Introduction

Chapter 1

 

Sutra:

“…who expounded the proper Dharma, good at its beginning, good in its middle, and good at its end, its meaning profound and far-reaching, its words clever and subtle, pure and unadulterated, complete with the marks of pure, white Brahman conduct.”

“To those who sought to be Sound-Hearers, he responded with the Dharma of the Four Truths, by which one crosses over birth, aging, sickness, and death to the ultimate Nirvana; to those who sought to be Pratyeka Buddhas, he responded with the Dharma of the Twelve Conditioned Causes; for the sake of the Bodhisattvas, he responded with the Six Paramitas, causing them to attain Anuttarasamyaksambodhi and realize the wisdom of all modes.”

Outline:

H3. speaking Dharma

Commentary:

What is meant by expounded? It means to speak in an unfixed manner. When expounding, one must have spirit, and express the spirit of the doctrine, the essential points of the Dharma. There is nothing fixed about the way it is done. You should expound the Dharma in accord with the person you are speaking to. To those of an elevated nature, you should speak of the principle of the nature, that is, talk about the principle of the self-nature, saying, “The self-nature is present within everyone, but people are unable to understand the self-nature.” To those who are intelligent, speak about the principle of the self-nature.

To average people you should speak logically, speak of worldly dharmas, even science and philosophy. To the most stupid people, you should speak about cause and effect, as this is most appropriate for those without much wisdom. Therefore, in expounding the proper Dharma there is nothing fixed.

There are four methods to be applied in the art of expounding the Dharma. The first is called “opening” that is, introducing a certain doctrine to people. The second is called “closing”, this means that you must bring to a conclusion the topic you have introduced. If you just open it and don’t close it, then you have a beginning but not an end. If you just close it but don’t open it, then you have an end but not a beginning.

But just opening and closing it is still not enough. You must “turn” it; keep on talking, talking until everyone is rapt with attention, and then you turn off into another direction. Perhaps people are not paying close attention. They find your speech flat and dull and they are dozing off, so you use a clever method, perhaps tell a story or something interesting, to get their attention. Finally, you “intercept”, that is, you again return to the main point. So when you lecture you should have an opening, closing, turning, and intercepting.

The voice should have four qualities. The first is to speak in a low voice. For example, one disciple speaks with this technique, very softly. If you didn’t pay close attention, you wouldn’t even hear him. So you pay attention. But if one pays attention like that for too long, one gets tired. The mind will wander and the sentences will drift off, and after a while one will just quit listening. At that time you should raise your voice and speak louder. When people hear that you have raised your voice, they figure there is an argument taking place and so they don’t want to listen. Then, you should stop suddenly. You quit speaking, and when they hear nothing, they will pay attention again. When you have regained their attention you can continue speaking.

If you really know how to use your voice, then, even if people don’t want to listen to you, they will have no choice. These principles are involved in expounding the Dharma.

Now, the Buddhas expounded the proper Dharma, good at its beginning, good in its middle, and good at its end. What is meant by “good at its beginning?” From the time Shakyamuni Buddha first produced the Bodhi heart up until the time he left home is called the beginning, “good at its beginning”. After he left home, he cultivated all manner of bitter practices, and this is “good in its middle”. After becoming a Buddha, he spoke the Dharma for forty-nine years in over three hundred Dharma assemblies until the time came when he entered Nirvana, and this is called “good at its end”.

You could also say that “good at its beginning” refers to the time when Shakyamuni Buddha was a common person, just like you and me and all living beings. He brought forth the Bodhi heart, sought the Way to the realization of Buddhahood, left the home-life, cultivated and practiced the Buddhadharma. This is called “good in its middle”.

After studying and practicing the Buddhadharma, he walked the path of a Bodhisattva, benefiting living beings, giving up his own body, heart and life, his head, eyes, brains, and marrow, his kingdom, cities, wives, and children in order to benefit living beings. The three great asankheya aeons during which he practiced the Bodhisattva Way could be considered as “good in its middle”. When, in this present life, he became enlightened and realized Buddhahood, that is “good at its end.”

