Chapter 04: Belief and Understanding

Sutra: 

“World Honored One: At that time, the elder grew sick and knew he would die before long. He said to the poor son, “I now possess much gold, silver, and jewels, and my granaries and storehouses are filled to overflowing. You should know in detail their quantities and the amounts to be received and given. Such are my thoughts, and you should understand what I mean. What is the reason? You and I are now no different. You should be even more careful that nothing be lost.”

Outline:

O2. The command
P1. Son’s knowledge of household affairs. 

Commentary: 

World Honored One: at that time, the elder grew sick and knew that he would die before long. The Buddha knew that he was about finished teaching and transforming living beings; he was about to enter into Nirvana. He said to the poor son, “I now possess much gold, silver, and jewels.” I have many dharma jewels–the dhyanas and the liberations and so on. They are limitless.

And my granaries and storehouses are filled to overflowing. You should know in detail their quantities and the amounts to be received and given. Such are my thoughts, and you should understand what I mean. I have already transmitted my Dharmas to you; you should cultivate accordingly. You should know the Great Vehicle Buddhadharma. Such are my thoughts that I turn over all my Great Vehicle Dharma treasures to you. And you really ought to figure out what I mean. What is the reason? The Buddha says, “Why is this?” You and I are now no different. You should be even more careful that nothing be lost. You are all disciples of the Buddha. We are not different. You are just like my own son. You should be even more careful. Pay close attention that nothing be lost. Do not let the Dharma be cut off. In every thought propagate the Buddhadharma, and do not allow it to become-extinct.

Sutra:

“At that time, the poor son, having received these instructions, took charge of all the goods, the gold, silver, and precious gems, as well as the granaries and storehouses, and yet he did not long for so much as a single meal. He continued to stay in the same place, still unable to let go of his lowly thoughts.”

Outline:

P2. Son receives the command. 

Commentary:

At that time, after he had been commanded not to lose anything, that is, not to lose the Great Vehicle doctrine or the Bodhisattva Path, the poor son, those of the Two Vehicles, having received these instructions, the Great Vehicle Buddhadharma, the Buddha’s command, took charge of all the goods, the gold, silver, and precious gems, as well as the granaries and storehouses. The gold represents the doctrine of the middle way. Silver represents the Real Truth. The precious gems represent the Buddha’s merit, virtue, and wisdom. The granaries and storehouses represent the dhyanas, the liberations, and the samadhis. And yet he did not long for so much as a single meal. He was not like he had been before. He was not just concerned with attaining the low wages of a dung-shoveler. He was not living from hand to mouth; he was no longer content with a small portion. He had started “thinking big.” He was not cultivating just for the Small Vehicle; he was now cultivating the Great Vehicle Dharma.

He continued to stay, he lived in the same place, in the state of the Two Vehicles. He still thought that he was not cut out to be a Great Vehicle Bodhisattva. In the Vaipulya Teaching, the Buddha had scolded the Small Vehicle for its one-sidedness and told them the good points of the Great Vehicle, praising the Perfect Teaching. The Buddha had said that those of the Small Vehicle who had certified to the one-sided doctrine were wrong. He scolded those of the Small Vehicle, calling them withered sprouts and sterile seeds. He praised the Great Vehicle and commended the Perfect Teaching, saying that the Perfect Teaching was the most wonderful of the Great Vehicle Dharma-doors. Although those of the Two Vehicles previously had heard the Buddha speak of the various Dharma-doors, praising the Great Vehicle, they still felt that they belonged to the Small Vehicle, and so the text says, “He continued to stay in the same place.”

Still unable to let go of his lowly thoughts. “Lowly thoughts” means being content with small attainment, the attainment of nirvana with residue. They could not put down their Small Vehicle thoughts to seek diligently the Great Vehicle. They had not yet brought forth their hearts to do so.

Sutra: 

“After a short while, the father knew that his son had grown more relaxed, that he had accomplished the great resolve and despised his former state of mind. Knowing that his own end was near, he ordered his son to gather together all the relatives, kings, great ministers, Kshatriyas, and lay people.

When they had all assembled, he spoke to them saying, “All of you gentlemen should know that this is my son, begotten by me. In a certain city, he left me and ran away to suffer desolation, poverty, and hardship for over fifty years. His original name was such and such, and my name was such. Long ago, in my native city, I anxiously sought him. Suddenly, here, I have found him again! This is really my son. I am really his father. All of my wealth now belongs to my son, and all that has been paid out and taken in is known by him.” 

Outline:

N2 Passing on the inheritance.
O1. Passing on the inheritance proper. 

Commentary:

After a short while refers to the interval from the Agama Period up to the Dharma Flower Period. The Avatamsaka Period is analogous to when the sun has just risen and shines only upon the high peaks. The Agama Period is comparable to when the sun shines equally upon the dark valleys and the high peaks. In the beginning when the sun illuminates the high peaks, it cannot illuminate the valleys. When the valleys are illuminated, so are the high peaks. Thus, in the Avatamsaka Period, the Buddha taught the Great Lords of the Dharma-body: the Bodhisattvas. During the Agama Period, the Bodhisattvas were also present in the Dharma assembly. During the Prajna Period, the Buddha was preparing to turn the Teaching toward the Great Vehicle and to pass on his wealth, his inheritance, to his disciples. He had nt actually done so. It was not until the Dharma Flower Assembly that he passed his wealth on.

The father knew that his son had grown more relaxed. He was no longer afraid. When he first heard the Buddha speak the Great Vehicle Dharma, he thought the Buddha was a demon! Now, after some time, his mind understood the principles of cultivating the Great Vehicle Buddhadharma, that he had accomplished the great resolve. He had a mind to cultivate the Great Vehicle Buddhadharma and seek the Buddha Way. And despised his former state of mind. He knew that his former Small Vehicle state was not of much value, too pitiful. Now, three times he requested the Great Vehicle Buddhadharma.

Knowing that his own end was near. The Buddha was about to enter Nirvana, because he had saved the living beings he was supposed to save and had transformed those with whom he had affinities. Since there was no one left to be saved, he was going to enter Nirvana. He ordered his son, those of the Two Vehicles, to gather together all the relatives, kings, great ministers, Kshatriyas, and laypeople. “Relatives” refers to the Bodhisattvas from other directions who came to the Dharma Assembly to act as an influential assembly. “Kings” refers to the Twelve Divisions of the Canon, that is, to all the Sutra the Buddha spoke. Each Sutra, you might say, is like a country, and each country has its king. Now, The Dharma Flower Sutra Assembly penetrates the principles of all the Sutras, and so the “kings” are all gathered together.

The “ministers” are the Equal Enlightenment Bodhisattvas. The “kshatriyas” are the Bodhisattvas on the Ten Grounds. The Bodhisattvas of the thirty minds are the “laypeople”.

When they had all assembled, he spoke to them, saying, “all of you gentlemen should know that this is my son, begotten by me.” When they had all gathered, the Buddha said to the Bodhisattvas of the Ten Dwellings, Ten Practices, and Ten Transferences, “these people of the Two Vehicles are also my own begotten sons. I started teaching them the Buddhadharma long ago during the time of the Buddha Great Penetration and Supreme Wisdom. Since I caused them to understand the Buddhadharma, it is as if I gave birth to them myself.

In a certain city, he left me and ran away. They rejected the Great Vehicle Buddhadharma and ran off to study the Small Vehicle Buddhadharma. To suffer desolation, poverty, and hardship for over fifty years. He did not have any belongings. He was very much alone. “Fifty years” represents the Five Paths of rebirth and also the over fifty positions one passes through on the way to Buddhahood. His original name was such and such, and my name was such. Long ago, in my native city, I anxiously sought him. Those of the Two Vehicles ran off, choosing not to study the Great Vehicle. This caused the Buddha to worry. Since they refused to believe, he had to search for some other expedient device. Suddenly, here, I have found him again! The Buddha meets up with those of the Two Vehicles once again and prepares to set up a clever expedient to teach and transform them.

This is really my son. Those of the Two Vehicles are really the Buddha’s sons. It was not like it was before in the Agama Period, or the Vaipulya Period, or the Prajna Period where it was never said that they were the Buddha’s sons. I am really his father. The Buddha is for sure the father of those of the Two Vehicles. All of my wealth, all of the Buddha’s wealth of Dharma, the wealth of his merit and virtue and wisdom, now belongs to my son. It all belongs to those of the Two Vehicles, and in the future they shall become Buddhas. And all that has been paid out and taken in is known by him. The Dharma I taught, from the Avatamsaka Period, through the Agama, Vaipulya, and Prajna Periods, right up to the Lotus-nirvana Period–all my Dharma–my sons of the Two Vehicles know it all. They understand it completely now.

Sutra:

“World Honored One, when the poor son heard what his father had said, he rejoiced greatly, having obtained what he had never had, and he thought, ‘Originally, I had no thought to seek anything, and now this treasury has come to me of itself.’”

Outline:

O2. Rejoicing at gaining the inheritance. 

Commentary: 

World honored One, when the poor son heard what his father had said. The Four Great Disciples, including Mahakashyapa spoke to the Buddha saying, “When those of the Two Vehicles heard the Buddha bestow a prediction upon them of their future Buddhahood. He rejoiced greatly, having obtained what he had never had.They had never been so happy. They congratulated themselves on their good fortune.

And he thought, ‘originally, I had no thought to seek anything’. Originally, I hadn’t hoped to become a Great Vehicle Bodhisattva or to be a real son of the Buddha. It never occurred to me. And now, this treasury has come to me of itself.All of the Buddha’s wisdom, merit, and virtue, Dharma wealth and treasure, have come to me. I did not expend the slightest bit of effort to attain it. I am really lucky!

