Episode 1508 – Believing in the Tathagata’s Genuine Words
>> “Maitreya and the others raised doubts about how the Buddha, in such a short time, could teach and transform these countless Bodhisattvas. He reverently asked the Tathagata to explain the distant causes since. He first attained Buddhahood countless distant kalpas ago. He thus had to first describe. His Dharmakaya and Sambhogakaya, and His causes and conditions of the intrinsic and the manifest.”
>> The forever unchanging true principles of all phenomena are known as the Dharmakaya Tathagata. When these unchanging true principles harmoniously unite with the wisdom of spiritual practitioners, they become wondrous merits and virtues; this is known as the Sambhogakaya Tathagata. When one realizes these true principles and can manifest in accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.
>> The Dharmakaya Tathagata is the essence, the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. The one becomes three, yet the three are one.
>> Lifespan: This explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions and the Three Periods. Now He explains the measures of the merits and virtues of the Three Buddhas in this land. Thus it is called “the Tathagata’s lifespan.”
>> “The Buddha’s words are genuine, true and not false. We must flawlessly examine the truth. Only through deep faith and diligence can we gradually enter the measure of the Buddha’s wisdom. If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.”
>> “At the time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'” [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> At that time, the Buddha told those Bodhisattvas and all in the assembly: For those in the assembly who harbored doubt, the Buddha indicated that He wanted to open up the recent manifest to reveal the distant intrinsic, so He first admonished them to have faith.
>> Good men, all of you should have faith in and understand the Tathagata’s genuine and true words. You should truly believe that the Tathagata’s words are genuine. Do not be attached to. His skillful means and thus doubt the Buddha.
>> All of you should have faith and understanding in the Tathagata’s genuine and true words. Having no doubts about His recent attainment of. Buddhahood is known as “faith.” Clearly comprehending His distant intrinsic is known as “understanding. Genuine” refers to our faith and honesty; “true” refers to our examining the truth.
>> In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true. Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth. Thus it says “[His] genuine and true words.” The Bodhisattvas, since they took His sincere admonition to heart, did not dare have doubts. Upon hearing, they were certain to have faith, faithfully accepting His genuine words.>> “For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”
“Maitreya and the others raised doubts
about how the Buddha, in such a short time,
could teach and transform these countless Bodhisattvas.
He reverently asked the Tathagata to explain
the distant causes since He first attained Buddhahood
countless distant kalpas ago.
He thus had to first describe His Dharmakaya and Sambhogakaya,
and His causes and conditions of the intrinsic and the manifest.”
We must be mindful! We must mindfully seek to comprehend how to enter “the method of the intrinsic.” Let us seek to understand this. From the Chapter on Emerging from the Ground through the Chapter on the Tathagata’s Lifespan, we have to be mindful [of what we have learned]. Previously, in the Chapter on the Practice of Bringing Peace and Joy, Manjusri Bodhisattva made a request to the Buddha on behalf of future sentient beings to open a path of peace and joy for us. [The Buddha] helped us understand the way to traverse [the path] as Bodhisattvas, peacefully and joyfully, working willingly and happily accepting [the consequences]. Though it is laborious, we still work willingly. This is stated in the Chapter on the Practice of Bringing Peace and Joy.
The Chapter on the Practice of. Bringing Peace and Joy is followed by the Chapter on Emerging from the Ground. In the Chapter on Emerging from the Ground, many Bodhisattvas sprung forth from the ground. Previously, Bodhisattvas from other lands came, made aspirations and expressed their desire to come to Saha world to transform sentient beings on behalf of Sakyamuni Buddha. Sakyamuni Buddha said, “I am grateful. I accept all your goodwill, but in the Saha world, my disciples are here; they are able to take on this task.”
After He finished speaking, many Bodhisattvas emerged from the ground. These Bodhisattvas were very disciplined and polite in their demeanor. Each of them had great spiritual refinement. At the sight of their dignified appearance, joy, respect and praise arose in people’s minds. These many Bodhisattvas suddenly appeared, and they were all so accomplished. Where did they come from? The Buddha said, “These are all my disciples whom I taught and transformed all this time.” This is essentially what the Buddha meant.
