Author: Rosalyn Leung

Episode 1114 – The Awakening in the Depths of the Heart

>> “In the depths of his heart, he awakened to the seeds and virtues that were deeply planted. As for the Dharma taught by all Buddhas, he clearly and thoroughly understood it. He even understood the supreme meaning of emptiness and comprehended it without obstructions. Purna understood clearly without doubt. His understanding was deep and thorough.”

>> “You must not think that Purna can only protect, uphold and help to promote my teachings. In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas. Among those who taught the Dharma then, he was also foremost.”

>> Moreover, the Buddhas, in their supreme wisdom, taught the true principle that everything is empty and still in essence and appearance. When there is no arising of appearances, there is emptiness. When there is no arising and ceasing, there is stillness. As he was unattached to the world like the lotus flower, he could skillfully penetrate the teachings of emptiness and stillness.

>> He understood and comprehended: He had refined views and clear understanding. Thorough and unobstructed clarity is called “comprehension.” This states that he has entered deeply into the Tathagata’s ocean of wisdom and saw the Dharma clearly. His inner realization was so deep; how could it be easily reached?

>> [He] attained the Four Unobstructed Wisdoms: He had clearly understood the nature of all Dharma and realized the four kinds of unobstructed wisdom. These wisdoms are referring to eloquence: First, wisdom of unobstructed meaning. Second, wisdom of unobstructed Dharma. Third, wisdom of unobstructed rhetoric. Fourth, wisdom of unobstructed joyful eloquence.

>> The first of the Four Unobstructed Wisdoms, the wisdom of unobstructed meaning: This means he knows the meaning and principles of all Dharma and can understand them all thoroughly without hindrance.

>> The second of the Four Unobstructed Wisdoms, the wisdom of unobstructed Dharma: This means he knows the names and appearances of all Dharma and can distinguish them without error.

>> The third of the Four Unobstructed Wisdoms, the wisdom of unobstructed rhetoric: This means he could use the different languages of different places eloquently and without obstruction and can enable those listening to all understand his words.

>> The fourth of the Four Unobstructed Wisdoms, the wisdom of joyful eloquence: In a single word, he can teach the meanings of all principles. With one word, one teaching, he could promote and teach the infinite Dharma, instructing others tirelessly.

>> He could constantly examine the truth and teach the Dharma purely, without any doubts or delusions: Because of his wisdom, he could constantly carefully and aptly examine the truth of the Dharma. He was free of defilement and remained pure, so he could teach according to the Dharma. His mind had no doubts or confusion.

>> [He could] teach the Dharma purely, without any doubts or delusions: This means that he could use skillful means to reveal the Dharma-nature, yet not be obstructed by or attached to the Dharma that was taught. Not only could he teach it, he could also realize it, therefore he was without any doubts or delusions.

>> Throughout his lifetime [he] constantly cultivated Brahma-conduct: Because he possessed spiritual powers, throughout his lifetime he was able to constantly cultivate purifying practices. In his practice on the Path, he disciplined himself to never stop. He did not rest on the merits he had achieved or on the ultimate states he reached. Thus it says he had constantly cultivated.

“In the depths of his heart, he awakened to the seeds
and virtues that were deeply planted.
As for the Dharma taught by all Buddhas,
he clearly and thoroughly understood it.
He even understood the supreme meaning of emptiness
and comprehended it without obstructions.
Purna understood clearly without doubt.
His understanding was deep and thorough.”

The depths of our hearts is so important! Purna Maitrayaniputra, because of the power of the vows in the depths of his heart, spent dust-inked kalpas constantly accumulating [these virtues]. He helped the Buddha to promote the teachings and transform sentient beings. This is what Purna Maitrayaniputra did. This seed originated an incalculable number of dust-inked kalpas ago. He was at the same Dharma-assembly as the 16 novices. The 16 novices repeated the Dharma taught by. Great Unhindered Wisdom Superior Buddha. Purna Maitrayaniputra, as the 16 novices taught the Lotus Sutra again, formed an aspiration to listen to the teachings of Great Unhindered Wisdom Superior Buddha and listen to them repeated by the 16 novices as they explained again the profound and wondrous principles of the Lotus Sutra. So, that aspiration was very deep in his heart.

This seed has been there until now. Sakyamuni Buddha had attained Buddhahood and begun carrying out His one great cause to open and reveal to sentient beings. Purna Maitrayaniputra joined the Sangha at this time. Once he heard the Buddha-Dharma, he attained 1000 realizations. So, he already had realizations deep in his heart, because he understood the impermanence of life and the true principles of all things in the universe, Through the Buddha’s analysis of these things, he had deep realizations. Thus, “He awakened to the seeds”; that seed buried very deep within him had already begun to grow. This was also what he had cultivated in spiritual practice over many lifetimes; there were all kinds of merits and virtue. As we mentioned previously, the merits that Purna Maitrayaniputra attained came from lifetimes of forming good conditions and planting causes of blessings, layer upon layer. Apart from Sakyamuni Buddha, no one can compare to him.

So, with Purna Maitrayaniputra, we know the depths of merits and virtue he accumulated. However deep the causes are, that is how deep the conditions are. So, when causes and conditions converge, all kinds of merits and virtues will appear. This shows us why Purna Maitrayaniputra was so highly esteemed by the Buddha. For 40-plus years he had been praised by the Buddha. This was truly remarkable.

“As for the Dharma taught by all Buddhas, he clearly and thoroughly understood it.” This is how Purna was. He did this not only in the presence of Sakyamuni Buddha, in this lifetime. For many lifetimes, just as Sakyamuni Buddha did, he helped Buddhas and helped to promote teachings. Sakyamuni Buddha did this, and Purna Maitrayaniputra also did this. For any Buddha, as long as they had the karmic conditions, they would be in the presence of that Buddha, at that Buddha’s place of practice, still reverently listening to the Dharma. All Buddhas share the same path. He took the Buddha’s teachings to heart. With every teaching the Buddha gave, he would take it to heart and comprehend it thoroughly and clearly.

“He fully understood the supreme meaning of emptiness and comprehended it without obstructions.” What he understood was the Great Vehicle Dharma. Everything that he received, all the teaching of emptiness, were clear to him; he understood them all. But he was not obstructed by this emptiness. Many practitioners are biased toward emptiness in their practice. They have deviated, clinging only to emptiness. “Since everything is empty, I will not take issue over anything. I also do not have to do anything.” This is clinging to emptiness. They do not know that in emptiness there is still wondrous existence.

Although there is no need to be attached, we must still be diligent and work hard! This is because we learn the Buddha-Dharma in order to attain Buddhahood, not just to stop at, “I know, I know, I know all these principles. I do not have to take issue over anything.” Is this good enough? No. Not only should we not take issue over things, we must furthermore go among the people. The Bodhi-path is found among people. We must go to teach everyone to not take issue over things. Not only do we teach people, we must help them not to be deluded and lost.

When it comes to being deluded, people these days are all lost in the internet. Isn’t this like being in a “web of delusion”? They have been trapped by this web. In this way sentient beings are in a “lost in a web of delusion.” They are trapped in this web. So, we need to be liberated. Not only must we ourselves not fall into this web of ignorance. We must break through this web of ignorance and continue moving forward to deliver all sentient beings. We must help sentient beings understand that this web is terrifying. This kind of ignorance can cause us to regress and create chaos in society, in the world.

We must teach people to make use of the web, to spread a network of Bodhisattvas, not a web of unenlightened beings’ ignorance. We use the World Wide Web to spread the Dharma. We should use the web for today’s world; how many people are worried about the rise in Earth’s temperature? Now, we must quickly lower the temperature. How do we do this? We must reduce carbon dioxide emissions and the emission of pollutants from industrial production. We need everyone to see things clearly and think things through. We need a way to reduce factory emissions so we can lower Earth’s temperature. Only when the temperature is lowered will the climate and weather be favorable.

The current human population is very large. This one planet alone has to sustain more than seven billion people. Just imagine, if we do not think things through, our population will continue to grow, and our minds will continue to be trapped in this web, unable to comprehend the principles. People will only create conflicts with each other, slander each other and cause pollution etc., leading to chaos in families, societies and the whole world. This is the result of being trapped in this web. This web is truly terrifying.