Sutra:

“World Honored One, the great and wealthy elder is the Thus Come One. We are all like the Buddha’s sons.”

Outline:

K1. Correlation of analogy with Dharma.
L1. Correlating separation of father and son. 

Commentary: 

World Honored One, the great and wealthy elder, whom in this analogy we have just presented, is the Thus Come One, the Buddha. We are all like the Buddha’s sons. All of us Hearers now know that we are the Buddha’s sons. Originally, one could just say, “We are the Buddha’s sons. But the text says, “We are all like the Buddha’s sons.” They are not his sons in the truest sense of the word. The Bodhisattvas are the Buddha’s real, true sons. Hearers are like the Buddha’s sons. The Hearers have not yet realize that they are, in fact, walking the Bodhisattva Path, and so they say they are like the Buddha’s sons.

Sutra:

“The Thus Come One always says that we are his sons.”

Outline:

L2. Correlation of father and son meeting again. 

Commentary: 

The Thus Come One, the World Honored One, in the Avatamsaka, Agama, Vaipulya, and Prajna Periods always says that we are his sons. Continually said, “All living beings are the Buddha’s sons.”

Sutra:

“World Honored One, because of the three kinds of suffering, we have suffered much torment in the midst of births and deaths. Deluded and ignorant, we clung to petty dharmas.”

Outline:

L3. Correlation of bringing the son back.
M1. Correlation of sending people after him. 

Commentary:

World Honored One, because of the three kinds of suffering, that is, 1) the suffering within suffering, which refers to all the misery we must undergo as a result of having a physical body. As the body gradually decays one undergoes, 2) the suffering of decay. As this process continues, thought after thought, without interruption, one undergoes, 3) the suffering of process. Because of these three sufferings, in the midst of births and deaths, life after life, death after death, we have suffered much torment. In the burning house of the Triple World, we are burned by the blaze of the Five Skandhas.

Deluded and ignorant, we clung to petty dharmas. We have taken a thief as our own son, turned our backs on enlightenment to join with the defilement of the mundane world. We are stupid and lacking wisdom, because we are deeply deluded by our ignorance and our afflictions. Not only that, we preferred the lesser dharmas, the Small Vehicle, failing to understand the Great Vehicle Buddhadharma.

Sutra:

“Today, the World Honored One has caused us to think about getting rid of the dung of frivolous discussions of the Dharma. We increased our vigor to earn one day’s wage of Nirvana. Having attained this, our hearts rejoiced greatly, and we were content, saying to ourselves that, through our diligence and vigor, what we had gained in the Buddhadharma was plentiful.”

Outline:

M2. Correlating sending two people after him.
N1. Correlating the instructions. 

Commentary:

Today, the World Honored One, now in the Dharma Flower Assembly, has caused us to think about getting rid of the dung of frivolous discussions of the Dharma. The petty, Small Vehicle Dharmas we studied before are but frivolous assertions about the Dharma. This refers to the afflictions involved with views and thought. We increased our vigor. We, Hearers increased our vigor, cultivating the Small Vehicle, fearing birth and death, suffering and impermanence. We worked real hard at our cultivation to earn one day’s wage of Nirvana. We gained one-sided nirvana with residue. Having attained this, our hearts rejoiced greatly, and we were content, saying to ourselves that, through our diligence and vigor, what we have gained in the Buddhadharma was plentiful. Attaining this one-sided Nirvana, we are very happy and content with this little portion, something we have never had before. That is it; we have made it!

So we see that in cultivating Dhyana, if one obtains some small state, one should not be satisfied. On should increase one’s vigor and make further progress. They said, “through our diligence and vigor, working industriously as we have, what we have gained in the Buddhadharma is plentiful. We have got just too much!” Really, they had obtained one small speck of the Buddhadharma, not a lot.

Sutra:

“However, the World Honored One, knowing all along that our minds were attached to lowly desires and took delight in petty dharmas, let us go our own way and did not specify to us saying, ‘You are all to have a share in the treasury of the Thus Come One’s knowledge and vision.’”

Outline:

N2. Correlating the intention. 

Commentary: 

However, the World Honored One, even though we ran, the Buddha knowing all along that our minds. He know it all the time, knew that our minds were attached to lowly desires, base cravings: 1) wealth, 2) sex, 3) fame, 4) food, 5) sleep and took delight in petty dharmas. They were attached to the Small Vehicle Dharma. Let us go our own way. And so the Buddha just let them go; he did not speak of the Great Vehicle. And did not specify to us, saying how with the Great Vehicle one can become a Buddha, practice the Bodhisattva Way, teach and transform living beings, and purify the Buddhalands. He did not speak of the state of the Great Vehicle.

You are all to have a share in the treasury of the Thus Come One’s knowledge and vision. In the future, you will have the Thus Come One’s wisdom, his knowledge, and vision, and the treasuries of the Buddha. He knew that they like the Small Vehicle, and so formerly he never told them that they were the genuine sons of the Buddha.

Sutra:

“The World Honored One, using the power of expedient devices, has spoken of the Thus Come One’s wisdom. Having gained from the Buddha the one day’s wage of Nirvana, we took it to be a great attainment; we had no ambition to seek the Great Vehicle. Besides, the wisdom of the Thus Come One had been set forth for the sake of the Bodhisattvas, and so we held no expectations regarding it. What is the reason? The Buddha knew that our minds took delight in petty dharmas. He used the power of expedients to teach us in the appropriate manner, and we did not know that we were truly the Buddha’s sons.”

Outline:

L4. Correlating the inheritance.
M1. Correlating the inheritance itself.

Commentary:

The World Honored One did not tell the Small Vehicle people of the Great Vehicle directly. He used expedients to teach them of the Buddha’s wisdom. The World Honored One, using the power of expedient devices, has spoken of the Thus Come One’s wisdom. All of us Hearers who studied the Dharma under the Buddha, having gained from the Buddha the one day’s wage of Nirvana, attaining the one-sided nirvana with residue, like laborers who get paid by the day, took it to be a great attainment, a big thing. We had no ambition to seek the Great Vehicle. We had no inclination to seek the wonderful doctrine of the Great Vehicle.

Besides, the wisdom of the Thus Come One had been set forth for the sake of the Bodhisattvas, and so we held no expectations regarding it. The Buddha had assisted Shariputra and Subhuti in the teaching of Prajna. Shariputra and Subhuti thought it was not their own power. They thought it was the Buddha’s power that enabled them to speak Prajna, and so they had neither hope for the Great Vehicle nor ambition to practice the Bodhisattva Path themselves. What is the reason? The Buddha knew that our minds took delight in petty Dharmas. The Buddha knew that we of the Small Vehicle were quite attached to our Small Vehicle. He used the power of expedients to teach us in the appropriate manner. He taught us the Dharma according to our dispositions. And we did not know that we were truly the Buddha’s sons. We of the Two Vehicles did not know that, all the time, we were the Buddha’s sons; we did not understand the doctrine of the Great Vehicle. We, too are the Buddha’s sons!

Sutra:

“Now we know that the World Honored One is by no means ungenerous with the Buddha’s wisdom. Why? From of old, we truly have been the Buddha’s sons, and yet we delighted only in petty dharmas. If we had thought to delight in the great, the Buddha would then have spoken for us the Great Vehicle Dharma. This Sutra speaks of only One Vehicle. In the past, in the presence of the Bodhisattvas, the Buddha had belittled the Hearers who delight in lesser dharmas, but he was actually employing the Great Vehicle in teaching and transforming them.”

Outline:

M2. Correlating the bequest.
N1. Passing it on.

Commentary: 

We did not know before that those of the Small Vehicle were also the Buddha’s sons, but now we know, here in the Dharma Flower Assembly, that the World Honored One is by no means ungenerous with the Buddha’s wisdom. It was not that the Buddha did not want to teach those of the Two Vehicles. Why? From of old, we truly have been the Buddha’s sons, and limitless aeons ago we had already been taught and transformed by the Buddha, and the seeds of the Great Vehicle had been planted in us. We were the Buddha’s real sons all the time, but we were like the poor son who ran away from home and failed to recognize his father. But now we know we did not study the Great Vehicle Dharma because we delighted only in petty dharmas, in the Small Vehicle Dharma.

If we had thought to delight in the great, if we had delighted in the Great Vehicle Buddhadharma, the Buddha would then have spoken for us the Great Vehicle Dharma. The Buddha would have placed before them the entire Great Vehicle’s wonderful doctrine. Now, this Sutra, The Dharma Flower Sutra, speaks of only One Vehicle, the Buddha Vehicle. It says there is only the Buddha Vehicle; there is no other vehicle.

In the past, in the presence of the Bodhisattvas, in the Vaipulya and Prajna Assemblies, the Buddha had belittled the Hearers who delight in lesser Dharmas, he scolded those of the Small Vehicle and praised the Great Vehicle and the Perfect Teaching. He scolded those of the Two Vehicles, saying ‘You Hearers are gutless. You have no future at all and no light either. You are like withered sprouts and sterile seeds. You are stuck to your small dharmas.’

But he was actually employing the Great Vehicle in teaching and transforming them. He was bestowing the Provisional for the sake of the Real. The Small Vehicle Dharmas were set forth for the sake of the Real. Now, in the Dharma Flower Assembly, the Provisional Teaching of the Small Vehicle is dispensed with, and the real Dharma is revealed, the real, wondrous doctrine.

Sutra:

“Therefore, we say that originally we had not hoped for or sought anything, and yet now these great jewels of the Dharma King have come to us of themselves. That which the Buddha’s sons should attain, we have already attained.”

Outline:

N2. Correlating the Rejoicing. 

Commentary:

Therefore, we say that originally we had not hoped for or sought anything. We figured we were just Small Vehicle types. We did not dare raise our hopes too high. And yet, now these great jewel of the Dharma King have come to us of themselves. After observing the potentials of living beings, the Buddha speaks the Dharma which accords with their dispositions. Some have mature dispositions, and others are still immature.

