing magnificent images of the Buddha, it leaves an impression upon his mind. Naturally, in his own mind, he begins cultivating great compassion, wishing he could save sentient beings. Great compassion, “unconditional loving-kindness, universal compassion,” gradually accumulate in his mind. By putting this [compassion] into action, he is then able to save others. This way, he is walking the Bodhisattva-path, gradually on the path Buddhahood. This is a passage in the Chapter on Skillful Means.
So, “Hearing one verse or one phrase of it,” by hearing even a single verse or phrase and keeping it in mind, it is called a seed. When a child draws an image of the Buddha, it does not matter if he uses a stalk of grass, his fingernail or his hand to draw. When someone draws an image of the Buddha, or hears even a single verse, the seeds of drawing near the Buddha and seeds of the Dharma have been taken to heart.
So, “This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra.”
This is to say nothing of those who encounter the Buddha now and faithfully accept this sutra, who cannot but give rise to faith and understanding. They put their understanding into practice and, through actions, fully realize the fruits. This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle. This means they are all for the purpose of helping sentient beings gradually attain Buddhahood.
“Now” refers to the time of the Buddha, when there were 80,000 great noble beings, when the Buddha turned to Medicine King and said, “These 80,000 are all Bodhisattvas. Even if they only hear a single phrase or verse, they too will one day attain Buddhahood,” So, “they cannot but give rise to faith and understanding.” We must have faith. The Buddha spoke to Medicine King Bodhisattva about “faith.” When we listen to the Dharma, we must take it to heart and have faith; we must believe. Because if we believe, we will be able to understand. If we do not believe, then we will never understand. You have to believe, for only when you believe can you then realize, can you then understand. “Through actions, [they] fully realize the fruits.” Without faith and understanding, how can you practice it? If you do not practice it, how will you ever be able to realize the fruit? So, with faith, if we can have deep faith in a single phrase, we can naturally come to realize, come to comprehend the great path and naturally form supreme aspirations. This is how it has always been.
So, “This sutra specifically reveals all kinds of the Tathagata’s teachings. Be they of the Small Vehicle or Great Dharma, they are all the Great Vehicle.” All [teachings] come together as the Great Vehicle Dharma. In the Lotus Sutra, the Buddha returned the Three to the One. The Small Vehicle and Middle Vehicle had by then already been returned to the One. The Great and Small Vehicles had already been brought together. The Buddha-Dharma is universal. The few verses and phrases from the Small Vehicle are all part of the treasury of the Buddha-Dharma. He started with the Four Noble Truths and the Twelve Links of Cyclic Existence, which contain profound and mysterious Dharma. When we put effort into believing, understanding, cultivating and putting it into practice, we are always actualize the Six Paramitas in all of our actions. So, they are all the Great Vehicle, [meaning that they are] “all for the purpose of helping sentient beings.” According to their capabilities, it helps them gradually engage in spiritual practice, gradually accept the Dharma, practice it and attain Buddhahood. This is the function of the Lotus Sutra.
Taking joy in others’ merits means they experience joy upon hearing the Dharma and “rejoice along with others.”
Taking joy in others’ merits: They experience joy at hearing the Dharma and rejoice along with others. This means they rejoice along with others but do not have the deep faith to accept and practice the teachings.
When they first hear of how everyone is listening to the Dharma, how everyone is listening so intently, they also listen to it. Even by just listening once, hearing only one phrase, or hearing only one verse, a seed has been planted inside them.
“Seeing everyone so joyful in such a magnificent Dharma-assembly and listening to the Dharma, it makes joy arise in me too!” So, we rejoice along with others. This is “rejoicing along with others.” They may still not have the deep faith to accept and practice it; they are merely taking joy in others’ merits. Some people say, “Since you have asked me for a donation, I will donate for just this once.” Even once is fine. They still gain great merit from this.