If we are unable to understand the principles, then we are stuck in this web. When we understand principles, we know that. “We cannot take anything with us when we die; only karma follows us to our next life.” If only the manufacturers would see more clearly, or utilize their wisdom to resolve the issues of emissions and pollution, if they could do this…. This takes being able to see through things. If we understand that all things are empty and we cannot take them with us, why [cause harm]? When a method does not work, why don’t we let it go and reduce [the load]? Since we cannot make these [emissions] clean, the only thing to do is let go and produce less. Otherwise, on this planet we will continually see the temperature rising higher and higher. This is very terrifying!

We must thoroughly comprehend the principles to see through and let go [of our attachments]. Perhaps when we penetrate the principles, we can think of methods to clean up [pollution]. If there are good methods, we can use the web for everyone to work together to purify the world. First, we purify people’s hearts and share effective and helpful methods for cleaning [our environment]. For example, we teach people how to recycle. All [our volunteers] share the same aspiration; purity begins at the source. The web connects all of us. If everyone can accept environmental protection, if we place importance on it and all of us can work together, this will be of great benefit to the planet.

Next is to kill less by adopting vegetarianism. Everyone should do their best to be vegetarian to reduce the number of animals raised and killed. Raising livestock generates pollution. On this topic alone, there are many issues worth exploring. This can involve religious concepts like the karmic law of cause and effect. Now we are talking about how to protect Earth. According to the Buddha’s teachings, sentient beings create collective karma as they continue to hurt and kill each other. Animals are living beings too. They also have feelings. Don’t we often hear about and see this?

We heard about and saw the gorilla who learned sign language from a young age. When she was with humans, she communicated with them through sign language. Humans taught her sign language, so she could communicate with humans. Last year, in 2015, she turned 44 years old. This year she will be 45 years old. She knew that world leaders would be in France for the Climate Change Conference. She expressed that she had something to say; through sign language she said she wanted to talk.

They let her express herself. She began by saying she was a representative for the flowers and animals. Flowers means nature. “Koko,” she pointed to herself, “loves humans, nature and animals, but humans are foolish, incredibly foolish.” This was what Koko said in sign language. She said that she was very sad. She also cried! She said, “We must hurry to cure Earth. We must quickly save the planet. Nature is watching everyone.” Though she only said these few sentences, used sign language to say these few sentences, if we mindfully think about this, she also knows that Earth has been damaged. She wants to fix the planet, save the planet.

See, this animal loves nature, animals and humans. But humans are so stupid. This gorilla reprimanded humans for being foolish. See, she is also very sad. She signed that this makes her cry. She signed, “Nature is watching you.” Is this not how “there are spiritual beings three inches above us”? I do not know how many times I have said this. Koko the gorilla was able to learn sign language and understand human nature. She also truly wants to help save the planet because she loves humans and loves nature. This is the intrinsic nature that all beings share. It is just that we humans can express it through our voice. We can express our thoughts. Although humans have so many different languages, through education, we can translate between different languages to communicate and share what we think.

But what about animals? They cannot speak. They are not like Koko with her sign language. They cannot use human sign language to communicate with humans. Not all animals are able to do this, and not even all gorillas can do this. Only Koko has such a bright and clear spiritual nature. Think about it. For this gorilla, she had “awakened to the seeds.” It is just that she brought her karma. Or perhaps she was born into the animal realm to manifest an animal’s appearance, to display this manifestation of a gorilla, in order to warn us humans. So, I want to use [the example] of her innate potential, which is so close to humans that she was able to express herself like us, in order to verify what the Buddha told us, “All sentient beings have the Buddha-nature.”

This has already been very proven. This is so clear. Why have humans still not awakened to this? Can humans really be worse than an animal? So, we need to understand this thoroughly. We sentient beings must awaken [to the truth that] all things are empty. We focus on whose business is bigger, who is more well-known, who has greater power. We want more of everything. But as for what day something will happen to us, nobody knows. No one can predict the length of their life. Just how long will my life actually be? However, for humanity’s sake, we can give more of ourselves.

Look at Tzu Chi volunteers around the world, Look at Jordan. Near Jordan’s borders, in the [Iraq-Syria-Jordan triangle], refugees from Iraq continually head toward Jordan. Refugees from nearby Syria are also escaping into Jordan. Now in Jordan, they have already taken in over 10,000 refugees in that place. Within their borders they already carry the burden of sustaining over one million [refugees]. These are inside the borders. However, there are still tens of thousands outside living in dire circumstances.

Whether they come from Iraq or Syria, they are all shut out at the border and are stuck there. The weather is very cold now! It is hard for those people to survive. They face many dangers. A director from the [UN] Refugee Agency was stationed at the refugee camp. Through introductions by Tzu Chi volunteers there, he met Chi Hui. Chi Hui explained to him how Tzu Chi holds relief distributions and gives to refugees around the world. He told him about all the things we do. This official from the refugee agency was very moved. He hoped to collaborate with Tzu Chi to find ways to deliver aid outside the borders so that these refugees could make it through this difficult time.

After thorough consideration and a meeting, the final decision was to work in stages. With more than 10,000 people, we could not help all of them at once. So, we learned which area needed the most help. There were more than 1000 people there, so we prepared supplies for more than 1500 people. After overcoming great difficulties, obstacle after obstacle, the material goods were finally ready and loaded into cars. The journey was over 300 kilometers through the desert to arrive outside the borders. Early in the morning, some time before 4 am, two cars were finally ready to go. After leaving some time before 4 am, they kept traveling until dawn gradually broke. By 7 am, they had reached the border and encountered difficulties; the soldiers at the borders believed they had not received information about their passing through. So, once more they had to explain everything. They had to move these soldiers. After they understood, they finally let our volunteers through.

When we went through and saw the refugees, there was another charity organization that welcomed us and collaborated with us. We could see our volunteers in blue and white repeatedly overcoming all kinds of obstacles to personally hand out material goods. Blankets, nutritious food and clean water were all successfully delivered. These refugees from Iraq and Syria were living in these freezing winter temperatures, on the border between life and death. After so many supplies were unloaded, everybody cheered with joy. These life-saving material goods were delivered in the nick of time.

In that place, Chi Hui said to everyone that he represented the love of Tzu Chi volunteers from around the world. The spirit of love, the seeds of love, have been sown again in that place, in the desert. We hope that desert will become an oasis. In everything we do, we must be able to overcome obstacles. Would we say this kind of world is “empty”? We cannot dismiss human suffering as empty. Trapped in the web of ignorance, people’s afflictions and ignorance created disasters in these countries. This happened to Iraq before; rebuilding it now is still such a long road that the end cannot be seen. There are still scattered groups of refugees fleeing the country.

The Syrian civil war has lasted almost five years. Families have been destroyed, and people have died. Refugees are still fleeing the country. Why exactly is this happening? It is because a web of ignorance has trapped them, resulting in so many hardships. In fact, if we understand the truth that everything is empty, what exactly are we taking issue over? Why do we create opposition and conflict? Yet there are so many people in that place hovering on the edge of life and death. Can we say that this is empty?

Clearly, in this world suffering is right in front of our eyes. Bodhisattvas are needed to go help. Although everything is truly empty, in our journey through life in the human realm, there is this kind of human suffering in this place. So, we must mindfully seek to understand and penetrate the principles. We must thoroughly understand true emptiness. There is no need to take issue over things. But there is wondrous existence, so we must give to help. When we plant these seeds of causes in the depth of our hearts, how do we help them to open up? Everyone must return to their intrinsic nature of True Suchness. For beginningless dust-inked kalpas, it has been the same in the past and the present, as well as on into the infinite future. With time and space, we must be mindful.

So, we must understand “the supreme meaning of emptiness and comprehend it without obstructions.” Then we will not produce so many afflictions and so much suffering. “Purna understood clearly without doubt. His understanding was deep and thorough.” Because in the depths of his heart, he had this seed, when he heard the Buddha-Dharma, he could comprehend it without obstructions.

The previous sutra passage states,

“You must not think that Purna can only protect, uphold and help to promote my teachings. In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas. Among those who taught the Dharma then, he was also foremost.”

This is what we discussed yesterday.

The next sutra passage states,

“Moreover, regarding the Dharma of emptiness taught by all Buddhas, he understood and comprehended it and attained the Four Unobstructed Wisdoms. He could constantly examine the truth and teach the Dharma purely, without any doubts or delusions. He was replete with a Bodhisattva’s spiritual powers and throughout his lifetime constantly cultivated Brahma-conduct.”