Now, in the Dharma Flower Assembly the Dharma king’s Great Jewels, all the Buddha’s Dharmas, have spontaneously arrived. The Buddha has opened the Provisional to reveal the Real. Previously, for the sake of the One Buddha Vehicle, he taught the Three Vehicles–those of the Bodhisattvas, Conditioned Enlightened Ones, and the Hearers. Here, in the Dharma Flower Assembly, he returns the three back to the one. The Three Vehicles revert to the One Buddha Vehicle. They did not expend the slightest bit of effort to gain the Buddha’s inheritance, that is, to gain the entire Dharma treasury of the Buddha.

That which the Buddha’s sons should attain, the wealth, the Dharma jewels of the Buddha, we have already attained. We have got them all.

Sutra:

At that time, Mahakashyapa, wishing to restate this meaning, spoke verses, saying,

“We, on this day,
Hearing the sound of the Buddha’s teaching,
Jump for joy!
Gaining what we never had.

The Buddha says that Hearers,
Shall become Buddhas in the future.
A cluster of supreme gems,
We have gained, without our seeking.”

Outline:

I2. Verses.
J1. Verses of Dharma.

Commentary:

At that time, Mahakashyapa, representing the four great disciples: Mahakashyapa, Mahamaudgalyayana, Mahakatyayana, and Subhuti, wanted to speak the doctrine yet again, wishing to restate this meaning, spoke verses saying.

Tomorrow, the second six-week summer session begins. It must be entirely different from the first six weeks. The first six weeks was “a snap,” and no one really cultivated. Originally, although there were not a lot of people, if they had not been so lax, there might have been several who became enlightened. But, as soon as they got lax, they were off by a hair’s breadth from gaining the response needed to get enlightened. One disciple’s skill at meditation is very good. He has broken through the Three Gates, but he has not opened his Five Eyes. If he had not been so lazy during the first six weeks, they would have opened right away. But, since he was afraid of hard work and like to take it easy, they still have not really opened. They have sort of opened–a small state.

If you want to make progress in your work, you have to toil bitterly, unafraid of suffering and difficulty. You have to work straightforwardly to have success. Those who attend the second session must bear up under the struggle and toil. Do not forget that you came to the session to gain advantage, to gain some genuine wisdom and real understanding of the Buddhadharma and to understand the basic principles of being human. If you want to do that, then do not be afraid of suffering or hardship, and do not sneak off to take it easy!

At all times, work hard. When it is time to meditate, meditate. When it is time to investigate Buddhism, do that. During the lectures, pay attention. Everyone should write notes and do not miss a day. Do not be lazy for a single day or a single moment. Then, in these six weeks you would not have wasted your time. If you just fiddle around and do not really work, it will be a pitiful waste. You could have been out taking a vacation or seeing the sights and having a good time. If you are not going to cultivate, why come to the Buddhist Lecture Hall? You should be having a good time somewhere else instead of wasting your time. We do not waste time here. We really work hard.

The following section of verse is intended to repeat the principles set forth in the preceding prose section in a simplified manner. You could also say it is to present the principles in a more detailed manner. You could say that the prose was detailed, and the verse was simplified; you could also say that the prose was simplified and the verse gives more detail, whichever you like. In any case, Mahakashyapa was responding to the needs of living beings when he spoke the verses.

We, Hearers, on this day, hearing the sound of the Buddha’s teaching, the doctrines he has set forth to teach and transform living beings, jump for joy! We are so happy. We jump because we are just too happy. Super happy! Why? Because we never had such Dharma Jewels before, and now we have attained them, gaining what we never had. We have attained Dharma which we never had before.

What is this rare Dharma? The Buddha had not bestowed predictions upon Hearers before. Now, the Buddha says that Hearers have the chance to become Buddhas. The Buddha says that Hearers shall become Buddhas in the future. Hearing that we shall become Buddhas, we feel as if a cluster of supreme gems we have gained, without our seeking. We did not seek for those unsurpassed Dharma treasures; they came to us of their own accord.

Sutra:

It is like a youth,
Who, young and ignorant,
Ran away from his father
To another distant land,
Roaming from country to country
For fifty years and more.

Outline:

J2. Verses of analogy.
K1. Verses setting up the analogy.
L1. Verses of father and son being separated.
M1. Verses of son turning his back on his father and running off.

Commentary:

It is like a youth, who, young and ignorant. Mahakashyapa now restates the analogy. It is like a small child who has no real understanding. He ran away from his father. He does not realize that he should stay close to his parents. He forsakes his father. He gives him away! Who does he give him away to? Nobody wants him! At any rate, he leaves his father and runs away. Why did he run away? He was just a child and did not know what he was doing.

To another, distant land. The countries represent the three realms. Roaming from country to country. He roamed from one to the next, like water flowing from stream to river to the sea. He went around to all the different countries. He was, as you say, on a “bum trip.” for fifty years and more. That represents the Five Paths. There are originally Six Paths, but the path of asuras pervades the other five, so we just say five paths.

Sutra:

His father, worried about him,
Sought him in the four directions
Until, tired of the search,
He stopped in a certain city,
Where he built himself a house
And amused himself with the five desires.

His household was large and wealthy,
With much gold and silver,
Mother-of-pearl, carnelian,
Real pearls, and lapis lazuli,
Elephants, horses, cattle, and sheep,
Hand-drawn carts, palanquins, and chariots,
Husbandmen and servants,
And a multitude of subjects.

The profits from his trade
Extended to the other countries.
Traders and merchants
Were present everywhere.

Multitudes in the hundreds of millions
Surrounded him reverently.
And always, by kings,
He was cherished and remembered.

The ministers and noble clans
All honored him.
For those reasons,
Those who came and went were many.
Such was his nobility, wealth,
And his great authority.

Outline:

M2. Verse of seeking his son and stopping halfway. 

Commentary:

His father, worried about him. His father had hoped his son would see him through his old age, but he ran away instead! So he was worried, and grew older and older every day, thinking about him until he got wrinkles on his face. Now, the Hearers are like children. They left the Buddha and ran outside. The Buddha wanted to save the Hearers and looked for them everywhere, “worried.”

Sought him in the four directions until, tired of the search. After a while he got tired. He stopped in a certain city. This represents Shakyamuni Buddha looking for living beings to save and coming to the Saha world where he built himself a house and amused himself with the five desires. The five desires: wealth, sex, fame, food, and sleep. They are the five roots of hell. Does this mean that the Buddha was greedy for the five desires? No. It is just an analogy. The Five Desires represent the living beings in the five paths that the Buddha wants to save, to lead to Buddhahood. So do not get it wrong and think, “If the Buddha is attached to the five desires, why shouldn’t I be attached to them?”

His household was large and wealthy. The Buddha is the wealthiest person there is. With much gold and silver, an uncountable amount, mother-of-pearl, carnelian, real pearls, and lapis lazuli, elephants, horses, cattle, and sheep, hand-drawn carts, like the carts the Emperor’s concubines would ride in ancient times. They were even more comfortable than our cars nowadays, and since they were hand-drawn, they had better suspensions systems. In Manchuria, the cars have terrible suspension. They bounce up and down, and your butt gets sore from riding in them! Palanquins are the carts that the Emperors ride in. Chariots are vehicles in general. This great elder was very wealthy, and so he had the best of everything, husbandmen and servants and a multitude of subjects.

The profits from his trade extended to the other countries. His investments extended into neighboring lands. Traders and merchants: The traveling traders and the sedentary merchants were present everywhere. Multitudes in the hundreds of millions surrounded him reverently. A thousand, ten thousand, million of them and always, by Kings, he was cherished and remembered. The Kings of other countries thought of him fondly. The Ministers and noble clans, all honored him.

For these reasons, those who came and went were many. Such was his nobility, wealth and great authority. “Great authority” means that the Buddha is complete with all dharmas, and so he is the King of all Dharmas. Because he possesses all dharmas, he is reverently surrounded by all the Great Bodhisattvas, Hearers, and Arhats. The Buddha occupies the highest position of authority. Also, the Buddhas of the ten directions surround and protect the Buddha, and the Bodhisattvas of the ten directions protect his Bodhimanda. The Buddha turns the wheel of the unsurpassed and wonderful Dharma to teach and transform boundless numbers of living beings.

Sutra:

But then, as he grew old and decrepit,
He was filled with worry for his son.
Morning and evening, his only thought was,
“My time of death is drawing near.

My foolish son has left me now,
For over fifty years.
The things in my granaries and store-houses,
Whatever shall I do with them?

Outline:

M3. Verses of his father’s worries. 

Commentary:

The Elder may have had great wealth, but then, as he grew old and decrepit, his health declined. Why did his health decline? Because he was filled with worry for his son. He spent all his energy worrying about his son. So he was not so strong and healthy anymore. He was like an old piece of dry wood. In fact, the Chinese word for decrepit, 朽 (xiu), is the wood radical 木 (mu), plus the word for decline. There is a saying, “A rotten piece of wood cannot be carved,” as soon as you take a chisel to it, it crumbles. “A wall of mud cannot be painted.” If the wall is made of mud, you cannot paint frescoes on it; no matter how pretty the flowers or the scenery, it would not look good on a plain mud wall. This means that when people get older, they grow more compassionate, and they think about their children a lot. The Elder thought about his son.

Morning and evening, his only thought was “Where is he? He ran away when he was very small. I have not been able to find him anywhere.” When a child runs away from home, it is hard for the parents to locate him again. But, if the child wants to return to his parents, it is very easy; all he has to do is go back home. So, the Elder was “filled” with worry for his son. He thought of him every single day. “Morning” and “evening”, he thought of him. He could not sleep at night wondering where he had gone. He had terrible insomnia. They did not have sleeping pills in those days, so he just laid there and stared at the ceiling all night. My time of death is drawing near. I am not getting any younger. I do not know which day I will die.

This reminds me of a story. Long ago, there were three old people who got together to drink some wine–or perhaps some tea. It is not fixed. If I say wine, then those of you who like wine will find your mouths watering. So, let us not say for sure what they were drinking–maybe tea or coffee. Or maybe they were just eating some vegetables. Anyway, one of them was sixty, one was seventy, and one was eighty. The one who was sixty always liked to get his two cents in, and so he said, “old brothers, we are eating vegetables here together this year.

But next year, who knows which one of us would not be here?” What he meant, of course, was that they did not know which one of them would be dead. They were all pretty old. The seventy-year old man thought, “That is sensible enough, but I bet I can think of something better.” Then he said, “Hey Old Buddy! That remark was really off the wall you know, tonight when we take off our shoes and socks and to go to sleep, we do not know who will be around to put them back on in the morning!” Well, the sixty-year old did not have a thing to say in reply to that.

It so happened that the eighty-year-old was especially fond of the sixty-year old, and when he saw that the seventy-year old had put him down, he retorted, “Hey! You think you topped him with your statement, there. Try this one, when I take in one breath, I do not know if I will be around to exhale it!”

We can see that the eighty-year old was the clearest about the question of birth and death, and so he out-talked them both. The other two were most impressed and thought, “He is right. We do not know if we will get our next breath. There is nothing left for us to do but cultivate like crazy and meditate and recite the Buddha’s name and go to Sutra lectures.”

You may wonder, “If they do those things, will they not die?”

Not necessarily.

“Then what use are they?” Although it would not prevent them from dying, they will make a difference in how they die. Before, they drew in a breath and did not know if they were going to be around to exhale it. But, if one works hard at cultivating the Way, meditates, recites Sutras and the Buddha’s name, then if one wants to exhale, one can exhale. If you do not want to inhale again, you can do that, too. You have control over it. If you think, “I want to stay around for a few more meals,” then you can. If you think, “I have had it. No more meals for me. It is all pretty meaningless. This stinking skin-bag is just too much work. I have to take it to the toilet everyday at the very least. And then when I move the food out, I have to put more food in. It is too much trouble. I do not want it anymore. I am going to put it down.” then you can just let it go.

My foolish son has left me now. My child has not returned. He is really just too stupid. Stupid, stupid. Never thinks of his father who is so old. For over fifty years:In the Five Paths he turns. The things in my granaries and storehouses, all the treasures, all the fine things, whatever shall I do with them? What am I going to do? Huh? What would you do?

Sutra:

Then the poor son,
Seeking clothing and food,
Went from city to city,
From country to country,
Sometimes getting something,
Sometimes getting nothing.

Starving, emaciated,
Covered with scabs,
He went on his way until eventually,
He arrived in the city where his father lived.

Outline:

M4. Verses of son arriving in father’s city. 

Commentary: 

The wealthy elder could not sleep at night, thinking of his son. And he did not have any appetite. Why couldn’t he sleep? Because he was too wealthy. He do not know what to do with it all. So he was very worried. Then the poor son, who had run away, that is, those of the Two Vehicles who had run off, seeking clothing and food. They were seeking the Dharma. Went from city to city. They passed through the twelve places: the eye, ear, nose, tongue, body, mind, plus form, sound, smell, taste, tangible objects, and dharmas. They also passed through the eighteen realms of sense, that is, the six sense organs, plus the six sense objects, plus the six corresponding discriminating consciousness.

For example, the eye organ sees the object of form, and the eye-consciousness arises. Ears hear sounds, and the ear-consciousness arise. The nose smells odors, and nose-consciousness arises. The tongue tastes flavors, and tongue-consciousness arises. The body feels touch, and body-consciousness arises. The mind cognizes dharmas, and mind-consciousness arises. When there is no state manifesting, then there is no discrimination. But, once a state manifests, then there is discrimination, and the twelve places extend into the eighteen realms. Passing through the twelve places and the eighteen realms they then sought the food of the Proper Path and the clothing of the Aids to the Path. So the text says, “Went from city to city.” They went from the city of eye to the city of ear, and on to the nose, tongue, and mind.

From country to country. The eye saw forms and went to eye-consciousness. The ears heard sounds and went to ear-consciousness. The nose smelled odors and went to nose-consciousness. The tongue tasted flavors and went to tongue consciousness. The body felt tangible objects and went to body-consciousness. The mind cognized dharmas and went to mind-consciousness. Thus, they went from country to country.

Sometimes getting something. This refers to those with the good roots but with outflows, doing good deeds, but not ultimate good. It means doing superficial things. Sometimes getting nothing refers to non-outflow good roots. It means doing good without outflows, that is, ending birth and death and entering nirvana. Although one ends birth and death and enters nirvana, there is, in actuality, nothing attained, for birth and death is just nirvana, and nirvana is just birth and death. There is nothing attained, and so the text says sometimes getting nothing.

Starving, emaciated. This does not mean that he was starving because he had nothing to eat. Rather, he was starving because he had not attained the Great Vehicle Buddhadharma. Once one has “eaten” the doctrine of the Great Vehicle, one is full. Those of the Two Vehicle who have not yet understood the Great Vehicle are hungry, famished! “Emaciated” means they have not obtained the great function, and they have not obtained great merit and virtue.

Covered with scabs. His body was covered with sores and scabs. This means that one is confused about true principle and takes the false to be true; one takes a thief as one’s own son, or we can say that one casts away the root and seeks the branches. Not understanding true principle, one gives rise to view delusions and thought delusions.

What are view delusions? View delusions refer to giving rise to greed and love when face with a state. Why do you give rise to greed and love? Because you view the state and become confused. You see it and do not understand it. So, view delusion arises out of ignorance. Because you have not broken through you basic ignorance, when faced with a state you give rise to greed and love.

View delusion refers to what you see. Thought delusion takes place within the mind and is not related to what you see. You lack understanding, but go ahead and use the sixth (mind) consciousness to discriminate all kinds of things: good, bad, right, wrong, long and short, etc, etc. Most people think the discriminating mind is good thing. Actually, it is the worst thing! You discriminate until you are entirely confused. Once you get confused, you do stupid things. Giving rise to view delusion and thought delusion is what the text means by “covered with scabs.” Most people think these delusions are just great. They do not know what they really are.

He went on his way until eventually, step by step, he went from country to country until he arrived in the city where his father lived, where the Buddha was dwelling. Those of the Two Vehicles ran outside looking for the Dharma everywhere. They sought it everywhere but found no ultimate Dharma and finally wound up back with the Buddha.

Sutra:

Hiring himself out along the way,
He finally reached his father’s house.
At that time, the elder,
Within his gateway,
Was covered by a large canopy,
And seated on a Lion-throne,
Surrounded by his retinue,
And various attendants.

Some of them were counting up
His gold, silver, and other valuables.
His income and expenses were
Recorded there on ledgers.

When the poor son saw his father,
Of such nobility and wealth,
He said, “This must be a king,
Or the equal of a king.”

In fright, he reproved himself,
“Why have I come here?”
And further to himself, he said,
“If I stay here long,
I may be oppressed
And forced to go to work.”

Having had this thought,
He hurriedly ran off
To a poor village, asking
To be hired to work.

Outline:

L2. Verses of father and son meeting again.
M2. Verses of son seeing the father. 

Commentary: 

Hiring himself out along the way. The poor son hired himself out to do odd jobs to keep himself alive. He finally reached his father’s house. Without even realizing it himself, he arrived at his father’s house. At that time, the elder, the greatly wealthy Elder, the one who had lost his son, within his gateway. He was within the confines of his property, was covered by a large canopy and seated on a lion-throne. It was an especially expensive seat. Surrounded by his retinue, many members of his household, and various attendants. He had many people to help him. Some of them were counting up his gold, silver, and other valuables. His income and expenses were recorded there on ledgers. People were figuring his accounts for him recording the transactions in detail. The ledger represents the Four Vast Vows:

I vow to save the boundless number of living beings.
I vow to sever the endless afflictions.
I vow to study the limitless Dharma-doors.
I vow to attain the Supreme Buddha Way.

If one makes the Four Vast Vows, one has been “written in the ledger” to become a Buddha. One has a guarantee. The act of writing in the ledger is an analogy for cultivating the Way.

When the poor son saw his father of such nobility and wealth, he said, “This must be a king or the equal to a King”. This person is so noble and wealthy. He must certainly be a royal personage of one sort or another. In fright, he reproved himself “Why have I come here?” He was scared practically out of his wits, and he blamed himself saying, “What did you come here for? This is a king’s place! You do not belong here! Whatever possessed you to come here?” He was hard on himself. “Why, you are just a poor nobody. How did you get in the king’s house?” And further to himself he said “If I stay here long, I may be oppressed. I better not hang around here gawking! These people have a lot of clout. I am sure to get pushed around and forced to go to work. I will have to work for them. Having had this thought, he hurriedly ran off. He ran off as fast as he could, hoping to avoid a scene.

To a poor village, asking to be hired to work. He did not dare speak with the rich people. He went to the poor section of town asking for work. He felt more at ease with the poor folks, and he asked them if they had any odd jobs he could do.

Sutra:

Just then, the elder,
Seated on the lion-throne,
Saw his son at a distance,
And silently recognized him.

Outline:

M2. Verses of father seeing son.

Commentary:

Just then, the Elder, the Buddha, then seated on the lion-throne so high and grand, saw his son at a distance. The minute he saw him, he knew that it was his own son, the son who had run off when he was quite small. And silently recognized him. He did not tell anyone.

