The Analogy of the Transformed City

Chapter 7

Sutra:

Then, the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and scattered heavenly flowers upon the Buddha. The flowers that they scattered were as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree. Having made offerings of flowers, they each presented their palace as an offering to the Buddha, saying, “We only pray that you will show us pity and benefit us by accepting and occupying these palaces.” Then the Brahma Heaven Kings, before the Buddha, with one mind and a single voice, spoke these verses:

“It’s good indeed to see the Buddhas,
Honored Sages who save the world
And who, from the prison of the triple realm
Can effect escape for living beings,
All-wise, revered by gods and humans,
Pitying the flocks of beings
Opening the door of sweet dew,
Vastly saving all beings.

Limitless eons of yore
Have passed emptily, without a Buddha.
Before the World Honored One emerged,
The ten directions were ever in darkness,
The three evil paths increased,
And the asuras flourished,
While the hosts of gods diminished,
Most falling into evil paths at death.

They did not hear the Dharma from the Buddha,
But ever followed unwholesome paths.
Their bodily strength and wisdom,
Both decreased.

Because of offense karma
They lost joy and thoughts of joy.
They dwelt in Dharmas of deviant views,
Not knowing the rules of goodness.

Failing to receive the Buddha’s transforming,
They constantly fell into evil paths.
The Buddha acts as eyes for all the world,
And but once in a long while does appear.

Out of pity for living beings,
He manifests in the world,
Transcends it and realizes right enlightenment.
We rejoice exceedingly;
We and all the other beings,
Are happy as never before,
And all or our palaces
Receive the light and are adorned.

We now offer them to the World Honored One.
May he pity us and accept them.
We vow that this merit and virtue
May extend to all living beings,
So that we and all beings
May together realize the Buddha Way.”

Outline:

N4. Making offerings to the three karmas.

Commentary:

Then, the Brahma Heaven Kings bowed in full prostration, with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and scattered heavenly flowers upon the Buddha. The flowers that they scattered were as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree. Although the flowers appeared to be piled as high as Mount Sumeru, when you reached out to touch them, there was nothing there. You could see them, but you could not touch them. It is sort of like watching a movie. You can watch a movie with your eyes, but you cannot shake hands with the characters in it. It is a wonderful and inconceivable state. When ordinary people look, however, there is nothing there.

Then the Brahma Heaven Kings, before the Buddha, with one mind and a single voice, spoke these verses:

Having made offerings of flowers, they each presented their palace as an offering to the Buddha. The gods like their palaces more than anything else in the world because they are so comfortable. They sit in them and are perfectly at ease, thinking of nothing at all. They do not think about their father, and they do not think about their mothers, their sisters, or brothers. All they think about are their palaces, about how comfortable they are in them--better than lying on the sofa! They are attached to them all day long, and so, when they went looking for the light, they brought them along. However, as soon as they saw the Buddha, they got enlightened and wished to set their palaces aside.

Saying, “We only pray that you will show us pity and benefit us by accepting and occupying these palaces.” Allow us to make this offering to the Buddha and thereby plant blessings before the Triple Jewel. Please accept these palaces and live in them. Then, the Brahma Heaven Kings, the five hundred myriads of millions of them, before the Buddha, with one mind and a single voice, spoke these verses. There were many of them, but they all had one, common mind and one single sound to praise the Buddha Great Penetrating Wisdom Victory Thus Come One.

I asked about udumbara flowers yesterday. If you think of it now, you may tell me about this type of flower. Udumbara is Sanskrit that means efficacious and auspicious. This type of flower only blooms once every three thousand years, therefore difficult to encounter. Buddhas are analogous to these flowers. It is a long, long time before a Buddha is in the world and for beings to encounter the Buddhadharma. You see! Just take a look at Westerners. It has been such a long time yet there are very few people who truly understand Buddhism. This is just the beginning.

Now let me say something that is superstitious and yet not superstitious. This group of you have all made vows in your past lives to the effect of, “Our master has made a vow to go to the United States to propagate the Buddhadharma in the future, so we disciples should make the vow to arrive there first.” That is why you are already here as citizens of this country and learning the Buddhadharma now. You came here riding on your vows. Do not forget your vows.

