Author: Rosalyn Leung

Episode 70 – Initiate the Opportunity to Request Teachings

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>> Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

>> “There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

>> “Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

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Every day, we have the good karmic conditions to gather in one place to listen to [the teachings] and expound sutras. These are great karmic conditions. ․Therefore, we must cherish them. Even in the era when the Buddha taught, a lot depended on karmic conditions. To initiate the opportunity to request teachings, there had to be a speaker and listeners present. This required the proper karmic conditions. Therefore, the following was said:

Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

So, hearing teachings requires karmic conditions. Under certain karmic conditions, some have this opportunity. Take Vaidehi for example. She and her husband worked hard to raise their son in the palace. In his youth, their son made a bad friend, Devadatta, so he became rebellious. Originally, she had hoped her son would ascend the throne in the future and become a compassionate and loving king. Unexpectedly, this child became so rebellious. She wondered why a person as wealthy as she was could still have things go against her wishes.

In spite of their wealth, her wish for a well-behaved child was not fulfilled. So gradually, she began to question worldly emotions and began to renounce worldly affections. Therefore, she asked the Buddha to explain, “What kind of a world is this? I am so wealthy and everything is perfect for me. But why is my child like this? What causes and conditions in this world led to this?” Thus, the Buddha expounded the Dharma for Vaidehi. This was the initiation of an opportunity. Because Vaidehi requested the teachings, the Buddha expounded the Dharma for her. So, those who hear and comprehend the teachings have suitable capabilities.

Therefore, the Sutra of the. Meditation on the Buddha of Infinite Life was suited to Vaidehi’s capabilities. [She initiated the opportunity,] so the Buddha expounded the sutra for her. This teaching suited her. Therefore, after she heard the Buddha’s teaching, she comprehended it. What teachings did the Buddha give her? Earlier we said it was the Sutra of the Meditation on the Buddha of Infinite Life. The Buddha explained to her that the place she lived was called the Saha World. It was in Jambudvipa. Sentient beings in the Saha World are always very stubborn and hard to teach. These sentient beings each came to the world with their own karmic causes and conditions. This place where beings of Five Destinies coexist has always been filled with impurities.

If she was not satisfied with this world, there was another world. It is the place where the Buddha of Infinite Life resides. In that place, everything happens according to one’s wishes. The environment is beautiful, lifespans are long and so on. It is a wonderful place. This was what the Buddha told Vaidehi so she would realize that this world is indeed detestable. She yearned for a pure land, [a place] which was clean. There, people’s hearts are pure, the land is pure, lifespans are very long, etc.

After Vaidehi heard this, she felt inspired. This doctrine really suited her abilities. Therefore, she used the Sutra of the Meditation on the Buddha of Infinite Life to guide her spiritual practice. So, she attained non-arising patience. Regardless of how her son acted, she could still bear it. She found opportunities to counsel her son. She told him, “When you were little, you father loved you so much. He could not bear for you to suffer. So, when your toe was festering, he sucked out the pus with his own mouth. Consider how parents care for their children; their love is pure, true and without self-regard. They willingly endure all hardships for the sake of their children.”

With this gentle reminder, [her son] Ajatasatru seemed to awaken from a dream. He understood his mistakes. He had already committed rebellious acts and severe transgressions. But consider that in life, just a single thought, a single change in perspective, can [lead us to our] eternal wisdom-life. If we do not change our minds, it may lead to our ever-lasting downfall.

So, hearing teachings requires karmic conditions, so we must initiate the opportunity to request teachings. This is like, when we encounter a problem, we must quickly ask about it. Maybe [someone] will tell you something based on your capabilities. Our lives are thus be changed because we could hear and comprehend [their advice] according to our capabilities. Even though we are asking the question and requesting the teaching, people around us may hear the teaching and think, “I am a bystander, but I feel like this applies to me too. I also find it useful.” Whether the teachings were directed at them or whether they were just in the proximity, they could also understand.

This is called suiting our capability. Whether they asked the question or just listened, if they can accept it, then the Dharma suits their capabilities. This is called suiting our capability.

Some “hear the Dharma without realizations.” If they hear something directed at others but do not understand what they heard, they are not in the same frame of mind. Therefore, this teaching does not feel relevant to them. Not only does it not feel relevant, they cannot understand it either. However, they do “create the conditions to be part of a future assembly.”

A passage in the Lotus Sutra also refers to this. As the Buddha expounded the Dharma, participants in the Lotus Dharma-assembly might have been creating conditions for the future. Perhaps some at that Dharma-assembly were there because of causes and conditions from the past. So, they were hearing the Dharma again at the Lotus Dharma-assembly because once was not enough for them to accept it. Perhaps this time is only the cause and the conditions will exist the next time. Then when causes and conditions converge, we will complete our attainment. So, in listening to the teachings, whether you can understand it or not, you should listen to it respectfully and willingly. If you do not understand it this time, you have still planted a cause that may converge with a future condition.

Sometimes people listen without paying attention and things just pass them by. Sometimes, after a while, they may encounter a certain occasion or event that leads them to think, “I think I have heard a teaching once that is now very helpful in my current condition.”

Therefore as we learn the Buddha’s teachings, we should learn as much as possible. When in doubt, quickly ask questions. Then we can immediately receive and apply [the teachings]. Perhaps others will benefit as well. If we do not understand, that is all right. Maybe we can apply it in the future. In sum, when learning the Buddha’s teachings, we must listen mindfully. When we have questions, we must immediately ask them. By doing so, we have opportunities to improve.

The previous verse was this:

“There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

They were all at the Dharma-assembly. The place where the Dharma was expounded was. City of the House of Kings. This city was under King Ajatasatru’s governance. So, this was the reason that. King Ajatasatru’s name was listed.

Now, all those who should be at the assembly were there. Therefore, the Buddha was there and everyone had arrived.

“Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

This explains those conditions to us. Those who should be there were all present. There were so many people. There were bhiksus, Bodhisattvas, the eight classes of Dharma-protectors and the benevolent kings of the human realm. They were all there. Once they all arrived, “each made obeisance to the Buddha’s feet, withdrew to one side and sat down.” They did not wait for everyone to arrive to make obeisance; they did so as they arrived. Then, they slowly withdrew and sat down.

This is how the Dharma-assembly gathered. All these people arrived, one after another. Those who came earlier were sitting and waiting. After making obeisance to the Buddha’s feet, they withdrew to their seats and sat down silently. Then more people came after them. Those who came also made obeisance and then withdrew to one side and sat down. This showed the [degree of] etiquette the assembly had achieved.

With so many people in the assembly, they had to be orderly and courteous. The Buddha was there, so they had to follow etiquette. An assembly without order will be chaotic. So, the Buddha’s teachings are inseparable from propriety and etiquette. This showed the attainment of etiquette and propriety in the assembly. We can imagine the many people coming to Vulture Peak, how dignified and orderly the group was and how wonderful and reverent the scene was! After they were all assembled, the fourfold assembly circumambulated the Buddha.

After the Buddha first attained enlightenment, the Three Treasures were complete, the Buddha, Dharma and Sangha. When the Buddha first turned the Dharma-wheel in Deer Park, He led the Sangha to interact with others and transform them. As this was happening, the people of this world saw how dignified the Buddha’s Sangha was, and wondered how they should express their respect.

One time, there was an elder who admired the Buddha’s virtues and majesty and hoped to be near Him. One day, he thought about going to the place where the Buddha gathered His assembly. Back then, the Buddha and his Sangha ate one meal a day and slept under the trees. So, he went before dawn and arrived at the place where the Buddha assembled everyone. He wanted to see how the Buddha and his Sangha lived so he would know the kind of courtesy he should express.

It was a still night, and as he walked along, he saw a ball of light under a big tree. When he looked more clearly, he seemed to see a group of dignified people who were circumambulating the Buddha clockwise. After they finished this walking meditation, they reverently made obeisance to the Buddha. As he watched, he felt deeply moved. Suddenly, this group of people disappeared. The elder thought that this was inconceivable. Where did these people come from?

He calmly thought, “Could they be heavenly beings?” Even heavenly beings came to the world to respectfully make obeisance to the Buddha. Before they made obeisance to the Buddha, they circumambulated Him in an orderly manner. Afterwards, they prostrated reverently. So, this elder began to imitate these heavenly beings and circumambulated the Buddha and paid obeisance.

Everywhere the Buddha went, before He taught, this form of respect was paid to Him. When the Buddha first attained enlightenment and began to engage people and transform them, people did not know how to pay respect. So, heavenly beings from the heavens of purity took on the appearance of humans. They circumambulated the Buddha clockwise and made obeisance. After the elder saw this, he emulated them. Ever since then, circumambulation became a way to pay respect to the Buddha.

This was how they respectfully made offerings and honored and praised the Buddha. This way of paying respect actually expresses reverence and honor. There are three kinds of offerings to the Buddha. There are offerings of material goods, offerings of physical respect and offerings of conduct. This comes from our admiration and respect.

Every Buddha in the world receives worldly offerings. To make offerings to Buddhas, the threefold karma of body, speech and mind are very important. On top of honoring Him with our respect, we must honor Him with our conduct and continuously praise Him. So, in order to promote the Buddha-Dharma, sentient beings must honor, respect and praise the Buddha. Only by making offerings like this can the Buddha-Dharma spread throughout the world. So, when the Buddha was in the world, there was this etiquette of respect and offerings. We need to protect and uphold the Buddha-Dharma, starting with our own actions.

Although the Buddha left this world and entered Parinirvana over 2000 years ago, His Dharmakaya, which is the Buddha-Dharma, is still in the human realm. His wisdom-life will remain in this world forever, so we must respect the Buddha as if He is present. We must deeply respect the Buddha’s teachings and the places that teach the Dharma, for they are the Buddha’s Dharmakaya. They eternally abide in this world. Therefore, we must respect and make offerings to the Buddha at all times. We must respect and pass down the Dharma. As His disciples, we must maintain this attitude.

We must always initiate opportunities to receive suitable teachings and form karmic affinities [to encounter the Dharma]. This is all for the sake of pursuing the Dharma; this is very important. So, we must always be mindful.

Episode 69 – Enlightened Sentient Beings

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>> “Have great capabilities and great wisdom, believe in the great Dharma, “understand great truths, cultivate great practices, establish great causes and attain great fruits.”

>> “There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

>> Who was the cause for [the Buddha teaching] the Sutra of the Meditation on the Buddha of Infinite Life. She was the mother of King Ajatasatru and.

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In learning the Buddha’s teachings, we must have great aspirations, make great vows and carry out great missions. Only when we have such aspirations and vows. ․Only when we have such aspirations and vows will we not stray in our pursuit of Buddha-Dharma. Therefore, we must.

Have great capabilities and great wisdom, believe in the great Dharma, “understand great truths, cultivate great practices, establish great causes and attain great fruits.”

Only one who [has all these qualities] may be considered an enlightened sentient being.

Every day, aren’t we hoping to become enlightened sentient beings of this world? Life is full of suffering and hardship. Bodhisattvas steer the ship of compassion back to this world for the sake of sentient beings. Of course, once they have come to this world, they begin by promoting the Buddha-Dharma to teach and transform sentient beings.

When sentient beings feel joy as they first hear the Buddha-Dharma, they are called newly-inspired. They begin to learn, which requires having the karmic conditions and capabilities to encounter great teachings and accept them. These capabilities are [rooted in] previous lives. Although we sentient beings have not attained perfect, universal enlightenment, and do not return to the world out of compassion, we did create these conditions in the past. So, [those who learn the Dharma] have great roots from past karmic causes and conditions. In the past, they learned [these teachings] but did not attain the highest state. Now they have the conditions again, as well as great capabilities and ample wisdom, so they can accept the Buddha-Dharma and believe in it.

Faith is the source of the Way, mother of merits, especially Right Faith. So, with this great Dharma and Right Faith, they can understand the great truths of the Great Vehicle teachings. They not only have faith in them, but can also understand them. Therefore, they can focus on cultivating great practices, which are Bodhisattva-practices. They constantly seek [the Buddha-Dharma] and work to transform sentient beings. So, we seek the teachings while helping others. On one hand, we keep learning and seeking the truths of the Buddha-Dharma. On the other hand, we diligently give teachings to help suffering sentient beings. Whenever we receive correct and good teachings, we must quickly pass it on to other people. This is how we “cultivate great practices.”

Moreover, we must also “establish great causes.” Since we created this cause in the past, it has matured in this lifetime so that we can encounter the Dharma. We need to seize this opportunity and not let it pass us by. By completing our great conditions from the past and creating future causes for sentient beings, we sow seeds of blessings and form good affinities. This is how we “establish great causes.” With such causes and the affinities we have created with everyone, we will “attain great fruits.”

In our past lives, we have not attained perfect, universal enlightenment. In this life, we have come closer to that goal. In future lives, we will be even closer. So as long as we remain mindful and at peace in the past, present and future, we will constantly sow seeds and attain fruits. We continuously accumulate causes and conditions, effects and retributions. These are great seeds and great fruits. In this way we can be enlightened sentient beings, which are Bodhisattvas. They awaken suffering living beings by willingly coming to this world. They also willingly live among people and seek the teachings while transforming others. This [makes them] enlightened sentient beings.

In the Lotus Dharma-assembly, everyone besides those in the Buddha’s Sangha had already made great aspirations and vows. The Buddha felt the causes and conditions were ripe to lead the Sangha in a new direction. He hoped everyone in the Sangha could make great aspirations and establish great vows. So, He started to teach the Bodhisattva Way.

At the Lotus Dharma-assembly, as He began to teach the Bodhisattva Way, 80,000 Bodhisattvas came from all ten directions. [Thus], from all directions came these enlightened sentient beings who had formed great aspirations and made great vows. Then heavenly beings, dragons and their fellow Dharma-protectors also came to this spiritual training ground to help it succeed.

Next, it talks about the humans who were present.

“There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

[Empress] Vaidehi’s son was King Ajatasatru. He had a retinue of several hundred thousand, so there were quite a few people. Since he was a king, naturally he had a large retinue. In particular, this country had many ministers who believed in the Buddha-Dharma. King Ajatasatru represented them. Before King Ajatasatru, there was Vaidehi,

Who was the cause for [the Buddha teaching] the Sutra of the Meditation on the Buddha of Infinite Life. She was the mother of King Ajatasatru and. King Bimbisara’s wife.

The period in which the Buddha expounded Dharma was already the era of King Ajatasatru. Speaking of Vaidehi, how did she initiate the Sutra of the Meditation on the Buddha of Infinite Life? Her name appears here because of her karmic connections.

Before King Ajatasatru was born, according to tradition, King Bimbisara hired a famous fortune teller and asked him to predict what great works the child that Vaidehi was carrying would accomplish for the country in the future. But the fortune teller foretold, “When Vaidehi’s child is born, he will be detrimental to your majesty.” Because of these words, King Bimbisara became constantly depressed. He loved his wife very much, and naturally he anticipated that this child would ascend to his throne in the future. So, he was unhappy every day.