In the Chapter on Emerging from the Ground, Maitreya Bodhisattva observed the sentient beings in the assembly. Though there were experienced practitioners who understood the Buddha well, there were also newly-inspired Bodhisattvas. These newly-inspired Bodhisattvas possessed little experience. Even though they had deep faith in the Buddha, followed all the Buddha’s teachings and faithfully put them into practice, they did not understand [the teachings] fully. Regardless, they still had faith in [the Buddha].
However, when these appearances manifested, the Buddha said, “These many people are all my disciples, who were all taught and transformed by me.” Although they had faith in the Buddha’s words, the connection between the principles and the matters and appearances [at hand] was apparently difficult for some of them to fully understand. Maitreya Bodhisattva was compassionate. His hope was that everyone would not just have mere faith and [shallow] knowledge. He also wanted to help them thoroughly understand and be free of doubts in their minds. Only then could they forever pass on the Dharma. He not only considered the Bodhisattvas present at the assembly, but also Bodhisattvas in the future.
If people in the future did not fully understand, since the Buddha would have entered Parinirvana such a long time before then, who would be able to resolve their doubts? Therefore, “Maitreya Bodhisattva raised doubts.” He raised these doubts, not because he doubted the Buddha’s words, but because he was considering sentient beings’ [needs], both at that time and in the future. For the sake of eliminating their doubts, he asked these questions at that moment. His key [point] was that the Buddha’s appearance and His attaining Buddhahood in this world had happened only about 40 years prior. At that time, during that era, everyone knew that, from the time the Buddha attained Buddhahood until growing old, He had [only] taught the Dharma for a little over 40 years. To claim that He had transformed so many. Bodhisattvas [seemed improbable] given this short amount of time. In such a short time, how could He have transformed so many people? To teach so many accomplished practitioners would require a long period of time. It was only regarding the amount of time that everyone had doubts, especially those newly-inspired Bodhisattvas.
So, there were “countless Bodhisattvas.” There were so many. Because of the situation, everyone sincerely and “reverently asked the Tathagata to explain” in greater detail “the distant causes since. He first attained Buddhahood.” Beyond the present [causes], [they needed] an explanation of the Buddha’s distant [past] causes beginning at the source. The source of His aspiration was the distant cause. [It was formed] “countless distant kalpas ago.” Since that time so long ago, a truly incalculable amount of time had passed.
In order to help everyone have faith, the Buddha had to first explain His past [causes]. [That time] a long time ago, that era when He formed His aspiration, was the root He had to trace back to. They hoped that the Buddha could describe the origin [of His aspiration]. So, “He thus had to first describe. His Dharmakaya and Sambhogakaya.” His Dharmakaya, Sambhogakaya and Nirmanakaya originated from the Buddha’s accomplishments, from the source of His enlightenment.
So, there were “His causes and conditions of the intrinsic and the manifest.” Regarding His causes and conditions of the intrinsic and the manifest, Maitreya asked the Buddha to analyze them in detail. “The intrinsic” is what He was starting to teach. They asked the Buddha to explain the root of this. What about “The manifest”? The previous 14 chapters, [which were taught] continuously until now, are all called “the teaching of the manifest.” Everything the Buddha explained was the causes and conditions of His manifestations and the process He took. At this moment, they were hoping that the Buddha would teach “the method of the intrinsic,” which is “this section” of the sutra. This is how He would explain the origin, [using] the fundamentals of the source, by explaining from the very beginning.