“Moreover, regarding the Dharma of emptiness taught by all Buddhas….” In the past he was able to help at the assemblies of nine billion Buddhas. This was the previous passage. In those places he helped to protect, uphold and promote the Dharma. Now, this is about the Dharma of emptiness all Buddhas taught. At the place of practice of each Buddha, he heard the Buddha teach the Dharma of emptiness.

Moreover, the Buddhas, in their supreme wisdom, taught the true principle that everything is empty and still in essence and appearance. When there is no arising of appearances, there is emptiness. When there is no arising and ceasing, there is stillness. As he was unattached to the world like the lotus flower, he could skillfully penetrate the teachings of emptiness and stillness.

So, in the supreme wisdom of all Buddhas, “all the true principles They taught were empty and still in substance and appearance.” These are the principles taught by all Buddhas, “true” refers to the principles, true principles. Among their teachings, these are true principles, yet “empty and still in essence and appearance.” This is what we always talk about. True principles have no substance or appearance. We cannot see or touch them, but they are clearly true principles. This is the wondrous existence in true emptiness. We cannot see anything there; this is true emptiness, but it contains wondrous existence.

“That which has no appearance” is without any appearance of any kind. So, we call this “empty. That which has no arising and ceasing is still.” There is no moment when it begins, and no moment when it ends. Because it has no beginning, it has no ending. We talk about dust-inked kalpas ago; exactly how long was dust-inked kalpas ago? We do not know. To find its beginning, neither a mathematician nor his disciples could ever calculate it. It is impossible to speak of. The beginning of dust-inked kalpas is something we are unable to understand. Time and space are without beginning or end. There is no arising and thus naturally no ceasing. Therefore, that with no appearance of “arising and ceasing” is called “still.” He is always so tranquil and still. Without arising or ceasing, there is stillness. This is called “emptiness and stillness.” This is the true principles.

“He was unattached to the world, like the lotus flower.” Consider our minds. As we go among people, our minds must not be defiled by people. I often explain that the teaching of the Great Vehicle is like this. We must go among people but not allow people and matters to afflict our minds nor allow the web of ignorance trap our minds. This is to be “unattached to the world like the lotus flower.” It emerges from the mud but remains undefiled. But we must “skillfully penetrate the teachings of emptiness and stillness.” We must always do good deeds among people but never allow arising and ceasing to trouble our minds. Our minds must be free of arising and ceasing so we can give without any arising and ceasing. We often say to give without any expectations and also express our gratitude.

Many people find this inconceivable, but those who know this, those who are grateful, find great joy in it. Though giving to others may be taxing on the body and we have be very mindful in the process, when we are able to help people, when our mission ends, we are joyful. Can we take out this joy and show it to people? No, we cannot. We just feel joyful. It is formless and intangible. We can only experience it. We cannot take it out and describe its appearance. This is how true principles are.

So, “He understood and comprehended.”

He understood and comprehended: He had refined views and clear understanding. Thorough and unobstructed clarity is called “comprehension.” This states that he has entered deeply into the Tathagata’s ocean of wisdom and saw the Dharma clearly. His inner realization was so deep; how could it be easily reached?

This is to be refined, without impurities. “He had refined views and clear understanding. Thorough and unobstructed clarity is called ‘comprehension.'” We are very refined, without impurities, just like a mirror without any trace of dust. So, the scene it reflects is clear and bright, completely unobstructed. These exterior states are all clearly reflected in the mirror. This is comprehension. When we look at this mirror, we have a comprehensive view of all conditions and understand everything.

“This states that he has entered deeply into the Tathagata’s ocean of wisdom and saw the Dharma clearly.” The Tathagata’s wisdom and Dharma are deep, as deep as the ocean. In this ocean, there is nothing that He does not thoroughly comprehend. This wisdom is as vast as the ocean; it is very refined and very clear. Look at people who go to the bottom of the ocean. As long as their eyes are well-protected, they can swim around and clearly see all the things under the ocean. This is the same principle. So, “His inner realization was so deep; how could it be easily reached?” This is how the Buddha praised. Purna Maitrayaniputra; he thoroughly understood all Buddhas’ teachings. There was nobody comparable to him.

So, “[He] attained the Four Unobstructed Wisdoms.”

[He] attained the Four Unobstructed Wisdoms: He had clearly understood the nature of all Dharma and realized the four kinds of unobstructed wisdom. These wisdoms are referring to eloquence: First, wisdom of unobstructed meaning. Second, wisdom of unobstructed Dharma. Third, wisdom of unobstructed rhetoric. Fourth, wisdom of unobstructed joyful eloquence.

Purna Maitrayaniputra not only had very a clear perspective, he also attained the Four Unobstructed Wisdoms. “He had clearly understood the nature of all Dharma.” He completely and clearly understood the nature of all Dharma and attained the Four Unobstructed Wisdoms.

“First [is] wisdom of unobstructed meaning.”

The first of the Four Unobstructed Wisdoms, the wisdom of unobstructed meaning: This means he knows the meaning and principles of all Dharma and can understand them all thoroughly without hindrance.

Everyone must remember that we often mention the Four Unobstructed Wisdoms. The first is wisdom of unobstructed meaning. This means that we clearly understand the meanings and principles of all Dharma. We thoroughly understand them without obstruction or hindrance. Without hindrance means without obstruction. We are not stopped nor blocked, so there is no obstruction.

“Second [is] wisdom of unobstructed Dharma.”

The second of the Four Unobstructed Wisdoms, the wisdom of unobstructed Dharma: This means he knows the names and appearances of all Dharma and can distinguish them without error.

He not only understands the meaning and principles of the Dharma, but also, the methods for spreading the Dharma, transforming sentient beings and teaching according to capabilities, all without obstruction. This means he “knows the names and appearances of all Dharma.” As he teaches the Dharma according to capacities, “he can distinguish them without error.” He does so without error. He makes no mistakes.

“Third [is] the wisdom of unobstructed rhetoric.”

The third of the Four Unobstructed Wisdoms, the wisdom of unobstructed rhetoric: This means he could use the different languages of different places eloquently and without obstruction and can enable those listening to all understand his words.

This means he “could use the different languages of different places eloquently and without obstruction.” Difference places have different languages, and he could communicate in all of them. He is not like me, who needs things to be translated again and again. He could comprehend all kinds of languages. “He can enable those listening to all understand his words.” They can all understand and comprehend the Dharma that he teaches.

“Fourth [is] the wisdom of joyful eloquence.”

The fourth of the Four Unobstructed Wisdoms, the wisdom of joyful eloquence: In a single word, he can teach the meanings of all principles. With one word, one teaching, he could promote and teach the infinite Dharma, instructing others tirelessly.

This is how he taught the Dharma; apart from thoroughly comprehending the Dharma, he also understood all languages. In order to communicate with everyone, he had to understand the Dharma he would teach. Then he must teach it happily, with joy. He must be tireless [and teach] over and over again. The Dharma in the sutras is repetitive, and very similar, but still he teaches it continually, repeatedly. He tirelessly keeps expounding it. In one word he can teach all the meanings. With the same teaching, he can use different analogies and different explanations, all contained within this one line of Dharma. He teaches it until we can remember it, understand it and furthermore apply it. This is known as “joyful eloquence.” Over and over again, he uses different methods to help us understand, to move us, to help us put it into practice. So, all meanings and principles can be explained within one word. “With one word, one teaching, he could promote and teach the infinite Dharma.” With one word, one teaching, he was able to explain and promote the Dharma. The Dharma is infinite, and there are truly many people to teach. Teaching tirelessly is Purna Maitrayaniputra’s strength.

“He could constantly examine the truth and teach the Dharma purely, without any doubts or delusions.”

He could constantly examine the truth and teach the Dharma purely, without any doubts or delusions: Because of his wisdom, he could constantly carefully and aptly examine the truth of the Dharma. He was free of defilement and remained pure, so he could teach according to the Dharma. His mind had no doubts or confusion.

The principles of the Dharma were all very clear to him. This is his wisdom. “He could constantly [be clear about] the Dharma.” He could very clearly discern right from wrong. Therefore, he was free of defilement and “remained pure, so he could teach according to the Dharma.” He could eliminate all of these defilements and use the pure Dharma to teach so people would no longer have doubts, no longer have chaos or delusion in their minds. This is to “teach the Dharma purely without any doubts or delusions.”

[He could] teach the Dharma purely, without any doubts or delusions: This means that he could use skillful means to reveal the Dharma-nature, yet not be obstructed by or attached to the Dharma that was taught. Not only could he teach it, he could also realize it, therefore he was without any doubts or delusions.