Eventually, the child was born, and the king recalled the fortune teller’s words. An ignorant thought arose, so he picked up the child and threw him down. After the child was thrown to the ground, a maid quickly picked him up. Meanwhile, the king was shocked by his own action. Since he was a pious Buddhist, he should not have behaved like that. He saw that the child was rescued by a maid and was thankful he was not injured, except for his fingers. From then on, he cherished this child because he felt a sense of guilt. So, he lovingly raised this child into adulthood.

Starting from this incident, Ajatasatru was raised in a favorable environment. His parents were kind and benevolent and were very faithful disciples of the Buddha. This country was peaceful and prosperous. So, he was raised in a great environment. After he grew up, [he met] a member of the Buddha’s Sangha, Devadatta, who was also the Buddha’s younger cousin. He was very intelligent and was able to understand the Dharma. However, although he was able to understand it, it could not enter his heart. So, he had very insubordinate thoughts about destroying the Buddha’s Sangha and sought ways to harm or murder the Buddha. There are many similar stories in Buddhism.

This person, Devadatta, was close to Ajatasatru. He flattered Ajatasatru as much as possible and often showed him his spiritual powers. Under Devadatta’s influence, Ajatasatru started to develop a rebellious mindset. Therefore, the two made an arrangement. “You will overthrow the Buddha and become the new Buddha. I will overthrow my father and seize the throne to become the new king.” The two of them conspired to do this.

One time, King Bimbisara left the city. With this opportunity, Ajatasatru began to seal off the palace. When the king returned, Ajatasatru ordered his army to arrest the king and lock him up in prison without any food. Vaidehi was very worried, so every day she cooked up a syrup of sugar and honey and something nutritious. Then she smeared it over the lining of her clothes before she visited him in prison. The king depended on the honey and sugar to stay alive.

During this time, Queen Vaidehi wondered why life was so full of contradictions. Her most beloved child changed overnight and committed these disobedient wrongdoings. She had no way to guide him. She renounced the world, but for the sake of the king and the country, she had to be patient. Her spiritual support came from the Buddha, so she requested the Dharma from Him. That was when the Buddha expounded the Sutra of the Meditation on the Buddha of Infinite Life to help her realize non-arising patience.

He helped her understand that she had to be patient because this world is the Evil World of Five Turbidities. The Saha World must be endured. One must surpass the state of endurance to have non-arising patience. Therefore, she became very mindful [in her practice of] this Pure Land Doctrine, the Sutra of the Meditation on the Buddha of Infinite Life. Because she loathed the Saha World and yearned to go to the Pure Land, she practiced this sutra and attained non-arising patience.

As she practiced and studied Buddha’s teachings by reverently chanting the Buddha’s name and practicing the Pure Land Doctrine, she still regularly brought sugar and honey to the king every day. However, Ajatasatru soon discovered this, so he ordered the prison’s door to be sealed. This prevented Vaidehi from entering the prison.

At the same time, the king, who was also a Buddhist, fell into deep despair. What should he do? With great reverence, he faced Vulture Peak and prayed to the Buddha to save him. When the Buddha learned about this, He sent Maudgalyayana to teach the Dharma to him. Naturally, Maudgalyayana could not enter either. Through the rays of light above the prison, Maudgalyayana used his spiritual power to transmit his voice into the prison.

Meanwhile, King Ajatasatru and his mother Vaidehi were having a meal together. Ajatasatru’s son was very naughty and would not stop playing with a dog. If they wanted him to eat, he said the dog had to sit with him. Because Ajatasatru cared for his son, he said, “That is fine. Come, son, come along with your dog.” When he saw the dog sitting next to his son,

Ajatasatru sighed with regret. He said to his mother, “I am a king, but since I love my son, I am eating with a dog.” Vaidehi was worried and miserable, so she told her son, “Did you know? When you were little, you injured your toe. It discharged so much pus, and it was sore and swollen, so you cried. In order to relieve the pain in your toe after it festered and swelled, to make you more comfortable, your father sucked out the pus and blood from your toe with his mouth.” After Ajatasatru heard this, he was really shocked and felt very repentant. He quickly ordered the prison’s door to be opened so he could invite his father to come out.

It happened that at the same time, Maudgalyayana was telling King Bimbisara that the food eaten by the heavenly beings in the four heavens of the four heavenly kings was much better than the food in the human realm. A sense of greed momentarily arose in the king. He imagined that he was eating such food; he indulged in that fantasy. Suddenly, he heard sound from the outside. Ajatasatru was coming to open the door for him. He suddenly felt frightened, “My son is opening the door. He must be coming to kill me.” That thought suddenly arose. He had been starving for many days so he had no strength. His mind was also fixated on the food eaten in the four heavens of the four heavenly kings. Therefore when he experienced such a fright, he passed away.

From then on, Ajatasatru felt deeply repentant, and at that time, he also became sick. His younger brother told him, “It is not good for you to be like this every day. The Buddha is preaching at Vulture Peak. Why don’t you ask the Buddha to give you a teaching right away?” So Ajatasatru went [to Vulture Peak]. Manjusri Bodhisattva welcomed him and led him before the Buddha to repent his transgressions. Then he took refuge in the Buddha-Dharma. But he was sick and getting worse each day. However, he vowed to uphold the Buddha-Dharma. So, when the Buddha began to teach the Lotus Sutra, it was at that time that Ajatasatru joined the Lotus Dharma-assembly, despite his poor health.

Later, when Kumarajiva translated the sutras, he deliberately listed Vaidehi’s name. This verse is actually not so much about her, bur rather about her son Ajatasatru, who was also at the spiritual training ground. This was done just for people to know that it was she who had the karmic condition to inspire the Buddha to expound the Sutra of the Meditation on the Buddha of Infinite Life; she was the one. Since she was also the king’s mother, her name was listed. That is why this passage mentions. “Vaidehi’s son, King Ajatasatru.”

Everyone, as we learn the Buddha-Dharma, we should make great aspirations and vows. How do we make great vows? In our past lives and now, [in our present] life, we must make great aspirations and cultivate great practices. We should interact with people and take good care of our great causes so that we can attain great fruits. That prevents us from giving rise to thoughts that create hatred and cannot be resolved.

So, another name of Ajatasatru was. Hated-Before-Birth. Before he was born, his father already held a grudge against him. After he was born, a single act created this karmic condition. In summary, as we learn the Buddha’s Way, we must always take good care of our minds. So, we must always be mindful.

Episode 68 – The Dharma Is Passed Down to Nurture All

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>>The world is at peace. All beings of the four forms of birth coexist in this world. The eight classes of Dharma-protectors will safeguard our minds. They will bless the world with safety and health.

>>The Buddha manifests in this world and uses the path to save all sentient beings. The Dharma is passed down through generations. With loving-kindness, He nurtures all.

>>The eight classes of Dharma-protectors will guard us. Therefore, the sutras often list the assemblies of the eight classes of Dharma-protectors.”

>> There were eight dragon kings: Dragon King Nanda, Dragon King Upananda, Dragon King Sagara, Dragon King Vasuki, Dragon King Takshaka, Dragon King Anavatapta, Dragon King Manasvin [and] Dragon King Utpalaka, each with a retinue of several hundreds of thousands.

>>Four kinnara kings: Kinnara King Dharma, Kinnara King Wondrous Dharma, Kinnara King Great Dharma, Kinnara King Upholding Dharma, and each had a retinue of several hundreds of thousands.

>> There were four gandharva kings: Gandharva King Music, Gandharva King Musical Sound, Gandharva King Beautiful [and]. Gandharva King Beautiful Sound, each with a retinue of several hundreds of thousands.

>> There were also four asura kings: Asura King Bhandi, Asura King Kharakantha, Asura King Vemachitrin, [and] Asura King Rahu, each with a retinue of several hundreds of thousands.

>> There were four garuda kings: Garuda King Great Majesty, Garuda King Great Body, Garuda King Great Fullness [and] Garuda King As One Wishes, each with a retinue of several hundreds of thousands.

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When the four elements are in harmony,

The world is at peace. All beings of the four forms of birth coexist in this world. The eight classes of Dharma-protectors will safeguard our minds. They will bless the world with safety and health.

I often tell everyone that, our minds should be very harmonious, and we must constantly be reverent and vigilant. If our minds are in harmony, and we are reverent, vigilant and hold nature in awe, naturally our prayers will reach all Bodhisattvas, Buddhas, dragons, heavenly beings and. Dharma-protectors, who will guard and bless the world with safety. Since we believe in the eight classes of Dharma-protectors, we should understand where the power to harmonize the four elements comes from.

This power comes from harmonious minds and gratitude for the blessings of heavenly beings, dragons, heavenly kings, etc. I often mentioned these in past lectures, especially in discussing the Earth Treasury Sutra. The wind, water, earth and fire gods, [as recorded] in many sutras, have their own areas of influence and oversee certain things in the world. Therefore, for the four elements to be in harmony, the wind gods, water gods, earth gods and fire gods must also be in harmony. If the four elements are not in harmony, there will be no peace in the world. All beings go through one of four forms of birth. The four forms of birth are womb-born, moisture-born, transformation-born and egg-born. Life must arise through these four forms of birth. Whether we speak of plants, animals, human beings, microorganisms or any other beings, they all coexist in this world. All are born from the earth and nurtured by heaven. If the earth and heaven are imbalanced, living beings face disasters and calamities and cannot achieve a state of well-being. If we want the four elements to be in balance and everything to be safe and sound, we must be reverent and hold nature in awe. If we respect nature and live our lives according to the laws of nature, naturally the eight classes of Dharma-protectors will guard and bless us.

Consider how parents are the most compassionate. But if a child acts too wickedly, even his parents will be disheartened. Although relatives also want to help the child, they are unable to, so they also give up. There are also those who believe that since this child cannot be reformed, some hardship may be beneficial for him. We in the human realm have such mindsets, and so do the eight classes of Dharma-protectors. If they see that people in the world are abiding by natural laws, naturally they will guard and protect us.

Therefore, we must believe that because everyone is a good person, we all deserve the protection of the heavenly emperor and gods. Naturally, “they [will] guard and bless the world with a state of well-being.” We must all have this mindset. We cannot just do what we want and deny the law of karma. I often talk about the law of cause and effect. When we do good deeds, the eight classes of Dharma-protectors will guard and bless us by keeping the four elements in balance. This is how good causes naturally result in good effects. This is the cycle of goodness. If we do bad deeds and create bad causes that lead to bad effects, naturally the eight classes of Dharma-protectors cannot guard or protect us because of our collective karma as sentient beings.

So, we Buddhist practitioners should believe that,

The Buddha manifests in this world and uses the path to save all sentient beings. The Dharma is passed down through generations. With loving-kindness, He nurtures all.

The Buddha manifested in this world and expounded the Dharma solely to forge a broad path. The Buddha has already walked this path, so He comes back to tell us, “You must practice and tame your mind in this way. It is definitely safe to walk this path which leads us back to our intrinsic Buddha-nature.” The Buddha constantly expounded the teachings to bring peace to our minds and to correct our course. So, if we can settle our minds and head toward the right path, naturally we will be free from harm.

“The Dharma is passed down through generations,” so, “with loving-kindness, He nurtured all.” The Buddha expounds the teachings and hopes they can be passed down continuously. This is like our Dharma-lineage and wisdom-life. Our wisdom-life is eternal. Our physical life is fragmentary. Therefore, we experience Fragmentary Samsara. All beings experience Fragmentary Samsara. [We all] live life one fragment at a time. How long will our lifespan [last]? 30 years? 70 years? 80 years? Or 100 years? It depends on our karmic connections to this world. In our past lives, what kinds of karmic connections did we create for this life? Some [created conditions] for a short life. Others [created conditions] for a long life. These are all fragments.

In this world, all sentient beings are subject to Fragmentary Samsara. But we have something that is everlasting, a wisdom-life that does not arise, cease or die. This is what we call wisdom-life. So, our wisdom-life exists forever. But how do we prevent our wisdom-life from ever getting deluded? Only the Buddha-Dharma [can ensure this].

Through the Buddha-Dharma we realize that along with this lifetime, we go through Fragmentary Samsara; this is the law of nature. We already know that we must make the most of the privilege to live this life. The body is a vessel for spiritual practice. With this body, we encounter the Buddha-Dharma in this lifespan. So, we must quickly absorb and understand it. We must experience it in this world. Those who are learning not only absorb knowledge from outside, but also diligently probe [their own minds]. This is [the way to] learn. We must use this time to study hard and gain realizations through learning.

If we learn mindfully, naturally we can realize that life is inherently impermanent. We can realize that we have a permanent and eternal wisdom-life. Thus, we must cherish it. We must use our physical life and cherish our wisdom-life. This is why I tell everyone to take good care of our minds and not allow our thoughts to go astray.

So, in the human realm, the Buddha-Dharma is the path that helps all sentient beings. It enables them to accept this path to enlightenment. The Dharma is [the source of] wisdom-life, so this Dharma-lineage must be passed down continuously. “With loving-kindness, the Buddha nurtures all.” In His compassion, [He used] the Dharma to nurture everyone’s wisdom-life. So, we must be earnest and diligent. We must apply the Buddha’s teachings to our minds and to our daily living. Then our wisdom-life can grow.

To have the protection of the eight classes of Dharma-protectors, we must live according to the rules, focus on spiritual practice, experience the world and go among people [to help them]. Then naturally,

The eight classes of Dharma-protectors will guard us. Therefore, the sutras often list the assemblies of the eight classes of Dharma-protectors.”

Because [they were there], when the Buddha expounded the teachings, the records of the teachings listed the eight classes of Dharma-protectors.

In the Lotus Dharma-assembly, besides the monastics and Bodhisattvas, of course the eight classes of Dharma-protectors were also there. So if we understand this, we can analyze the next portion of the text. How many of those in the eight classes of. Dharma-protectors were there at this assembly? As before, their representatives were listed.

There were eight dragon kings, [who] were the representatives of the dragon gods of water.

There were eight dragon kings: Dragon King Nanda, Dragon King Upananda, Dragon King Sagara, Dragon King Vasuki, Dragon King Takshaka, Dragon King Anavatapta, Dragon King Manasvin [and] Dragon King Utpalaka, each with a retinue of several hundreds of thousands.

The eight aforementioned dragon kings represented the dragon gods in the assembly. How many were actually there? There were roughly hundreds of thousands in each of their retinues.

There were also.

Four kinnara kings: Kinnara King Dharma, Kinnara King Wondrous Dharma, Kinnara King Great Dharma, Kinnara King Upholding Dharma, and each had a retinue of several hundreds of thousands.

The kinnara kings were the gods of song, and these four leaders were the representatives of the gods of song. Their songs were not common, worldly songs. Everything they sang was a teaching. Because these heavenly gods also took refuge in the Buddha-Dharma, the songs they sang were a method of teaching. Kinnara King Dharma taught the Dharma. Kinnara King Wondrous Dharma could explain the subtle and wondrous meaning of the Dharma with beautiful lyrics. Next, Kinnara King Great Dharma and his retinue engaged in great practices of the Dharma. Not only did they understand it, they had entered and practiced it accordingly. The Dharma the kinnara kings upheld was the Dharma the Buddha realized. When we put the teachings into practice, naturally we are upholding the Buddha-Dharma. This was how the four kinnara kings upheld the Buddha-Dharma.

Next,

There were four gandharva kings: Gandharva King Music, Gandharva King Musical Sound, Gandharva King Beautiful [and]. Gandharva King Beautiful Sound, each with a retinue of several hundreds of thousands.

Similarly, out of these huge retinues, these four were the representatives. They were the gods of music. They conducted the instrumental musicians. Their music sounded very beautiful and graceful. The beautiful sounds completely depended on how the musicians were conducted. These were the gods of music.

There were also four asura kings: Asura King Bhandi, Asura King Kharakantha, Asura King Vemachitrin, [and] Asura King Rahu, each with a retinue of several hundreds of thousands.

We should all know that asuras are not heavenly beings. Although some existed in the heaven realm, they had heavenly merits but not heavenly virtues. We all know that asuras are short-tempered. With such terrible tempers, how could they be born in heaven? It was because they cultivated giving. However, they did not cultivate their minds. In the human realm, [we also see people like them]. Some people enjoy helping others and are willing to donate money, but they are short-tempered. Besides that, the more they give the more arrogant they become. In this world, there are many givers like them. They cultivated blessings in the human realm, so they were born in heaven. But they did not cultivate their minds, so they easily give rise to anger and rage. In heaven, they often fight with heavenly beings. They are argumentative and belligerent. [Such beings] are called asuras.

Next,

There were four garuda kings: Garuda King Great Majesty, Garuda King Great Body, Garuda King Great Fullness [and] Garuda King As One Wishes, each with a retinue of several hundreds of thousands.

[A] garuda is a kind of bird, which is particularly enormous. When they spread their wings, their wingspan is about 13,200 miles wide. We have never seen such an enormous bird. But the garuda birds that we make offerings to every day is this kind of bird. It is the bird that dragons are most scared of, because they loved to eat dragons. Each being has a natural predator. Dragons are scared whenever garuda birds appear. In Indian myths, they were the god of birds. They were very enormous. Did they really exist in this world? [We] do not know.

In short, we should believe that the eight classes of Dharma-protectors each have their own areas of influence and oversee certain things in the world. All things in the world are overseen by a particular god. So, we must understand that these spirits have strong spiritual powers. We must believe in this. How do we believe in this? Isn’t this a deluded superstition? No. The Buddha wants us to be wise in our faith. He wants us to believe that these beings have their own areas of influence, their own things to oversee. Ever since ancient times, all religions have had such legends. Not to mention that Buddhism originated in India. [So], it is better to believe than not.

In conclusion, we should know that everything in the universe has to be in balance. This state of harmony starts with our minds. If our minds are harmonious, our behaviors, actions and the way we interact with people and things will be harmonious. As long as things are in harmony, the world can truly be in a state of peace and joy.

So, fellow Bodhisattvas, fellow practitioners, we do not just learn the Buddha’s Way for ourselves. We must also motivate others to practice it. More importantly, we must hold nature in awe and amass blessed karma. We do not know when our physical existence, this Fragmentary Samsara, will end. But we have ever-lasting wisdom-life. So, we must diligently use this body to engage in spiritual practice. [This applies to] our daily living, the way we deal with people and things, the way we speak and act, and all our behaviors. Everything we do in this universe is watched closely by all spirits and. Dharma-protectors. Therefore, we must be vigilant and reverent, and always be mindful.

Episode 67 – The Buddha’s Path to Enlightenment

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>> Learn the path to perfect enlightenment by following the Buddha’s teachings. Internally safeguard and externally promote them. Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.

>>Sakra-devananIndra was present with his retinue of 20,000 heavenly princes.

>>Sakro-devanamIndra was also called Sovereign Sakra and the Lord of the Trayastrimsa Heaven. He was the Lord of the 33 Heavens.

>>Trayastrimsa means 33. With eight cities in each of the four directions, and the City of Good Views in the center, there are 33 cities total. The one who lives at the peak of Mt. Sumeru is the heavenly lord of the desire realm. Therefore he is listed first.

>> Among them were. Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings with their retinue, 10,000 heavenly princes in all.

>> Ministers who live in the center of these heavens are called the Assembly of the Four Kings. The heavens of the Sun, Moon, stars, and planets are controlled by the Four Heavenly Kings.

>> Heavenly Prince Freedom, Heavenly Prince Great Freedom, and their retinue, 30,000 heavenly princes in all.

>> Next is “the ruler of the Saha World,” King Brahma, the great Brahma Sikhin, and the great Brahma Brilliance, and others, with their retinue, 12,000 heavenly princes in all.

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Let us learn and practice the Buddha’s teachings.

Learn the path to perfect enlightenment by following the Buddha’s teachings. Internally safeguard and externally promote them. Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.

This tells everyone that since we have become Buddhists, we must pursue the path to perfect enlightenment. Every day we hear about perfect enlightenment and how “the great Bodhi-path leads to perfect and universal enlightenment.” When we practice the Buddha-Dharma, we must progress diligently, step by step; we must never stop! This is the path to perfect enlightenment.

The Buddha-Dharma is like the ocean; its teachings are boundless. In daily living, all matters, major or minor, are encompassed within the Buddha-Dharma. So, our daily living must not deviate from the path to perfect enlightenment. We must carefully cultivate our minds, that is how we “internally safeguard.” What are we guarding? We need to guard our minds so that our thoughts never deviate from perfect enlightenment.

So, we must “Internally safeguard and externally promote.” Externally, we must promote the Buddha-Dharma. If we have the right mind, thoughts and path, then in our daily interactions, we are inevitably promoting the Buddha-Dharma. When we teach by example and apply the teachings, we can captivate sentient beings and guide their minds. This depends on our usual behavior and actions, which are also part of promoting the Dharma.

Promoting the Dharma does not only happen in a lecture hall or in a great public assembly. Not necessarily. It happens through our way of living. That is how we. “Internally safeguard, externally promote.” If our minds, speech and actions are [upright], this religion [will flourish] because of you, me and all of us. This is how we promote the Dharma to benefit all beings.

I often say, when people and matters are in harmony, we are in harmony with principles. Harmony means we are united and of the same mind. Then [the Dharma] will last forever. This is the mark of a true Dharma-protector. The human realm needs to be like this. Harmony can move the heavens so that. “Sovereign Sakra and all heavenly beings protect the true Dharma in the Three Periods of Time, across ten directions.”

The Three Periods of Time directly refer to the past, present and future. Several decades have passed since we were born. Do we realize that we have a past in this life and also a past in previous lives? We have infinite and countless pasts. As we have endless pasts, we have endless presents and endless futures. Every day we live in these Three Periods of Time.

The “present” I just spoke of has become the “past” with each passing second. What I am now calling the “present” was also once the “future,” in the past. These Three Periods of Time can exist within a short time frame, within minutes and seconds or between thoughts. In all moments, at all times, we exist in these Three Periods of Time, past, present and future. Since time is always passing by, there is continuously a present, so this creates innumerable futures. When we are in the Three Periods of Time, we must seize every moment. To seize the present is to seize the future.

When we accidentally do something we should not have done, this results in bad effects for the future. We must also be very vigilant of this. If we take good care of our minds and maintain spacious and open hearts, we can travel “across the ten directions.” I often say, “broaden your mind to encompass the universe.” This means that with one thought, we can embrace all things in the world. Every day, we aim to know more about things in the world. Is it useful to only know things? We truly need to take action also. If we really want to do something, there is nothing we cannot do.

So, I often talk about time, space and relationships. Whether across space or across time, we should always strive to comprehend principles. If we can comprehend them, then we can act on them. [These are] the “Three Periods of Time [and] ten directions.”

As we just [read], “Sovereign Sakra and all heavenly beings protect the true Dharma.” Indeed, we can intuitively realize that in our lives, this world and our relationships, Sovereign Sakra and all heavenly beings are present. Now I often say, “In this world, the spirits protect our minds.” Do they? They do. After the Buddha attained enlightenment, Sovereign Sakra often came to hear the Dharma. He also took refuge with the Buddha and became His disciple. We call the Buddha “Teacher of the Three Realms,” and “Father of Four Forms of Birth.”

The Three Realms are the desire realm, form realm and formless realm. So, He is the Teacher of the Three Realms and the Great Enlightened One of the universe. He is not only the Enlightened One of this world, but of the universe. Furthermore, Sovereign Sakra constantly comes to protect the Buddha-Dharma.

Exactly what form does Sovereign Sakra take? We can now read about this. “At that time” refers to the time when the Buddha was on Vulture Peak, at that spiritual training ground. Aside from those I mentioned previously, the monastics, Arhats and those at or beyond the level of learning, there were also Bodhisattvas. We have discussed all of these already among the many people at that assembly, aside from Bodhisattvas, there were heavenly beings.

Sakra-devananIndra was present with his retinue of 20,000 heavenly princes.

The heaven realm is closely related to our world. I also often talk about the Lord of Heaven, also known as Sovereign Sakra or. Sakro-devanamIndra. His retinue of deities was comprised of 20,000 heavenly princes. “He was also called Sovereign Sakra;” this is another of Sakro-devanamIndra’s names. Where was his place of residence? It was in the Trayastrimsa Heaven, so he was the Lord of the Trayastrimsa Heaven.

Sakro-devanamIndra was also called Sovereign Sakra and the Lord of the Trayastrimsa Heaven. He was the Lord of the 33 Heavens.

When we discuss teachings in the sutras, you will often hear “Trayastrimsa Heaven.” In the Trayastrimsa Heaven, the Buddha expounded the Earth Treasury Sutra. During a period of summer retreat for the Sangha, the Buddha went to the Trayastrimsa Heaven to expound the Earth Treasury Sutra. Everybody knows that the Earth Treasury Sutra is the Buddhist sutra on filial piety.

The Buddha, at that time, wanted to repay His mother’s grace. Seven days after giving birth to Him, Lady Maya passed away. The child she gave birth to became the Great Enlightened One of the world; because of this achievement, she was reborn in heaven. Though the Buddha had attained enlightenment, in His later years, there was still one matter that. He considered unresolved. He still had to repay His mother’s grace so. He went especially to Trayastrimsa Heaven to expound the Dharma for His mother.

Trayastrimsa Heaven has a total of 33 heavens. These 33 heavens have their own story. The 33 heavens are divided into four directions, east, west, north and south. In each direction, there are eight cities. So when multiplied by four directions, there are 32 cities. In the middle of these 32 cities is one more city. Therefore, altogether there are 33 cities. In each of these 33 cities there is one ruler. Since this is the heaven realm, they are referred to as heavenly lords.

So, [Sakra] is also the Lord of 33 Heavens. At the center of these 33 heavens, the City of Good Views was where the Buddha expounded Earth Treasury Sutra. The ruler of the City of Good Views ruled the lords of the 32 cities. Therefore because Sakro-devanamIndra, or Sovereign Sakra, was at the center of Trayastrimsa Heaven, he was called the Lord of 33 Heavens. Within the 33 heavens, he was the heavenly lord in the center.

Trayastrimsa means 33. With eight cities in each of the four directions, and the City of Good Views in the center, there are 33 cities total. The one who lives at the peak of Mt. Sumeru is the heavenly lord of the desire realm. Therefore he is listed first.

Actually, one day in Trayastrimsa Heaven is equal to 100 years in the human realm. Why is it that these 33 cities, when grouped together, are called 33 heavens? This is a reference to a story from long ago, during the time of Kasyapa Buddha. This was an incalculable number of years ago. During Kasyapa’s Era of Dharma-semblance, there were temples and stupas that had fallen into disrepair and were run down. At that time, a woman went to pay respect to the Buddha and saw that the temple and stupa had almost fallen to a state of complete neglect. She could not bear it.

Upon seeing the Buddha’s statue, she felt joy. But when she saw that the temple and stupa were in disrepair, she found it unbearable. She aspired to do good and donated all her assets to repair the temple and stupa, but it was not enough. So, she vowed to encourage her friends to help. She gathered 32 good friends who shared her ideals. They witnessed her dedication and saw her donate all her assets. [Soon], the repairs to the stupa and temple were nearly complete. Therefore, they supported her by contributing and donating money to complete the repairs.

Because of these causes and conditions, these 33 people, including the woman who initiated this project, were reborn based on the merits of their offering to Kasyapa Buddha’s stupa and temple. So, they were born in Trayastrimsa Heaven and in the 33 cities spread out in the four directions. At the city in the center was the kind woman with the original aspiration. She later became the leader of the 33 heavens. This is the story [of Trayastrimsa Heaven].

Next, [it says],

Among them were. Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings with their retinue, 10,000 heavenly princes in all.

These heavenly princes, Heavenly Prince Moon, Heavenly Prince Pervading Fragrance, Heavenly Prince Jeweled Light and the Four Great Heavenly Kings all reside in the same heaven. The Four Great Heavenly Kings are in the heavens on the top of Mt. Sumeru. This is closer to our world. One day there is equal 50 years in our world. According to stories in the Buddhist sutras, it extends in four directions from Mt. Sumeru. The center of it is the closest to our world so it is also called the heaven closest to the world. Within this realm are the Sun, the Moon and the stars. So, this is the Heaven of Four Heavenly Kings. It is not far from the earth.

The Four Heavenly Kings rule the constellations of this universe. The Moon and the Sun fall under their rule. There are four heavenly kings, representing [each of] the four directions. In the east there is King Dhrtarastra, and in the south there is King Virudhaka. In the west there is King Virupaksa, and in the north there is King Dhanada. The Heaven of Four Heavenly Kings is ruled by these four heavenly kings. So in our world, there are different heavenly kings who rule.

Ministers who live in the center of these heavens are called the Assembly of the Four Kings. The heavens of the Sun, Moon, stars, and planets are controlled by the Four Heavenly Kings.

Next there were.

Heavenly Prince Freedom, Heavenly Prince Great Freedom, and their retinue, 30,000 heavenly princes in all.

They dwell in the heavens of space and are the heavenly assembly of the desire realm.

Next is “the ruler of the Saha World,” King Brahma, the great Brahma Sikhin, and the great Brahma Brilliance, and others, with their retinue, 12,000 heavenly princes in all.

They are the heavenly assembly of the form realm, who reside in the heavens of space. The form realm is very far from the earthly realm. [King Brahma] is respected by all.

We often ask why the Buddha had to overcome demons right before He attained enlightenment. That was because of the king of demons is in the Saha World. If someone wants to leave the three realms, [this king] becomes menacing and thus, he disturbs the person’s mind. However, he was still subdued by the Buddha’s Right Dharma. These 12,000 heavenly princes in all were fewer in number [than other retinues].

To summarize, the Buddha-Dharma is in the world. Both the desire realm and the form realm are places where the Right Dharma pervades.

As we learn the Buddha’s way, we must be mindful and head toward perfect enlightenment. We have to make an effort to practice them in our daily living. In our living, we cannot only consider ourselves and do as we please. We cannot. [As] Buddhists, we must remember to “internally safeguard and externally promote,” so our practice can be lasting. Only then can. “Sovereign Sakra and all heavenly kings protect the true Dharma.” Together, heavenly and human beings must protect and uphold the Buddha-Dharma in the past, present and future for it to last forever in this world. Thus, people must promote the Dharma. The Dharma cannot promote itself. So, we must always be mindful.

Episode 66 – Uphold Great Vows to Bring Joy to All

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>>Enter the door of Right Faith to realize all Dharma. Awaken correct knowledge to realize all paths. Practice kindness and exercise compassion to relieve all suffering. Uphold great vows to bring joy to all.

>>Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva. The Bodhisattva Mahasattvas such as these numbered 80,000 in all.

>>Next, we will discuss the Full Moon Bodhisattva. He represents how self-enlightenment and perfect wisdom are like the moon on the fifteenth of the lunar month.

>>Great Strength Bodhisattva has the strength to influence the whole world and transform all sentient beings.

>>Unlimited Strength Bodhisattva. The number of grains of dust cannot compare. The number of asankyas cannot measure up. Thus, the number he influenced cannot be known.

>>Transcending Three Realms Bodhisattva. He possesses merits to transcend the afflictions of cyclic existence and the Three Realms. He can also expound the Dharma to help others transcend all defilements. Next is Bhadrapala Bodhisattva. His name means “protector of virtue.” He also protects the virtuous Dharma, so it will not be lost from this world.

>>Maitreya Bodhisattva. Maitreya is a surname that means “compassionate.” Because he met the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra, he was given the surname Compassionate. Next is Jewel Accumulation Bodhisattva. Jewel Accumulation Bodhisattva is

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Enter the door of Right Faith to realize all Dharma. Awaken correct knowledge to realize all paths. Practice kindness and exercise compassion to relieve all suffering. Uphold great vows to bring joy to all.

This means that as we study the Buddha’s teachings, we must enter the Way through the door of Right Faith. If we have Right Faith, Right Views and. Right Understanding, we can firmly and steadily step onto this path. If we find the right door, our path will be clear. So, if we enter the door to the Buddha’s Way with. Right Views and Right Understanding, our study and practice of the Buddha-Dharma will lead us to realize how profound and wondrous it is. As long as our hearts do not deviate from the Dharma, there are no principles that cannot be explained by the Buddha’s teachings.

We must also “awaken correct knowledge” within us. Our hearts cannot deviate, not even slightly. I often tell everyone that a slight deviation in our minds will cause a huge divergence in understanding. So, we must have correct knowledge. Then we can “realize all paths.” If our minds and wisdom are oriented correctly, we can naturally realize all truths. We cannot simply speak of them, we must also put them into practice. Then we can experience the beauty of this path.

If every one of us can obtain one teaching and practice it, we can realize the principle behind it. In our daily living and interactions with people, we can truly realize and experience it. Then our state of mind will be one of joy. If we listen to these principles but do not actually practice them, we cannot realize or experience them. So, to [have] the Buddha’s mind, we must develop Mahayana aspirations and physically follow the path of the Buddha. Therefore, if we can step onto the right path of the Buddha-Dharma, we will naturally aspire to “practice kindness and exercise compassion.”

With our intrinsic, pure nature and utmost wisdom, naturally, when sentient beings suffer, we cannot bear it. We hope that everyone can be transformed and can resolve their difficult situations. Therefore, when we use loving-kindness and awaken our compassion, we are “practicing kindness and exercising compassion.” When we exercise our loving-kindness and compassion, we feel others’ pain and suffering as our own. If we have great universal compassion, when sentient beings are suffering, we cannot bear it. Having unconditional loving-kindness and great universal compassion is the way we “practice kindness and exercise compassion.” If we are compassionate, we will strive to relieve all suffering. Wherever there is sorrow or suffering, we will go to help of our own accord.

Next, “uphold great vows to bring joy to all.” To bring joy to sentient beings is one of the great vows we make. Then naturally, with the joy we have obtained and the Dharma we have realized, we can liberate ourselves. Then we can share this method with others. We can offer sentient beings whatever they need. This is how we “bring joy to all.” We can bring safety and stability to the lives of sentient beings and help them through difficulties. We are never stingy and can give all we have to help others.

Take the country of Chile for example. An 8.8 magnitude earthquake caused many [to suffer from] this disaster. They were really helpless and devastated. Families were completely broken apart, and many people became homeless. When we heard about this, we looked up which countries were close by. Were there Tzu Chi volunteers in South America? Yes, in Argentina, Paraguay, Brazil and Bolivia. These four countries are close to Chile. But in actual travel time, it takes over ten hours to get there.

So, it was actually quite far. Were the victims of this disaster connected to these other countries in any way? There were no connections. However, a Bodhisattva’s heart is kind and compassionate. Because they practice kindness and exercise compassion, they set off for Chile. Aside from Tzu Chi volunteers from South America, those from the US with experience in emergency relief also came to offer their support. [US volunteers] rushed to South America to teach them how to assess the damage and understand the survivors’ situations and what their needs were. They taught [other volunteers] ways to keep records of the survivors they visited.

In the beginning, Tzu Chi volunteers from these five countries spent over ten days familiarizing themselves with the situation in the disaster area. They learned about the living conditions of the survivors and the supplies they needed. Another group quickly made purchases. There was a shortage of supplies so where would the relief aid come from? This required wisdom, and thus, the causes and conditions manifested. Tzu Chi volunteers were new to the country, so they needed local resources to help and lead the way for us.

The local Taiwanese immigrants and businessmen initially intended to only help a little. But when they saw so many people from other countries coming to help the place where they lived, they felt that they must certainly help as well. So then they witnessed how a group of people who came from different countries gave so sincerely and lovingly. When Tzu Chi volunteers arrived, their harmonious and courteous manner moved the locals deeply. Thus, truth, kindness and beauty manifested in their actions. This was a harmonious organization, so the more time people spent with them, the more they were moved and inspired. They were moved to make vows, thus creating newly inspired Bodhisattvas [in Chile]. They worked harmoniously and in concert with. Tzu Chi volunteers.

Think about this; if we did not practice kindness and exercise compassion, how could the people there have realized the power of love? It also enabled us to motivate the locals to help others with great happiness and joy. They felt Dharma-joy in their hearts so they were inspired to help others. Those who can help others are very happy. So it is said, “uphold great vows to bring joy to all.” Everyone worked so happily. What was their goal? Their focus was to relieve pain and relieve those in suffering. As long as we are able, we will comfort and embrace them. With our two hands, we will deliver supplies to the places we can reach. If we can see and reach them, we will help them. This is how we rescue those in suffering. This is what Bodhisattvas do.

So, Tzu Chi volunteers are in all places and give away all things. Whatever they have, both tangible and intangible, they will give it away. Because they had an awakening, they personally performed these actions. This is how they can truly attain realizations, relieve pain and bring joy to others. This is the mark of a Bodhisattva. Fellow Bodhisattvas, to learn the Buddha’s teachings, we must learn the Bodhisattva-path. When we apply the Buddha’s teachings to our daily living, we can happily attain realizations and be benefactors to others. These are the qualities of Bodhisattvas.

Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva. The Bodhisattva Mahasattvas such as these numbered 80,000 in all.

We have already introduced Full Moon Bodhisattva. There is also a Moonlight Bodhisattva. We use the moon as an analogy. We are referring to the brightness and darkness of the moonlight.

When the moon is full, it is round, [but] it also will wane. It waxes and wanes over time. Similarly, by practicing the Buddha-Dharma, we appear in people’s time of need. Our teachings will manifest there and give off their glow.

Take Chile for example. In the past, the time had not yet come and the conditions had not yet matured. Therefore, since we had no connections with Chile, we did not go there. But a disaster occurred, and Bodhisattvas arise because of suffering sentient beings. At that moment, Chile and Tzu Chi came together. The conditions were complete [like the full moon]. This depended on causes and conditions, on karmic connections and timing. That is why we use the moon as an analogy for Bodhisattvas.

Next, we will discuss the Full Moon Bodhisattva. He represents how self-enlightenment and perfect wisdom are like the moon on the fifteenth of the lunar month.

When causes and conditions mature, things are as perfect as the full moon. The moon is always round, but its appearance changes over time according to conditions. That is how the moon works as an analogy for the signs of a Bodhisattva.

Next is Great Strength Bodhisattva.

Great Strength Bodhisattva has the strength to influence the whole world and transform all sentient beings.

To really give, we need strength. Is the strength of one person sufficient? Of course not. Bodhisattvas need to mobilize others to come together and influence the whole world. He uses his strength and wisdom to influence the world so that people’s various strengths converge to transform sentient beings.

Next is Unlimited Strength Bodhisattva. [His strength] is truly great. The quantity of dust and sand in the world cannot be compared to [the greatness of] this Bodhisattva. Therefore, “the number of grains of dust and sand cannot compare” to the strength of this Bodhisattva. This is an analogy. “The number of asankyas cannot measure up.” That means no length of time can measure this. “Therefore, the number [of beings] he influenced cannot be known.” Indeed, there are many Bodhisattvas and his strength was truly great. He could guide an unlimited number of beings.

Unlimited Strength Bodhisattva. The number of grains of dust cannot compare. The number of asankyas cannot measure up. Thus, the number he influenced cannot be known.

When we guide and transform sentient beings, we are limited in what we can do in a short time. We need to constantly help and transform others over a long period of time. For our efforts to accumulate requires a long time. So, we often say that “if you maintain your original aspiration, you will surely attain Buddhahood.” Forming aspirations is easy, persevering is hard. Therefore, Bodhisattvas’s true aspirations must be everlasting. If we can persevere and help others for a long time, then we will create countless karmic connections. Unlimited Strength Bodhisattva, for a long time, has constantly transformed and helped sentient beings. He constantly serves humankind. Therefore, with the passage of time, he accumulated great strength.

Next is Transcending Three Realms Bodhisattva. He is replete with merits and virtues to transcend afflictions of transmigration in the Three Realms. The Three Realms are the desire realm, form realm and formless realm. So, we must transcend our state of mind, which is a skill we develop through spiritual practice. Transcended Three Realms Bodhisattva has perfected these skills and has eliminated the afflictions of cyclic existence. He can expound Buddhist teachings and enable everyone to transcend all defilements. This Bodhisattva completely understands all Dharma and has accumulated so many merits that he can eliminate sentient beings’ afflictions. Therefore, he expounds the Dharma. Not only has he attained transcendence, he also helps sentient beings eliminate their afflictions.

Transcending Three Realms Bodhisattva. He possesses merits to transcend the afflictions of cyclic existence and the Three Realms. He can also expound the Dharma to help others transcend all defilements. Next is Bhadrapala Bodhisattva. His name means “protector of virtue.” He also protects the virtuous Dharma, so it will not be lost from this world.

Next is Maitreya Bodhisattva. His name means “the compassionate one.” When he began his spiritual practice, he [met] the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra. After hearing it, Maitreya awakened and entered deeply into spiritual practice. Everyone knows that. Maitreya Bodhisattva is referred to as the future Buddha of this world. But, it will be another 5.67 billion years before he will come to the world. Now, Sakyamuni is still [the Buddha of this world].

Maitreya Bodhisattva. Maitreya is a surname that means “compassionate.” Because he met the Compassionate Buddha, who expounded the Compassionate Samadhi Sutra, he was given the surname Compassionate. Next is Jewel Accumulation Bodhisattva. Jewel Accumulation Bodhisattva is

the one who accumulated many Dharma-treasures, which he gives to many sentient beings. So, he accumulated many merits. Next is Guiding Master Bodhisattva. He provides guidance toward Nirvana. He leads sentient beings to eliminate afflictions and to be pure and undefiled in body and mind. Thus, he is called Guiding Master Bodhisattva.

These Bodhisattvas come to this world and constantly serve others. Perhaps in front, behind, to the left or right of us are some of these Bodhisattvas who have returned out of compassion and are influencing us. To summarize, as we constantly deal with people and matters, we must do so with gratitude, respect and love. Then we can create countless karmic connections and infinite blessings. So, we must always be mindful.

Episode 65 – Benefitting Ourselves and Others, We Are at Ease

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>>We must “enter the Buddha’s mind” so that “we can attain Great Wisdom. [We must] promote all Dharma and turn the great Dharma-wheel. Then infinite Dharma-doors will readily appear. When the Buddha-Dharma is in the world, all places become spiritual training grounds.”

>> Medicine King Bodhisattva. His cause was to be a great doctor in the world. The fruition was that he applied Dharma-medicine to save sentient beings from illnesses of the body and mind. When medicine is prescribed according to illness, all diseases can be healed. When Dharma is taught according to capabilities, all beings can be transformed.

>> Courageous Giving Bodhisattva forever gives all treasures to sentient beings so they can transcend suffering and attain joy. Next is Jeweled Moon Bodhisattva. A moon waxes and wanes with time without benefiting or damaging itself. The Bodhisattva Way appears or disappears according to capabilities without magnifying or diminishing itself.

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To learn the Buddha’s Way,

We must “enter the Buddha’s mind” so that “we can attain Great Wisdom. [We must] promote all Dharma and turn the great Dharma-wheel. Then infinite Dharma-doors will readily appear. When the Buddha-Dharma is in the world, all places become spiritual training grounds.”

Everyone, as we learn the Buddha’s Way we need to bring clarity to our minds and see our nature. That means we must enter the Buddha’s mind. When we start to learn the Buddha’s Way, we must always take the Buddha’s mind as our own. To attain great wisdom, our minds must be pure and undefiled like the Buddha’s mind. If we can return to the state of our pure and undefiled nature, then our wisdom will manifest. If we are wise, we will realize that we actually engage in spiritual practice to help relieve the sufferings of sentient beings. This is our mission.

So, if we develop our wisdom, we will have no difficulties promoting the Dharma, and we can turn the Dharma-wheel all the time to turn evil into goodness and turn ignorance into wisdom. Turning the Dharma-wheel is very important. To turn the Dharma-wheel, we certainly need infinite Dharma-doors to become readily apparent in this spiritual training ground. Then we can teach according to the capabilities of sentient beings and apply wisdom and [skillful] means to help others. Infinite Dharma-doors exist among people. Every person suffers from something different. Countless different types of difficulties exist. Bodhisattvas need to penetrate them all. So, these are also called Dharma-doors. If we enter these Dharma-doors, then we are using them. We must use the kind of Dharma that resonates with the capabilities of those sentient beings.

So I often say, Buddha-Dharma exists in the world; it is not available outside of this world. We absolutely must believe that the teachings the Buddha gave us were about walking the Bodhisattva-path and bringing relief to sentient beings as we experience the wonder of the Buddha-dharma. So, all places become spiritual training grounds. Right now, there are many disasters in the world. Sentient beings truly experience much suffering. We can comprehend how the imbalance of the four elements and our collective karma lead us to experience so much suffering. But Bodhisattvas respond according to the conditions, time, place and capabilities.

For example, after the earthquake in Haiti, a group of Living Bodhisattvas appeared among the suffering sentient beings. They were fulfilling their mission to relieve the suffering of [the people there]. In that place, they exercised both compassion and wisdom to address as many of the people’s needs as possible. Every day in the scorching hot weather, they offered free medical treatments and gave food to the hungry. Moreover, they did so with wisdom. They gave food in exchange for work, because after the earthquake, everywhere was filled with debris and rubble, which littered the streets. So, we asked them to clean the surroundings. But we did not offer them money. There was nowhere to buy things with money. We offered them the job for enough food to feed their whole family. We called this a Work Relief program. It was very important to them.

We stayed there to continuously comfort them, giving them a chance to meet Tzu Chi volunteers. Every day, Tzu Chi volunteers kept them company and inspired them before the work began by sharing the Buddha-Dharma with them and explaining what a “Bodhisattva” is. We explained that being loving gives us a healthy mind, that love is the most blessed power in the world, and that people who give are the most blessed. We guided them with very simple teachings, by explaining the karmic law of cause and effect. We grew close to them and developed a close relationship with them. We guided them in the work, and we talked with them. After we established a relationship, we started to counsel them and asked them to help spread the love.

We did not only want to show them love, but we wanted them to internalize it as well. So, I heard that in the midst of their difficulties, they even created a place for spiritual practice. It is a small and simple place where they could use methods to inspire and train people in proper etiquette and in how to express their love. Indeed, this is very similar to our volunteer orientation workshops here. Meanwhile, they also inspired their drivers, bodyguards and everyone around them to become the new seeds [in Haiti]. This was not easy! So, with this kind of Buddha-Dharma in the world, all places become spiritual training grounds.

These people are Living Bodhisattvas. They never give up on sentient beings in times of such enormous disasters. These Bodhisattvas from the US arrived in groups, one after another. They were able to finish giving these teachings to the local volunteers. This spiritual training ground for Bodhisattvas was created amidst great difficulties and in such a simple space. Think about it. Isn’t this an exercise of both compassion and wisdom? When I heard about this, I was deeply touched.

In the beginning, over 40 years ago, though Buddhist Tzu Chi Merit Association was established, I had no means to conduct trainings. We only held seven-day Buddhist retreats. We treated this annual seven-day retreat as our Bodhisattva training ground. Now, volunteer training is very organized, and there is a sequential curriculum. Therefore, the quality of volunteers is improving. The practices of compassion and wisdom are very closely connected. This is a cycle of love and a constant turning of the virtuous Dharma-wheel. I am very moved by it. This is how we “penetrate the Buddha-mind and attain great wisdom.” Truly, when Bodhisattvas exist in the world, all places become spiritual training grounds. So, I greatly admire them.

Yesterday, we began introducing the Bodhisattvas. Next is Medicine King Bodhisattva. His cause was to be a great doctor in the world. His cause was to be a great doctor in the world, so His fruition was to apply Dharma-medicine to save sentient beings from illnesses of the body and mind. This means that when he was in the causal ground, he studied medicine. Medical treatment is very important. In life, illnesses cause us the worst pain and must be treated with medicine. So, when Medicine King Bodhisattva was in the causal ground, he studied and practiced medicine to save sentient beings from the pain of illness. He also used love as a remedy.

So, on top of treating the illness and the person, we must treat the mind. Illnesses of the body and mind need to be treated at the same time to relieve sentient beings from suffering. This is what Medicine King Bodhisattva did in the casual ground and in the stage of fruition as he continuously saves and transforms people. So, we say that he uses Dharma-medicine. The Dharma is medicine. Dharma-medicine can be used to counsel people and relieve their suffering. So, he diagnoses the illness and then prescribes the medicine accordingly. The medicine he dispenses is based on the illness. There is no elixir that cures all illnesses. He diagnoses the illness of each sentient being, and then he prescribes the right medicine.

So, we must diligently learn the Buddha’s Way to attain infinite Dharma. Then we can suit the countless capabilities of sentient beings. Likewise, Medicine King Bodhisattva heals all illnesses. There is no illness he cannot treat. Similarly, even though we sentient beings are stubborn and willful, Bodhisattvas can teach us according to our capabilities. So, there is no one they cannot transform. Therefore we must exercise compassion, wisdom, patience and perseverance when we dedicate ourselves to working with people. We must believe that every living being intrinsically has Buddha-nature and a kind heart. For things to take a turn for the better, we must teach the Dharma accordingly to turn sentient beings from evil toward good and guide them onto the path of Buddha-Dharma. When we teach according to capabilities, all can be transformed.

Medicine King Bodhisattva. His cause was to be a great doctor in the world. The fruition was that he applied Dharma-medicine to save sentient beings from illnesses of the body and mind. When medicine is prescribed according to illness, all diseases can be healed. When Dharma is taught according to capabilities, all beings can be transformed.

Next is Courageous Giving Bodhisattva, who will persevere forever. He began with an initial aspiration and will maintain it forever. What was that aspiration? It was to give all treasures to sentient beings. To give, we also need courage. Without courage, we cannot let go. Not everyone can readily give away tangible material goods. Charity really requires courage. So, when we talk about courageous giving, it takes true courage to give fully.

Look at the way Tzu Chi Bodhisattvas transform the human realm through giving. These Bodhisattvas go among people. In the past, they taught the rich to help the poor. Now, as they help the poor, they also teach them that they are rich. Therefore, they awaken the love in people who live in poverty and difficulty so that they can courageously give. Even if they only have a dime in their pocket, or fifty cents or one dollar, they can still courageously give. This cures the greed in sentient beings by awakening their love and opening the door to giving. This is Courageous Giving Bodhisattva. He is very willing to give. He gives away wealth and treasures, as well as the Dharma. He also gives of his time and energy, along with both tangible and intangible things. When he is among people, whatever sentient beings need, there is nothing he is unwilling to give. Thus, he is called Courageous Giving Bodhisattva. He gives away all his treasures so people can transcend suffering and attain joy. No matter what sentient beings need, he is ready to give it to them.

Courageous Giving Bodhisattva forever gives all treasures to sentient beings so they can transcend suffering and attain joy. Next is Jeweled Moon Bodhisattva. A moon waxes and wanes with time without benefiting or damaging itself. The Bodhisattva Way appears or disappears according to capabilities without magnifying or diminishing itself.

This means. Jeweled Moon Bodhisattva changes over time, just like [the moon] in the human realm. From the first to the fifteenth of the lunar month, [the moon grows as] it rotates and orbits accordingly. Like the Earth and the Sun, its orbit is very precise and the length of that time never varies; it always takes the same amount of time. As it orbits over a period of time, the moon seems to shrink and grow. Sometimes the moon looks very small, but it becomes larger over that period of time. The moon waxes and wanes and thus this Bodhisattva is like the moon.

According to the capabilities of sentient beings, sometimes he expands [his presence]. When the moon is full, moonlight will shine across the world. But if it is not the right time, it wanes and disappears. So, depending on [people’s] capabilities, he may appear or disappear. I often say that we must humble ourselves and not always have a big presence. Sometimes we need to reach out. Sometimes we need to shrink back. How do we know what method to use? Sometimes when needed, we must expand [our presence]. Then people can feel that we are always by their side when they need this kind of support. But if sentient beings feel that this is their time to shine, then we must hold back and let them exercise their talents. This is how we appear and disappear based on capabilities without magnifying or diminishing ourselves.

This Bodhisattva [is like the moon]. When the moon is full, it does not think that it is great. When its light can illuminate the land, it does not think that it is great. This Bodhisattva also does not feel he is great. He allows others to shine. He minimizes his presence but does not leave. He is still there. So, we often say that we must be flexible. We are always present, but we must be able to reach out and shrink back. Similarly, when we are among people, sometimes we need to [come forth] to protect and embrace sentient beings. But if sentient beings can be self-reliant, we can just keep them company and help them do their best, just like the Buddhas and Bodhisattvas. Guanyin Bodhisattva, Manjusri Bodhisattva and other Bodhisattvas have all attained Buddhahood. But they come to help Sakyamuni Buddha. Even though He is the fundamental teacher, these Bodhisattvas accompany Him. They meet the needs of the world by constantly manifesting among people to help Sakyamuni Buddha teach and transform sentient beings. This is what Bodhisattvas do. No matter what the circumstances are, they can manifest themselves. They are not magnified or diminished. They only have one mission, to save sentient beings.

Buddhas and Bodhisattvas do not come to the world for their own enlightenment but to teach and transform sentient beings. So when every one of us has practiced and attained the ultimate level, this sense of mission will naturally arise. When we have drawn near to the Buddha’s mind, then our great wisdom can manifest. Therefore, when we learn the Buddha’s Way, our Buddha-nature does not magnify or diminish; it is just a matter of how much we can comprehend. So, we must always be mindful!

Episode 64 –  Exercise Compassion and Wisdom Simultaneously

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>> Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.

>> In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.

>> Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.

>> Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.

>> Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.

>> Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.

>> Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”

>> Never Resting Bodhisattva does not consider the seeds he sowed to be perfect. So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.

>> Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.

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We all practice the Buddha-Dharma to comprehend the Buddha-mind and to enter the Buddha-state. This is our common goal. But to enter the Buddha-state and comprehend the Buddha-mind, we must begin in the human realm.

Enlightened sentient beings must attain perfect universal enlightenment. Amidst other beings, they must awaken their loving-kindness, apply wisdom and practice compassion and wisdom to rescue all beings in this world from the suffering that is difficult to endure.

This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.

This is the Buddha-mind. Those who make Bodhisattva-aspirations are enlightened sentient beings. In this world, there is so much suffering and so many disasters. We must understand the source of the world’s suffering. It is created by the ignorance of sentient beings and their collective karma. How can we reduce the suffering in this world? We must start by adjusting our minds. If our minds are in harmony, then the four elements can be in balance. When the four elements are in balance, the world will be peaceful and free of disasters. To reach that state, enlightened sentient beings must engage in saving people’s minds and lives.

Bodhisattvas practice the Buddha-Dharma to attain the state of Annutaras-samyak-sambodhi, [or] supreme, perfect, universal enlightenment. Bodhisattva-practitioners who have not attained perfect and universal enlightenment must first awaken themselves when faced with the many hardships and challenges in this world. Our minds have been influenced by conditions, so we must firmly resolve to diligently practice this path to enlightenment. We must reach the state of no retreat.

In our spiritual practice, Buddhists are categorized into. Great and Small Vehicle practitioners. Great Vehicle [teachings encourage us] to benefit both ourselves and others. [These practitioners] awaken themselves and others, and have perfect, enlightened conduct. When they first develop their aspiration, they have the mindset that, “I have worked hard to understand. I will in turn teach others all that I understand. This broad path is one that I can walk and also lead others to walk with me.” But sentient beings are difficult to transform. Sometimes, if the habitual tendencies of sentient beings cannot be corrected, we may easily lose the will to help them. This is called retreating. As a result, we let others go their way as we move forward. This is what Small Vehicle practitioners do. Therefore, we must practice [the Dharma] and [make] our minds firmly resolute.

To attain perfect, universal enlightenment, we must go among and interact with people. We cannot reject sentient beings. In our Bodhisattva-practice, if we retreat or abandon sentient beings to focus on our own enlightenment, then we cannot work with others. Therefore, when we are among sentient beings, we must awaken our kindness and apply our wisdom. We have to develop our loving-kindness. Bodhisattvas are kind-hearted. They hope to rescue all sentient beings so they will have blessings and can be at peace. That is the mindset of a Bodhisattva. So, we have to awaken our loving-kindness to sincerely wish that others can be transformed. However, we must use wisdom to deal with their habitual tendencies. So, we must “awaken kindness, apply wisdom, practice compassion and wisdom simultaneously.” When we see sentient beings’ suffering, we must nurture our kindness and compassion. We must apply our wisdom toward the myriad habitual tendencies of sentient beings. So, we must “awaken kindness, apply wisdom and practice compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.”

Though the Saha World is difficult to endure, Bodhisattvas must courageously go among people who are suffering the most. They go to and interact with people in places that require great endurance to rescue and transform sentient beings. Then they can be called Bodhisattvas. Only when we have this Bodhisattva-mind can we comprehend the Buddha-mind and be able to attain the Buddha-state. This is our work in learning the Buddha’s Way.

In this world, enlightened sentient beings must attain perfect, universal enlightenment. Among other beings, they must awaken their kindness, apply wisdom and exercise compassion and wisdom simultaneously to rescue all beings in this world from the suffering that is difficult to endure.

So, they are very resolute. They are always working among people, exercising their compassion and wisdom to rescue sentient beings from suffering. Therefore, everyone recognizes them and their names spread throughout infinite worlds. These are the Bodhisattvas among us.

The Bodhisattvas [at the assembly] totaled 80,000, so there were representatives of the Bodhisattvas.

Their names are: Manjusri Bodhisattva. Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva.

Everyone knows the representative of wisdom is.

Great Wisdom Manjusri Bodhisattva. His name translates to “wondrous virtue,” as he is replete with the virtue of profound and wondrous wisdom.

Manjusri Bodhisattva is a being of great wisdom. What about the embodiment of “compassion”? Everyone probably knows the great kindness and compassion of Guanyin. Whenever people encounter suffering or are in a state of difficulty, they automatically chant the name of Guanyin Bodhisattva. This is because Guanyin Bodhisattva is the embodiment of compassion. She “can hear all the sounds in the world” and uses her ears to detect where there is suffering in the world. Thus, she follows these sounds to help people.

Indeed, by chanting the name of Guanyin, we hope to do as her name implies by having a mind like this that can observe all sounds so we can save sentient beings out of compassion. This is great compassion. The name Guanyin Bodhisattva means using great kindness and compassion to hear the thoughts of sentient beings. Wherever there is any difficulty, she will manifest to rescue and transform people. Some people might think, “When I pray to Guanyin Bodhisattva, Guanyin Bodhisattva will come.” Actually, when we pray to Guanyin Bodhisattva, we are calming our minds. Even the gravest difficulties can be easily resolved with a still and quiet mind.