We must be very grateful to Maitreya Bodhisattva for [asking the Buddha on our behalf] to trace [His aspiration] back to its root. This allows us today to listen to the Lotus Sutra. We are not only listening to the Buddha describing His past manifestations and the causes and conditions for His continuous return [to this world] to transform people with “the manifest.” Now, it is necessary to understand the origin. This is what Maitreya Bodhisattva asked for us. He very sincerely asked the Buddha to explain and describe the source [of His aspiration]. We must be very grateful to Manjusri Bodhisattva for providing us with a path, the Bodhisattva-path, that we can walk with joy and peace. We must be even more grateful to Maitreya Bodhisattva for providing us with a clear direction. We must be very grateful for how these Bodhisattvas supported the Buddha-Dharma.
So, “The forever unchanging true principles of all phenomena” are known as the “Dharmakaya Tathagata.”
The forever unchanging true principles of all phenomena are known as the Dharmakaya Tathagata. When these unchanging true principles harmoniously unite with the wisdom of spiritual practitioners, they become wondrous merits and virtues; this is known as the Sambhogakaya Tathagata. When one realizes these true principles and can manifest in accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.
This Dharmakaya is what they needed the Buddha to explain, by tracing the ancient Dharma back to its roots. How does the Dharmakaya come about? At this point they needed to know this. “The forever unchanging true principles of all phenomena” is the Dharmakaya.
We all intrinsically possess this nature of True Suchness. This is the Dharmakaya. You and I, we all have it. Though our Dharma-nature exists, it is defiled by ignorance. Afflictions create ignorance, and ignorance is why we are always confused. [Lost] in our delusions, we are confused because of our afflictions and ignorance. Thus, we are still in the state of ordinary beings. However, the Buddha eliminated His afflictions, fully [eliminated] His ignorance and purified all His delusions. When we eliminate our afflictions and ignorance, purify all our doubts and delusions, purify ourselves of all these, we can then return to the true principles. The Tathagata’s everlasting, unchanging, true principles of True Suchness are the Dharmakaya, the “Dharmakaya Tathagata.”
When it comes to the “unchanging true principles,” when we put them into practice through action, we harmoniously unite with wisdom, and “it becomes wondrous merits and virtues.” This is intrinsic to all of us! We all intrinsically possess the true principles, but we ordinary beings are confused and lost. All Buddhas and Bodhisattvas have already eliminated their afflictions and returned to the true principles. So, they can transform the five consciousnesses into “all-accomplishing wisdom,” the sixth consciousness into “profound discerning wisdom” and the seventh consciousness into “universal equality wisdom.” Now, for the eighth consciousness, they transform the eighth consciousness into “great perfect mirror wisdom.” Then, they succeed in keeping the ninth consciousness free of defilements and impurities. However, they apply [their wisdom] in the world by going among people to transform sentient beings while remaining undefiled by people’s afflictions and ignorance.
This is what enables Bodhisattvas to practice. We must not only have knowledge and faith, saying simply, “I know, I know,” or “I understand, I understand.” Aside from knowing and understanding, we must put [the principles] into practice. So, “unchanging true principles” and “practice” [are actualized] through action in this world. The Dharma and our daily living must come together. In this way, we harmoniously unite with wisdom, matters and principles can converge harmoniously and we can utilize our wisdom to accomplish “wondrous merits and virtues” among people. When going among people, we must be skillful to “transform consciousness into wisdom.” We need to use these four methods to be able to “transform consciousness into wisdom.”
If we “transform consciousness into wisdom,” when we are among people, we will definitely “harmoniously unite with wisdom.” When principles and matters are in harmony, it turns out that what we do, what we say and all our actions will be solid, and time will not pass us by in vain. “It becomes wondrous merits and virtues.” This is called the “Sambhogakaya Tathagata.” So, the Dharmakaya is the principles of the nature of True Suchness. The Sambhogakaya is how we can apply them.
Next, “When one realizes these true principles and can manifest and accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.” After realizing these true principles, we must remain undefiled when among people, maintain our purity and accomplish all wondrous merits and virtues. After that, we “realize these true principles.” We also realize the true principles.
“One can manifest and accord with capabilities [and] apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.” When we realize these true principles, we know we are one with the true principles. We are like this in this lifetime, and in the next lifetime, we will again have our Sambhogakaya wherever we end up. We will be clear and without confusion. We will not be like ordinary beings who have created many afflictions and [negative] karma that leads to ignorance, which then further leads to delusions. Thus, they become completely confused and deluded. The only thing we take with us when we die [is karma]. In the end, if we are befuddled and dazed, we will remain in the Six Realms, not knowing where we will go, just following our karmic forces.
If we practice to the point that we are clear about the principles, we can “manifest in accord with capabilities.” We will be clear about where we need to go. “One can apply them inexhaustibly.” We can apply this consciousness, which is the true principles, our pure intrinsic nature. We can apply it freely. In the future, what causes and conditions will we respond to? Where will we go? We will not only get to apply [the principles] freely in this lifetime, knowing where we should and should not go. Not only can we apply them at will in this life, but in the next life, we can also choose where we want to go. In this way, we can apply the principles freely.
So, “The Dharmakaya Tathagata is the essence.” The Dharmakaya is the essence of the Tathagata.
The Dharmakaya Tathagata is the essence, the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. The one becomes three, yet the three are one.
We have seen this with Sakyamuni Buddha, more than 2000 years ago, when. He manifested in the world with His Nirmanakaya in response to His causes and conditions. He applied the principles He realized and became one with the universe.
As for His “Dharmakaya,” when He awakened and attained enlightenment, His body [became] the Dharma. His body is the true principles. This is the Dharmakaya of the Buddha, the Dharmakaya Tathagata. Therefore, “The Dharmakaya Tathagata is the essence.” The principles, the Dharma, are [manifested as] the Buddha’s body. The Buddha uses the principles to teach and transform all sentient beings. Thus we can say that the Dharma is the essence.
“The Sambhogakaya Tathagata is the appearance. The Nirmanakaya Tathagata is the function.” These are the “essence, appearance and function.”
As for “Nirmanakaya,” which we just mentioned, He comes and goes freely; wherever He comes from and goes to, He comes and goes freely. So, this is the “Nirmanakaya.” This is called the “function.” Our world also works in this way. We also journey on the law of cause and effect. Every one of us faces retributions according to our karma. Where we are born is beyond our control. However, the Buddha, the enlightened one, is in harmony with the principles of the world, and this is how He has been for a long time.
Thus, there is the separation into “three Tathagatas.” The Dharmakaya Tathagata is the essence; the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. In fact, “The one becomes three.” These are all the same Dharma; this is how the principles are. We ordinary beings also have [them], but our ignorance has led us [here] to “face retribution.” According to our causes, conditions, effects and retributions, we come to this world and continue to live in the phenomena [created through] ignorance. We are within the phenomena created by ignorance. This is why we now need to learn the pure Dharma of True Suchness. We need to return [to our nature]. So, the one became three, “yet the three are one.” This is the principle.
So, we now continue into the Chapter on the Tathagata’s Lifespan. What is this “lifespan”?
Lifespan: This explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions and the Three Periods. Now He explains the measures of the merits and virtues of the Three Buddhas in this land. Thus it is called “the Tathagata’s lifespan.”
“Lifespan” is that which “explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions in the Three Periods.” This gives a complete explanation, allowing us to analyze each item, one by one. As for “the merits and virtues of the Buddhas in the ten directions and the Three Periods,” if we analyze them this way, it will take a long time, the length of our [whole] lifetime. So, “lifespan” and “comparison” refer to the causes and conditions which take a very long time to compare and analyze.
So, “Now He explains the measures of the merits and virtues of the Three Buddhas in this land.” I have talked about “Three Buddhas” before, Dharmakaya Buddha, Sambhogakaya Buddha and. Nirmanakaya Buddha. The Buddha is the Tathagata. So, these are the “merits and virtues of the Three Buddhas.” We need to gradually understand what exactly are the “Three Buddhas,” the Dharmakaya, Sambhogakaya, Nirmanakaya. They will become clearer to us over time. “Thus it is called ‘the Tathagata’s lifespan.'” So, this chapter is called the Chapter on the Tathagata’s Lifespan. After this passage, the main section will begin. The sutra passage begins like this.
“The Buddha’s words are genuine, true and not false. We must flawlessly examine the truth. Only through deep faith and diligence can we gradually enter the measure of the Buddha’s wisdom. If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.”
In the sutras, we often see passages like this. The Buddha’s words are genuine and not false. This is particularly emphasized in the “Diamond Sutra.” Though the “Diamond Sutra” emphasizes the emptiness of all things, we must believe that the Buddha’s words are genuine, true and not false.
So, to “gradually enter the measure of the Buddha’s wisdom,” we must make continuous efforts with deep faith. With deep faith, we must be very diligent. We must continuously examine the truth. We must be mindful [to achieve] understanding of the true principles. As we listen to the teachings, we must not let them leak away. We need to keep the true principles in our minds. I have continuously repeated this important Dharma to all of you. I hope you can all keep this important Dharma in your minds and apply it in daily living.
This is similar to the story of the [volunteers] who came [to the Abode] from Changsha. At the time, in June and July [of 2017], there was a great flood. They formed the aspiration to [help those in need]. They spent a long time doing this [relief], and there were many difficulties to overcome. With sincerity, they devoted themselves, and they were able to give with their love. They first obtained the trust from the [local] people and local government, [in order to assess the conditions] and feelings of the survivors. Therefore, with very sincere hearts, they gave of their time and served diligently.
In the process of serving them, when they were sharing with others, every sentence they spoke was the Dharma. It is apparent that they have truly been listening to the Dharma regularly and putting the Dharma into action. They have been truly listening to the Dharma, teaching the Dharma, transmitting the Dharma and putting it into practice. In their sharing, none of them departed from this sutra. As the passages in the sutra explained previously, the Dharma harmoniously united with their actions and their lives.
They thoroughly understood worldly matters, and they understood the Dharma. Thus, those who are doing business set aside their business of the limited self and dedicated themselves to help for over 20 days.
By contributing their strength, they relieved the suffering of many people. Most importantly, they brought peace to people’s minds. The people had been suffering due to the disaster. We cannot do anything about natural disasters, so we must always first put people’s minds at ease. They put so many people’s minds at ease with their timely contributions. For those without shelter, who could not rebuild, what they needed most at the time was to put their hearts at ease. Then, the volunteers provided them with shelter. After that, they needed to consider people’s livelihood in the future. This is bringing stability to their minds, bodies and livelihood, which is a long-term [project]. This is the Dharma. [The volunteers] accepted this Dharma and overcame many obstacles. They had to set aside their businesses, entrust their familial duties [to others] or request time off from their jobs. They completely focused on the group of people who needed their help, time and dedication. So, after weighing all these matters, they made “great love” their goal.
So, every word they spoke was about their actions, their “conditioned good deeds.” As for themselves, they have attained “unconditioned Dharma.” They even said, “We should truly forget about what is in the past. However, there is more work to be done, so we must start planning [for their future].” Indeed, they forgot about their “view of self.” Planning ahead is a “conditioned good deed.” They had to provide shelter for their bodies and also bring permanent stability to their livelihoods. These are Bodhisattvas. Bodhisattvas practice the path according to the principles. This is to “gradually enter the Buddha’s wisdom” and also to “flawlessly examine the truth.” Because they have faith in the Dharma, they are willing to accept it. They believe in the Dharma and accept it. They mindfully and slowly analyze [the situation]. They analyzed [their situation] to understand what these people in suffering need. This is “profound discerning wisdom” with which they “flawlessly examined the truth.” They did not even have a bit of affliction or ignorance; they completely understood that they were giving for sentient beings, not for themselves.
“Only through deep faith and diligence….” Their minds were determined solely to work hard to advance the Tzu Chi school of Buddhism and [transmit] the Jing Si Dharma-lineage. They mindfully uphold the spirit of our ideals so they can “gradually enter the measure of the Buddha’s wisdom.” So, they continue to advance step by step, “taking the Buddha’s heart as their own and their teacher’s mission as their own.” With every step, their heart is close to mine as they advance forward.
So, “If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.” This means that we cannot use our minds as ordinary beings to measure it. “To compare and measure this state of mind, how is this possible?” When we use our minds to measure this, it is beyond what we are capable of. It does not mean that the Buddha cannot do it. We came here following our karmic forces, but the Buddha came with His Nirmanakaya of Dharma. We came here following our causes, conditions, effects and retributions; we came to receive them. The Buddha goes among people with His Sambhogakaya. He remains undefiled among people, and. His Dharmakaya is in harmony with true principles.
So, we cannot compare ourselves to the Buddha or the state created by the Buddha. Since we have faith in the Buddha’s words, we must have faith when the Buddha speaks about the disciples He taught and transformed. We should have no doubt about this. So, we must mindfully seek to comprehend this. We should not measure by our personal standards. We must not compare ordinary beings to noble beings. We need to have faith in noble beings. The Buddha’s true principles are certainly right.
The next is “Chapter 16, the Chapter on the Tathagata’s Lifespan.” We will begin discussing this now. The sutra passage says,
“At the time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'”
In the beginning of the chapter, the Buddha started to explain to everyone present there, [whom He calls] “good men.” Regardless of whether they are experienced or newly-inspired Bodhisattvas, He calls all of them “good men.” This indicates that the Buddha will start speaking.
At that time, the Buddha told those Bodhisattvas and all in the assembly: For those in the assembly who harbored doubt, the Buddha indicated that He wanted to open up the recent manifest to reveal the distant intrinsic, so He first admonished them to have faith.
“For those in the assembly who harbored doubt.” Whether they were experienced or newly-inspired Bodhisattvas, everyone had doubts in their minds. The Buddha indicated that He would start to “open up the recent manifest to reveal the distant intrinsic.” He opened up “the recent manifest. The recent manifest” is the time since He left the palace to attain Buddhahood. This is called “the recent manifest.” Starting from that point, which they could see and experience, the Buddha began to describe [the past] for them. This is to “reveal the distant intrinsic,” to reveal the past. The accomplishments of today came from distant causes in the past. What the Buddha is about to tell them, they must reverently believe.
They had to know that the Buddha, the Tathagata, speaks “genuine and true words.” His every word is true. They all had to truly have faith. “Truth” refers to true principles. These principles are true principles which they had to believe in. They had to believe that the Tathagata speaks the truth and what is real, and He does not speak falsehoods.
Good men, all of you should have faith in and understand the Tathagata’s genuine and true words. You should truly believe that the Tathagata’s words are genuine. Do not be attached to. His skillful means and thus doubt the Buddha.
Everyone should have faith and not “be attached to His skillful means and thus doubt the Buddha.” We must not be attached. He used skillful means for about forty years during this “recent manifest.” In the past, He had always used “the manifest,” skillful means, to teach the law of karma etc. He had always revealed teachings according to our capabilities. So, we must all not be attached to the teachings [given] according to capabilities. True principles are found in those appearances. We must not be attached to appearances. We need to apply the principles earnestly.
“All of you should have faith and understanding in the Tathagata’s genuine and true words.” We must have faith and be without doubts.
All of you should have faith and understanding in the Tathagata’s genuine and true words. Having no doubts about His recent attainment of. Buddhahood is known as “faith.” Clearly comprehending His distant intrinsic is known as “understanding. Genuine” refers to our faith and honesty; “true” refers to our examining the truth.
“Having no doubts about His recent attainment of. Buddhahood is known as ‘faith.'” This time, He came to the world to transform sentient beings. The appearances [of provisional teachings] over the past 40-some-years are what we should not be attached to. If we are not attached, naturally we will have faith. If we are attached to each of [these teachings], naturally we cannot open the door of our minds to attain the treasure of the True Dharma. So, every one of us must open door after door within our minds. We must not have doubts. We must “clearly comprehend the distant intrinsic.” Only by opening the door can we see afar. We should not just look at what is nearby. We must open the door to look into the distance. So, “Clearly comprehending His distant intrinsic is known as ‘understanding.'” Only when we see through [the truth], can we truly comprehend it.
“Genuine” refers to loyalty, remaining faithful. Since we have faith, we abide on the Middle Way. We have faith, so we are not attached to our biases. Then, we keep going in the right direction and keep to the Middle Way. This is called being “genuine ‘True’ refers to our examining the truth.” We must mindfully examine whether the principles are true or false. When it comes to true principles, we need to have faith. So, we must examine the truth.
In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true. Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth. Thus it says “[His] genuine and true words.” The Bodhisattvas, since they took His sincere admonition to heart, did not dare have doubts. Upon hearing, they were certain to have faith, faithfully accepting His genuine words.
“In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true.” At the time, the teaching was revealed according to the capabilities of sentient beings. In fact, this was still not the true teaching. It was just skillful means to enable them to enter through the door. “This was according to others’ words and wishes.” He taught according to words they understood. According to their capabilities and what they could accept, He taught and transformed them. In fact, the Buddha really wants to teach us that we all intrinsically have Tathagata-nature; everyone’s intrinsic nature is pure. It is so simple, yet it is the true principle. But how could everyone [accept this]? This is why He had to teach according to the workings of the world, according to sentient beings’ capabilities and according to the time and occasion. So, He could not speak the genuine and true. We are not saying that the Buddha was not genuine and true, but that the core of the true principle cannot be explained simply in one sentence; there is no way to do this. So, He needed to do it slowly and subtly.
Thus, “Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth.” This is leading to [the truth]. Now, He had begun the [teachings of] the Lotus Sutra. He opened and revealed this path, the path of the Lotus Sutra. This is “according to His own words and wishes.” This is how the Buddha wanted to freely express His original intent. When we started, we mentioned how the Buddha freely expressed His original intent. We sentient beings need to comprehend the Buddha’s mind and. His original intent. Only then can we accept the Dharma.
So, every word in the Lotus Sutra is the Dharma spoken by the Buddha from His heart. This is “according to His own words and wishes.” These are the words the Buddha wanted to say, not according to [sentient beings’] capabilities. These are words spoken from His mind. So, “He was not deceitful.” He absolutely did not speak false words. This was not like pacifying children, no. At this point, this is the True Dharma. So, “His words are pointing to the truth. Pointing” means turning toward something. Every word turns toward the truth. Its direction is toward the truth. The source is the Buddha’s mind, and the direction is correct. “Thus it says, ‘[His] genuine and true words.'” These principles are very genuine. These principles are true and genuine.
“The Bodhisattvas took His sincere admonition to heart, faithfully accepting His genuine words.” We must be genuine in our faith. So, we need to very clearly understand that in this world, in the human realm, the Buddha advanced step by step, repeatedly returning here. We believe that the Buddha repeatedly returned countless times. So, since countless kalpas ago, the Tathagata has also manifested infinite forms and “entered infinite lands.” He has been to every place and “expounded infinite Dharma.” At the same time, He “transformed infinite people.” Thus, “These are all his skillful means.”
“For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”
Many had seen the Buddha when He was teaching, regardless of what His form was. He manifested with skillful means to teach with His Nirmanakaya. He had gradually guided the causes and conditions all along until this point. He had not yet shown them the true principles. The true principle at this point would be His teaching of the Bodhisattva Way. The Lotus Sutra teaches the Bodhisattva Way. So, to teach the Bodhisattva Way,
we must put it into action, with common understanding, common vision and common action. In the past, He led us to just know the Dharma. Now, He leads us to walk on [the path] with Him, to work hard together, to clear the way and pave this road together to create a broad and everlasting path. This is how the Lotus Sutra teaches the Bodhisattva Way. So, we must always be mindful!