He revealed the Dharma-nature with skillful means, but was not obstructed by or attached to the Dharma that was taught. He was able to reveal this Dharma-nature with no obstruction. He was not only able to teach this Dharma, but also help everyone realize it and verify it for themselves. This is the true Dharma. He did not just teach it; he was not one who could teach but not practice. He taught it, and he put it into practice. He also verified it so everyone would be without doubts and delusion. This was his skillfulness in teaching the Dharma.

I hope we all can be like Purna and use the power of love to be replete with all the practices we cultivate. We must be replete with spiritual powers and practice the Great Vehicle Bodhisattva Way to awaken in the depths of our hearts, to truly attain realizations. The wondrous fruits of the deep seeds of our original aspirations are what Bodhisattvas have realized. This is what the Buddha said about Purna Maitrayaniputra.

“Throughout his lifetime, [he] constantly cultivated Brahma-conduct.” Throughout Purna Maitrayaniputra’s life, he steadfastly engaged in Brahma-conduct with his spiritual powers. Throughout his lifetime, he constantly engaged in purifying practices.

Throughout his lifetime [he] constantly cultivated Brahma-conduct: Because he possessed spiritual powers, throughout his lifetime he was able to constantly cultivate purifying practices. In his practice on the Path, he disciplined himself to never stop. He did not rest on the merits he had achieved or on the ultimate states he reached. Thus it says he had constantly cultivated.

This is the power of love. “In his practice on the Path,” he had continued without ever stopping. His merits and virtues reached the ultimate. They will forever be the ultimate and unsurpassed. So, when we form aspirations, we must give rise to Bodhicitta and walk the Great Bodhisattva-path. Only then can we truly awaken in the depths of our hearts. These deep seeds create all kinds of virtues. All of them must be [planted] deeply. This is what we need to learn. Purna Maitrayaniputra should be the role model for us modern-day spiritual practitioners. So, we must always be mindful.

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Posted on August 6, 2025October 4, 2025 by Rosalyn Leung

Episode 1113 – The Distant Causes of the Promotion of Dharma

>> “Purna displays this manifestation and now, in this place where I am, helps me to teach. Also, in the presence of Buddhas long ago, he helped those Buddhas to promote the teachings. Today, his helping me promote the teachings is the manifest. In truth, this comes from distant causes; his past helping to promote the teachings is the intrinsic. The intrinsic may be recent or distant.”

>> “He diligently protects and helps to promote my teachings. He can reveal teachings to the fourfold assembly to benefit them and bring them joy. He is replete with the ability to explain the Buddha’s Right Dharma and greatly benefits fellow practitioners of purity. Setting aside the Tathagata, none can compete with his limitless eloquence.”

>> “You must not think that Purna can only protect, uphold and help promote my teachings. In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas. Among those who taught the Dharma then, he was also foremost.”

>> Do not take Purna’s present appearance as a Hearer as who Purna is. Then you will miss the true Purna. Today the Buddha revealed the profoundly distant origin of the intrinsic and led his fellow practitioners to not view him as his recent manifestation.

>> In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas: In distant kalpas in the past, he had also been in the presence of Buddhas, lovingly protecting, upholding, practicing and helping to promote the Dharma of all Buddhas. The Buddha was saying that Purna not only stayed with Him to help transform others, but had also, in the presence of past Buddhas, helped those Buddhas to transform others. Today, his helping to promote the teachings is the manifest. His past helping is the intrinsic

>> The intrinsic may be recent or distant. His distant intrinsic origin was remote and hard to measure. It is truly difficult for others to believe. Today He cited the recent intrinsic origin of nine billion Buddhas to enable people to give rise to faith.

>> Among those who taught the Dharma then, he was also foremost: In the places of all those past Buddhas, among all who taught the Dharma, he was also the foremost.

>> He was also foremost: In his ability of profound eloquence, he was not only outstanding in his present lifetime, but in truth had alone been shining throughout the ages. In the times of those nine billion Buddhas, with so many attendants and followers, for the teachings to have spread widely, how could there be no virtuous and able people? Purna had been through those times and was still praised as being foremost. We can know from this how deep his inner realization must have been.

“Purna displays this manifestation
and now, in this place where I am, helps me to teach.
Also, in the presence of Buddhas long ago,
he helped those Buddhas to promote the teachings.
Today, his helping me promote the teachings is the manifest.
In truth, this comes from distant causes;
his past helping to promote the teachings is the intrinsic.
The intrinsic may be recent or distant.”

This text seems to be very similar to yesterday’s. Yes, it is very similar, but a slight difference results in a wide divergence. Everyone, if we are not mindful, we may say that all Purna did was display this manifestation of engaging in spiritual practice at. Sakyamuni Buddha’s Dharma-assembly. The appearance he manifested was of a Hearer with limited capabilities, practicing the limited teachings. We might think this is all. In fact, this was the manifestation he displayed, as one among the Buddha’s Sangha now in this place helping [the Buddha] to teach. This was how his recent manifestation appeared, as a Hearer living in the Sangha. He engaged in spiritual practice together with all the other Hearers, but he could likewise teach and transform them.

Did he merely appear at. Sakyamuni Buddha’s spiritual training ground? If we look [back] a little further we can see how. “Also, in the presence of Buddhas long ago, he helped those Buddhas to promote the teachings.” Sakyamuni Buddha told us that. Purna not only helped in that present lifetime; in fact, he also did so “in the presence of Buddhas long ago.” For a very, very long time, in the presence of countless Buddhas, he assisted those Buddhas in teaching and transforming sentient beings. Clearly Purna Maitrayaniputra had profound capabilities and distant causes and effects. He was actually more than what our eyes could see, just another Hearer among the disciples. He was more than that. There was also his past lives and before.

“Today, his helping me promote the teachings is the manifest. In truth, this comes from distant causes.” Today, at Sakyamuni Buddha’s Dharma-assembly, helping Sakyamuni teach the Dharma was merely displaying a manifestation. This was the appearance he displayed; this was a manifestation. A human lifespan is short, not long-lasting; this is only one lifetime. Each lifetime is a manifestation; it is simply a process we all go through. It is the same for all of us. How long can we actually stay in this world? A short time, only a few decades. This is only one manifestation. In any case, we have come to the world before. Purna’s original vow in the depths of his heart was to come and transform sentient beings. He took on this manifestation and came in this form to the world so that he could devote himself to others, so that he could help the Buddha spread the Dharma and teach and transform sentient beings. A single Buddha only has so much strength. He needs a group of disciples, each one manifesting with a different method and different way of living to transform those sentient beings they had affinities with.

Sentient beings’ capabilities all differ. Some enjoyed Sariputra’s foremost wisdom. Some enjoyed. Maudgalyayana’s vast spiritual powers. Some enjoyed listening to Purna as he analyzed the Buddha-Dharma. Each of the 10 great disciples had their strengths. Each had a specialty. So, this was all to help the Buddha teach and transform sentient beings. Purna Maitrayaniputra in particular kept very close to the Buddha’s intent. He understood that he must go among the people with the right understanding and right views of the Buddha-Dharma. He needs to have a very proactive spirit in continuously going among the people to draw near to sentient beings. No matter how stubborn sentient beings were, with his spirit of perseverance, he went among the people to guide and teach them.

This was what Purna did in the world. He was the disciple closest to the Buddha’s intent. So, this was the manifest. In this life, he displayed this manifestation. Actually, he displayed this manifestation in this life because in the past he had already accumulated many causes, the seeds for following and learning from the Buddha. Sakyamuni Buddha was one of the 16 princes, and for dust-inked kalpas. He constantly returned to the world to likewise follow and learn from his teachers. In every lifetime, he followed [Buddhas] to help them by teaching and transforming sentient beings.

So, “In truth, this comes from distant causes.” The true principle underlying this is that with past causes and conditions, there are present effect and retributions. These effects are to be born in the same place, in the same era, going in the direction, with the same mission. Seeing the world filled with suffering again, once again they will resolve to seek, to search out the wondrously profound principles. This is the mission we share. The causes and conditions that allow awakening come at different times. Sakyamuni Buddha’s karmic conditions were unique. He had engaged in spiritual practice for a very long time and the causes and conditions that led Him to form aspirations were unique. He had formed aspirations in the place of greatest suffering, and His karmic conditions were always exceptional. Thus, in the era of Great Unhindered Buddha, and even before Great Unhindered Buddha’s era, He had accumulated countless causes and conditions. It was with these exceptional karmic conditions that He always continued to seek out the Dharma. This is “[the] truth.”

Long ago in the past, countless kalpas before, a very long time ago, this cause existed. In the past, [Purna] likewise had these causes and conditions. “His helping to promote the teachings, is the intrinsic origin.” This did not just apply to Purna Maitrayaniputra. Sakyamuni Buddha was also the same in the past. He unceasingly learned and practiced the Dharma in the presence of all Buddhas. He unceasingly helped all Buddhas successfully teach and transform sentient beings at their places of spiritual practice. For example, in the era of the 16 princes, after Great Unhindered Buddha finished teaching the sutra, next, those 16 princes likewise continued proclaiming and explaining the Lotus Sutra.

This is the same idea. It means that since we have all formed aspirations, we must be single-minded in our resolve, persevere and never give up. We must never let [the Dharma] leak away, never let a single second slip by. We must be single-minded in our resolve. Sakyamuni Buddha taught His disciples like this; in the [Ekotarra] Agama Sutra there is also a passage like this. The Buddha said to His disciples, “To engage in spiritual practice, you must settle your mind. Do not allow your mind to be unsettled so that before you even receive any Dharma, it runs in every direction without settling down in any place. Your must settle your mind.” So, when the Buddha was in the kingdom of Sravasti at Jeta Grove with the Sangha, one time He told His disciples, “My disciples! As you engage in spiritual practice, earnestly focus your body and mind on one place. Body and mind must be brought back together in one place. Do not let them run around for no reason. If you often let them run in all directions, this will create five kinds of hindrances for your spiritual practice.”

He explained the five kinds of hindrances this way. First, if it often happens that our body and mind are not in one place, we will often run around outside. This way, we lose the chance to listen to or to again review the Buddha-Dharma. So, our body and mind must be settled in one place. After listening to the Dharma, we must review it so that we will not easily forget it.

Second, if our mind is often not in this place, or if we are always going out and coming back, we will easily forget the Dharma we heard. We will not be able to take the Dharma to heart; we hear it, then it leaks away. The Dharma we heard will leak away.

Third, if we are unable to settle our mind in the proper mindset, if our mind is constantly rushing around, if body and mind always running around outside, we will only take joy in those external actions and have no thought for inner stillness. Then the Dharma will never be able to help us settle our mind and our thoughts. The Dharma cannot settle in our mind.

The fourth has to do with spiritual practice. We have already been practicing for a while and hope that our mind can settle in Samadhi and thus attain wisdom, but we never seem to maintain this state for long. For a while, we seem to be stable and settled, but after a period of time, we run out again. We are unable to sustain this for long. So, our power of Samadhi is easily dispersed. If all we do is run around outside, that will be very damaging to us.

Fifth, with all the Buddha-Dharma we heard before, we are unable to truly actualize it in our minds. If there is no Dharma in our mind, there will definitely be no Dharma in our actions. So, we often talk about “listening, contemplation and practice,” and “precepts, Samadhi and wisdom.” To be without Leaks, we must be very mindful in listening to the Dharma. We must settle our body and mind, not allow them to run around everywhere all day. If our mind is never settled in any place, then we will suffer the five kinds of harm the Buddha mentioned.

So, the Buddha told everyone, “As Buddhist practitioners, we must be determined in our resolve. We must focus our minds in one place and earnestly listen to and cultivate the Buddha-Dharma.” This is what the Buddha told the bhiksus.

To repeat once again, we were just speaking of how running around leads to five kinds of harm. If we can concentrate and settle our body and mind in one place, we can cultivate five kinds of merits and virtues. The first kind is that we can attain the benefit of the Dharma that we had never attained before. If there were things we did not understand before, by listening to the Dharma, we can now understand many deep and wondrously profound principles. If we can settle our body and mind, we can take all the Dharma we hear to heart. Things we did not understand before are now completely understood.

Second, once we have attained the great ideas of the Buddha-Dharma, we will never forget what we have seen and heard. We will never ever forget them. Once we take the Dharma to heart in this lifetime, we will not forget it even in future lifetimes.

Third, with all the Dharma that we continuously hear or see, by learning one thing we will understand ten. When we understand what the Buddha taught, we will not simply hear one teaching and understand that one teaching. By hearing one thing we can thoroughly understand tens, hundreds, thousands of principles. We often say, “By grasping one truth, we understand all truths.” If we can earnestly settle our minds and concentrate on accepting and upholding teachings, “By grasping one truth, we understand all truths.” The principles we understand will be many.

Fourth, our minds will be settled; our minds will forever be in a state of Samadhi. There will be Samadhi in our daily living, and Samadhi in our actions. Our daily living and our actions will inseparable from this state of Samadhi; our minds will always be settled.

Fifth, we will attain Right Samadhi and never retreat from it. These are the five kinds of merits and virtues.

Everyone, as Buddhist practitioners, we must take the Dharma to heart. If we practitioners do not take it to heart, we will forever remain unenlightened beings, always cultivating the Dharma, yet always letting it leak away. If we are like this, we will never know why we come, nor ever know why we go.

Coming to this world is one leg of the journey; we are just passing through. During these few short decades, how do we walk this path? Though we are only passing through, we still must walk the path well. All Buddhas and Bodhisattvas display a manifestation in the world to teach us. Their time here is also limited. Fragmentary life by fragmentary life, they follow our fragmentary samsara to come again and again.

We sentient beings have no control over our fragmentary samsara, these short fragmentary lifetimes. All Buddhas and Bodhisattvas come to the world to display a manifestation. They manifest in this era, with the people living in this present time, who have lives filled with afflictions. They dedicate themselves amidst afflicted lives to find ways to teach us. This is displaying a manifestation; it is not coming with karma. So, for a long time, they have been coming and going like this. The present we speak of actually comes from distant causes of long ago. Looking at the present, we see conditions extending long into the future.

According to the karmic law of cause and effect, Buddhas and Bodhisattvas use pure causes and pure conditions when they interact with sentient beings. They do not use defiled causes and conditions to teach and transform sentient beings. As sentient beings, we are filled with afflictions. With conditions of ignorance, karmic obstruction, we bring karma with us to the world to suffer all kinds of painful retributions. What is the reason that our interpersonal relationships are filled with so many difficulties? Why are our interpersonal relationships so full of inexplicable afflictions and ignorance, and why do we hurt and injure each other so? This is because we are unenlightened beings! It is because unenlightened beings continually harm one another inexplicably that all Buddhas and Bodhisattvas continually manifest in the world.

Now, Sakyamuni Buddha and Purna Maitrayaniputra had displayed these manifestations in the Sangha. But before the Buddha would bestow a prediction of Buddhahood upon Purna, He wanted to first describe his merits and virtues. This was because [Purna] constantly went out to help promote the teachings. But the Buddha had just told everyone that they should not wander around everywhere! How could He explain this? This was different! When unenlightened beings wander everywhere, the Dharma leaks from their minds. Who among us is not still an unenlightened being? When we do not listen with settled minds, we cannot take the Dharma to heart. Are we really at the same level as Purna Maitrayaniputra?

Maitrayaniputra, when he listened to the Dharma, always heard one teaching and understood hundreds, thousands of principles. With the Dharma taught by the Buddha, he comprehended the Buddha’s original intent. He understood the Buddha’s meaning and, through the Dharma the Buddha taught, was clear that the Buddha-Dharma must be in his every thought and action. While the Buddha remained in one place, he traveled on the Buddha’s behalf, going to remote areas to teach and transform sentient beings.

Haven’t we spoken in the past of how he went to the most wild, uncivilized place. Sentient beings there were subdued by him and at the same time formed aspirations to practice, to leave the lay life. Purna then brought them to the Buddha’s side to be taught by Him. When Purna went out to spread the Dharma, it was completely different from an ordinary monk who just wanted to wander around. So, a slight deviation can take us far off course. We cannot think just because we heard that Purna went out and taught the Dharma and was praised by the Buddha that we too can just go out and teach the Dharma. It is not the same! Purna was already a Bodhisattva. He manifested as a Hearer and came to the world to help spread the Buddha-Dharma. This is completely different. We should mindfully seek to comprehend this!

Let us look at the previous passage.

“He diligently protects and helps to promote my teachings. He can reveal teachings to the fourfold assembly to benefit them and bring them joy. He is replete with the ability to explain the Buddha’s Right Dharma and greatly benefits fellow practitioners of purity. Setting aside the Tathagata, none can compete with his limitless eloquence.”

This describes Purna Maitrayaniputra. He was very diligent in protecting, upholding and helping to spread Sakyamuni Buddha’s teachings. Among the fourfold assembly, the Dharma that he taught always made everyone very happy. We spoke about all this yesterday. So, “He is replete with the ability to explain the Buddha’s Right Dharma.” The Dharma the Buddha taught was not understood by everyone when they heard it. When Purna Maitrayaniputra heard the Dharma, he could hear one things and understand hundreds, thousands of things. He could analyze the principles taught by the Buddha in hundreds, thousands of ways until everyone could understand.

So, “He is replete with the ability to explain the Buddha’s Right Dharma.” He already understood the Dharma very well, so he could benefit fellow Brahma-practitioners.

“Setting aside the Tathagata, none could compete with his limitless eloquence.” He had manifested as a Hearer among other Hearers. In the form of a Hearer, he earnestly listened to the Buddha’s teachings and understood them. Actually, he already understood all of the Buddha’s teachings.

Now, today we will discuss the next sutra passage, which says,

“You must not think that Purna can only protect, uphold and help promote my teachings. In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas. Among those who taught the Dharma then, he was also foremost.”

This has already helped us get clearer. “You must not think” is letting everyone know, saying that everyone should know this, that they must not say that Purna only helped at Sakyamuni Buddha’s place of practice and only helped promote [Sakyamuni’s] teachings. He did more than that. You must not think this. Purna had been with all Buddhas in the past and had helped those Buddhas spread their teachings. Purna was not the only one who did this. As we just said, Sakyamuni Buddha did this too; in the course of spiritual practice, He had helped Buddhas spread the Buddha-Dharma. Purna was also one such person.

So, we cannot “take Purna’s present appearance as a Hearer as who Purna is.” We cannot think Purna is just like us, sitting at the feet of the Buddhas and listening to Him teach and in this way understanding the Buddha-Dharma. We must not think this. We cannot take his present appearance as who Purna really is.

Do not take Purna’s present appearance as a Hearer as who Purna is. Then you will miss the true Purna. Today the Buddha revealed the profoundly distant origin of the intrinsic and led his fellow practitioners to not view him as his recent manifestation.

If you take this appearance to be who he is, “then you will miss the true Purna.” The true Purna is not the bhiksu of the Small Vehicle we see. The true Purna is hidden within. The one with vows in the depths of his heart is the true Purna.

So, if we took his present appearance and thought he was merely one of the Hearers, then we would lose sight of the true Purna. So, we say do not judge people by their appearance. We cannot just look at his external appearance; actually inside he carried the wisdom and ability of his true self. We cannot just say that he was just another Hearer. We cannot think that.

Now the Buddha was using the truth to help everyone understand. “Today the Buddha revealed his profoundly distant origin of the intrinsic.” He told the truth about Purna, the true Dharma he had always had, his talents, his past and his present. He revealed the truth so that everyone would know. So, He “revealed his profoundly distant origin of the intrinsic.” Purna’s origins were profound and distant. This “led his fellow practitioners to not view him as his recent manifestation.” He explained to the bhiksus that they cannot just see him as the present Purna. His fellow practitioners must use a different, more respectful attitude when they look at him. Purna was not just an ordinary bhiksu who left the lay life to listen to the Dharma. He had already transcended that. His capabilities were very profound. He should not be simply be seen as his recent manifestation.

“In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas.”

In the past, he was also in the presence of nine billion Buddhas, protecting, upholding and helping to promote the Right Dharma of those Buddhas: In distant kalpas in the past, he had also been in the presence of Buddhas, lovingly protecting, upholding, practicing and helping to promote the Dharma of all Buddhas. The Buddha was saying that Purna not only stayed with Him to help transform others, but had also, in the presence of past Buddhas, helped those Buddhas to transform others. Today, his helping to promote the teachings is the manifest. His past helping is the intrinsic.

He had already, in the presence of nine billion Buddhas, protected, upheld and helped to promote [Dharma]. “It was not merely in this present lifetime that he protected and upheld my teachings. He has done this in the presence of nine billion past Buddhas, since a very distant time in the past.” Over this long period of time past, there have been many countless billions. He was in the presence of nine billion Buddhas. Over this long time, in the presence of each Buddha, Purna would demonstrate “lovingly protecting, upholding, practicing and helping to promote the Dharma of all Buddhas.” Purna, for countless kalpas in the past, did this in the presence of nine billion Buddhas, just the same as he was doing now, listening to and helping to promote the Dharma, delivering sentient beings in remote areas. For Purna Maitrayaniputra, this was “the intrinsic.” He is fundamentally this way. In the presence of each Buddha, he would help Him in this way, aiding in spreading the teachings.

So, the Buddha that Purna, Purna Maitrayaniputra, had “not only stayed with Him to help transform others. He did not just do this for me, Sakyamuni Buddha. He helped me, and also with Buddhas in the distant past, he helped to promote the teachings.” So, “Today his helping to promote the teachings is the manifest.” This was only a part of the process. “In this lifetime, I, Sakyamuni Buddha, have come to this world. Purna has always practiced together with me, and we have taught sentient beings together. He is only displaying a manifestation now to help teach and transform. In fact, his past helping to promote the teachings is the intrinsic.” This means since distant kalpas, this has been his original vow. Ever since distant kalpas ago, since Great Unhindered Buddha’s era, since the Sun-Moon-Lamp Radiant Buddhas’ era, for infinite, countless kalpas, he has been in the presence of nine billion Buddhas. This was “the intrinsic.”

“The intrinsic may be recent or distant. His distant intrinsic origin was remote and hard to measure.” This “intrinsic” origin is from very long ago. Indeed, neither we, nor a mathematician and his disciples, could possibly measure or calculate when his intrinsic origin came about.

The intrinsic origin may be recent or distant. His distant origin was remote and hard to measure. It is truly difficult for others to believe. So, today He cited the recent intrinsic origin of nine billion Buddhas to enable people to give rise to faith.

“So, today He cited the recent intrinsic origin of nine billion Buddhas.” This was still considered the recent origin. “Nine billion” was still a number that could be calculated. Actually, [this origin] was incalculable. “His distant intrinsic origin was remote and hard to measure.” It was very profound and distant, something very long ago. With Purna Maitrayaniputra, if we want to trace his origins, we would have to go very far back. Sakyamuni Buddha now simply cited a number, nine billion Buddhas. This was still considered recent. So, he hoped everyone would believe this. We may want to calculate how far back his intrinsic origin goes, but previously, in the Chapter on the Conjured City, Sakyamuni Buddha had already described how even a mathematician or mathematician’s disciples could never calculate it. It was a number impossible to calculate. The principle is the same. In this way,

“Among those who taught the Dharma then, he was also foremost.” He was also like this in the past. He was foremost among those who taught the Dharma. He was like this in the presence of every Buddha.

Among those who taught the Dharma then, he was also foremost: In the places of all those past Buddhas, among all who taught the Dharma, he was also the foremost.

This was Sakyamuni Buddha describing how Maitrayaniputra was unsurpassed in this way. Among all of the spiritual practitioners, it was only he who was foremost among those teaching the Dharma.

“In his ability of profound eloquence, he was not only outstanding in his present lifetime.”

He was also foremost: In his ability of profound eloquence, he was not only outstanding in his present lifetime, but in truth had alone been shining throughout the ages. In the times of those nine billion Buddhas, with so many attendants and followers, for the teachings to have spread widely, how could there be no virtuous and able people? Purna had been through those times and was still praised as being foremost. We can know from this how deep his inner realization must have been.

He stood above the rest, truly. Indeed, among so many disciples, only he was foremost in teaching the Dharma. He was not just like this in this life. For countless kalpas in the past, an amount of time impossible to calculate, in the presence of past Buddhas, he had been like this as well. He had been like this since a time so ancient it is impossible to calculate. In the presence of nine billion Buddhas and all those people it was the same; he was always foremost.

This is what everyone needs to understand. Purna had been among so many people, so many virtuous and noble people; they were also there, but he was [always foremost]. Purna Maitrayaniputra had gone through such a long period of time at the training grounds of so many Buddhas and among all those virtuous and noble people, yet he was always foremost. He always ranked number one in teaching the Dharma. So, we should not judge people by their appearance. Although he remained among the others, still remained among the Hearers, the Buddha singled him out for special praise. We should look upon Purna Maitrayaniputra with a different kind of respect.

Among the Buddha’s retinue of 1250 disciples, among the ten great disciples constantly by Him, he was the only one among those ten who received such recognition and praise from the Buddha. This was because of how well he understood the Buddha’s intentions. In speaking about Maitrayaniputra, at the beginning I told everyone he was the one most able to understand the Buddha’s intent, to teach the Dharma closest to the Buddha’s and dispel sentient beings’ ignorance and confusion. Among the disciples the Buddha taught, He was least worried about Purna. The Dharma Purna taught and his behavior never deviated, so he was a good disciple.

Thus, “His inner realization was deep.” We can understand that we must not judge him by his outer appearances, calling him a Hearer with limited capabilities. We must not do that. He only manifested this way to deliver those with whom he engaged in collaborative work. In fact, his inner realization must have been very deep, not something we ordinary people can understand. So, he is someone who, among the Buddha’s disciples, is a role model who we should earnestly learn from. Therefore, let us always be mindful!

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Posted on August 3, 2025October 4, 2025 by Rosalyn Leung

Episode 1112 – Purna Diligently Helps to Promote the Dharma

>> “Purna had been praised often for more than 40 years. He did not only start from today to expound the Dharma with eloquence. His bold speech and elegant words enabled those who were lost to attain awakening, develop faith, plant it deeply and persevere. All must have no doubt about the Dharma.”

>> At that time the Buddha told all the bhiksus, “Do you see this Purna Maitrayani Putra? I often praise him as the foremost among those who teach the Dharma and also often praise his various merits and virtues.”

>> He diligently protects and helps to promote my teachings. He can reveal teachings to the fourfold assembly to benefit them and bring them joy. He is replete with the ability to explain the Buddha’s Right Dharma and greatly benefit fellow Brahma-practitioners. He knew he could not compete with the Tathagata’s limitless eloquence in language.

>> He diligently protects and helps to promote my teachings: The Buddha often praised Putra for having advanced diligently, never becoming lax. He could skillfully protect and uphold [Dharma] and help to promote the Buddha’s Right Dharma.

>> He helps to promote my Dharma: He manifested in Deer Park, appearing as a Small Vehicle practitioner who was criticized. He turned from the small to the great teaching, so now he had attained awakening. For 40 years, there had never been a time that he did not support and help to promote my teachings.

>> His original vow in the depths of his heart was intrinsically replete with the merits and virtues of the provisional and the true. He manifested in the Five Periods and helped the Buddha to train sentient beings to mature and to implement [the teachings]. Is this not diligently protecting and helping to promote my teachings?

>> He can reveal teachings to the fourfold assembly to benefit them and bring them joy: Among heavenly beings and humans, among the fourfold assembly, he taught and guided, benefiting people and bringing them joy. As he helps to promote the Dharma, the fourfold assembly can be benefited.

>> He is replete with the ability to expound the Right Dharma of the Buddha: He is completely replete with all abilities to explain the Buddha-Dharma. Whatever he had himself, he gave to others.

>> Greatly benefit fellow Brahma-practitioners: He could greatly benefit them means that he could benefit those who listened to the Dharma together. Fellow practitioners of purifying practices are called fellow Brahma-practitioners.

>> He knew he could not compete with the Tathagata’s limitless eloquence in language: Except for the Great Enlightened Tathagata, no one else could reach the extent of his eloquence.

>> This explains that the Tathagata praised. Putra’s current virtues and praised in general his merits and virtues of many kinds. He was praised as the foremost in expounding the Dharma. He was especially praised for supporting the Buddha-Dharma, promoting the teachings and benefiting others. He could explain the Right Dharma and benefit fellow practitioners. His eloquence was the same as the Tathagata’s five methods of teaching.

>> The Tathagata’s five methods of teaching: One, spoken teachings. He taught the Dharma with words and sounds. Two, in accordance with capabilities. He taught the Dharma in accord with sentient beings’ capabilities. Three, skillful means. He guided sentient beings with skillful means. Four, Dharma-door. He taught the wondrous Dharma and opened the door of liberation so as to enable people to enter this state of purity. Five, great compassion. Giving rise to a heart of great compassion, in any single thought or any single moment, He felt compassion for sentient beings and thus taught the Dharma for them.

“Purna had been praised often
for more than 40 years.
He did not only start from today
to expound the Dharma with eloquence.
His bold speech and elegant words
enabled those who were lost to attain awakening,
develop faith, plant it deeply and persevere.
All must have no doubt about the Dharma.”

As we discussed yesterday, Purna was praised often by Sakyamuni Buddha for over 40 years. The Buddha had also been expounding the Dharma for more than 40 years. From this, we know that among the Sangha, Purna had such depth of experience! From the Deer Park era, even at a young age, his wisdom surpassed all others. Though he was born in a wealthy family and lived a carefree life, he could feel the impermanence and suffering of the world, how we undergo birth, aging, illness and death. So many phenomena in the world are impermanent.

After thorough contemplation, he understood that life is illusory, like a dream. Our lives are only temporary. Birth, aging, illness and death must contain their own profound principles. The impermanence of this world must have its causes and conditions. So, he vowed to engage in spiritual practice. Then he heard that a Great Enlightened One was teaching at Deer Park, so he started to go there to listen, to hear the Buddha-Dharma. Every word that the Buddha taught entered His heart. Every teaching went to the depths of his heart. He discovered that these principles, the cycles of the world, are so wondrously profound. The world’s cyclic existence of birth and death has even more principles within it.

Within these cycles, the cycles of nature and of transmigration, he attained profound realizations. Why was the Buddha determined to work so hard? If He could attain such realizations for Himself, wouldn’t He be so carefree and at ease? Why did He need to exert such effort to go among the people? To teach and transform sentient beings is such hard work. Because he understood this, Maitrayani formed even more sincere aspirations. He understood Sakyamuni Buddha’s intent and. His goal in coming to this world, which was to open and reveal [His wisdom] for sentient beings, hoping that they could realize and enter it.

This is easier said than done! [People say], “I know, I know the principles,” but is it so easy to change our habitual tendencies? If we do not engage in spiritual practice, our life is [anyways] so painfully short, and once we fall into an evil path, we may not be able to return for 1000 kalpas. “It’s scary; I am scared! I know to be scared, however if you tell me to change, I will change, but I will take my time.” Isn’t this the common failing of people in this world? This world is filled with ignorance, which is why we create so many afflictions. We clearly know that many problems in the world are a result of interpersonal conflicts. However, everyone thinks, “It is not my problem! It is other people’s problem.” Indeed, these are interpersonal problems; we all know and recognize these issues, but no one is willing to admit that we ourselves are among those who created the issue. This is our common failing as sentient beings.

[We want to] teach and transform sentient beings, but how do we do this? How do we bring purity to them? This is truly taxing. Maitrayani was willing to mindfully absorb the Dharma and was willing to go everywhere to dedicate himself among the people. No matter the difficulty, he was still willing. Even if spreading the teachings could harm him, he was willing to sacrifice himself for the teachings. This is how Purna Maitrayaniputra was. He understood the Buddha’s intent. The Buddha also understood. Purna Maitrayaniputra’s aspiration. So, for more than 40 years, the Buddha often praised Purna, whose full name is Purna Maitrayaniputra. He had often been praised by the Buddha. For more than 40 years, the Buddha and this disciple were deeply connected. The Buddha understood Maitrayani’s aspiration while Maitrayani even further understood the Buddha’s original intent. As master and disciple, they shared the same mindset and were deeply connected. So, the Buddha had often praised him. It is very rare to find someone in the world who truly shares that deep connection with you.

Therefore, for Maitrayani to be able to have such eloquence, skills and such comprehension, [we know,]. “He did not only start from today to expound the Dharma with eloquence.” He had not just started then; this did not just begin in this life. As we often say, we must believe that these things are accumulated.

How long had it been accumulated? Life after life. Just how many lifetimes has it been? It has been dust-inked kalpas, since Great Unhindered Wisdom Superior Buddha and the 16 princes. Along with the sentient beings who had affinities and listened to the teachings, he gave rise to joy after he listened and then, for lifetime after lifetime, followed the Buddha wherever He lived, going among people and transforming them. These were his affinities. They did not only start now, but had been accumulated over a very, very long time.

“His bold speech and elegant words enabled those who were lost to attain awakening.” These were not just ordinary people, but particularly stubborn sentient beings. For instance, Purna Maitrayaniputra wanted to go to a very distant and remote place where sentient beings were very stubborn. It was a very dangerous land. He wanted to go there to spread the Dharma, so he came to the Buddha to take his leave and express his intentions to the Buddha. This time, the place he was going was unusual, so he came to say goodbye to the Buddha. The Buddha heard that he was going so far away and that the sentient beings there were so stubborn, very difficult to train and transform. He said, “What kind of method will you use? That place is very dangerous.” I believe everyone has heard this story before. [He said], “If I am scolded, it does not matter. If I am beaten, I can endrue. If they want to take my life, I will be grateful to them. Only when karmic conditions come to an end will I be able to go to the next life.” In this way, he showed no thought for his own life. He put his own life and death aside; transforming sentient beings was the most important thing to him.

The Buddha reminded him, instructed him, “Be careful in everything you do.” So, he went; he had his way of doing things. He paved the road with love, inch by inch. For those who suffered from illness, he played the role of a doctor or nurse and became closer to the patients. He knew the patient’s cause of suffering. If there was any medicine required, he would quickly think of how to take care of it. He would find whatever medicine or methods needed to treat the patient’s illness. If he saw an elderly person living alone without family, he would treat them as his own elder, with such a spirit of filial piety. For everyone he met, he played a different role to suit their capabilities. He was always very gentle, but truly had the ability to help people. He made people feel that he could lead them through the process of going from being lost to reaching awakening.

Even people of different religions or those with deviant views and understanding could accept his teachings. They could do nothing but accept his teachings, since they could find no reason to reject them. He helped them correct views that had gone astray. Thus, in that village where many people were stubborn, deluded or immersed in deviant views, he transformed more than 500 people. This great procession of people then returned to [the assembly] to meet the Buddha. They were all able to become monastics and engage in spiritual practice.

This was Purna Maitrayaniputra’s talent. In this way he fulfilled aspirations that he had held for a long time. These aspirations were formed deep in his heart in previous lifetimes. This is what we discussed yesterday. Purna Maitrayaniputra had a such precise understanding of the Buddha’s teachings. He was willing to go among people; no matter how hard it would be, he was not afraid. When he went back to the Sangha, he would conceal his great [aspirations] while amongst Small Vehicle practitioners. Thus he worked and engaged in spiritual practice in the same way as everyone else. This was his ability to to reach out and connect with people widely. His abilities were very far-reaching; his influence was everywhere. He could fully utilize his supreme wisdom and talent [wherever he went], then on returning to the Sangha, he could humble himself to conceal the Great and return to the Small, engaging in spiritual practice and working just like everyone in the Sangha.

This was an exceptional disciple of the Buddha, this Purna Maitrayaniputra. His “bold speech and elegant words enabled those who were lost to attain awakening, develop faith, plant it deeply and persevere.” This was because he had been doing this for lifetimes. Now, this Dharma let him enter people’s hearts so everyone was willing to accept the teachings. They were not only willing to accept his words, but could also delve deeply into the teachings and persevere in their spiritual practice. Because of this, he was able to deliver so many people and have them take refuge with the Buddha and learn the Buddha-Dharma among the Sangha. This means that they did not doubt Purna. They had deep faith without doubts. If we want to expound the Dharma and have people accept it without doubt, we must put in great effort. We need inner cultivation and external practice. When we go among and interact with people, we must have a heart of utmost sincerity. This is just like what we often say, “Inwardly cultivate sincerity, integrity, faith and steadfastness. Outwardly practice loving-kindness, compassion, joy and equanimity.” This is something we cannot do without in our spiritual practice.

The previous sutra passage states,

At that time the Buddha told all the bhiksus, “Do you see this Purna Maitrayani Putra? I often praise him as the foremost among those who teach the Dharma and also often praise his various merits and virtues.”

We talked about this yesterday. Purna Maitrayaniputra truly deserved the Buddha’s praise. The Buddha’s praise for this disciple was special. Moreover, He expressed how He had been praising Purna for over 40 years. This is really remarkable. In particular, he was foremost among those who taught the Dharma and had already accumulated all kinds of merits and virtues.

Merits and virtues come from helping others and attaining realizations. Only then do you have merits and virtues. When you give sincerely from your heart and accomplish your mission, then you attain merits and virtues. We must truly be mindful in giving to others. No matter what we do, we must always be mindful. Even in making a simple tool, we must also be mindful to be able to complete it. Both great and small matters require mindful execution to finish. If we are not mindful, then nothing can be accomplished. Therefore, we must constantly be mindful when helping others. This is what we truly need to master as we learn the Buddha’s teachings.

The next sutra passage states,

He diligently protects and helps to promote my teachings. He can reveal teachings to the fourfold assembly to benefit them and bring them joy. He is replete with the ability to explain the Buddha’s Right Dharma and greatly benefit fellow Brahma-practitioners. He knew he could not compete with the Tathagata’s limitless eloquence in language.

“He diligently protects and helps to promote my teachings. He can reveal teachings to the fourfold assembly to benefit them and bring them joy. He is replete with the ability to explain the Buddha’s Right Dharma and greatly benefit fellow practitioners of purity. Setting aside the Tathagata, none could compete with his limitless eloquence.”

We must be very mindful to comprehend this. The Buddha had previously praised Purna as foremost among those who teach the Dharma and praised his many kinds of merits and virtues. He is now praising him again for “diligently protecting” [the Dharma]. [Diligent] means being focused, not scattered, advancing, not retreating, with single-minded resolve. This was how he protected the teachings of the Buddha. Thus, “He helps to promote my teachings.”

He diligently protects and helps to promote my teachings: The Buddha often praised Putra for having advanced diligently, never becoming lax. He could skillfully protect and uphold [Dharma] and help to promote the Buddha’s Right Dharma.

He diligently protected and helped to promote the Buddha’s teachings. It was no wonder that the Buddha had such regard for Purna Maitrayaniputra. So, “The Buddha often praised Putra for having advanced diligently, never becoming lax. He could skillfully protect and uphold [Dharma] and help to promote the Buddha’s Right Dharma.” Thus, we all can understand that. Purna Maitrayaniputra had such diligence in protecting and upholding the Dharma. Of course, the Buddha held him in high regard.

“He helps to promote my Dharma” means, “He manifested in Deer Park, appearing as a Small Vehicle practitioner who was criticized.”

He helps to promote my Dharma: He manifested in Deer Park, appearing as a Small Vehicle practitioner who was criticized. He turned from the small to the great teaching, so now he had attained awakening. For 40 years, there had never been a time that he did not support and help to promote my teachings.

Because he had practiced since the era of the Deer Park, he had great depth of experience. The Buddha first turned the Dharma-wheel in. Deer Park to transform the five bhiksus. Next came Purna Maitrayaniputra. This was also during that same period of time. So, “He manifested in Deer Park.” From that time he “appeared as a Small Vehicle practitioner who was criticized.” Over these more than 40 years, so many people came to be part of the Buddha’s Sangha. The number of people in the Sangha gradually grew. So, in the Sangha there were also those “withered branches and dried leaves,” those who were unwilling to be diligent, people who were indolent. The Buddha often criticized the Sangha. Every time they were indolent, He told everyone to be more earnest and diligent. However, the indolent people were still indolent, while the diligent people remained diligent. Think about it; to truly comprehend the Buddha’s heart and be diligent is not easy at all.

So, the Buddha was constantly training His disciples. He sometimes also used methods to spur them on. Among these Small Vehicle practitioners, those who only sought to awaken themselves, some were indolent, unwilling to be diligent. There were all kinds of people. So, within such a Sangha, Purna Maitrayaniputra likewise manifested a Small Vehicle appearance yet turned toward the great teachings. He too was spurred on by the Buddha. So, he was still in the Sangha, yet though he practiced Small Vehicle teachings, he clearly took responsibility for the Buddha’s teachings and continued advancing toward the Great [Vehicle]. He was very different from ordinary monastics. He accepted the Buddha’s urging and truly went among people to help promote the Buddha’s teachings. So, “He turned from the small to the great teaching.”

Therefore, “Now he had attained awakening.” In particular, in this part of the Lotus Sutra, he had completely awakened; he manifested an appearance of having completely awakened. This was because at this time, Purna Maitrayaniputra arose from his seat to praise the many kinds of merits and virtues that the Buddha had. There was so much that these disciples were unable to draw comparisons to. They could not express the great merits and virtues of the Buddha. However, the Buddha understood the intentions in the hearts of all his disciples. For this reason, Purna Maitrayaniputra said these things to the Buddha. So, in this sutra passage, