Issue 277

They lauded how he regulates and subdues the obstinate beings to enable them to know what causes suffering and what brings bliss. Each one sent his attendants to pay their respects to the World Honored One. At that time the Thus Come One smiled and emitted billions of great light clouds.

They lauded how he regulates and subdues the obstinate beings. What is regulating? When people eat, especially Chinese people, they want their food to be flavorful. They use different seasonings to render our plain vegetables the five different kinds of flavors, i.e. sweet, sour, bitter, spicy, salty. If the food is too spicy, people who dislike spicy food will not eat it at all. If too sour, those who dislike sour food will not eat it as well. If too bitter, most people will not like it. If too sweet, there will be those who dislike it too. So, the flavors must be balanced; each seasoning must be just right, neither too much nor too little. People enjoy food that suits their palate. The same applies to the Buddhadharma. Some people prefer this practice; others prefer that practice. Some prefer Christianity, some prefer Catholicism; some prefer Islam, some prefer Taoism or Confucianism.

Confucianism, Taoism, Buddhism, Christianity and Islam are five major world religions. They are said to be five, but they are actually one. How are they one? According to the Buddha’s Dharma, all the myriad dharmas are the Buddhadharma, and all religions and their practices are included herein. Catholicism, Christianity, Islam, Taoism, Confucianism are all included within, nothing is outside the scope of the Buddhadharma. No religion can claim to be devoid of dharma or to be beyond the myriad dharmas. There is no dharma outside the myriad dharmas. The myriad dharmas are the Buddhadharma; all cannot be obtained. No more! When you reached the state wherein the myriad dharmas are no more, then you have truly come home. It is not saying, I have a way to deceive you, or, I have treats for you to eat. None of those! Nothing at all. There is nothing to begin with, yet how do we know that originally, there is nothing at all?

The Great Master Sixth Patriarch said, “The Bodhi was without a tree, the mirror without a stand. Originally there was not a thing, where does dust alight?” Since there was nothing to begin with, where will you find dust? If there is something, then dust will alight on it. Since there is nothing, then there is nowhere for dust to settle upon. Hence, the myriad dharmas are the Buddhadharma. People who understand this principle know that all dharmas are the Buddhadharma.

There are right dharmas and wrong dharmas, ultimate dharmas and non-ultimate dharmas, wholesome dharmas and evil dharmas. Cultivation requires practicing the ultimate dharmas. If you want to go from the Americas to Europe, and you have an airplane, then you can surely get there. If you traverse by foot, how long do you think it will take? Besides walking on land, you have to cross the ocean. When you reach the shore, you have to take a boat, which is slow and takes a long time. If you were to take a plane, it would be very fast. This is analogous to cultivating the non-ultimate dharmas, in which you have to cultivate for a very long time before you arrive home (Buddhahood). When you cultivate the ultimate dharmas, you will arrive home quickly. What are the non-ultimate dharmas? They are the externalist dharmas, which can provide a little benefit, but slow. Ultimate dharmas are methods of cultivation that accord with the Buddhadharma.

Shakyamuni Buddha employs different approaches to regulate and discipline obstinate beings. To those who are ill-tempered, he would not start with ‘it’s not good to have a bad temper’. Instead, he would say, “Having a temper is not so bad. Afflictions are just Bodhi. Can you do that? It’s okay for you to have a temper. Afflictions are just Bodhi; birth and death are just nirvana.” This way, the obstinate being will think, “It is not bad that I have a temper. My temper may be big, but my Bodhi will not be small in parallel.”Hence, he gives it a try. With every trial he did, his afflictions lessen and his Bodhi increases. Afflictions decrease by the day while Bodhi increases by the day. When you lessen your afflictions, then it is Bodhi. This is the kind of dharma spoken by Shakyamuni Buddha to those obstinate beings.