Unfortunately you have not yet forgotten your afflictions over food. Forget that affliction and do not eat too much. You will get sick if you eat too much.

The Buddhadharma is difficult to encounter. Yesterday I talked about that great Brahma Heaven King Shikhin. What does his name mean? If anyone knows, tell me. I know that none of you know. Why? It is because I did not tell you. I thought I would wait until today to ask you about it the same time that I question you about the udumbara flowers. I wanted to see if anyone knew though I did not explain it. Sometimes, students who really pay attention will research and try to find out on their own even though the Dharma Master did not discuss it. “Ah! What is this? I did not understand the explanation, let me go search for it in the Buddhist dictionary or research the parts with English translation.” Since none of you know now that I asked, the tallest disciple has gone searching for the word but still does not recognize it!

That is right, his name means cowl, not necessarily a flesh cowl, but could be a topknot as well. With the water of samadhi and wisdom, this great Brahma Heaven King transformed his fire of lust. This is Shikhin, cowl on the crown. Originally he had a tremendous amount of lust, but he used his water of wisdom to squelch his fire of lust so that it turned into the water of wisdom too. I had told you to use this water of prajna wisdom in my letter to you. I told you not to use the fire of ignorance. This is the same principle.

Shikhin, transliterated can also mean to abandon this dead body. How? The great Brahma Heaven King really liked his body so he was unwilling to give up this body of his. His body was the most gorgeous, the finest! Since it was the finest, he would cultivate so that it had no sexual desire, squelching the fire of ignorance completely with his water of wisdom.

Once, however, he met a very beautiful woman. For some reason unknown, his fire of ignorance flared up, his fire of sexual desire arose. Although he did not break any precepts, he thought, “This body really is a dangerous thing. I do not want it anymore!” So he discarded his body, he abandoned it and went to the heavens to be the Great Brahma Heaven King whose name is Shikhin.

Today I am very happy that my disciple’s parents have come to listen to the lecture. I know that the first time his parents came here to visit, they were afraid that he was in great danger, and they came prepared to bargain with me. But now this is their second visit, and they realize he is doing well; they are not afraid for him. What is more, they sat all through the lecture; that is quite inconceivable in itself! However, I believe that one’s parents are always concerned for their children’s welfare. Every move their children make is watched very carefully. It is like me. Wherever my disciples go, I find it very hard to put them down. I am always watching to see what they are up to. Have they broken any precepts? Have they been taken advantage of?

I want to announce something here at the Buddhist Lecture Hall. After this, whether you are a left-home person or a lay person, when your parents come here, they can do as they wish. If they want to stand, they can stand. If they want to sit down, they can sit down. If they want to bow to the Buddha, they can, and if they do not want to, they do not have to. One’s brothers and sisters, however, should follow along with our routine. Parents are older, and we at the Buddhist Lecture Hall want to practice filial behavior, and, therefore, we will not try to coerce them into believing in Buddhism. But, you can lean on your brothers and sisters a bit; it would not hurt. That is today’s announcement.

It is good indeed to see the Buddhas. We feel really good to see the Buddha. Honored Sages who save the world. We have met with a sage who can lead us from suffering to bliss. And who, from the prison of the triple realm from the prison of the realm of desire form, and formless can effect escape for living beings, help them to leave suffering and attain bliss, and end birth and death.

All-wise, revered by gods and humans, pitying the flocks of beings. The Buddha is the wisest and most universal guiding teacher for gods. He is the model for heavenly beings. He is greatly compassionate and merciful towards all the different kinds of living beings. This includes both sentient and insentient beings. It is said, “The sentient and insentient alike perfect the wisdom of all modes.”

Opening the door of sweet dew. “Sweet dew” is the heavenly elixir of immortality. The Buddha speaks Dharma, leading all living beings to end birth and death, and so his speaking of Dharma is called the “Door or Sweet Dew.” Vastly saving all beings. The Buddha does not just save one or two beings; he saves them all, without exception. Limitless eons of yore. Have passed emptily, without a Buddha. Way back into the past, through limitless eons, and upwards until now, the time has gone by emptily, for no Buddha has appeared. For some, it was one hundred and eighty eons, and for some it was one hundred and thirty eons. Here it is simply “limitless” eons. Living beings’ causes and effects all are different, and so they see different things.

Before the World Honored One emerged, into the world, the ten directions were ever in darkness, lacking light. The three evil paths increased and the asuras flourished while the hosts of gods diminished because they did evil deeds. Most falling into evil paths at death. The hells, the animal realm, and the path of ghosts gained in population. The asuras also grew in number. That makes Four Evil Destinies. We should all think upon this; we are ever in danger of falling into the three evil paths. We should always strive to be careful and avoid them.

They did not hear the Dharma from the Buddha. Since they did not meet up with the Buddha, they had no way to hear the Dharma. Because they did not hear the Dharma, they knew nothing about cultivation, but ever followed unwholesome paths. Because they did evil deeds, they fell into the three evil paths. If one does good deeds, one rises to the heavens or gains in good roots. They fell into the three evil paths, because they lacked good roots.

Their bodily strength and wisdom both decreased. They lost their health and their wisdom. Day-by-day, they decreased. Because of offense karma, they lost joy and thoughts of joy. They lost the happiness they were entitled to. They even lost the concept of happiness altogether. Since they had none of the proper knowledge and views, they ran toward deviant knowledge and views. They dwelt in Dharmas of deviant views not knowing the rules of goodness. They knew nothing about the rules of goodness. Failing to receive the Buddha’s transforming. Because their karmic obstacles were so great, they were unable to see the Buddha and unable to be taught by him. Therefore, they constantly fell into evil paths. Life after life, they fell into the Three Evil Paths.

The Buddha acts as eyes for all the world and but once in a long while does appear. The Buddha only appears at long, long intervals. Out of pity for living beings, he manifests in the world, transcends it, and realizes right enlightenment. The supreme, right, equal and proper enlightenment. We rejoice exceedingly at our good fortune. We and all the other beings are happy as never before and all or our palaces receive the light and are adorned. All the palaces we brought with us are shining in the Buddha’s light. They are more beautiful than they have ever been.

We now offer them to the World Honored One. May he pity us and accept them, mercifully accept our offering.

We vow that this merit and virtue gained by making this offering to the Buddha may extend to all living beings so that we and all beings, may together realize the Buddha Way, the Way of Buddhahood.

Sutra:

At that time, the five hundred myriads of millions of Brahma Heaven Gods, having praised the Buddha in verse, addressed the Buddha, saying, “We only pray that the World Honored One will turn the Dharma-wheel to bring tranquility and liberation to many beings.” Then, the Brahma Heaven King spoke these verses of praise:

“World Honored One, turn the Dharma-wheel
Sound the sweet dew Dharma-drum,
To cross over tormented living beings,
Showing them Nirvana’s path.

Pray, accept our request,
And, with the great and subtle sound,
Pity us, and set forth,
Dharma gathered through countless eons.”

Outline:

N5. Requesting the turning of the Dharma-Wheel.

Commentary:

At that time, the five hundred myriads of millions of Brahma Heaven Gods, actually, there were not just five hundred, but five thousand or more, myriads of millions of gods from the ten directions--having praised the Buddha in verse, each assembly of gods from the ten directions had spoken their verses, and then they addressed the Buddha, saying, “We only pray that the World Honored One will turn the Dharma-wheel, speak the Dharma to teach and transform living beings.” Before the Buddha speaks Dharma, someone must request it. To bring tranquility and liberation to many beings “happiness and salvation.” Then, the Brahma Heaven King spoke these verses of praise.

World Honored One, turn the Dharma-wheel. We Brahma Kings and all living beings wish that the Buddha would turn the great Dharma-wheel to teach us all. Sound the sweet dew Dharma-drum so we can end birth and death with the sweet dew of Dharma. To cross over tormented living beings, all beings suffer the agonies of the Three Evil Paths. Showing them Nirvana’s path, the pathway to non-production and non-extinction. Point it out clearly to us, so we can cultivate it. Pray, accept our request to turn the Dharma-wheel and, with great and subtle sound, the inconceivable sound, speak Dharma for us. Pity us, and set forth. Be compassionate to us, and speak Dharma gathered through countless eons, gathered through successful cultivation throughout limitless eons. Proclaim the wonderful Dharma for the sake of living beings.