Even if you say, “I will come today, but not tomorrow,” this is fine too! You came today, so we have one more person at the spiritual center. The more who come, the more magnificent the spiritual center. This is also taking joy in others’ merits.
For “those who take joy in others’ merits or even once thought to follow them,” it will be the same; they “will also receive the predictions of attaining Buddhahood in the future.” It is like the 2000 there at the training ground. They never dared think, “Will we receive the Buddha’s predictions?” They never imagined the Buddha would bestow predictions on them all. It is the same principle.
Those who take joy in others’ merits or even once thought to follow them will also receive the predictions of attaining Buddhahood in the future. Because their minds take joy in others, they do not reject others. With joy, they will be able to have faith. Faith is the source of the Way, mother of merits. This thought of faith and joy is the vajra for accepting and understanding the wondrous Dharma.
So, “Because their minds are supple and joyful, they do not reject others.” As long as they take joy in listening to the Dharma,
“With joy, they will be able to have faith.” By rejoicing with the others, they had gained faith. Even if it is a small amount of faith, “Faith is the source of the Way, mother of merits.” It starts with “one thought of faith and joy.” Once you begin to believe, then joy arises. This then becomes “acceptance and understanding.” One can then take this Dharma and become willing to accept it. Even if it is small amount, just a little, there is still some faith there. If even a single thought of joy arises from listening to the Dharma, then this becomes the diamond seed for accepting and understanding the wondrous Dharma.
Once the Dharma is in the mind it never disappears. It remains there forever. Dust-inked kalpas ago, this seed was there. Even if we multiplied our ignorance over the course of many lifetimes, that seed from dust-inked kalpas ago still remains. This is because we all intrinsically have intrinsic Buddha-nature; our minds are intrinsically good. “Human nature is inherently good.” It is always there. So, as soon as we hear the Dharma, we have the ability to take it to heart. The seed is still there, so we in the future too will have the causes and conditions to receive predictions.
So, the Buddha said, “I bestow on all of them predictions that they will attain Anuttara-samyak-sambodhi.” For people like these, their seeds will very gradually come to ripen in the future, so they too will in the end attain Buddhahood.
The Buddha bestowed predictions upon those 2000. Regardless of whether their capabilities were deep or shallow, He still bestowed predictions upon them.
So, “[The Buddha] established the Three Vehicles according to capabilities. They each are different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings.”
[The Buddha] established the Three Vehicles according to capabilities. They are each different but eventually return to one sutra, integrating the Buddha’s wondrous skillful teachings. From this, we know there is no Dharma that is taught for the Two Vehicle practitioners. Thus, for those in the presence of the Buddha who hear the Wondrous Lotus Sutra, the Buddha bestowed predictions upon them.
So, we can understand why the Buddha established Three Vehicles. It was because sentient beings’ capabilities are all different. The Buddha’s compassion was such that. He could not bear to lose even a single sentient being, so He used wondrous skillful teachings. “We know that there was not just one Dharma that was taught to the Two Vehicle practitioners.” He taught every teaching for the Great Vehicle practitioners. He would never have finished at the Two Vehicles. He had the Small Vehicle and the Middle Vehicle, but the Buddha ultimately had to complete them with Great Vehicle teaching.
“Thus, for those in the presence of the Buddha who hear the wondrous Lotus Sutra, the Buddha bestowed predictions upon them.” When the Buddha began teaching the Lotus Sutra, this was considered the Great Vehicle Dharma. In the Lotus Sutra, even a short phrase is part of the Great Dharma, for it plants a seed of the Great Vehicle Dharma in the mind. So, the Buddha was certain to bestow predictions upon all [of those listening].
In summary, the seeds of the Great Vehicle teaching that enter our minds all are there to teach us. The smallest seed, the smallest goodness, whatever you give, will bring merit. Your thoughts of faith are the seeds of Bodhi in your mind. The Buddha had compassion such that. He taught us with skillful means. We should always be mindful!