Masters of the Dharma

Chapter 10

 

There are five types of Dharma Masters. The first is the Dharma Master who receives and holds (the teaching). He receives the Dharma into his mind. To receive means that the mind receives the Dharma. To hold means that the body holds the Dharma. With his mind, he understands the Dharma, and with his body he puts the Dharma into actual practice. The second type of Dharma Master is one who reads the texts. The third type of Dharma Master recites the texts from memory. The fourth type of Dharma Master copies out the Sutras. The fifth type of Dharma Master explains the Sutras to others, lectures on the Sutras and explains their meaning.

The first four types of Dharma Masters practice self-benefit. The fifth type practices benefiting others, they teach and transform other people. When you receive and uphold the Sutras, read, recite and copy them out, you are benefiting yourself. To explain the Sutras to others is to benefit them. A Dharma Master is defined as “one who takes the Dharma as Master.” One takes the Buddhadharma as one’s teacher. A Dharma Master is also defined as “one who bestows the Dharma on others.” In this chapter, Dharma Masters receive predictions from the Buddha and so this is titled MASTERS OF THE DHARMA.

Sutra:

At that time the World Honored One, through Medicine King Bodhisattva, spoke to the eighty thousand great lords saying, “Medicine King, do you see within this great assembly the limitless gods, dragon kings, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and beings both human and non human, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, and those seeking the Buddha Path? Upon such ones as these, all in the presence of the Buddha, who hear but one verse or one sentence of The Wonderful Dharma Lotus Flower Sutra, or who have even one thought of rejoicing in it, I bestow predictions of their future attainment of anuttarasamyaksambodhi.”

Outline:

C3. Section of propagation.
D1. Dharma Master Chapter.
E1. Praising those who uphold the Dharma.

F1. Showing the disciples deep merit and the blessings of those who uphold the Dharma.

G1. Disciples during the Buddha’s time.

Commentary:

At that time, the World Honored One, Shakyamuni Buddha, through Medicine King Bodhisattva, spoke to the eighty thousand great lords, Great Bodhisattvas, saying, “Medicine King Bodhisattva, do you see within this great assembly the limitless gods, dragon kings, yakshas, the speedy ghosts who fly through space, ghandharvas, the musical spirits in the court of the Jade Emperor, asuras, garudas, the golden winged p’eng birds. Kinnaras, another class of musical spirit in the Jade Emperor’s Court.

Mahoragas, the big snakes, and beings both human and non human, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, and those seeking the Buddha path? Upon such ones as these, all in the presence of the Buddha, who hear but one verse or one sentence of The Wonderful Dharma Lotus Flower Sutra, or who have even one thought of rejoicing in it, I bestow predictions of their future attainment of anuttarasamyaksambodhi. They shall all obtain the unsurpassed enlightenment, the position of Buddhahood.

Sutra:

The Buddha told the Medicine King: “Furthermore, after the extinction of the Thus Come One, should there be one who hears but a single verse or a single sentence of The Wonderful Dharma Lotus Flower Sutra or who has even one thought of rejoicing in it, I bestow upon him as well a prediction of anuttarasamyaksambodhi.”

Outline:

G2. Disciples after the Buddha’s extinction.

Commentary:

The Buddha told Medicine King: “Furthermore, after the extinction of the Thus Come One, after the Buddha has entered Nirvana. Should there be one who hears but a single verse or a single sentence of The Wonderful Dharma Lotus Flower Sutra, or who has even one thought of rejoicing in it. But one thought of rejoicing. “Rejoicing” includes praising the Sutra, receiving and upholding it, reading and reciting it, writing it out as well. I bestow upon him as well a prediction of anuttarasamyaksambodhi.”

Sutra:

“Further, should there be one who receives and upholds, reads and recites, explains and teaches, or copies out The Wonderful Dharma Lotus Flower Sutra, be it even a single verse, looking upon the Sutra text with reverence as he would the Buddha himself, making various kinds of offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing and music, or who even join his palms in reverence, O Medicine King, you should know that such a person has in the past already made offerings to tens of myriads of millions of Buddhas, in the presence of those Buddhas, accomplishing great vows. It is out of pity for living beings that he is born among human beings.”