So, we should keep the Buddhas and Bodhisattvas in our hearts at all times. If we cannot find a solution to some matter, we call on Great Wisdom Manjusri Bodhisattva. If we face difficult circumstances, we can quickly chant. Great Compassion Guanyin Bodhisattva. We sentient beings can always depend and rely on them.

Guanyin Bodhisattva can hear all the sounds in the world and save and transform all sentient beings with great compassion. Thus, she is named Great Compassion.

Next is Attained Great Might Bodhisattva; Attained Great Might Bodhisattva is also known as Mahasthamaprapta. He practiced the Pure Land doctrine. Amitabha Buddha, Guanyin Bodhisattva and Attained Great Might Bodhisattva are the Three Saints of the Western Pure Land. Attained Great Might Bodhisattva is replete with great might and transforms sentient beings in all worlds of the ten directions. We can attain great might by exercising compassion and wisdom simultaneously. So, the power of this Bodhisattva’s mind is also mighty and virtuous because [he wants to] save sentient beings. Thus, he is called Great Might Bodhisattva.

Attained Great Might Bodhisattva is replete with great strength and uses it to save and transform sentient beings in the worlds of the ten directions. He attained great might by exercising compassion and wisdom simultaneously.

Next is Constant Diligence Bodhisattva. As we practice the Bodhisattva-path, we must make progress in every moment and never stop rescuing sentient beings. Our own efforts must not cease for even a moment. So, he formed three aspirations, to practice precepts, Samadhi and wisdom. The precepts, Samadhi and wisdom in his mind are the source of strength for his internal practice. Externally, he cultivates 10,000 practices among human beings. Based on people’s habitual tendencies, he helps them according to their capabilities. Sentient beings have tens of thousands of habitual tendencies, so he has to exercise countless forms of wisdom to suit their capabilities. So, to teach according to people’s capabilities is also a kind of spiritual practice.

Thus, he externally cultivates 10,000 practices. “He sees himself as not practicing enough and is never tired of learning. He diligently seeks the Buddha’s wisdom to benefit himself and others. Thus, he is named Constant Diligence.”

I myself always feel that what I am doing is insufficient, that my spiritual practice is insufficient. Therefore, I constantly drive myself forward, without resting.

So, we must constantly and diligently seek the Buddha’s wisdom. Between the Buddha’s wisdom and our wisdom, there is a very big distance. We must keep making progress and being diligent. We must not only take care of ourselves, but we must care for others as well. This is the only way we can be diligent and not become lazy.

Next is Never Resting Bodhisattva. Really, we cannot ever rest. There is not enough time. We must always [be aware] that our time is running out. We cannot constantly think about resting.

Never Resting Bodhisattva does not consider the seeds he sowed to be perfect nor the fruits he has reaped to be complete․ So, he diligently seeks the Buddha’s wisdom without rest. He tirelessly benefits himself and others. Thus, he is named Never Resting Bodhisattva.

He is similar to. Constant Diligence Bodhisattva. He always feels that his own character is not yet perfect, that his practice is not yet complete. They both have this belief about themselves. As they engage in spiritual practice, they want the seeds they sow to be perfect and complete. As for the fruits they attained, they feel that those are not yet perfect or complete. So, life after life, they cultivate their seeds and fruits, their causes and effects. Thus, Never Resting Bodhisattva is careful what seeds he sows in each lifetime.

So, I often tell everyone that we must plant blessed seeds and create good conditions. Is it possible to finish planting blessed seeds? No, it is not. There are infinite worlds and realms, and infinite sentient beings. So if we make a Bodhisattva-aspiration to transform beings, we must always be mindful of the seeds we sow. The task never ends, so we can never rest. In the realms that we can see, there are still many sentient beings to teach and transform. So, he does not consider the fruits he has reaped to be complete. Just as Earth Treasury Bodhisattva vowed to “not become a Buddha until hell is empty,” he feels that his “fruits” are not yet perfect or complete since there are so many sentient beings. Therefore, life after life, he continues to engage in spiritual practice to cultivate countless [good] “seeds” and “fruits.” So, we must not consider the seeds we sowed to be perfect, nor the fruits we have reaped to be complete.

We cannot be content. We should have this view of cause and effect so that we will continuously progress. We must diligently work on creating good causes and never be satisfied with our achievements. This is the virtue of a Bodhisattva. We, as Buddhist practitioners, must truly look up to every Bodhisattva.

Next is Jeweled Palm Bodhisattva. He grasps every chance to transform others. He always seizes opportunities to transform sentient beings. He uses every opportunity to benefit others and continuously helps people. Sentient beings suffer greatly. Among the multitude of sentient beings, some suffer from disasters and catastrophes, while some suffer from poverty and hardship. These people need to be transformed right away; they need immediate help. Depending on their capabilities, they may presently need tangible goods or intangible spiritual guidance. He has an accurate grasp of the capabilities of sentient beings. So, he seizes every chance to teach according to their capabilities.

He uses every opportunity to benefit others, so he utilizes the material goods of this world. He continuously helps people with difficulties. Depending on the kinds of sentient beings, the kinds of capabilities, and the kinds of needs, he knows exactly what to give them. Giving requires both hands, so he is called Jeweled Palms Bodhisattva. He can save all sentient beings with the treasures from his palms. All that he gives are treasures, whether he gives wealth, Dharma or fearlessness. Everything he does helps sentient beings and brings them peace and well-being in body and mind. If people need material goods, he quickly gives them material goods.

Jeweled Palms Bodhisattva effectively grasps every chance to transform others. Because he uses every opportunity to benefit others, everything from his palms becomes a treasure that widely helps sentient beings so they can have peace and well-being in their bodies.

This is how Bodhisattvas meet the needs of sentient beings based on their circumstances. They continuously offer comfort and assistance. With Bodhisattvas at their side or before them, sentient beings can be peaceful and well in body and mind.

Fellow practitioners, we are also Bodhisattvas. In learning Buddha’s teachings, we must set attaining Buddhahood as our goal. We cannot rest halfway and be content. We must know that Bodhisattvas came to this world out of compassion for sentient beings. Their goal is to reach the state of Buddhahood along with other sentient beings. We must be like these enlightened sentient beings so that after we awaken, we will want to transform other living beings. We must diligently progress to attain perfect, universal enlightenment and work among others. We must “practice compassion and wisdom” so that in this world, “we can save all beings from the suffering that is difficult to endure.”

So, our present world really needs Bodhisattvas. We must make great aspirations and engage in great practices to be great beings. Everyone, we must always be mindful.

Episode 63 –  Bodhisattvas Are Enlightened Sentient Beings

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>> We learn the Buddha’s teachings so His Dharma can deeply enter our minds. We can uphold the Buddha-Dharma in infinite worlds. Thus, the Dharma will never cease, and we can accomplish the great work of Bodhisattvas to transform sentient beings.

>>Countless hundreds of thousands of Buddhas. Earlier I spoke of how “in the presence of those Buddhas we plant various roots of virtues.”

>> “They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They entered the great wisdom and arrived at the other shore. Their names spread throughout infinite worlds, and they can save countless sentient beings.”

>> When their names are known around the world, they can uphold the Dharma so it does not cease. Thus, they can accomplish the great work of. Bodhisattvas to transform sentient beings. Thus, what should be and has been done, must be upheld without retreat.

>> [The passage] begins with Manjusri Bodhisattva, a representative of the Bodhisattvas. Also, there were: Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva. Medicine King Bodhisattva. Courageous Giving Bodhisattva. Jeweled Moon Bodhisattva. Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva.

>>Manjusri Bodhisattva. His name translates to “wondrous virtue,” and he had the virtue of profound and wondrous wisdom, so he is called Great Wisdom Manjusri Bodhisattva.

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We learn the Buddha’s teachings so His Dharma can deeply enter our minds. We can uphold the Buddha-Dharma in infinite worlds. Thus, the Dharma will never cease, and we can accomplish the great work of Bodhisattvas to transform sentient beings.

This shows everyone that when we are practicing and learning the Buddha’s teachings, we must let the Dharma deeply enter our minds. I often say that we have the minds of unenlightened beings, but we all intrinsically have Buddha-nature. Though we are unenlightened beings right now, we can hear the Buddha-Dharma. The Buddha-Dharma is profound and wondrous, and it can cleanse our minds. It can turn the unenlightened into noble beings. The minds of unenlightened beings contain afflictions and ignorance. Because the Dharma is like water, it can wash away our ignorance. So, we must allow the Dharma to enter our minds so that it can reach our intrinsic nature. This is how we return to the deep place of our intrinsic nature. If we can do this, then we can uphold the Buddha-Dharma in infinite worlds.

Sentient beings of infinite worlds need the Buddha-Dharma. It contains the truth of human nature. If we do not return to our true nature, we remain endlessly lost in the Six Realms. This leads to unspeakable suffering. Only in the human realm can we hear the Dharma and cultivate our minds through our physical form. This is the advantage of the human realm. If we do not take advantage of this lifetime, we will transmigrate endlessly in the Six Realms and be unable to attain liberation. Now that we are learning the Buddha’s teachings, we must strongly resolve to allow the Buddha-Dharma to deeply enter our minds. If we enter the deepest part of our minds, we can understand and realize our true nature. If we can do so, we can uphold the Buddha-Dharma in infinite worlds.

After we are liberated, we must return to the Saha World. Sentient beings of infinite worlds need the Buddha-Dharma [to be] transformed. Therefore, we can uphold the Buddha-Dharma by spreading it to infinite worlds so that the Dharma will not cease. Thus, we achieve the great work of Bodhisattvas. This means that, if we can firmly uphold the Buddha-Dharma and promote it in the human realm, then this Dharma-lineage will remain unbroken, and the Dharma will continue to be spread.

Before, didn’t I mention turning the Dharma-wheel? A Bodhisattva’s practice must reach. Annutara-samyak-sambodhi; we must reach the level of no retreat, of supreme, perfect, universal enlightenment. Then we can have “joyful unobstructed eloquence and turn the irreversible Dharma-wheel.” Joyful, unobstructed eloquence is the way we promote the Buddha-Dharma. Depending on the type of sentient beings we meet and their capabilities, we choose the kind of Dharma to teach. This requires unobstructed eloquence. That is how we turn the Dharma-wheel. Not only that, but it is an offering of conduct. It is an offering of Dharma we make to.

Countless hundreds of thousands of Buddhas. Earlier I spoke of how “in the presence of those Buddhas we plant various roots of virtues.”

We can constantly be in the state of the Buddha. Besides making offerings to the Buddha and rescuing sentient beings, we want to continuously accumulate virtues. Bodhisattvas seek the Buddha’s Way and transform sentient beings. So, we must also transform sentient beings. Earlier it was also mentioned that. Bodhisattvas’ hearts are very open and broad, and they are continuously saving sentient beings. [The passage] also says that we rely on opportunities to transform beings to perfect our wisdom. As mentioned earlier,

“They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They entered the great wisdom and arrived at the other shore. Their names spread throughout infinite worlds, and they can save countless sentient beings.”

Bodhisattvas want to attain supreme, perfect, universal enlightenment and turn the Dharma-wheel without obstruction. Thus, “they enter the Buddha’s wisdom and arrive at the other shore,” which is the state of Buddhas. Then, “their names spread.” This is what we must understand. The farther we go and the more we do, the more affinities we form with sentient beings. So, “to achieve the great work of Bodhisattvas,” we must always [remain] in infinite worlds. No matter where we are or what kind of environment we are in, we must plant blessed causes and create good connections with sentient beings. This creates opportunities to save all beings, to accomplish the endless task of saving all sentient beings. This is the goal of our Bodhisattva-practice, of learning the path to Buddhahood.

So, there are many Bodhisattvas. “Their names spread throughout infinite worlds and they are able to save infinite sentient beings.” Because their names are known around the world, “they can uphold the Dharma so it does not cease.” If we can constantly let others hear the names of Bodhisattvas, then everyone will know that. Bodhisattvas are Buddhist practitioners, who firmly uphold the Buddha’s teachings as they transform many beings in the human realm. Since Bodhisattvas live in this world, of course they must have names. So, “their names spread” and are heard by people everywhere.

There are still people in many places who do not know about the Buddha-Dharma or Bodhisattvas. Take the country of Haiti for example. The majority of the population is Catholic. What about Buddhism? They have not heard of it. Since they have not heard of Buddhism, how would they know what a Bodhisattva is? These were the causes and conditions. [However], there was a great disaster in Haiti, a strong earthquake. With these causes and conditions, Tzu Chi volunteers from the US went to Haiti. Amidst this group of suffering sentient beings, they ceaselessly provided for them.

The suffering of sentient beings is truly a living hell. Tzu Chi volunteers felt deeply for them and thus continuously rotated [in teams], replacing one another without stopping or resting. They were also like a wheel that radiated out from a center. Every day they gathered in one place and then went out to help everyone in that area. They did not only give out material goods but were also able to show them, “There is a group of people from faraway; you do not know them and their skin is of a different color. They also speak a different language. So why would these people enter these challenging conditions to help you like this?”

To help them understand, they had to explain, “We are from the US. Our organization is based in Taiwan. This is a Buddhist organization. What is Buddhism? In Buddhism, there are those called ‘Bodhisattvas Bodhisattvas’ are ‘awakened sentient beings’, [meaning] they have awakened to comprehend the world’s many forms of suffering. They understand that the world is impermanent and that we never know what will happen or when.” Those who comprehend the appearance of the world, [its many] forms and its nature are called “Bodhisattvas.” We have all learned, heard and comprehended these teachings of the Buddha and are practicing the Bodhisattva-path. We practice [charity] in this world based on the Bodhisattvas’ methods. The power of love we exercise originates in Taiwan, with this religious organization.

Using skillful means and responding to their capabilities, adapting to the time and place, we share teachings with other people at all times. We do not only talk about them, we also put them into action. So, in Haiti, when people see a group of people in blue and white uniforms, they know these are Tzu Chi volunteers. They know that in Tzu Chi, these people are called Bodhisattvas. Bodhisattvas are all good people, people who help others. The religion of these Bodhisattvas is Buddhism.

With their actions, they “uphold the Dharma so it does not cease.” They teach by example and use their actions to promote the Buddha-Dharma, “[to] achieve the great work of Bodhisattvas [by transforming] sentient beings.” This is the principle behind spreading the name. Otherwise, we would be shut away in a monastery to focus on our own enlightenment. After comprehending the Buddha-Dharma, what should we do? We have to spread this Dharma around the world so that the Buddha-Dharma will not cease. That is how we attain the state of Bodhisattvas.

Bodhisattvas help each other’s spiritual practice. Thus, “what should be and has been done must be upheld without retreat.” As for what we should do as [Living] Bodhisattvas, we should learn the Bodhisattva [Way] and go among and interact with people. This is our duty. This is our mission; it is “what should be done.” It is not just something we should do, but something we are all responsible for. We all must undertake this mission. We must uphold the Buddha-Dharma so it will not cease in this world. So, this is our responsibility. No matter “what should be and has been done, [all] must be upheld without retreat.”

When their names are known around the world, they can uphold the Dharma so it does not cease. Thus, they can accomplish the great work of. Bodhisattvas to transform sentient beings. Thus, what should be and has been done, must be upheld without retreat.

As we learn the Buddha’s teachings, since we have developed these aspirations, when we find something good, we take it to heart. Since these are good teachings, we must always seize them and practice them with our bodies and minds so the Dharma will not recede.

These Bodhisattvas need to have names, because “their names spread.” There are many Bodhisattvas. How many are there? In the assembly at Vulture Peak, at the Lotus Dharma-assembly, there were many. Besides the tens of thousands of Arhats and the assembly of bhiksunis, there were 80,000 Bodhisattvas in total. It was such a grand assembly. Just think, with 80,000 Bodhisattvas, there must have been representatives of the Bodhisattvas. Earlier, I spoke of the representatives of the bhiksus and Arhats. Similarly, because there were 80,000 Bodhisattvas, they must have had representatives.

[The passage] begins with Manjusri Bodhisattva, a representative of the Bodhisattvas. Also, there were: Guanyin Bodhisattva. Attained Great Might Bodhisattva. Constant Diligence Bodhisattva. Never Resting Bodhisattva. Jeweled Palm Bodhisattva. Medicine King Bodhisattva. Courageous Giving Bodhisattva. Jeweled Moon Bodhisattva. Moonlight Bodhisattva. Full Moon Bodhisattva. Great Strength Bodhisattva. Unlimited Strength Bodhisattva. Transcending Three Realms Bodhisattva. Bhadrapala Bodhisattva. Maitreya Bodhisattva. Jewel Accumulation Bodhisattva. Guiding Master Bodhisattva.

The 18 Bodhisattvas on this list represented the 80,000 Bodhisattvas there.

Bodhisattva, as I have said before, means “an enlightened sentient being.” In this world, enlightened sentient beings are also called “great beings.” Do you remember? We often hear about the “great being in white,” which is Guanyin Bodhisattva. So, another name for Bodhisattvas is “great being,” or “great name.” The names of these Bodhisattvas are well-known.

They may be named according to the schools of Buddhism they follow or the methods of their practice. They may be named based on their virtues [or] for their fundamental vows. So, each Bodhisattva had a talent. An example of one name based on a method of practice is.

Manjusri Bodhisattva. His name translates to “wondrous virtue,” and he had the virtue of profound and wondrous wisdom, so he is called Great Wisdom Manjusri Bodhisattva.

We also know that Manjusri Bodhisattva had already attained Buddhahood and had been the teacher of the seven ancient Buddhas. He had [cultivated his] wisdom for a long time and had practiced it for countless kalpas. He focused on the Dharma-practice of wisdom. So, when we learn Buddhism, if we lack wisdom, we cannot attain our goal. Indeed, the Buddha told us that sentient beings intrinsically have Buddha-nature. The wisdom of sentient beings is equal to that of the Buddha, but it is covered by ignorance. What methods can we use to eliminate our ignorance so that we return to [a state of] wisdom? Of course, we use wisdom to eliminate ignorance. The principle behind this is cyclical in nature. Everyone’s intrinsic nature has wisdom equal to the Buddha’s wisdom. As for ignorance, it must be eliminated by wisdom.

Therefore, Manjusri was a teacher of the seven ancient Buddhas and was also the begetter of wisdom. So, he used wisdom to spread the Buddha’s teachings in this world and to guide sentient beings to enter the Buddha-Dharma. So, Manjusri was [named] Great Wisdom, which means he has profound and wondrous wisdom. He is an immensely wise Bodhisattva. He is rare because he enlightens himself and others and has perfect enlightened conduct, and he has even guided others to attain Buddhahood. So, if we truly want to enter [the Dharma] with wisdom, we must diligently practice. Manjusri Bodhisattva’s teachings. So, we can understand. Manjusri Bodhisattva’s character. He has perfected his spiritual practice and helped the seven ancient Buddhas attain enlightenment.

In conclusion, Buddhas transmit [the Dharma] to each other, and then return out of compassion to help [other] Buddhas transform sentient beings. This is the virtue of a Bodhisattva. So, we must always be mindful, and moreover, we must delve into and comprehend the Buddha-Dharma. So, everyone, please always be mindful!

Episode 62 – Train with Kindness to Penetrate Buddha-wisdom

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>> The blessed causes, good conditions and the virtue of deep and broad wisdom all originate from having diligently practiced and deeply planted the roots of wisdom in previous lifetimes. Thus, one will be protected by beneficial friends and fulfill all conditions. Inwardly cultivate pure actions to fuel spiritual practice. Outwardly practice helping sentient beings to develop wisdom-life.

>> “They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They penetrated great wisdom and arrived at the other shore.”

>> Those who trained themselves with loving-kindness are Bodhisattvas who attained a state of no rebirth. For the sake of sentient beings in the Saha World, they forego the state of no rebirth and manifest in the Six Realms.

>> Bodhisattvas treat the Three Realms as their home, those in the four forms of birth as their children. By transforming sentient beings, they penetrate Buddha-wisdom, unlike Small Vehicle practitioners who see the Three Realms as a prison and those reborn in four forms of birth as hated thieves.

>> Those who train themselves with loving-kindness will manifest a form to practice in this world. They practice inwardly to attain realizations, speak outwardly to benefit others and use great loving-kindness and compassion as their foundation.

>> Therefore, we must cultivate ourselves with loving-kindness. With great loving-kindness and compassion, we can give teachings at any time and place, and according to any capability.

>> We must penetrate conditions to understand the principles of how things manifested so we can resolve difficulties without retreating.

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The blessed causes, good conditions and the virtue of deep and broad wisdom all originate from having diligently practiced and deeply planted the roots of wisdom in previous lifetimes. Thus, one will be protected by beneficial friends and fulfill all conditions. Inwardly cultivate pure actions to fuel spiritual practice

We must consider the mindsets we have as we interact with others in our daily practice. The way we treat each other creates affinities. Blessed affinities come from respecting, loving and benefiting one another. These are also called blessed conditions, which benefit [us]. Are there other benefits to spiritual practice? Yes! It can help us attain our roots of goodness and perfect our spiritual cultivation. These are all benefits.

In a group of spiritual practitioners or a monastic community, we must help each other succeed. When we help others perfect their practice so that they can reap its benefits, they will also assist us in our spiritual practice. Helping each other create blessings is part of our path of spiritual practice.

[Creating] blessings requires conditions. Everything is related to conditions. Blessed causes lead to good conditions. If we have blessed causes and good conditions, then as we engage in spiritual practice, our wisdom will grow. As our wisdom deepens and broadens, it gives rise to virtue. Inwardly, we can humble ourselves. We all have different habitual tendencies. We face and deal with so many different kinds of people. If we do not work hard on cultivating our minds, our mindsets may easily be influenced by the different habitual tendencies around us. So, we must diligently cultivate our minds. Humbling ourselves is a merit, and requires great effort. This is internal practice, so what about the external? When we interact with others, if we can harmoniously deal with people and matters, then we are in harmony with the principles. If we can do this, everything we do in this world will go smoothly. This is a virtue. Our virtue can help us be accommodating when we are dealing with people. Thus [we say], “the virtuous attain.” With virtue, we can attain good relationships. This is called virtue. So, to have good relationships, we must diligently cultivate our minds to create good causes and affinities with others. Then our wisdom can deepen and broaden, and our virtue can manifest.

This all originates from diligently practicing and deeply planting the roots of wisdom. This is not just about this lifetime. For many kalpas, we have been developing these tendencies and maintaining these practices. When we strive to be like noble beings, we adopt their mindsets so that we never stop learning and practicing. Then we can take the Dharma into our hearts. Naturally, we will be born with this way of seeing and feeling. And naturally, our habitual tendencies will be completely purified.

Therefore, we Buddhist practitioners must begin [practicing] now. We cannot say, “This is very good, but it is not the right time yet. I will wait until….” We just keep waiting, but we do not know if we have enough time to wait. In this life, we cannot wait. Indeed, we did not wait in previous lifetimes. In a previous lifetime, at some unknown point in the past, we met the noble beings and sages and began practicing this path. So, we were born with these blessings and affinities. Even the way we live and our perspectives on matters from childhood until adulthood are influenced by what happened in the past. For a very long time, we have been developing habitual tendencies.

So, in this lifetime, we must seize the moment and no longer wait to diligently practice or deeply plant the roots of goodness. If we can do this over a very long period of time, naturally we will “be protected by beneficial friends and fulfill all conditions.” This is essential to walk the Bodhisattva-path. For a very long time, we must have cultivated blessings and roots of goodness in order to attain many blessed conditions and be protected by beneficial friends. Then we will have a lot of help in walking the Bodhisattva-path. We cannot do this without good friends, without benefactors to help us with the Dharma. So, these benefactors in our lives help us complete our spiritual missions. They are helpful friends. Only in this way can we fulfill all conditions. This is how we mutually benefit and help each other.

“We inwardly cultivate pure actions to fuel spiritual practice.” We must constantly heighten our vigilance. We must accept and uphold [the teachings] so that we can engage in pure practice. These pure actions are the fuel for our spiritual practice. We need to diligently cultivate them. Didn’t I say earlier that we must diligently cultivate our minds? That is how we inwardly cultivate pure actions and do not allow our hearts to be defiled. This fuels our spiritual practice; we also have to outwardly practice helping sentient beings. The Bodhisattva-path must be outwardly practiced. Although we go among others and say we are helping them, the reality is we are developing our own wisdom-life. Our wisdom-life and fuel for spiritual practice are all attained among people. This is what we must understand. As the following verse from the Lotus Sutra states,

“They trained themselves with loving-kindness and were able to enter the Buddha’s wisdom. They penetrated great wisdom and arrived at the other shore.”

Now, we can better understand this part of the sutra. Earlier I said that we all must plant seeds of good causes and blessed conditions when we interact with others. As we practice the Bodhisattva-path, we must cultivate loving-kindness. This sense of loving-kindness is very important.

Hence, “Bodhisattvas have attained a state of no rebirth.” By cultivating pure actions, Bodhisattvas have attained a state of no rebirth and entered the state of Mahaparinirvana. Their hearts are tranquil and still, there is no arising and no ceasing. This is the ultimate state of Bodhisattvas. But because Bodhisattvas are compassionate, though they have attained the state of no rebirth, they cannot bear to let the myriad sentient beings in the Saha World suffer. So, they return to this world out of compassion to help and transform sentient beings. They do not need to return to this world; they are in a state of no arising and no ceasing. But for the sake of sentient beings, they returned on the ship of compassion to manifest in this world. Because they have forgone the state of no rebirth, they continue to manifest in this world, in one of the Six Realms according to their affinities.

We all know the Six Realms, the heaven, human, hell, hungry ghost, animal and asura realms. In the Six Realms they will transform living beings wherever they are. They are born into the Six Realms to save and transform sentient beings.

Those who trained themselves with loving-kindness are Bodhisattvas who attained a state of no rebirth. For the sake of sentient beings in the Saha World, they forego the state of no rebirth and manifest in the Six Realms.

So, “Bodhisattvas treat the Three Realms as their home.” They traverse the form realm. the formless realm, desire realm and so on.

From the Lotus Sutra, we know the Three Realms are like a burning house. The Buddha told us that we must view the Three Realms as a burning house. A burning house is dangerous and causes much hardship; it makes people feel very distressed. Everyone who engages in spiritual practice hopes to transcend the Three Realms. But Bodhisattvas vow to return to the Saha World, willingly make their homes in this unstable world and treat this group of stubborn sentient beings like their own children.

We often hear that parents never grow tired of or abandon their children. No matter how bad the children are, their parents still willingly do so much for them. They may suffer tremendously, but they still willingly help their children. That is the heart of a Bodhisattva. That is why I often say, “a parent’s heart is the heart of a Bodhisattva.” Bodhisattvas treat [all who undergo] “the four forms of birth” as their children. The four forms of birth are womb-, egg-, moisture- and transformation-born. Bodhisattvas refer to all sentient beings as children. Besides human beings, they treat all living beings as their own children and cherish and love them so much.

Indeed, “by transforming sentient beings, they enter the Buddha’s wisdom.” This is similar to how I often say, “Give without expectations and be grateful to sentient beings for helping us perfect our spiritual cultivation.” Indeed, Bodhisattvas feel a sense of gratitude. Though they return to the Saha World, they have absolutely no grievances. They feel no resentment about the stubbornness of sentient beings in the Saha World. They even have this feeling that it is through transforming sentient beings, that they themselves are being trained. This is how they can further advance. So, “they train themselves with kindness and enter the Buddha’s wisdom.” We must train our bodies and hearts with loving-kindness and compassion. Our bodies must physically go among people, and our hearts must withstand challenges from the stubborn sentient beings of this world. This is how we perfect our wisdom.

Bodhisattvas are “unlike Small Vehicle practitioners who see the Three Realms as their prison.” Small Vehicle practitioners, [unlike] Bodhisattvas, refer to Hearers. They have no interest in helping beings because they no longer seek affinities with people. They focus on their own enlightenment and see the Three Realms as a prison. They dare not get close [to others]; they stay very far away. Because they seek liberation, they fear drawing near to the Three Realms. They see “those in the four forms of birth as hated thieves.” Because sentient beings seem like hated thieves, they dare not seek affinities with them. Don’t we often hear people say, “I no longer dare seek good or bad affinities” or. “I no longer dare pay heed to worldly matters”? If we feel this way, we see those reborn in the four forms of birth as hated thieves and dare not become entangled with them. This is what Small Vehicle practitioners are like.

Bodhisattvas treat the Three Realms as their home, those in the four forms of birth as their children. By transforming sentient beings, they penetrate Buddha-wisdom, unlike Small Vehicle practitioners who see the Three Realms as a prison and those reborn in four forms of birth as hated thieves.

Next it mentions “those who train their bodies with loving-kindness.” This means that through their manifested forms in this world, they engage in spiritual practice. Bodhisattvas manifest human form to engage in spiritual practice in this world. Though they are interacting with people, they practice internally to attain realizations. By observing various kinds of people and the principles of all things in the world, they understand the principles of life. Through this human condition, they train their bodies. When they deal with [problematic] matters or difficult environments, they use them as a chance to train themselves. So, “Through their manifested forms in this world they engage in spiritual practice.” They manifest a form in these conditions to engage in spiritual practice. This is how they attain realizations, by gathering these conditions in their hearts.

“[They] speak externally to benefit others and use great loving-kindness and compassion as their foundation.” They take these external states into their hearts and thoroughly understand those external conditions so that they can then expound [their understanding] as teachings to others. This enables sentient beings to change their mindsets, transforming unwholesome thoughts into good deeds. The Bodhisattvas’ wisdom [allows them] to enter the world of sentient beings to to comprehend sentient beings’ habitual tendencies. After gaining insights into habitual tendencies, they use those principles to transform the minds of sentient beings. This is how Bodhisattvas turn the Dharma-wheel. This is their foundation.

Those who train themselves with loving-kindness will manifest a form to practice in this world. They practice inwardly to attain realizations, speak outwardly to benefit others and use great loving-kindness and compassion as their foundation.

To attain the state of a Bodhisattva, we must plant various roots of virtue.

Therefore, we must cultivate ourselves with loving-kindness. With great loving-kindness and compassion, we can give teachings at any time and place, and according to any capability.

So, internal cultivation and external practice use great loving-kindness and compassion as their foundation. This means that with great loving-kindness and compassion, we can expound the Dharma at any time, place and to those of any capability. For certain capabilities, we use certain methods. In certain places, we speak of certain states. This requires us to exercise wisdom.

We must penetrate conditions to understand the principles of how things manifested so we can resolve difficulties without retreating.

To be like Bodhisattvas, we must penetrate the conditions of others. Then based on the time, place and the event that occurred, we can help them resolve those difficulties. For example, wherever there are disasters, we have to use certain methods suitable for that environment to provide relief. Undeterred by difficulties, we bravely progress forward. This is one way Bodhisattvas “cultivate [themselves] with loving-kindness to enter the Buddha’s wisdom.” All this makes us very grateful that the state of Truth is also never-retreating. It is said, “We enter the Buddha’s state of all-encompassing wisdom without retreating. Entering great wisdom means realizing emptiness of self and of Dharma, without retreating.”

This is what a Bodhisattva does. As long as we cultivate faith, steadfastness, honesty and integrity in our minds and practice loving-kindness, compassion, joy and equanimity toward others, we can attain the Buddha’s state. A heart [like this] has no attachments, but sincerely and diligently helps others. This is what Buddhist practitioners must maintain. Only with good causes and conditions can we fulfill our spiritual mission in this world.

Fellow Bodhisattvas, we spiritual practitioners must make Bodhisattva-aspirations. We must enter the Buddha’s wisdom to be able to understand all Dharma and attain great wisdom. Everyone, please always be mindful.

Episode 61 – Planting Roots of Virtue

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>> To “diligently cultivate the power of vows” so we can obtain all Dharma without retreating. Bodhisattvas seek to achieve the Buddha’s enlightenment, vow to transform sentient beings and diligently practice both compassion and wisdom.

>> “By making offerings to countless hundreds and thousands of Buddhas, we plant roots of virtues in Their presence and are constantly praised for this by all Buddhas.”

>> There are three kinds of offerings 1.Offerings of wealth. To give offerings of money or material goods 2.Offerings of reverence. To give offerings by practicing respect with one’s body when interacting with others; this reverence and harmony is our offering 3.Offerings of Dharma. To give offerings by earnestly cultivating the infinite minds and making universal vows.

>> With these offerings, we attain the two virtues of blessings and wisdom. Thus, we plant the root of all virtues, which is the root of goodness. The root of goodness is the foundation of the two virtues, blessings and wisdom.

>> It is said: They made offerings to countless Buddhas and planted roots of virtues in Their presence. They were those who relied on virtuous spiritual friends to never retreat. They were constantly praised by all Buddhas. Bodhisattvas saw Buddhas as teachers. They learned and practiced the path to enlightenment. Now they were praised by Buddhas who confirmed that they were not mistaken, so their minds were peaceful and free.

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Our mindset in safeguarding the Dharma must be.

To “diligently cultivate the power of vows” so we can obtain all Dharma without retreating. Bodhisattvas seek to achieve the Buddha’s enlightenment, vow to transform sentient beings and diligently practice both compassion and wisdom.

This is a very important lesson to learn in the practice of the Buddha-Dharma.

In this world, the Buddha-Dharma can act as a wheel; it can turn evil into good and transform sentient beings. Buddhist practitioners must form great aspirations and great vows to safeguard and uphold the Buddha-Dharma. So, we must “maintain the will to protect Dharma.” In everyone’s hearts, we must maintain this intention to safeguard and promote the Buddha-Dharma so it can flourish. We also have to “diligently cultivate the power of vows.” As we form aspirations, we also make vows. If we have the intention but not the resolve, we will be unwilling to make the effort. So, aside from making aspirations, we also need to make vows so that we can “obtain all Dharma without retreating.”

As we learn His teachings, we must move forward. However, some people give up halfway. Some people have the will to practice, yet while they are on this path, they retreat. A slight deviation causes a great divergence. So, we must attain a state of non-retreating. To do so, we must diligently cultivate the power of vows. Then we can “obtain all Dharma without retreating.”

Bodhisattvas fundamentally “seek the Buddha’s enlightenment and vow to transform sentient beings.” In order for us to “diligently practice both compassion and wisdom,” not only must we respect ourselves and be compassionate toward sentient beings, we must also exercise wisdom. This is most important to learn the Buddha-Dharma. We must not [move] forward only to [turn] back, learning one teaching but losing another one. We must firmly believe in the Dharma that we practice and apply it to our daily living. Then in our daily living, we constantly benefit and teach others so they may continue this cycle. Only then will our spiritual aspirations never retreat.

Next, let us discuss the phrase,

“By making offerings to countless hundreds and thousands of Buddhas, we plant roots of virtues in Their presence and are constantly praised for this by all Buddhas.”

This verse from the Lotus Sutra tells us that when we learn Buddha’s teachings, we must always feel a sense of willingness and joy. When we are willing, we are constantly filled with the delight of Dharma-joy. When we hear the Buddha-Dharma we are joyous, so we willingly work with others. If we can be like this, when we willingly and happily help other people, then this is making offerings. [When] we accept and apply the Buddha’s teachings, we are accepting and applying teachings of past, present and future Buddhas, which are all the same. When we apply the Dharma to our hearts, the Buddhas will certainly be very happy. When we adopt the Buddha-mind and enter the Buddha-Dharma without retreating, that is also a form of offering.

But let us discuss the meaning of, “Making offerings to countless hundreds and thousands of Buddhas.” There are three kinds of offerings we can make.

The first is offerings of wealth. This is a tangible, visible offering. When the Buddha was in this world, He and the Sangha focused on spiritual practice. The Dharma was their highest priority, and they practiced it internally and cultivated it externally. So, the daily living of the Sangha was dependent upon Dharma-protectors, the lay practitioners who protected the Dharma by making offerings. Part of the Sangha’s daily living was begging for alms, so all aspects of life, including clothing, food, shelter and transportation, had to be provided by people in society as part of their offerings. So, when the Buddha was alive, He encouraged people to make offerings to provide stability for Him and the Sangha. Then they could promote the Buddha-Dharma among people without worries. That is why we speak of offerings of wealth, giving money or material goods.

Then, the second is offerings of reverence. Reverence means respect. If the Buddha-Dharma is to prosper, then everybody must know to respect the Buddha, the Dharma and the Sangha. They must have this sense of reverence. Only when the Buddha-Dharma is respected can it be promoted among people. Once people accept [the Dharma], then they know to respect it. So, as part of the etiquette of a religion, there must be an offering of reverence. So, [we must] “practice respect with our body when interacting with others; this reverence and harmony is our offering.” These are forms of etiquette and lessons in how to interact with others. Besides acting with respect, we must be harmonious when working with others. The Sangha has six points of reverent harmony. Harmony was an offering they made to the Buddha. The Buddha led a very large monastic community. If they did not live in reverent harmony, then this would not be possible. So, a monastic community must cultivate reverent harmony internally. Then naturally, Dharma-protectors outside of the community will respect [and support] them.

The third is the offering of Dharma, which is to practice the true teachings. This means we must cultivate the Four Infinite Minds and make the Four Universal Vows as an offering. We all know the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity are the Four Infinite Minds. We do not practice to benefit ourselves only; we must also benefit others. Because sentient beings experience much suffering, we Buddhists must exercise our Bodhisattva-minds. A Bodhisattva’s mind is inseparable from loving-kindness, compassion, joy and equanimity. These are called the Four Infinite Minds. Therefore, our spiritual practice cannot lack the Four Infinite Minds, or Four Immeasurables, and the Four Universal Vows. This is practicing the true teachings. These are the Three Offerings.

There are three kinds of offerings 1.Offerings of wealth. To give offerings of money or material goods 2.Offerings of reverence. To give offerings by practicing respect with one’s body when interacting with others; this reverence and harmony is our offering 3.Offerings of Dharma. To give offerings by earnestly cultivating the infinite minds and making universal vows.

Everyone, we are grateful every day when we come the prayer hall to pay our respects. The attendant monastic has already prepared everything perfectly and created a solemn atmosphere in the Great Hall. There are flowers and fruits before the Buddha so when we physically enter the Great Hall, there is a sense of solemnity and order. This is considered a way of giving, which is also a kind of offering.

Once this dignified scene has been set, we enter and hear sounds of bells and drums. We enter in an orderly fashion and worship reverently with our bodies and minds. This is practicing respect with one’s body. Then we sit and quietly reflect on the morning practice. Perhaps we then hear a Dharma teaching. As we mindfully listen to the Dharma, are we giving rise to spiritual aspirations? We should, for human form is difficult to attain, the Buddha-Dharma is difficult to hear and the path to Buddhahood is difficult to practice. We have already attained human form and heard the Buddha-Dharma, so now we must put the teachings into practice. If we can do this, we will always make all of the Three Offerings.

So, this is not difficult to do. Simple teachings are easy [to practice] in our daily living. To understand profound teachings, we must be determined and never retreat as we deal with people, matters and objects. We must be able to go among others to help them. We must practice the Four Infinite Minds and the Four Universal Vows when we deal with any person or any issue. If we can make these kinds of offerings, we can attain virtues of blessings and wisdom. If we can do this, then we have reached a level where we can make offerings to countless Buddhas.

Indeed, based on principles, we know that all Buddhas and all people have Buddha-nature. Those in front, behind, to the left and right are all Buddhas. We need to treat everyone we meet as a Buddha; they may be a Buddha now, a future Buddha, or a Buddha from the past. We use this sense of reverence to show them gratitude, respect and love. Gratitude is like an offering of wealth. Respect is an offering of reverence. Love refers to infinite minds. In our interactions with others, we are making offerings at all times and to every person. We must be able to achieve all this.

If so, then this is a blessing and it also demonstrates our wisdom. Only those with blessings and wisdom can be grateful to every person, respect every person and love everyone. A person who can do this is blessed and wise and has simultaneously cultivated the virtues of both blessings and wisdom. Thus, the Buddha is [called] the Two-Footed Honored One, for He has cultivated both blessings and wisdom, just as we humans need both of our legs in order to walk smoothly. We must have blessings and wisdom to successfully walk this Dharma-path. So, to attain the virtues of both blessings and wisdom, we must make these offerings.

These virtues are called the root of all virtues. The root of all virtues is the root of goodness. Blessings and wisdom are the roots of our spiritual practice. I often say, “A forest of Bodhi trees flourishes from one root.” When we are in a spiritual training ground, we can arouse Bodhicitta to create blessings and nurture our wisdom. The roots of blessings and wisdom must grow and extend so that each Bodhi tree can flourish. Then our Bodhicitta can thrive. So, the virtues of blessings and wisdom are the roots that we spiritual practitioners must cultivate. We must always be mindful.

With these offerings, we attain the two virtues of blessings and wisdom. Thus, we plant the root of all virtues, which is the root of goodness. The root of goodness is the foundation of the two virtues, blessings and wisdom.

Therefore, we call this making offerings to countless hundreds and thousands of Buddhas. Those to whom we must make offerings are countless hundreds and thousands of Buddhas. As I said earlier, there are countless Buddhas, but when we speak of our Buddha, aren’t we just referring to a specific one? Yes! More than two thousand years ago, Sakyamuni Buddha attained enlightenment. But at that time the Buddha said, “Make offerings to countless hundreds and thousands of Buddhas.” When we think carefully, we realize this is because the Buddha told us that every person has Buddha-nature. Perhaps one who attained Buddhahood in the past has returned to the human realm out of compassion, just as, at the Lotus Dharma-assembly, there were many Dharmakaya-Bodhisattvas who had all attained Buddhahood in the past. During the Buddha’s lifetime, they returned out of compassion to help at this assembly.

Therefore, all sentient beings have Buddha-nature. So we must know that at all times, countless Buddhas are by our sides. Perhaps [that person] is a Buddha. Therefore, we must treat every person as a Buddha. Isn’t this what Never-Slighting Bodhisattva did? No matter how badly others yelled at or beat him, he still paid respect to them with reverence and dared not slight them. We must always have this sense of respect, this desire to make offerings. Moreover, there are past, present and future. Buddhas by our sides. We must make offerings with this state of mind.

“We plant roots of virtues in Their presence.” This means that when we make offerings with this mindset, naturally we are planting the roots of virtues among all Buddhas. Consider the many disasters we see in this world. In Haiti, Tzu Chi volunteers committed to going there and helping despite its harsh environment. We stayed by their sides for a very long time. Wave after wave of Bodhisattvas continuously took each other’s place. They went there with great love and respect. When they distributed relief goods, they bowed deeply from their waist, held the supplies up high and then reverently handed them over. Just think, they are the ones giving to others, but they are still so humble. People like this are called Bodhisattvas.

They feel gratitude and a sense of respect. They are grateful to the disaster victims for awakening their love, helping them understand the impermanence of life, realizing life’s suffering and training their perseverance. If we think about it, isn’t this “planting the roots of virtues in the presence of Buddhas”? In that place, we can nurture our roots of goodness so they become longer and thicker. Then, our [Bodhi] tree can flourish. This greatly strengthens our will to practice. This is how we rely on spiritual friends so we will never retreat. Every person in front of or behind us is a virtuous spiritual friend.

So, when we help others with great respect, of course we also receive their respect. Therefore, this verse states, “constantly praised by all Buddhas.” They are pleased with us and praise us because of our contributions. We are all in this place of spiritual practice; the Saha World is a training ground where all Buddhas can confirm we are not mistaken. If our hearts can be very peaceful, they will be the root by which we never retreat from our Bodhisattva-aspirations. Although giving willingly is very tiring, we are very happy because our efforts are affirmed by every person. Thus we are very peaceful.

It is said: They made offerings to countless Buddhas and planted roots of virtues in Their presence. They were those who relied on virtuous spiritual friends to never retreat. They were constantly praised by all Buddhas. Bodhisattvas saw Buddhas as teachers. They learned and practiced the path to enlightenment. Now they were praised by Buddhas who confirmed that they were not mistaken, so their minds were peaceful and free.

The Bodhisattva-path is this simple; we must train ourselves so that each day, we do not retreat. In interacting with others, we need to feel gratitude. We must treat them all as Buddhas with our gratitude, respect and love. So everyone, please always be mindful.