Sutra:

He then commanded his attendants
To seize him and bring him back.
The poor son cried out in alarm,
And fainted, falling to the ground.

“These people have caught me!
I shall certainly be killed!
Why, for food and clothing’s sake
Did I come to this place?”

The elder knew that his son
Was foolish and lowly.
“He wouldn’t believe me if I told him
He wouldn’t believe that I am his father.

Outline:

L3. Verses of sending people after him.
M1. Verses of sending people. 

Commentary:

He then commanded his attendants to seize him and bring him back. “See that person?” he said, speaking of his son, “Go get him and bring him back here.” The poor son cried out in alarm. This is exactly what he was afraid would happen! They were coming after him! “What are you doing? Why are you seizing me? I have not committed any crime! Are you going to kill me? I have not broken any laws! I would not mind working for you, but I insist on a salary.” And fainted, falling to the ground. He was so scared, he fainted. Those of the Two Vehicles did not understand the Great Vehicle and wondered why they were being forced to study it. These people have caught me. I shall certainly be killed! Why, for food and clothing’s sake, did I come to this place? They are going to kill me for sure. What shall I do? If they kill me, I would not be able to keep on eating and wearing clothes. Rats! Why are you forcing me to go with you?

The elder knew that his son was foolish and lowly. He knew that his son was used to hanging around with poor people and that he had never been to school, that he was stupid and base, that he had no wisdom at all. In fact, he was rotten. Because the son was so unintelligent, the Elder knew that He wouldn’t believe me if I told him. He would think I was trying to cheat him. If I told him the truth, he would never believe me. He wouldn’t believe that I am his father. So the father had lost his son. The son was poor, and the father very rich; he would never believe that he was his father. The father uses his wisdom to think up an expedient device. If he had told the boy directly that he was his father, the poor son would not have believed him. The son had been away too long, you see, and so he just could not have believe him.

Someone says, “The son ran away, and so now he does not recognize his father. The father recognizes his son. This happens all the time in the world.”

True enough. However, this is no ordinary father and son. This is a “transcendental,” not a worldly, father. This is the great, compassionate father. He is genuinely compassionate towards all living beings. “Genuine compassion” means that he is not the slightest bit selfish. Most fathers are kind to their children, but they are more or less selfish about it. They think, “When I get old, my children will take care of me.”

“Dharma Master,” you say, “this does not apply to Americans. We do not hang on to our children, and when we get old, we have Social Security!” So it is with worldly parents.

The Buddha is our transcendental father. He wishes to cross living beings over to Buddhahood. The poor son, who is he? All living beings, all those of the Two Vehicles. They do not recognize their father. They run away and get caught up in the bitter sea of birth and death, bobbing up and down–birth and death, death and birth, birth and death–so many times! And they do not know how or why they are born, or how or why they die. Muddled, they are born, and all messed up they die. They may work all their lives to get their PhDs, but not long after they get them, they die! Once they die, they forget everything they learned in school. They get reborn and have to start all over again! They go through the whole thing again, and–sure enough–not long afterwards, they die. They work so hard to cram all those things in their brains, and then they die and forget them all again. What can be done?

The Buddha teaches us how to bring an end to the process of birth and death, to understand how it is we are born and how it is that we die. He wants us to know why some people are rich and others are poor, why some are beautiful and others ugly. How does all this happen? Who arranges it? Is it the parents? But parents do not consciously plan their children’s appearance or fate. The Buddha tells us about ignorance conditioning activity, conditioning consciousness, conditioning name and form, and so on, all the Twelve Links. He wants us to wake up from our confused dreams. But, as children we have run away from our father. The Buddha is the father of all living beings. But we would rather be poor sons, and we do not want to return home. The Buddha recognizes his children, but they do not recognize him. It is a predicament, for sure. What is to be done?

Sutra:

Then he used an expedient,
And sent some other men,
One-eyed, squat, and ugly,
Lacking awesome virtue.

“Speak to him,” he said,
“And tell him, ‘You will work with us
Getting rid of dung and filth
At twice your normal wages.”

When the poor son heard this,
He happily followed them back
And swept out the dung and filth,
Cleaning all the dwellings.

Outline:

M2 Verses of sending two people.
N1. Verses of instructions to work. 

Commentary:

Then he used an expedient. The elder knew the workings of the poor son’s mind. He knew his son was rather base and did not think in lofty terms. If he had told him he was his father, he would never have believed him. Therefore, he used an expedient device and sent some other men. He sent some Bodhisattvas disguised as Hearers and Conditioned Enlightened Ones. One-eyed, squat, and ugly. “One-eye” represents those of the Two Vehicles who have the “petty wisdom of one-sided emptiness.” “Squat” refers to those of the Two Vehicles as not having fathomed the source of the Real Mark. “Ugly” means that they have not perfected the adornments of the myriad forms of goodness. They were not attractive in appearance.

Lacking awesome virtue. Those of the Two Vehicles do not possess the Four Fearlessness, and so they are not “awesome.” Because they do not have the Four Virtues of Nirvana, they are said to be without “virtue.”

“Speak to him,” he said “and tell him, ‘You will work with us’.” What will you do? Getting rid of dung and filth at twice your normal wages. If before you made five dollars a day, you will now make ten dollars a day! The doubling of wages means that those of the Two Vehicles will now have a chance to certify to the fruits of Arhatship: the first, second, third, and fourth and then practice the Bodhisattva Path.

When the poor son heard this he happily followed them back. He was delighted. He went to work getting rid of dung. And swept out the dung and filth. Swept out the delusions of views and the delusions of thought, cleaning all the dwellings. He cleaned them. The dwellings here refer to the six sense organs and the Five Skandhas.

Ordinarily, the eyes get attached to forms, the ears get attached to sounds, the nose gets attached to smells, and the tongue gets attached to tastes, the body gets attached to objects of touch, and the mind gets attached to dharmas. This attachment to the objects of sense makes one “unclean.” Now, in cleaning the dwellings of the six senses, they have all been purified so that the eyes are not turned by forms, the ears are not turned by sounds, the nose is not turned by smells, the tongue is not turned by tastes, the body is not turned by objects of touch, and the mind does not get turned by dharmas. If you can purify the six sense organs, you are able to “turn states,” instead of being turned by them. The Five Skandhas are also purified.

Sutra:

From his window, the elder
Would often watch his son,
Remembering that he was foolish and lowly
And enjoyed menial work.

Then the elder
Put on a worn and dirty robe,
And, holding a dung shovel,
Went to where his son was.

Expediently drawing near to him,
He said, “Work with diligence,
For I have increased your wages,
And shall give you oil for your feet,
And your fill of food and drink,
And thick, warm bedding.”

Thus he spoke sharply saying,
“You must work hard!”
And then in gentler tones, he added,
“You are like my own son.

Outline:

N2. Verses of encouragement. 

Commentary:

From his window, the elder would often watch his son, remembering that he was foolish and lowly; too stupid; and enjoyed menial work. He would not cultivate the Great Vehicle Dharma; he preferred to cultivate the Small Vehicle.

Then the elder put on a worn and dirty robe. The Buddha first spoke the Great Avatamsaka Sutra. At that time, those of the Two Vehicles had eyes but did not see him; they had ears but did not hear him. So the Buddha hid away the great and manifested the small. He hide away the great body with which he had spoken the Avatamsaka, and manifested instead in the body of an ordinary-sized Bhikshu. Manifesting as the old Bhikshu is represented in the text by “put on a worn and dirty robe.”

And, holding a dung shovel. He manifested as one of the Two Vehicles, went to where his son was. The Buddha could not approach them directly, so he employed various expedients, expediently drawing near to him. He said, “Work with diligence.” He exhorted him to cultivate the Four Applications of Mindfulness:

1. Contemplate the body as impure.
2. Contemplate feelings a suffering.
3. Contemplate thought as impermanent.
4. Contemplate dharmas as devoid of “self.”

He also exhorted him to cultivate the Four Right Efforts:

1. Good that has not arisen is caused to arise.
2. Good that has arisen is caused to grow.
3. Evil that has not arisen is not allowed to arise.
4. Evil that has arisen is dispensed with.

For I have increased your wages. This refers to the Four Bases Psychic Power. And shall give you oil for your feet. Oil provides wind-proofing and water-proofing for the feet. It provides dhyana samadhis. Your fill of food and drink. The food and drink of spiritual penetrations. The food and drink refers to the rice, flour, salt, and vinegar mentioned in the prose section. The rice represents the emptiness of people. The flour represents the emptiness of dharmas. Rice and flour refer to the Proper Path. Salt represents impermanence. Vinegar represents suffering. These two refer to the Aids to the Path. If you want to eat rice or flour, you must add some salt or vinegar to make them palatable. The Proper Path, in the same way, needs the Aids of the Path for “flavoring.”

And thick, warm bedding. This represents the continued contemplations cultivated in the practice of dhyana samadhi.

Thus, he spoke sharply saying “You must work hard!” Do not be lazy. Work hard and do not waste your time. Cultivate the Four Right Efforts and the Four Bases of Psychic Power.

And then in gentler tones, he added in reassuring tones, “You are like my own son.” Work hard. Do not get distracted. Do not strike up false thinking; do not run away. Just stay here and keep working. You are just like my very own son.

Sutra:

The elder, in his wisdom,
Eventually allowed him to come and go.
For a period of twenty years,
He was put in charge of household business.

He showed him his gold, silver,
Real pearls and crystal.
The income and expense of all these things,
He was caused to know.

And yet the son still lived outside the gate,
Dwelling in a grass hut
Thinking of his poverty:
“None of these things are mine.

Outline:

L4. Verses of passing on the inheritance.
M1. The inheritance. 