“O Medicine King, if someone should ask you what type of living beings shall in the future become Buddhas, you should point out to him that these very people in the future certainly shall become Buddhas, Why is this? If a good man or good woman receives and upholds, reads, recites, explains and teaches, or writes out even a single sentence of The Wonderful Dharma Lotus Flower Sutra, or makes various offerings to the Sutra text of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, music, or reverently joined palms, that person should be looked up to in reverence by those in all worlds and should receive offerings befitting the Thus Come One.

You should know that this person is a great Bodhisattva, one who has accomplished anuttarasamyaksambodhi. Out of pity for living beings, he has vowed to be born here and to expound upon The Wonderful Dharma Lotus Flower Sutra broadly and in detail.”

Outline:

F2. Showing categories of disciples.
G1. Prose.
H1. Specific explanation.
I1. Present.
J1. Lower classification of masters.

Commentary:

Further, should there be one who receives and upholds, reads and recites, explains and teaches, or copies out The Wonderful Dharma Lotus Flower Sutra. Be it even a single verse, looking upon the Sutra text with reverence as he would the Buddha himself. Making various kinds of offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing and music, singing praises or who even joins his palms in reverence, O Medicine King, you should know that such a person has in the past already made offerings to tens of myriads of millions of Buddhas, in the presence of those Buddhas, accomplishing great vows. It is out of pity for living beings. These Bodhisattva Dharma Masters have compassion for living beings. That he is born among human beings.

O Medicine King, if someone should ask you what type of living beings shall in the future become Buddhas, you should point out to him that these very people in the future certainly shall become Buddhas. Those Dharma Masters who receive and uphold, copy out, read and recite, and explain the Sutra to others, or those who hear but a single sentence or verse of The Lotus Sutra—these people will become Buddhas. Why is this? If a good man or good woman receives, upholds, reads, recites, explains and teaches or writes out even a single sentence of The Wonderful Dharma Lotus Flower Sutra, or makes various offerings to the Sutra text of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, music or reverently joined palms.

Why should one make offerings to the Sutras? It is because the Sutras are just the Dharma body of the Buddha. That person should be looked up to in reverence by those in all worlds and should receive offerings befitting the Thus Come One. You should make offerings to these Dharma Masters as you would make offerings to the Buddha. You should know that this person is a great Bodhisattva. Those who lecture upon The Dharma Flower Sutra after the Buddha’s extinction are great Bodhisattvas. One who has accomplished anuttarasamyaksambodhi. Why did he come into this world? Out of pity for living beings he has vowed to be born here and to expound upon The Wonderful Dharma Flower Sutra broadly and in detail.

Sutra:

“How much the more does this apply to one who can receive and uphold it in its entirety and make various kinds of offerings to it.”

“Medicine King, you should know that this person has renounced his own pure karmic reward and, after my extinction, out of pity for living beings, has been born in the evil world to vastly proclaim this Sutra.”

Outline:

J2. Praising the higher class of masters.

Commentary:

How much the more does this apply to one who can receive and uphold it in its entirety and make various kinds of offerings to it.

Medicine King, you should know that this person has renounced his own pure karmic reward and, having already attained anuttarasamyaksambodhi, after my extinction, out of pity for living beings, has been born in the evil world of the five turbidities to vastly proclaim this Sutra. This Dharma Master, after I enter Nirvana, will take pity on living beings and be reborn in the realm of the five turbidities to propagate The Lotus Sutra. So if you study The Dharma Flower Sutra and learn how to explain it to others, you do not have to ask to know that you are a Bodhisattva who has returned to save living beings. If this were not the case you would have no opportunity to meet up with The Dharma Flower Sutra, or, if you did have the chance to meet up with it, you surely would not be able to explain it to other people.

If you lecture The Dharma Flower Sutra, several thousands of years ago Shakyamuni Buddha already gave you a prediction. We who are investigating the Sutras now should each take one of them and investigate it in great detail until you understand it very well. Penetrate its meaning from beginning to end. Then you will be able to explain it, because you will have some foundation in the Buddhadharma. It is not enough just to listen to the Sutras being lectured. You must really understand their meaning well enough to explain them to others. Otherwise you are just wasting your time. Pick a Sutra you like and really get into it so that you understand it completely. Then that counts for something.