The Great Brahma Heaven Kings have requested the Buddha Great Penetrating Wisdom Victory to turn the Dharma-wheel. Here in the Buddhist Lecture Hall we speak the Dharma and teach the Sutras, and that is also turning the Dharma-wheel. We lecture here every day. The Wheel turns from morning ‘til night. The turners get very tired but they continue to turn the wheel. Not only does it turn here but it turns in Los Angeles as well. Next Friday we are going to Los Angeles to turn the Dharma-wheel there. Six people are going; they represent the Six Perfections: giving, morality, patience, vigor, concentration, and wisdom. Guo Li and Guo Shan have invited us to their parents’ home in Los Angeles to speak the Dharma. I hear a lot of people are coming to the Dharma Assembly.

In the Buddhist Lecture Hall, we have turned the Dharma-wheel every day until we are very tired. Probably, in Los Angeles we will be even more worn out. We might not even get to sleep at night! Whoever is afraid of over-exertion should back out now, when there is still time. If you do not chicken out, that means you are not afraid of fatigue. You are wearing your armor of vigor, working in the six periods of the day and night. You must act as a good model for the lay people in Los Angeles. Last time I went to Los Angeles with Guo Li for a Chan Session, he planted a Bodhi seed there and later took refuge. Now he has invited us there to turn the Dharma-wheel. This is a case of cause and effect which is quite inconceivable.

When I went last time, a lot of people wanted to take refuge, but the person I went with was a Chinese who was jealous of the Americans and did not want them to take refuge with me. He put himself in their way. But the seed, once planted, will come up sooner or later; you cannot obstruct it forever. When the time comes the Bodhi sprout will come up anyway, and no rocks can keep it down. It will sprout and grow and bear fruit naturally. If you are not afraid of suffering, you will be able to teach and transform a lot of people. If you are half asleep, people will think, “What is this cultivation? They are our guests, and they are sound asleep! As soon as I open my mouth to lecture, my five disciples fall asleep on cue: “Let us sleep. Let us not listen!” If you do that, no one will give rise to faith. So I hope you will sleep a bit less. Each of the five of you should prepare one lecture for each day. You can speak to them in English. Prepare something you would like to say for twenty minutes or so.

Last year, on the eighth day of the twelfth lunar month, some of you made vows. Guo Yi and Guo Xiu wrote out their vows. Guo Ning also made ten vows, one of which was to save the insane and to save demons. Whoever is insane now has a chance to be saved and the demons also have a chance. I am sure that no one has ever made such “crazy” vows before. Guo Qian wrote his out and read them quite properly, but I never knew what they were because he did not write them in Chinese for me. I got the general gist of them, and they were not bad. Someone later told me that they were very good. Whoever else would like to make vows can do so on the tenth. We will also transmit the Bodhisattva precepts on that day and the Three Refuges.

Taking refuge, taking precepts, and making vows: faith, vows, and practice. The sooner you make vows, the better. The sooner you take refuge, the better. The sooner you leave home, the better. Guo Qian left home first. Guo Xiu is actually the oldest but she left home last, so, as far as cultivation goes. She is the youngest. I hope she hurries up and gets enlightened so she can be an enlightened Bhikshuni. In all things, you should strive to go forward and never retreat. Go forward in taking refuge, making vows, and leaving home.

Sutra:

At that time, the Thus Come One Great Penetrating Wisdom Victory, having received the request of the Brahma Heaven Kings of the ten directions, as well as the sixteen princes.

Outline:

J2. Nearby cause.
K1. Turning the Dharma-wheel of the half word teaching.
L1. Receiving the request.

Commentary:

At that time, right after the Great Brahma Kings from the ten directions had praised the Buddha, the Thus Come One Great Penetrating Wisdom Victory, having received the request of the Brahma Heaven Kings of the ten directions, as well as the sixteen princes.

Sutra:

Thereupon, three times turned the Dharma-wheel of twelve parts which cannot be turned by Shramanas, Brahmans, gods, maras, Brahmas, or other beings of the world. He said, “This is suffering. This is the origination of suffering. This is the extinction of suffering. This is the way to the extinction of suffering.

Outline:

L2. Turning proper.
M1. The Four Truths.

Commentary:

Thereupon, three times turned the Dharma-wheel, there are three turnings of the Dharma-wheel of twelve parts, also called “the three turnings of the Four Truths”: the Demonstration Turning, the Exhortation Turning, and the Certification Turning. Everyone should know them.

The Four Truths are suffering, origination, extinction, and the Path. What is suffering? Happiness is suffering. Whatever you like is suffering. You like to get angry? That is suffering! You like to sleep? That is suffering. The things you like bring you suffering.

Right after each Buddha becomes a Buddha, he preaches the Four Truths, and then the Twelve Conditioned Causes, and after that, the Six Perfections. That is the order in which he rolls the Wheel of Dharma.

The First of the Three Turnings of the Dharma-wheel of Twelve Parts is the Demonstration Turning:

1. This is suffering, its nature is oppressive. If you get angry, your temper oppresses you so that you are uncomfortable walking, standing, sitting, and even lying down.

2. This is origination, its nature is seductive. It beckons you. You respond to the stimulus. This refers to the accumulation of afflictions, one on top of another. You did not want to get angry, but some situation triggered that response and you did. You were “seduced” into it.

3. This is extinction, its nature is that it can be certified to. This is the Path; its nature is that it can be cultivated.

That is the first turning. The second turning is called the Exhortation Turning:

1. This is suffering, you should know it.
2. This is origination, you should cut it off.
3. This is extinction, you should certify to it.
4. This is the Path, you should cultivate it.

This means that you should not only know about the Four Truths, but you should practice them: know suffering, cut off origination, long for extinction, and cultivate the Path.

Knowing suffering, you should put a stop to suffering. If you want to stop suffering, first of all you must get rid of affliction, that is, cut off origination. If you have afflictions, you will suffer. Without afflictions, there is no suffering. You must long for extinction and cultivate the Way. In this, the second turning, then, you are exhorted to do these things.

The third turning is the Certification Turning. The first turning tells you about this Dharma-door. The second turning exhorts you to cultivate. The third turning certifies that the Buddha has perfected it.

1. This is suffering. I already know it. I do not need to know it further.

2. This is origination. I have already cut it off. I do not need to certify to it further.

3. This is extinction. I have already certified to it. I do not need to certify to it further.

4. This is the Path. I have already cultivated it. I do not need to cultivate it further.

Which cannot be turned by Shramanas--those who diligently cultivate morality, samadhi, and wisdom and put to rest greed, hatred, and stupidity. Left-home people are all called Shramanas.

You say, “I know that as a Shramana it is my duty to cultivate morality, samadhi, and wisdom and put to rest greed, hatred, and stupidity. That is why, every day, I bow to the Buddha, recite Sutras, bow repentances, and bow to Sutras. I work real hard. Isn’t that diligently cultivating morality, samadhi, and wisdom?”

That is right! It is pretty easy, too, except that you get a bit tired after a while. Working so hard, you get tired and start thinking about taking a rest.

It may be easy to cultivate diligently morality, samadhi, and wisdom. But it is definitely not easy to put to rest greed, hatred, and stupidity. Greed: “Ahh, I am not greedy for money. I do not climb on conditions.” You may not be greedy for money, but sometimes you get greedy for sex. Or. If you are not greedy for sex, you may get hung up on food! Money is All-Powerful, you know. You can buy anything with it.

“If you are going to die, you cannot buy your life,” you say.

Sometimes you can! Let us say you have committed a capital crime and have been sentenced to death. If you offer the judge several million dollars, some judges might take the money and let you go. See? They say that money can get you through to the spirits.

“I do not care if it can. I am not going to be greedy for it,” you reply.

Well, perhaps you are not greedy for money, but you may then be greedy for sex. “Sex” does not just mean sexual relations; it refers to craving for material beauty of any sort--fine clothes, a trim figure, a new hat. It is all an expression of the libido.

And then, of course, there is food. You may deny that you are greedy for sex, but at lunch time you load up on the most nutritious foods and then take your vitamins. This is all greed, you know.

“Well what can I do?” you wonder.

When it comes to clothing, food, and shelter, you should be like this:

The eyes see forms outside, but inside there is nothing.
The ears hear mundane sound; but the mind does not know.

When it comes to eating:

You eat each day, but do not taste a grain of rice.

That is to be without greed.

“Sure,” you say, “I do not taste one grain of rice. I taste a lot of them. I am not Shakyamuni Buddha, sitting in Snow Mountain eating one grain of wheat and one sesame seed a day, you know.”

You certainly can count better than I can.

All day, you wear your clothes, but you do not put on a single thread.

“Of course I do not just wear one thread!” you say in surprise. “I wear a whole bunch of threads!”

That is not what I mean. When I say “not a single thread,” I mean not even one single thread.

“But you must be stretching the truth.”

When I say, “You eat each day but do not taste a grain of rice; all day, you wear your clothes, but you do not wear a single thread,” I mean that you are not preoccupied with food and clothing. You are not expending a lot of energy on eating and wearing clothes. You “eat without eating,” and “wear clothes without wearing them.”

“Not bad, you say, “Then can I go out and kill a few people, ‘killing without killing?’ Can I ‘steal without stealing?’”

If you have no mind, no thought, you are not committing an offense. But, if you have the thought, it is definitely an offense. Here, it is not that you do not eat, you do; you just are not attached to eating. You wear clothes and you are not oblivious to that fact, but you are not attached to wearing them. This is what The Vajra Sutra means by, “Producing that thought which is nowhere supported.” If you can produce that thought that is nowhere supported, then “You eat each day, but do not taste a grain of rice. All day, you wear your clothes, but you do not put on a single thread.”

“Dharma Master,” you say, “the more you try to explain it, the more puzzling it seems to get.”

Of course you do not understand it. If you understood it, you would be lecturing the Sutras.

“But I do lecture the Sutras.”

Maybe you do, but you still do not understand this principle. Wait until you understand it, and then you can explain it, too. In the Chan School, the principles taught are directed at separating you from all attachments.

Shramanas destroy greed, hatred, and stupidity. Hatred is not easy to overcome. You may make a vow not to get angry, to obey your teacher, and be filial, and then--who knows where or why--suddenly, you get mad. Your temper pops out like a mouse out of its mouse hole. The mouse of your temper hides in its invisible hole and shows itself unexpectedly. Stupidity. What is that? It is just doing dumb things, unintelligent things. You may clearly know that something is wrong, not in accord with Dharma, but insist on doing it anyway. That is stupidity.

Shramanas diligently cultivate morality, samadhi, and wisdom and put to rest greed, hatred, and stupidity.

Brahmans are an outside Way in India. They wear robes and do various things, but they do not cultivate according to Dharma. They look like Bhikshus, but they do not cultivate the practices of Bhikshus. The word Brahma means “pure will.” And they used to cultivate pure conduct. Now they do not even do that. They are all murky. With the passage of time, no matter what it is, there are bound to be false versions of it appearing. In China, the Taoists are the equivalent of Brahmans. In Taoism they talk about the three classes: the upper pure class, extreme pure ones, and the jade pure ones.

Gods. Those who cultivate the five precepts and the ten good deeds are born in the heavens and become gods. Maras are demons. They kill living beings. The Buddha saves and the demons kill. Brahmas, or other beings of the world. The Buddha, and only the Buddha, can turn the Dharma-wheel of the Four Truths. Shramanas, Brahmans, gods, demons, those of other religions--none of them can turn it.

He said, “This is suffering. This is the origination of suffering. This is suffering. This is the extinction of suffering. This is the way to the extinction of suffering.” The Dharma-door of the Four Truths includes the patience with suffering, wisdom of suffering, patience with accumulation, wisdom of accumulation, patience with cessation, wisdom of cessation, patience with the Way, and wisdom of the Way. These eight types of patience and wisdom turn into sixteen different states of mind. These are the Four Truths.

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