Commentary:

The Elder, in his wisdom. The Buddha, in his wisdom, teaches and transforms all living beings, causing all living beings to turn from the Two Vehicles and understand the Great Vehicle Dharma. Eventually allowed him to come and go, to go back and forth from the Two Vehicles to the Great Vehicle. For a period of twenty years.In cultivation, it took twenty years to get rid of the dung of delusions of views and thought.

He was put in charge of the household business. During that twenty years, he was in charge of all the affairs of the Elder’s household. He showed him his gold, silver, real pearls, and crystal. The income and expense of all his things, his valuables. He was caused to know all the Buddha’s dharmas, those of the Two Vehicles were led to understand. And yet the son still lived outside the gate. Even though the poor son was in charge of all the valuables, he still stayed outside the gate. Those of the Two Vehicles remained outside. They did not enter the gateway of the Great Vehicle.

Dwelling in a grass hut, in a small cottage. The small grass hut represents the state of the Two Vehicles. Thinking of his poverty. Those of the Two Vehicles thought of themselves as such. They thought that the teaching and transforming of living beings, the purification of Buddhalands–those activities of the Bodhisattvas–had nothing to do with them. The Great Vehicle Buddhadharma was not too important to them. None of these things are mine.

Sutra:

The father knew his son’s mind
Gradually had expanded,
And wishing to give him wealth,
He gathered together his relatives,
The kings, and great ministers,
The Kshatriyas and lay people.

In the midst of this great assembly ,
He said, “This is my son.
He left me and went away
Fifty years ago.

And it has been twenty years
Since I saw him return.
Long ago in a certain city
I lost my son.

Searching for him everywhere,
I came to this place.
Everything that I own,
My houses and servants,
I bequeath it all to him
That he may use it as he pleases

Outline:

M2. Verse of bequeathing.
N1. Verses of bequeathing proper. 

Commentary:

The father knew his son’s mind gradually had expanded. After time, the son no longer lacked self-respect. His mind was larger, and wishing to give his wealth.The Buddha wished to give all his Buddhadharma to those of the Two Vehicles. He gathered together his relatives, the Kings, and great ministers, all the great Bodhisattvas. The Kshatriyas and lay people. In the midst of this Great Assembly, he said, “This is my son. He left me and went away.” When he was just a child, he ran off to another country fifty years ago. He felt into the wheel of rebirth of the five paths in the Three Realms. And it has been twenty years since I saw him return. Those of the Two Vehicles had heard the Great Vehicle Dharma before. They had forgotten it, all right, but it was still there floating around in their subconscious mind, as it were. They had been cultivating, now, for twenty years, working at sweeping out the dung, practicing the Bodhisattva-dharmas.

Long ago in a certain city, I lost my son. Searching for him everywhere, I came to this place. Everything that I own, my houses and servants, I bequeath it all to him, that he may use it as he pleases. He can do whatever he wants with it. The Buddha turns over his entire inheritance of the Buddhadharma to those of the Two Vehicles as something that was rightfully theirs all along.

Sutra:

The son, recalling his former poverty
And his lowly intentions.
Who now, in his father’s presence
Had obtained these precious jewels,
And these dwelling places,
And all such wealth,
Greatly rejoiced,
Having gained what he’d never had.

Outline:

N2. Verses of rejoicing.

Commentary:

The son, recalling his former poverty. Those of the Two Vehicles are interested in self-improvement only. And his lowly intentions. He had no great resolve, no great ambitions. Who now in his father’s presence had obtained these precious jewels, and these dwelling places, and all such wealth, greatly rejoiced, having gained what he’d never had.

Sutra:

The Buddha in the same way
Knew our fondness for the petty.

Outline:

K2. Verses correlated with dharma.
L1. Correlating the separation and meeting.

Commentary:

The Buddha in the same way knew our fondness for the petty. He knew that we preferred the Small Vehicle.

Sutra:

And so he never said to us,
“You shall become Buddhas.”
Instead he said that we
Could attain cessation of all outflows,
Realize the lesser vehicle,
And become Hearer Disciples.

Outline:

L2. Correlating sending people after him.

Commentary:

And so he never said to us. He never told us that we, the Hearers, could become Buddhas. You shall become Buddhas.

Instead he said that we could attain the cessation of all outflows. He said that we might attain the cessation of outflows, that is, the Nirvana with Residue of the Small Vehicle. Those of the Hearer Vehicle awaken to the Way when they hear the sound of the Buddha’s voice speaking the Dharma. Thus, they realize the lesser vehicle and become hearer disciples.

Sutra: 

The Buddha has instructed us
To speak of the unsurpassed Path,
And spoken of those who practice it
As being able to accomplish Buddhahood.

Receiving the Buddha’s teaching, we
For the sake of the Great Bodhisattvas,
Use causes and conditions,
Various analogies,
And numerous expressions
To speak of the unsurpassed Path.

All the Buddha’s disciples,
Having heard from us this Dharma,
Think upon it day and night,
And diligently practice it.

Thereupon, all the Buddhas,
Then bestow predictions upon them,
Saying, “You, in future age,
Shall become Buddhas.”

This is the secret store of Dharma,
Of all the Buddhas.
Only for the Bodhisattvas
Are such real matters set forth.
And not for our sakes
Have such true essentials been spoken.

Outline:

L3. Correlating the inheritance.
M1. Correlating the inheritance proper.
N1. Correlating the command.

Commentary:

The Buddha has instructed us to speak of the unsurpassed path and spoken of those who practice it as being able to accomplish Buddhahood. Those who practice the Great Vehicle will eventually accomplish the ultimate Buddha-fruit. Receiving the Buddha’s teaching, we, for the sake of the Great Bodhisattvas, use causes and conditions, various analogies and numerous expressions to speak the unsurpassed path.

All the Buddha’s disciples having heard from us this Dharma, think upon it day and night and diligently practice it. Thereupon, all The Buddhas then bestow predictions upon them saying, “You, in a future age shall become Buddhas.”Then, all the Buddhas, with the same sound, seal and certify this fact by bestowing predictions of future Buddhahood upon the Bodhisattvas. They say, “You, in limitless ages hence, will perfect the Bodhisattva path and become Buddhas.”

This is the secret store of Dharma of all the Buddhas, the secret Dharma-jewel of all the Buddhas throughout the ten directions. Only for the Boddhisattvas are such real matters set forth. It is only for those with the potential of the Great Vehicle Bodhisattvas, that such subtle, wonderful, true matters are expounded. And not for our sakes, have such true essentials been spoken. It is not for the Small Vehicle people that such real Dharma has been taught. The provisional Dharma was spoken for those of the Small Vehicle. The real Dharma, was not spoken for them.

Sutra:

Just as the poor son.
Drew near his father, and
Although he knew of all his possessions,
In his heart he held no hope of getting them,
In just the same way,
Even though we have spoken
Of the Buddhadharma’s precious store,
We personally never aspired to it.

Outline:

N2. Correlating lack of aspiration.
O1. Correlating general lack of hope. 

Commentary: 

Just as the poor son drew near his father, and although he knew of all his possessions, in his heart he held no hope of getting them. He knew of all his father’s valuables, but it never occurred to him to call these things his own. In just the same way, even though we have spoken. We of the Small Vehicle have spoken of the Buddhadharma’s precious store, we personally never aspired to it. We felt there was no point in seeking the Great Vehicle Dharma of the Bodhisattvas. The poor son knew of all the treasures, yet he did not know that they belong to him. He still held on to his small viewpoint and did not expand his thinking. Now, he finally understands that we all have a share in the Buddha’s wealth.

Sutra:

Having attained inner-extinction,
We thought this sufficient,
For having completed this,
There was nothing else to be done.

And even if we had heard
Of purifying Buddhalands,
And teaching and transforming living beings,
We’d have taken no delight therein.

And for what reason?
All dharmas are
Completely empty and still,
Neither produced nor destroyed,
Neither great nor small,
Without outflows and unconditioned.

Reflecting in this way,
We did not give rise to joy.
During the long night,
We had no craving or attachment
For the Buddha’s wisdom,
Nor did we aspire to it,
Yet, as to Dharma, we
Claimed we had the ultimate.

All through the long night,
We practiced and cultivated the Dharma of emptiness.
Having won release from the triple world
With its suffering, distress and calamities,
We dwell within our final bodies,
In nirvana with residue.

According to the Buddha’s teaching,
We attained the Way which is not false,
And we assumed that we had
Thereby repaid the Buddha’s kindness.

Outline:

O2. Correlating explaining no hope. 

Commentary:

Mahakashyapa says that, having attained inner extinction. We who cultivate the Two Vehicles have already gotten rid of the false thinking within ourselves. This absence of false thinking is what is called “inner-extinction.” And we thought this sufficient. Because we had no false thinking, we thought that we were always in samadhi. We felt that with “one thought not produced, the entire substance manifests.” The state in which not a single thought arises is called “inner-extinction.” We thought this sufficient and we felt that this was enough. We had cultivated to the point that we had no more false thinking. For having completed this, there was nothing else to be done or so we thought. We have already cut off our afflictions and broken through our ignorance, so that we are always giving rise to inner-wisdom. So what else is there to be done?

And even if we had heard of purifying Buddhalands, of purifying and adorning the Buddhalands, of turning from the Small Vehicle towards the Great Vehicle, and of practicing the Bodhisattva path and teaching and transforming living beings, of enlightening oneself and others, of benefiting oneself and others, and leading all living beings to understand the Buddhadharma, we’d have taken no delight therein. We would have thought, “That is asking too much. Can’t we just cultivate, gain our own attainment and then forget it? What is with going around teaching everybody else? That is really just making up things to keep yourself busy!”

Those of the Two Vehicles are independent. They work for their own accomplishment and do not care to worry about other people. “Who cares if they fall into the hells or turn into animals? Let them do what they like! I am enlightened already, and they are simply none of my business! I have broken through ignorance and seen the Dharma nature, and I do not care about saving living beings.” They are not the least bit interested in purifying the Buddhalands and teaching living beings.

And for what reason? All dharmas are completely empty and still. They are empty! What is the big deal about teaching living beings?

Although all Dharmas are empty and still, one still must practice the Bodhisattva path and benefit others. But those of the Two Vehicles are lazy, they do not want to do this. They hold to the saying,

Mahasattvas do not watch over others.
And Amitabha Buddha takes care of himself.

Your suffering is your business. I have some skill, and so I do not suffer. That is good enough for me. Your suffering is none of my business. Basically, all the Buddhas and all living beings are one. The Buddha is living beings, and living beings are the Buddha. Those of the Two Vehicles have arrived at “Transformation City,” and they like it there just fine. They were once vigorous in pursuit of the Way, but having arrived halfway, they grow lazy. “I have gotten quite enough.” This is like people who are quite vigorous in their cultivation before they leave the home-life. But, once they have left home, they think, “I have already received the precepts. It does not matter any more whether or not I cultivate. I can keep my old bad habits, and if I get a little lazy, it is no problem.”

That is just the way those of the Two Vehicles are. They have cultivated and attained some benefits, and having rid themselves of ignorance and affliction, they think, “This is really wonderful.” They end up enjoying how “wonderful” everything is for them, and they do not think to teach and transform living beings, to purify the Buddhalands. They take no delight in such ideas. Why not? Everything is empty and still. If they felt delighted they would just be getting attached again! What they do not realize is that their passivity is also a form of attachment! Hah! Delight and non-delight are both attachments!

All Dharmas are completely empty and still. Neither produced nor destroyed, neither great nor small. They think, “Since all dharmas are not produced or destroyed, why should I bring about production and extinction?” Without outflows and unconditioned. Reflecting in this way, we did not give rise to joy. They are not interested in practicing the Bodhisattva’s path, in purifying the Buddhalands, in teaching and transforming living beings. They find the whole idea to be a pain in the neck!

We, during the long night, during the long night of time, we had no craving or attachment for the Buddha’s wisdom. We did not covet even the wisdom of the Buddha, that bright light which illumines the dark night of time. We had no attachments. Above, we felt there was no Buddhahood for us to realize, and below there were no living beings to save. We had no hope of becoming Buddhas, and we had no wisdom to save living beings. I do not know quite what we thought we were doing! We were not doing anything, in fact!” And you wonder why the Buddha scolded those of the Two Vehicles calling them withered sprouts and sterile seeds? They were not reaching for Buddhahood; they were not teaching living beings. They were exactly nowhere; they were drying up and blowing away. They did not even care about attaining the Buddha’s wisdom or becoming a Buddha, nor did we aspire to it. It did not figure in their plans at all.

And yet, as to Dharma, we claimed we had the ultimate. We thought we had achieved inner-extinction, broken through ignorance and severed afflictions, and we thought that was about all there was to cultivation. We have no afflictions or ignorance. You can scold us or hit us, and it does not matter. This is the ultimate in all Dharmas. All through the long night, we practiced and cultivated the Dharma of emptiness. We have cut off affliction in the Three Realms. Having won release from the triple world with its suffering, distress, and calamities, we dwell within our final bodies and we do not again have to undergo birth and death, in nirvana with residue.

According to the Buddha’s teaching, we attained the Way which is not false. We have attained the fruits of the Path. And we assumed that we had thereby repaid the Buddha’s kindness. We thought that our attainment of the nirvana with residue and our certification to the Fourth Fruit of Arhatship was, in fact, repaying the Buddha’s kindness.” But it was not, really, because those of the Two Vehicles did not cultivate the Bodhisattva Path, did not adorn the Buddhalands and did not teach and transform living beings. All they cared about was #1, and that does not count as repaying the Buddha’s kindness.

Sutra:

Although we, for the sake
Of the Buddha’s disciples spoke
Of the Bodhisattvas Dharma,
With which they should seek Buddhahood,
Still in this Dharma,
We never took delight at all.

Our master saw this and let things be,
Because he saw into our hearts,
And so, at first, he did not encourage us
By telling of the real advantage.

Outline:

O3. Conclusion. 

Commentary:

Although we, for the sake of the Buddha’s disciples, spoke of the Bodhisattva’s Dharma with which they should seek Buddhahood. Still, in this Dharma, we never took delight at all. We never hoped for it ourselves; we were not the slightest bit interested in it. We did not want to practice the Bodhisattva Path. We were satisfied with the little we had; we felt happy enough at having arrived in Transformation City. We were not greedy for Buddhahood. Above, we felt there is no need to realize Buddhahood, and below we had no interest in teaching living beings.

Our Master saw this and let things be. The Buddha knew that we did not want to cultivate the Great Vehicle Buddhadharma, and so he did not speak the Great Vehicle Buddhadharma to us, because he saw into our hearts. He knew that we liked the Small Vehicle. And so, at first, he did not encourage us by telling us of the real advantage. In the beginning he just taught us about the Four Holy Truths and Twelve Causal Conditions. He did not encourage us to practice the Six Perfections and Ten Thousand Conducts of the Bodhisattva. He did not tell us to practice the Bodhisattva Path and become Buddhas. He merely encouraged us to attain the Four Fruits of Arhatship.

Sutra:

Just as the wealthy elder
Used the power of expedients
To bring his mind under control,
And afterwards gave to him
All of his valuables,
The Buddha in the same way
Manifests rare things,
But for those who delight in the small,
He uses the power of expedients
To brings their minds under control,
Only then teaching the greater wisdom

Outline:

M2. Correlating bequeathing the inheritance.
N1. Correlating the bequeathing. 

Commentary:

Just as the wealthy elder knows his son’s lowly ambitions, knowing he had no lofty resolve, used the power of expedients,used various expedient methods, to bring his mind under control. Bit by bit he tamed him, he drew near him, chatted with him, he put on a worn and dirty robe. This means that the Buddha manifested as an ordinary Bhikshu so that he could draw near to those of the Two Vehicles. Gradually, he subdued their minds. And afterwards gave to him all of his valuables. The Buddha, in the same way, manifests rare things. Things never seen before, Dharmas never known before. But for those who delight in the small, those of the Two Vehicles, he speaks the Small Vehicle Dharma. He uses the power of expedients to bring their minds under control. And once their minds have been subdued, only then teaching the greater wisdom, only then are they receptive to the Great Vehicle Buddhadharma.

Sutra:

On this day, we
Have gained what we never had!
That for which we lacked hope,
We now have attained.

Just as the poor son
Gained limitless treasure,
O World Honored One, now
We’ve obtained the Path and its fruits.

Within the non-outflow Dharma
We’ve gained the eye, pure and clear.
During the long night, we
Maintained the Buddha’s pure morality
But only on this day,
Have we gained this reward.

In the Dharma Kings’s Dharma,
Long have we cultivated Brahman conduct.
Now we’ve obtained that non-outflow,
The unsurpassed, great fruition.

Now we are all
Truly Hearers.
And taking the sound of the Buddha’s Way,
We cause all to hear it.

Now we are all
Truly Arhats,
And in all the world,
With its gods, people, maras and Brahmas,
Everywhere among them
We are worthy of receiving offerings.

Outline:

N2. Correlating the rejoicing. 

Commentary:

On this day, we have gained what we never had! That for which we lacked hope, we now have attained. Just as the poor son gained limitless treasurers.Basically, he had no idea he would be bequeathed all of his father’s wealth.

O World Honored One, now we’ve obtained the path and its fruits, the fruition of the unsurpassed Buddha Path. Within the non-outflow dharma, we’ve gained the eye, pure and clear. We’ve gained the clear, pure Buddha-eye and opened the wisdom of the Buddha.

During the long night, we maintained the Buddha’s pure morality. During the long night of time, we have upheld the pure, precious precepts of the Buddha. But only on this day have we gained this reward in the Dharma King’s Dharma. In the Buddhadharma long have we cultivated Brahman conduct. We have been practicing pure conduct for a long, long time, for over forty years, now.

Now we’ve obtained that non-outflow, the unsurpassed great fruition, and there is nothing higher than this position. Now we are all truly Hearers and taking the sound of the Buddha’s way, we cause all to hear it, so that all living beings get to hear the Buddhadharma. Now we are all truly Arhats. We are “Slayers of Thieves,” “Ones Worthy of Offerings.” “Ones Not Born.” And in all the world with its Gods, people, maras, and Brahmans, everywhere among them, we are worthy of receiving offerings. We are truly worthy of receiving their offerings within the Triple Realm.

For those who have left home, it is not easy to accept the offerings of those who have not left home. It is said, “If you have not ended the three phases of thought, you will find plain water hard to digest.” The three phases of thought refer to past thought, present thought, and future thought. The Diamond Sutra says, “Past thought cannot be got at; present thought cannot be got at; future thought cannot be got at.” But have you got at it? As to the past, it has already gone by and cannot be obtained. The present is just now becoming the past, and it does not stand still. The future simply has not come yet.

One may make verbal reference to the three phases of thought as unobtainable, but on a more practical level. Have you ended the three phases of thought? Do you think about the past? Have you forgotten what happened in the past? No? Then you have “obtained” past thought. Is your thought at present empty? Are you running thoughts through your head concerning your next shopping trip? Or your next project? There! You have “obtained” present thought. Are you planning for your future? You have just “obtained” future thought! See? If you have no thought of the past, no thoughts in the present, and no concern for the future, then you can say, “The three phases of thought cannot be obtained.” It should be the case that you,

Sweep away the three phases of thought,
And separate from all marks.

But, if as a left-home person you have not ended the three phases of thought, you are going to have trouble trying to digest a cup of water, to say nothing of digesting your lunch! Back to the saying,

If you have not ended the three phases of thought,
You will find plain water hard to digest.
But, if you have understood the Five Contemplations,
You will be able to digest metal!

I have noticed lately that there is a lot of chatter going on at the lunch table. Probably you have all forgotten the Five Contemplations. You should forget the Three Phases of Thought, but you cannot forget them! You should remember the Five Contemplations, but you cannot remember them!

What are the Five Contemplations, then?

1. Consider the amount of work it took to get the food to you.

2. Consider whether you have enough merit to accept the offering.

3. Guard your mind against offenses such as greed. In other words, do not get greedy when you see good things to eat, and do not get disgusted when the food is not good. You should be even-minded regardless of what is on the table.

4. Remember the food is only medicine, to prevent the body from going bad. Eating food is just like taking medicine. You should not get caught up in the taste of food. It is taken merely to keep you going.

5. I only take this food in order to realize the karma of the Way. I eat so that I may live, and I live so that I may cultivate and realize the Way.

So, the text says, we are worthy of receiving offerings.

Sutra:

The World Honored One in his great kindness,
Uses this rare thing,
To pity, teach.
And benefit us,
Throughout limitless millions of eons.

Who could repay him?
Giving one’s hands and feet,
Bowing reverently in obeisance,
Whatever offering one makes,
Never repays him.

If one bore him on one’s head,
Or carried him upon one’s shoulders,
For aeons as numerous as the Ganges’ sands,
Exhausting one’s mind in reverence-
Or further, if one used delicacies,
And limitless valuable clothing,
And all types of bedding,
And various medicines,
Ox-head sandalwood,
And various precious gems,
Or stupas and temples
Covering the ground with valuable cloth,
And if with such things as these,
One made offerings
Throughout aeons as numerous as the Ganges’ sands,
One still never repays him.

The Buddhas are rare indeed.
Limitless and boundless,
Yes, inconceivable is the power,
Of their great spiritual penetrations.

Without outflows, unconditioned,
They are kings of all the Dharmas.
For the sake of lesser beings,
They bear up under this work.

To common folks who grasp at mark,
They teach what is appropriate.
The Buddhas have, within the Dharmas,
Attained to the highest comfort.

They understand all living beings’
Various desires and delights,
As well as the strength of their resolve,
According to what they can bear,
Using limitless analogies,
They teach them the Dharma,
In accord with living beings’
Wholesome roots from former lives.

And knowing those who have matured,
And those who have not yet matured,
Through such calculations,
They discriminate and understand,
And in the pathway of One Vehicle,
They appropriately speak of three.

Outline:

H2. Verses in praise of the Buddha’s kindness. 

Commentary: 

The World Honored One, in his great kindness uses this rare thing, employs the unsurpassed Dharma, which is extremely rare in the world, to pity, teach and benefit us. In the Ten Dharma Realms he causes all living beings to make the Four Vast Vows and to accomplish the unsurpassed, wonderful fruition of Bodhi. He causes us to bring forth the Bodhi mind and eventually realize the wonderful fruit of enlightenment. This is the greatest form of kindness there is. He leads living beings to separate from suffering and attain bliss.

Throughout limitless, millions of aeons, living beings have forgotten the Great Vehicle Dharma. They take suffering as bliss. Although they have forgotten, the “seeds” of the power of their vows–these Great Vehicle seeds–do not get lost. So now the Buddha uses the power of his great compassion to bring happiness to all living beings. He leads all living beings to attain peace and comfort. Living beings undergoing suffering are like children being bullied who go running to their father. They can find no way out of it themselves, and so the Buddha teaches them the Six Perfections and the Ten Thousand Conducts. He teaches them the Bodhisattva Path of benefiting oneself and benefiting others, so that in the future they can realize Buddhahood.

After the Buddha became a Buddha himself, he was basically entitled to enjoy the happiness of still extinction. He did not have to do anything else. But, the Buddha was unable to let go of living beings, and so he taught the Buddhadharma to all living beings. He taught them to keep the five precepts, to practice the ten good deeds, and to cultivate in accord with Dharma. First, he spoke The Great Avatamsaka Sutra. But, because the potentials of living beings had not yet matured sufficiently to understand the doctrines of The Avatamsaka Sutra, the Buddha “hid away the great and manifested the small.” He manifested as an old Bhikshu to draw near to all living beings. This was a manifestation of the Buddha’s great compassion. He drew near to living beings, and as they gradually got to know him better, they grew to have faith in him.

The Buddha bequeathed all of his valuables to the Two Vehicles; he turned over his entire inheritance to them. He had a meeting, and amidst all the great kings and ministers and householders, he decided that his entire wealth would be turned over to those of the Two Vehicles–they in the future can become Buddhas. They will eventually sit on the Buddha’s throne, purify the Buddhalands, and teach and transform living beings. This just shows us the Buddha’s great kindness.

He uses this rare thing, this most rare Dharma, to pity, teach and benefit us not just for a short while, but throughout limitless millions of aeons. Who could repay him?The World Honored One has been so good to us. How can we ever repay him?

Giving one’s hands and feet, bowing reverently in obeisance, whatever offering one makes, never repays him. There is no way to repay the great kindness of the Buddha. To offer one’s hands and feet means to do work for the Buddha.

If one bore him on one’s head or carried him upon one’s shoulders for aeons as numerous as the Gange’s sands, exhausting one’s mind in reverence. Doing absolutely everything in one’s power to show reverence and respect, or further, if one used delicacies and limitless valuable clothing and all types of bedding and various medicines. These are the four types of offerings: food and drink, bedding, clothing, and medicines. Ox-head sandalwood and various precious Gems or built stupas and temples, covering the ground with valuable cloth, and if with such things as these, one made offerings throughout aeons as numerous as the Ganges’ sands, one still never repays him.

The Buddhas are rare, indeed. Limitless and boundless. Yes, inconceivable is the power of their great spiritual penetrations. There is no one else in the world like the Buddha. The Buddha’s state is limitless and boundless and inconceivable.

Without outflows, unconditioned, they are kings of all Dharmas. The Buddha has attained to the state of no-outflows and certified to the wonderful doctrine of the unconditioned. Therefore, within all the Dharmas he is the King, he is the highest position, and yet for the sake of lesser beings, the Buddha will refrain from speaking the highest, Great Vehicle Buddhadharma, and for the sake of the Real, manifest the Provisional. He will teach the expedient devices for those inferior. They bear up under this work with patience, they undertake to educate those who are inferior by teaching them the provisional doctrine.

To common folks and who grasp at marks, they teach what is appropriate. They give the common folks what they like. If they like what is sweet, they give them something sweet. If they like what is salty, they give them something salty. If they like hot, bitter, or sour things, they give them what they like, according to their tastes. If they need to be crossed over by means of bitter dharmas, they teach them bitter dharmas. If they need to be crossed over by means of joyful dharmas, they give them joyful dharmas. If they need to be crossed over by means of kindness, they teach them the dharmas of kindness. If they need to be crossed over by means of compassionate dharmas, they teach them compassionate dharmas. The Buddha cherishes and protects all living beings as one would love and protect one’s own children. He looks upon all living beings as if they were his own children. He looks upon them as if they were his own parents. So the Buddha said,

All men are like my father.
All women are like my mother.

Since all men are like one’s father, one should be filial. Seeing all women as like one’s mother, one should also be filial. If one has this attitude, one will not fall into deviant knowledge and views regarding living beings. One would not be prone to desire. The practice of filiality precludes lustful thoughts towards others. That is why the Buddha treats all living beings as equals. There is a saying,

If you wish to lead them into the Buddha’s wisdom,
You must first bait the hook with something that they like.

Fishermen have to put some bait on their hooks, something that the fish like to eat, and then the fish will bite, and you can reel them in. If your relatives and friends do not believe in the Buddhadharma, you can bring them here to have a good lunch. If the food is good, they will remember it and think about coming back at the next opportunity. You can say, “That lunch was not so good. I know something that is even better. Try the Dharma! That is even better.” And then they hear the Dharma and get crossed over.

They teach them what is appropriate. They teach the right dharma at the right time. They teach them what they need to learn.

The Buddhas have, within the Dharmas, attained to the highest comfort. They are the freest and most at ease. They are “right-on” all the time.

They understand all living beings’ various desires and delights. Some like to hear the Buddhadharma; others like to go to movies. Some like to dance; other like tennis. Some like to sleep! Some like to eat! Some like to go jogging. Everybody is different. But, the Buddha knows what they like best, and knows as well the strength of their resolve.

According to what they can bear, according to what they will accept, using limitless analogies, they teach them the Dharma in accord with living beings’ wholesome roots from former lives. We living beings come into this world with different predilections. This life we are friends with one person, and in the next life we are friends with another. In this life, one person is our father, and in the next life, someone else takes that role. This life one is married to one person, and in the next life to another. Father/son this life, father/son with another next life.

One undergoes retribution according to karma created in former lives. We have come into this world to undergo retribution. So people should not be so stupid. Basically, once one has studied the Buddhadharma and listened to the Sutra, one should not run down filthy roads again. In one’s thoughts and actions one should be pure. And knowing those who have matured and those who have not yet matured. For those who have not planted good roots, they help them to plant them. For those who have already planted good roots, they help them to grow. For those good roots have already grown, they help them to mature.

Through such calculations they discriminate and understand. He knows the dispositions of living beings and in the pathway of One Vehicle, they appropriately speak of three. He speaks of the Three Vehicles. According to living beings’ affinities, he speaks the Small Vehicle, the Middle Vehicle, and the Great Vehicle–for Hearers, Condition-Enlightened Ones, and Bodhisattvas.

END OF CHAPTER 4