Sutra:

“If this good man or good woman after my extinction can secretly explain even so much as a single sentence of The Dharma Flower Sutra for a single person, you should know that this person is a messenger of the Thus Come One. This person is sent by the Thus Come One to do the Thus Come One’s work.”

Outline:

I2. Future.
J1. Lower class of Masters.

Commentary:

If this good man or good woman, should it be the case, that after my extinction can secretly explain even so much as a single sentence of The Dharma Flower Sutra for a single person. “Secretly” means not openly. Perhaps the person does not dare lecture to groups of people because he is afraid of the awesome virtue of the great assembly. He refused to speak for the great assembly because he is fearful of the awesome virtue of the large assembly. So he secretly explains the Sutra to just one person. Perhaps he is afraid people will ask him questions he cannot answer. Let us say he does not even lecture the whole Sutra, but just a single sentence. Which sentence? It does not matter. Any sentence will do.

You should know that this person is a messenger of the Thus Come One, the Buddha sent him. This person is sent by the Thus Come One to the world to explain The Lotus Sutra, to do the Thus Come One’s work. Lecturing on The Dharma Flower Sutra is just doing the Buddha’s work. The Buddha’s work is just The Dharma Flower Sutra.

Sutra:

“How much the more so is that the case for one who can in the midst of a great assembly extensively explain it to people.”

Outline:

J2. Higher class of Masters.

Commentary:

How much the more so is that the case for one who can, in the midst of a great assembly, extensively explain it to people. Any of you who can study The Dharma Flower Sutra, understand it and then explain it for a gathering of people, will be praised by the Buddha.

You say, “Well, Dharma Master, you are up there lecturing it for us right now. Is the Thus Come One praising you?”

Not only is he praising me now, he did so in the past and he will do so in the future. That is why I like to lecture it so much! If the Thus Come One did not praise this activity; I would not be undertaking it. I like praise! Ha!

In the past I used to lecture on The Dharma Flower Sutra all the time, I also always used to go to lectures and listen. No matter what was going on, I always liked to go to lectures and listen.

Sutra:

“O Medicine King, should an evil person with unwholesome mind appear before the Buddha, slandering and scolding him constantly for the length of an eon, his offenses would be relatively light compared to the offenses of a person who speaks even a single evil word reviling any Sanghan or layperson who reads or recites The Dharma Flower Sutra. That person’s offense would be very grave.”

“O Medicine King, you should know that one who reads and recites The Dharma Flower Sutra takes the Buddha’s adornments as his own adornments. He shall carry the Thus Come One on his shoulders. Wherever he goes, he should be welcomed with obeisance. Singlemindedly, and with palms joined, one should pay reverence, make offerings, honor, and praise him. He should receive the finest offerings among people, offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, fine food, and music. Heavenly jewels should be scattered over him, and clusters of the finest heavenly jewels offered to him.”

“What is the reason? When this person joyfully speaks the Dharma, those who hear it for but an instant shall directly achieve ultimate anuttarasamyaksambodhi.”

Outline:

H2. General explanation.

Commentary:

O Medicine King, should an evil person. How evil is this person? Not only does he scold his teacher, he even scolds the Buddha! Would you say he was evil or not? With unwholesome mind, evil mind, appear before the Buddha, slandering and scolding him constantly for the length of an eon. Let us just say it is a small eon, that is 139,600 years. This is like Devadatta who always scolded the Buddha. As a result, he fell, alive into hell. His offenses would be relatively light. You should not think this phrase means that scolding the Buddha brings only light offenses. It only means that the offense is lighter than the offense of slandering any Sanghan or layperson who recites The Dharma Flower Sutra. Compared to the offenses of a person who speaks even a single evil word reviling any Sanghan or layperson who reads or recites The Dharma Flower Sutra. Be they at-home or left home, that person’s offense would be very grave. They say things about the reciter of The Dharma Flower Sutra, things like, “He recites The Dharma Flower Sutra? Are you kidding? He kills, steals, fools around, and drinks and everything!” It does not matter whether the one who recites is a left home person or a lay person.

As to receiving and upholding the Sutra, some do it outwardly and some do it inwardly. “Inwardly” means that it is done in secret. This is like Rahula who was first in secret practices. He recited Sutras and mantras but nobody knew. He did not run up in front of everyone holding a copy of the Sutra and making a display of himself, “See me? I am upholding The Dharma Flower Sutra!” To uphold it inwardly means that, silently, at all times, one is cultivating, and people do not necessarily know.

The same applies to reading and reciting. Rahula recite whether there were people there or not. Some people in Buddhism exclusively cheat people. If they see someone coming, they pick up a Sutra and start reciting like crazy. When the person leaves, they put it down and forget it. They just do it for show. Some people do the same thing with bowing to the Buddha, writing out Sutras, etc. Those who truly write out the Sutras do so whether anyone is there to watch them or not. A Dharma Master in Hong Kong was like this. When he wrote out the Sutra he always sat in full lotus and wrote it out with utmost respect in every word and every brush stroke. He had extremely fine handwriting, too.

The person who slanders one who recites this Sutra has created a heavier offense than one who slanders the Buddha himself. Slandering the Buddha is a tremendously heavy offense, too, but the Buddha is very compassionate. It does not phase him in the least whether you praise him or scold him, and so the offense is less than the offense of slandering the Sutra. Why is slandering the Sutra such a heavy offense? This is because the reciter of the Sutra has not yet certified to the unproduced Dharma patience. If he hears you slander him he is likely to get mad and quit reciting.

So see what you have done? Not reciting the Sutra, he will not become a Buddha. Sutras are just the Dharma body of the Buddha, and therefore you must not slander them. The Vajra Sutra says, “Wherever this Sutra is, there is the Buddha and his reverent disciples.” If this applies to The Vajra Sutra, it certainly applies to The Dharma Flower Sutra. The Dharma Flower is the true body of the Buddha. If you want to now see what the Buddha is like, well, then just read The Dharma Flower Sutra.

O Medicine King, you should know that one who reads and recites The Dharma Flower Sutra takes the Buddha’s adornments as his own adornments. That means that, in the future, this person will certainly become a Buddha. He shall carry the Thus Come One on his shoulders. He is a messenger of the Buddha, teaching living beings, leading them to proper views. He carries on his back, as it were, the Thus Come One’s Dharma. Wherever he goes, he should be welcomed with obeisance. People should bow to him.

Singlemindedly, and with palms joined, one should pay reverence, make offerings, honor, and praise him. He should receive the finest offerings among people, offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, fine food, and music, the finest offerings among people. Heavenly jewels should be scattered over him, and clusters of the finest heavenly jewels offered to him.

What is the reason? Why does he deserve these offerings? When this person joyfully speaks the Dharma, those who hear it for but an instant shall directly achieve ultimate anuttarasamyaksambodhi. Those who hear the Sutra can very quickly attain Buddhahood. It will not take them very long at all.

Sutra:

At that time, the World Honored One, wishing to restate these principles, spoke verses, saying:

“One wishing to dwell in the Buddha Path
And to accomplish spontaneous wisdom
Should diligently make offerings
To those who receive and uphold The Dharma Flower
One wishing quickly to gain
The Wisdom of All Modes
Should receive and uphold this Sutra
And make offerings to those who uphold it.

Outline:

G2. Verse.
H1. Exhortation to self-practice and benefiting others.

Commentary:

At that time, the World Honored One, wishing to restate these principles, spoke verses saying: He wanted to make it easier for living beings to understand the principles, so he spoke in verses.

Basically, the time is up for this lecture, but I still have something to say. Someone has some questions about the different kinds of Dharma Masters and about inward and outward cultivation. Some people only work on the superficialities while others cultivate for themselves.

I told you before, when I was in Guan Yin Cave in Hong Kong, my next-door neighbor performed the ceremony of the flaming mouths every day for a thousand days. Everyday about three o’clock he started his ceremony. He would put on his ceremonial robes and then go out on the front porch and look up and down the street to see if any guests were coming. If some guests were coming he would run in and grab the bells and ring them like mad, making an unholy racket. When the people walked by they would see him and think, “This Dharma Master really works hard,” and offer him some money. That is how it went.

Someone is thinking, “Dharma Master, you always wait until we all arrive in the evening before you write out The Shurangama Sutra. Isn’t that ‘outward’ cultivation?” I do not face out or face in.

That is different. I write out the Sutra to teach you Chinese. Basically, I am incredibly lazy. I would not be interested in writing out the Sutra or lecturing, reading, or reciting it. I like it best when there is nothing going on at all.

“But you just said that you liked to lecture on the Sutras!” you say.

That is because the Buddha praises those who lecture on it. So, I end up liking what I do not like to do!

One wishing to dwell in the Buddha Path. Should there be someone who wants to become a Buddha. If you want to become a Buddha, you must first dwell in the Buddha Path. If you do not then you have no way to become a Buddha.

What is meant by “dwell in the Buddha Path?” It means that you stand firmly without moving from that position. It means that you would not change your persuasions and turn to an outside Way. Originally one has already taken refuge with the Triple Jewel, and “dwells in the Buddha Path.” But many people stray from the Buddha Path to study other doctrines. They no longer dwell in the Buddha path. Since coming to America, I have seen many such people. There was one disciple who had a lot of faith in his teacher. He said, “No matter what my teacher tells me to do, I will do it.” He heard that once a disciple had knelt for five hours asking forgiveness from me, and he said, “I could do that too. I could kneel for ten hours, and I would not retreat!” I used an expedient to test him out, and needless to say, he flunked. Not only that, he ran off to some other religion. He was not really dwelling in the Buddha Path.

Dwelling in the Buddha Path means that you can bear up under any circumstances. If things are going well, you can take it. If bad things happen, you can take that, too. You are not attached to or turned by favorable situations. Disliking bad situations means that you are not dwelling in the Buddha Path. One who dwells in the Buddha Path cultivates patience. You must be so firm in your resolve that you can bear up under any adverse circumstance. Then you can be said to dwell in the Buddha Path.

And to accomplish spontaneous wisdom. In order to dwell in the Buddha Path, you must first have spontaneous wisdom. Spontaneous wisdom is also called “wisdom gained without a teacher.” This does not mean that it is obtained without a teacher, however. It means that after the teacher has crossed you over and led you to understanding, you will then have spontaneous wisdom and do not rely upon a teacher.

For example as they were about to cross the river, the Fifth Patriarch said to the Sixth Patriarch, “It is fitting that I take you across.” The Sixth Patriarch replied, “When one is confused, the teacher takes one across, but when one is enlightened, one takes oneself across.” Before you have crossed the river, you definitely need a boat to cross it, but once you reach the other side, you do not put the boat on your back and carry it around with you everywhere! Your burden would be too heavy; you would get tired quickly! Once across the river, you must put the boat down. Spontaneous wisdom means that you naturally have wisdom. It is said,

If the demon comes, slay the demon.
If the Buddha comes, slay the Buddha.

How does one obtain spontaneous wisdom? How can one come to dwell in the Buddha Path?

Should diligently make offerings to those who receive and uphold The Dharma Flower. One should constantly make offerings to…whom? To the Buddha? No. Then who, you? No. Me? No. To those who receive and uphold The Dharma Flower Sutra. You should make offerings to those who can read, recite, receive, uphold, write out, and lecture upon The Dharma Flower Sutra. Those who make offerings to such Dharma Masters will be able to dwell in the Buddha Path and accomplish spontaneous wisdom.

One wishing quickly to gain the Wisdom of All Modes. Suppose someone else wants to obtain this wisdom very quickly. The Wisdom of All Modes is not easy to attain. Spontaneous wisdom is not the same as the Wisdom of All Modes. The Wisdom of All Modes includes all of existence in its scope as well as all kinds of wisdom. It is the perfect wisdom. To realize Buddhahood, one must obtain the Wisdom of All Modes. How does one attain it? Do not be nervous. I will teach you the method.

Should receive and uphold this Sutra. If you constantly receive and uphold this Sutra, you will attain the Wisdom of All Modes very quickly. Do you see how wonderful this Sutra is? Why is it titled The Wonderful Dharma Lotus Flower Sutra? This is where the Wonderful Dharma is. You need only receive and uphold it to attain that Wonderful Dharma, the Wisdom of All Modes. So you should receive and uphold and also recite it constantly. You recite it with your mouth and ponder it with your mind, thinking upon its wonderful principles. With your body put those principles into action, practicing them in your daily life. This is called receiving, upholding, and actually practicing The Dharma Flower Sutra. In this way you can obtain the Wisdom of All Modes.

And make offerings to those who uphold it. It is not enough just to receive and uphold it yourself. You have to make offerings to others who receive and uphold it. If you receive offerings from others for your work with the Sutra, you must pass those offerings on to others that also work with it. If you can do this you will attain the Wisdom of All Modes, and you will not be confused any more. If you obtain spontaneous wisdom, you will not be stupid any more. Why are you unclear about the principles? Why is it you do not know what is going on? It is because you have not attained genuine wisdom.

Without spontaneous wisdom or the Wisdom of All Modes, your thoughts will be a mixed bag. One thought will be awakened and the next confused. With one confused thought you have been bumped off the Buddha Path. With one awakened thought, you are back on it again. If every thought is awakened, then in every thought you are on the Buddha Path. If every thought is confused, then in every thought you are a confused living being. There is nothing strange about it. It all depends on whether or not you are confused or awakened.

Who is confused? It is you, yourself. Then who is awake? It is also just you. Since it is you who wake yourself up, you should not rely upon anything external for your awakening.

What is meant by, “relying” on something? It is like the poet Li Tai Bai who relied upon wine. Unless he had had a few drinks, he could not remember anything at all. He could not write poetry or compose essays. But once he had had a few, the muse would visit, and the poems would flow and the essays spill forth. Ha! Words flowed like a bubbling spring. But first, he had to have the wine. It would not work any other way. He had to have that crutch. Without it, he was helpless. That is “relying.”

Some people claim that when they take drugs they can melt into the void. They say drugs give them samadhi. But just take the drugs away and see how far into the void they get. They cannot go anywhere then. They are just confusing themselves. Confusing themselves, they are just living beings. Waking themselves up, they are on the Buddha Path. Confusion and awakening are up to you. Nobody can do it for you.

To say nothing of us common folk, even the Buddha’s cousin Ananda could not rely upon the Buddha for his enlightenment. The Buddha had no way to get enlightenment for him. This makes it obvious that you must apply effort yourself. If you just fritter your time away, day after day, that is really pathetic. We say,

An inch of time is an inch of life.

An inch of time is an inch of your life. You must not waste your life. If you waste all your time, you will accomplish nothing. If you use it up entirely, your life will just go down the drain. Everyone should dwell in the Buddha Path everyday. How? Just do not be confused! If you are confused, you run off the Path.

“But how can I avoid confusion?” you ask.

Do not ask how you can get out of confusion. Ask yourself how you got confused in the first place. If you know how and why it is that you are confused, then you will know how to get “unconfused.”

“I do not know, though,” you say. Since you do not know, I will tell you. If you knew, then I would not tell you. Why? It is because your self-nature would have taken itself across, and you would not need me to wake you up. But since you have not awakened, I will teach you a little something…just a little.

You are confused because of ignorance, because of your not understanding. If you understood, there would be no problems. If you understood, then the heavens would be empty and the earth lay bare, and the entire universe would be yours!

Ignorance is the worst thing going. It is also the best thing going. Why? It is just ignorance that helps you to become a Buddha. Understanding only comes from not understanding. Unless there was something you did not understand, then there would be no way for you eventually to understand it! Without darkness there is no light. You see? If you can understand precisely this point, you can get enlightened. If you do not understand, you will just have to approach it gradually—wait a few more days.

Someone says, “I cannot wait! I want to understand right now!”

Okay, already, then understand! You do not have to wait. The understanding is up to you, not me. If you understand you do not have to wait.

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