How does the Buddha handle the fainthearted beings? They are lacking in courage and resolution. All day long, they are fearful. Hearing a cat’s meow, they tremble. Hearing a dog’s bark, they are scared out of their senses. Any movement scares them. Hence, the Buddha said, “Do not be afraid. When you study the Buddhadharma, the Buddha will help you and protect you!” This is how the Buddha coaxes the fainthearted ones, just like coaxing little kids. When the fainthearted ones hear these words, they feel comforted and believe in the Buddha. Consequently, they believe in the Buddhadharma. After they study the Buddhadharma, they gain courage day by day.

It is just like my disciple in Hong Kong. Before he took refuge, he was afraid of ghosts and darkness at night. He was so afraid that he dared not step out of the door once night fell. Even when there were other people in the house with him, he was still afraid. He felt as if there were ghost all around him, although he did not see any. Later on, he took refuge. After he took refuge, I did not recite any mantra over him, or give him any specific dharma to use. Nonetheless, after he took refuge, he was not fearful anymore. He was not afraid of ghosts or darkness. He was not afraid to be home alone at night; he was not afraid to go outside. This is how the Buddha helps fearful beings gain courage. To those who like to cry, the Buddha tells them to stop crying and to be joyful. In short, when living beings have deviated to one side, we have to use a method to enable him to get to the Middle Way. This is the principle of regulating and disciplining.

Regulate obstinate beings to enable them to know what causes suffering and what brings bliss. Obstinate beings, because of their obstinacy, do not concern themselves about suffering and bliss. What is suffering? What is bliss? He does not care! Since he is obstinate, he is not afraid of suffering or happiness. He does not worry. He doesn’t care about suffering and bliss. Shakyamuni Buddha enables obstinate beings to know what is true suffering and what is true bliss. Exactly what is true suffering? Falling into the lower realms is true suffering, i.e. falling into the realms of the hells, hungry ghosts, animals. What is true bliss? Becoming enlightened, certifying to the fruition of Arhatship, and practicing the Bodhisattva path are true bliss. Actually, there are many forms of suffering and many forms of happiness. For now, it is enough to have a general idea of what causes suffering and what brings bliss, and what is the flavor of suffering and bliss.

Each one sent his attendants. All the great Bodhisattvas Mahasattvas throughout the lands of the ten directions did not come alone. Each Bodhisattva brought many attendants, perhaps one, two, three or four, or as many as several hundred, several thousand or several tens of thousands of attendants. Each person sent the attendants with him to pay their respects to the World Honored One. They went up to the Buddha and greeted him. What are their greetings like? They say, “Is the World Honored One healthy, at ease and happy? Are living beings easy to save?” “World Honored One, you don’t have any sickness or afflictions, right? You are very happy right? Living beings are easy to crossover, right?” This is how they greet the World Honored One. At that time the Thus Come One Shakyamuni smiled a slight smile, not a boisterous laugh, and emitted billions of varieties of great light clouds – the largest light clouds and colorful clouds.

There was the light cloud of great fulfillment, the light cloud of great compassion, the light cloud of great wisdom, the light cloud of great prajna, the light cloud of great samadhi, the light cloud of great auspiciousness, the light cloud of great blessings, the light cloud of great merit, the light cloud of great refuge, and the light cloud of great praise. Indescribably many light clouds were emitted.

As said, there were the billions and billions of clouds of great light. Since billions and billions are numerous, for now he will only name ten. These ten represent the Contemplation of the Ten Vehicles and the Ten Dharma Realms. Regarding the light cloud of great fulfillment: Shakyamuni Buddha emitted light clouds of great fulfillment, symbolizing how the realm of Buddhas pervades the entire Dharma Realm, in perfection. Perfection means that something is non-existent yet omnipresent, shining on all places without any exception of a dust mote. All throughout empty space, pervading the Dharma Realm, are covered by these great light clouds. This is the realm of Buddhas. The realm of Buddhas is perfect.

The light cloud of great compassion. Kindness can bestow happiness; compassion can uproot suffering. This is the Bodhisattva path. Bodhisattvas walk the path of bringing all happiness to living beings and uprooting all their suffering. Whatever living beings like, Bodhisattvas give it to them. If they like sweets, Bodhisattvas give them sweets; if they like tangy food, Bodhisattvas give them tangy food.