You could also say that the first asankheya aeon of cultivation of merit and virtue is “good at its beginning”. The second asankheya aeon of cultivation of merit and virtue is “good at its middle”. The third asankheya aeon of cultivation of merit and virtue is “good at its end”. So “good at its beginning, good in its middle, and good at its end”,--no matter how you explain it, it’s okay.

Its meaning profound and far-reaching, in expounding the Proper dharma, good at its beginning, good in its middle, and good at its end, all that took place can be related to the “roots” and “traces”. What is meant by “root”? The “root-door” refers to the Buddha as he first put forth the resolve. What is meant by “traces”? The traces are the various modes of practice which he appeared to undertake, the Dharma-doors which he cultivated. His experience was extremely profound and far-reaching.

The Buddha, as he expounded the Proper dharma speaking of the past, present, and future, used words which were clever and subtle. When the Buddha spoke the Dharma, his expression was ingenious. “Clever” means that the Dharma he spoke was exactly appropriate for those who were being taught. “Subtle” means that it expressed a subtle, wonderful, inconceivable state.

Pure and unadulterated, the dharma he spoke was pure, singular. No other dharma-doors were mixed in with it. What Dharma was it? I will tell you: It was the sudden Dharma, the perfect-sudden dharma. Complete with the marks of pure, white Brahman conduct. “Complete” means that there is neither too little nor too much. “Pure” means clear and pure. “White” refers to bright light.

What are Sound-Hearers? You’ve been listening to Sutras for so long. Do you know what they are?

They are one of the Two Vehicles: the Sound Hearers and the Pratyeka Buddhas. The Sound Hearers become enlightened through the cultivation of the Four Truths. They hear the Buddha’s sound and awaken to the Way, and so they are called Sound Hearers. They are of the Small Vehicle. The Small Vehicle is the beginning level of study of the Buddhadharma, also called the Storehouse Teaching. From the Storehouse Teaching, studying more deeply, one gradually progresses through the Vaipulya and the Prajna Teaching, returning from the small towards the great, entering the Great Vehicle Dharma-door.

The Sound Hearers cultivate the Dharma of the Four Truths: suffering, origination, extinction, and the Way. The Four Truths was the first dharma which the Buddha taught. He taught it to the five Bhikshus who, upon hearing this Dharma-door, became enlightened. That is why they are called “Sound Hearers”. They heard the sound of the Buddha’s voice and awakened to the Way.

By which one crosses over birth, aging, sickness, and death, they have been delivered from the sufferings of birth, old age, sickness and death; they have separated from birth and death, ended birth and cast off death.

To the ultimate Nirvana; They obtain the ultimate Nirvana without residue. It is said,

They’ve done what they had to do.
Their Brahman conduct has been established
They undergo no further becoming.

They’ve already done the work they were supposed to do and succeeded in their cultivation of pure Brahman conduct. They don’t have to undergo birth and death again. That’s the Sound Hearers.

The Twelve Conditioned Causes; also known as the Twelve Links of Causation, are:

1. Ignorance, which conditions
2. actions, which conditions
3. consciousness, which conditions
4. name and form, which conditions
5. the six sense organs, which conditions
6. contact, which conditions
7. feeling, which conditions
8. craving, which conditions
9. grasping, which conditions
10. becoming, which conditions
11. birth, which conditions
12. old age and death.

Ignorance and activity are “the limbs which are able to lead forth,” because they draw out the following conditions.

Consciousness, name and form, the six sense organs, contact, and feeling are “the limbs which are led forth.” Craving, grasping and becoming are “the limbs which are able to produce.” Birth, old age, and death, are “the limbs which are produced.”

The Twelve conditioned Causes can be put together with the Four Truths as follows: The first seven of the Twelve Limbs, “the limbs which are able to lead forth and the limbs which are led forth,” belong to the Truth of Suffering. The following five limbs, “the limbs which are able to produce and the limbs which are produced,” belong to the Truth of Origination.

The extinction of ignorance and so forth up to the extinction of old age and death belongs to the Truth of Extinction. In the contemplation of the Twelve conditioned Causes, one uses a kind of wisdom and this wisdom belongs to the Truth of the Way.

For the sake of the Bodhisattvas, he rightly taught the Dharma for the Six Paramitas. The Six Paramitas are cultivated by Bodhisattvas and the Twelve Conditioned Causes are cultivated by those Enlightened to Conditions, the Pratyeka Buddhas. Pratyeka Buddha is a term which may be interpreted as “Enlightened to Conditions”, or as “Solitarily Enlightened”. When they are born in a period when a Buddha is in the world, they cultivate the Twelve Conditioned Causes and become enlightened, and certify to the fruit. In that case they are known as “those Enlightened to Conditions”. If they cultivate at a time when there is no Buddha in the world they cultivate the Twelve Conditioned Causes and,

In stillness,
Contemplating the myriad things
-- they attain them all

In the deep mountain valleys, in the caves and on the cliffs, in the Spring they see the ten thousand things begin to grow. The brooks babble as they flow. The ten thousand things are flourishing. Another year has gone by and they realize that their lifespans have decreased another year. If they don’t hurry and realize the Way, how meaningless it will all have been.

So it is that, in the mountains, they put forth intense effort and apply themselves to their cultivation. When they first begin meditating, I’ll tell you, their legs hurt too. But they bear the pain; they bear what others cannot bear and sit all day without moving. They sit in Dhyana all day, investigating.

“What is ignorance, anyway? Where does ignorance come from?” They investigate the Twelve Conditioned Causes. From ignorance, karmic activity arose and karma was created. After karmic activity, came consciousness, and then name and form. After name and form came, the six sense organs. After the six sense organs, came contact and then feeling. Craving followed feeling and grasping followed craving. Becoming followed grasping and birth followed becoming and old age followed birth. They investigate it coming and going, back and forth, and--all of a sudden--they become enlightened! They know that originally their nostrils are pointing down! Although it appeared that they were facing downwards, they didn’t know, for sure, whether or not they faced up or down. Now they know!

Ultimately, do your nostrils face up or down? That is the question. You can ask yourself about your own nostrils.

So they become enlightened and they know that hair grows on the tops of their heads. How strange! They also know that the body is constantly oozing filth from nine orifices and that it will eventually decay and become extinct. At that time they completely understand and enlightened to the continual cycle of production and extinction of all dharmas. They certify to the fruit and are called Solitarily Enlightened Ones. “Solitary” refers to their being born at a time when there is no Buddha in the world.

Bodhisattvas practice the Bodhisattva Way. They benefit themselves and benefit others. They renounce themselves for the sake of other people.

The hells are a place of great suffering and everyone knows that it is no fun to fall into the hells. The Bodhisattvas see the living beings suffering in the hells, and they run off to the hells to suffer along with them.

“What’s the use of suffering along with living beings in the hells?” you might wonder. “What benefit is to be gained from doing that?”

It is of no benefit to the Bodhisattvas themselves, but when they get there they speak the Dharma to the living beings and cause them to bring froth the Bodhi heart. Once they have done so, they will be able to leave suffering and attain bliss. So the Bodhisattvas are not afraid of undergoing any form of bitterness as they teach and transform living beings.

Don’t think that Bodhisattvas are very comfortable. Many of them are very uncomfortable. They are incredibly busy all day long traveling to the north, east, south, and west, to the four points in between, and up and down, to rescue living beings. Why? Because they wish to practice the Six Paramitas and the Ten Thousand Conducts. They want to establish merit and virtue. To rescue a single person is the same as rescuing one living being within their own self-nature. If they do not cross that person over, then a living being in their self-nature remains to be saved. So the Bodhisatvas practice giving, morality, patience, vigor, Dhyana Samadhi, and Prajna.

The Bodhisattvas who are missing even one of the Six Paramitas are not yet perfect. They must practice all six. Sometimes they may try to give things away, but people won’t take them. They may even try to give some money only to hear, “You’ve got too much money. You’re trying to give it to me, but I don’t want it either.” This happens all the time. It’s not easy to practice the Bodhisattva Way! The Bodhisattvas cultivate the Six Paramitas, the six methods of making it to the other shore.

Causing them to attain Anuttarasamyaksambodhi and realize the wisdom of all modes. They cause them to attain the utmost proper, equal, and right enlightenment, to realize the Buddha-fruit, and to accomplish the Wisdom of all Modes. There are three types of wisdom:

1. all wisdom, which belongs to the truth of emptiness;

2. wisdom in the Way, which belong to the truth of the false.

These first two fall into the two extremes of emptiness and existence.

3. the wisdom of all modes, which belongs to the truth of the Middle Way. The first two wisdoms are one-sided, the third is the final meaning of the Middle Way which does not fall into the extreme of emptiness or into the extreme of existence.

“Realization” means that they certify to the attainment of this wisdom. They certify to the fruit of Buddhahood. The three truths and the three wisdoms interpenetrate. Now, in speaking of the wisdom of all modes, the other two wisdoms are also included.

Sutra:

“Then, there was another Buddha, also named Brightness of Sun-Moon-Lamp, and then another Buddha, also named Brightness of Sun-Moon-Lamp, and so forth for twenty-thousand Buddhas all of the same name, Brightness of Sun-Moon-Lamp, and also of the same surname, Bharadvaja.”

“Maitreya, it should be known that all of those Buddhas, from the first to the last, had the same name, Brightness of Sun-Moon-Lamp, and were complete with the ten titles, and that the Dharma they spoke was good at its beginning, middle, and end.”

Outline:

G2. showing Shakyamuni Buddha’s similarity with twenty thousand Buddhas

Commentary:

Previously, in explaining the passage, “Good at its beginning, good in its middle, and good at its end”, I spoke of Shakyamuni Buddha. Actually, the analogy applies not only to Shakyamuni Buddha, but to all the Buddhas in the ten directions, throughout the three periods of time. The Sutra text itself speaks about Buddha by the name of Sun-Moon-Lamp Brightness, who spoke the Dharma, good at its beginning, middle and end.

Then, there was another Buddha, that is, after the previously mentioned Buddha named Brightness of Sun-Moon-Lamp, there was yet another Buddha also named Brightness of Sun-Moon-Lamp, and then, after that another Buddha, also named Brightness of Sun-Moon-Lamp, later, after the second Buddha by the name of Brightness of Sun-Moon-Lamp, yet another Buddha appeared and he didn’t take a different name; he was also of the same name.

Why did he take that name? Because it has brightness and all wisdom, and also Samadhi power and morality. The name carries the meaning of morality, Samadhi and wisdom--all of the Three Non-outflow Studies. If you have morality you will not “flow-out” and that’s a non-outflow. If you have wisdom, you will not “flow-out” and that’s also a non-outflow. If you have Samadhi you will flow out even less. You will obtain the state of non-outflow, the perfection of the Three Non-outflow Studies.

The Buddha liked this name and so the first, second and third Buddhas all have the same name. And not only the third, but and so forth for twenty-thousand Buddhas every one of them had the same name. The name sounded very fine, and so twenty thousand Buddhas like it.

And also of the same surname. Not only did they have the same first names, their last names were the same, too. What were they? They were Bharadvaja, a Sanskrit word which means “rapid”, because they became Buddhas very quickly. If you had that name, you probably would realize Buddhahood very quickly, too. Pity you don’t, and so you’re very slow.

The word Bharadvaja may also be interpreted as “sharp-rooted ” because they were extremely intelligent and wise. Where did their wisdom and intelligence come from? It comes from the cultivation of all manner of Dharma-doors. They studied the Sutras; they read and recited the Great Vehicle writings, and so their name means “sharp-rooted”. It may also be said to mean “full speech”. Their speech was perfect; they expressed the doctrines in their entirety; what they said was all in accord with the Buddhadharma. Those are the three meanings of Bharadvaja.

Maitreya, it should be known, Manjushri Bodhisattva says, “Maitreya Bodhisattva, Bodhisattva Invincible, you ought to know that all of those Buddhas, from the first to the last, had the same name, Brightness of Sun-Moon-Lamp, and were complete with the ten titles. The name Brightness of Sun-Moon-Lamp is a specific name. The ten titles are common to all the Buddhas of the ten directions.

And that the Dharma they spoke was good at its beginning, middle, and end. Right up to the last of the Buddhas, they all spoke Dharma which was good at its beginning, good at its middle, and good at its end. When they first brought forth the Bodhi-heart and began to cultivate, it was good; in the middle, while they were cultivating, it was good; and at the very end, when they became Buddha it was also good.

Sutra:

“Before the last Buddha left the home-life, he had eight royal sons. The first was named Intention, the second, Good Intention, the third, Limitless Intention, the fourth Jeweled Intention, the fifth, Increasing Intention; the sixth, Intention Rid of Doubt, the seventh, Resounding Intention, and the eighth, Dharma Intention. The eight princes were of awesome virtue and self-mastery and each ruled over four continents.”

“When the princes heard that their father had left the home-life and attained Anuttarasamyaksambodhi, they all renounced their royal positions and left home as well. They brought forth the resolve for the Great Vehicle and constantly cultivated Brahman conduct. All became Dharma Masters, having already, in the presence of ten million Buddhas, planted the roots of goodness.”

Outline:

G3. showing Shakyamuni Buddha’s similarity with the last of the twenty thousand Buddhas

H1. similarity of what was seen in the past with what has happened in the present.

Commentary:

Before the last Buddha left the home-life, before the last of the twenty thousand Buddhas had left the home-life, he had eight royal sons. Shakyamuni Buddha had one son, Rahula. The last of this series of Buddhas, Brightness of Sun-Moon-Lamp, had eight sons and each had his own name. The first was named Intention, he had a great heart for the Way, and he had brought forth the intention, the thought, of one with the heart of the Great Vehicle.

The second, Good Intention, he had no bad intentions. He had well brought forth the Bodhi-heart, well brought forth the great heart for the Way, so he was called Good Intention. The third, Limitless Intention, he had brought forth an unlimited, great Bodhi-heart for the Way; this was his intention. The fourth Jeweled Intention, his most cherished, most treasured intention was to seek for Buddhahood. The fifth, Increasing Intention; what intention was increased? The intention to bring forth the Bodhi-heart. The sixth, Intention Rid of Doubt. In cultivation, only fear that you will have doubts. If you have doubts you may take the wrong path. So it is said,

The cultivator’s heart must be free of doubts.
Once doubt arises, it’s easy to go wrong.

When doubting thoughts begin to plague you, in your confusion, you may lose the right road and enter a dangerous path. The seventh, Resounding Intention. His cultivation of the Great Vehicle Dharma was like an echo in a mountain valley. When you bring forth the Bodhi-heart, the Way heart, it works like an echo. You bring forth the heart, and the Buddha knows. The eighth, Dharma Intention.

The eight princes were of awesome virtue and self-mastery. Each of them was very solemn, dignified, and accomplished in virtuous conduct and each ruled over four continents. The term “four continents” refers to a system of one sun, one moon, and one Mount Sumeru, and one set of four continents.

When the princes heard that their father had left the home-life, when they heard that their father had already left home and become a monk, and on top of that, had become a Buddha, and attained Anuttarasamyaksambodhi, the utmost equal and proper enlightenment, all eight of them all renounced their royal positions. They didn’t become emperors. They gave up their beautiful consorts and concubines. They didn’t want them. They gave up their kingdoms, cities, wives and children. They renounced their kingdoms, gave away their cities, gave away their wives and children, and left home as well. They followed the last of the Brightness of Sun-Moon-Lamp Buddhas and left home.

They brought forth the resolve for the Great Vehicle and constantly cultivated Brahman conduct. They always cultivated pure conduct and did so without resting; they were always vigorous. All became Dharma Masters, and went about everywhere explaining the Sutras and teaching the Dharma, having already, in the presence of ten million Buddhas, planted the roots of goodness, doing all kinds of good deeds: making offerings to the Triple Jewel, paying reverence to the Triple Jewel. The eight royal sons cultivated the giving of offerings and practiced the Bodhisattva conduct, cultivating the Buddha Way. They brought forth great Bodhi hearts.

Sutra:

“At that time, the Buddha Sun-Moon-Lamp Brightness spoke a Great Vehicle Sutra named The Limitless Principles, a Dharma for instructing Bodhisattvas of which the Buddhas are protective and mindful. When he had finished speaking that Sutra, he then, in the midst of the assembly, sat in full lotus and entered the Samadhi of the Station of Limitless Principles; his body and mind were unmoving.

Then from the heavens there fell a rain of Mandarava flowers, Mahamandarava flowers, Manjushaka flowers, and Mahamanjushaka flowers, which were scattered upon the Buddha and the entire great assembly. All the Buddha universes quaked in six ways.

At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, beings human and non-human as well as the minor kings and the wheel-turning sage kings and so forth, all attained what they had never had before. They rejoiced and joined their palms and, with one heart, gazed upon the Buddha.

Then the Thus Come One emitted from between his brows a white hair-mark light which illumined eighteen thousand Buddha-worlds to the east, omitting none of them.

Outline:

H2. similarity of what was seen in the past with what is occurring in the present

I1. similarity of the portents

J1. six portents in this world

At that time, right then, when the eight princes left home, the last of the Buddhas named Sun-Moon-Lamp Brightness spoke a Great Vehicle Sutra named The Limitless Principles. This Sutra is a Dharma-door for instructing all the Bodhisattvas of which the Buddhas are protective and mindful. All the Buddhas are protective and mindful of this Sutra.

When he had finished speaking that Sutra, he then, in the midst of the assembly, he was right in the assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, Bodhisattvas, and Arhats, sat in full lotus, drew up his legs into the full lotus position and entered the Samadhi, the concentration, of the Station of Limitless Principles; his body and mind were unmoving.

This passage has already been explained in detail and we can merely read through it here without discussing it further. When the Buddha entered the Samadhi of the Station of Limitless Principles, his body did not move and his mind did not move. His unmoving state of body and mind is an indication that he had attained concentration.

Then from the heavens there fell a rain. It looked like rain, but it wasn’t water. What was it? It was a rain of Mandarava flowers, little white flowers, Mahamandarava flowers, big white flowers. The white flowers, large and small, fell together in profusion, filling the air with a delectable fragrance. The ground was completely carpeted with flowers!

It also rained Manjushaka flowers, small red flowers and Mahamanjushaka flowers, big red flowers. These four kinds of flowers represent the four sets of positions: The Ten Dwellings, the Ten Practices, the Ten Dedications and the Ten Grounds. Which were scattered upon the Buddha and the entire great assembly of Dharma.

All the Buddha universes as many great trichiliocosms as the grains of sand in the Ganges, quaked in six ways. I’m not going to test you now so you don’t have to peek at your old notes!

At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, the four-fold assembly of disciples; gods, dragons, Yakshas, that is ghosts; Gandharvas, the music spirits in the court of the Jade Emperor. Asuras, those who are “ugly” and “without wine”. Garudas are the great golden-winged P’eng birds. Kinnaras are also music spirits in the court of the Jade Emperor. Mahoragas are big snakes, beings human and non-human as well as the minor kings, kings of small countries, and the wheel-turning sage kings and so forth.

There are a lot more than the above-mentioned names, but not all of them have been listed separately. Every one present attained what they had never had before. They had never seen or heard anything like it before. They saw that they had never seen and heard what they had never heard. Now, seeing and hearing, they rejoiced and joined their palms. Seeing the Buddha Sun-Moon-Lamp Brightness display such spiritual penetrations, everyone was happy. They put their palms together and, with one heart, gazed upon the Buddha. They were singleminded as they looked at the Buddha.

Then the Thus Come One, the Buddha Sun-Moon-Lamp Brightness, also emitted from between his brows a white hair-mark light which illumined eighteen thousand Buddha-worlds to the east, from that Buddha-world across Buddha-worlds eighteen thousand in number. The Buddha worlds here represent the eighteen realms. The six quakings mentioned earlier represent the six sense organs quaking. The six sense organs plus the six sense objects, plus the six consciousnesses make eighteen realms. So, the Buddha emitted light shining across eighteen thousand Buddha-worlds which represents the eighteen realms. Omitting none of them, there was no place in which there was a Buddha where the light did not reach; it reached them all.

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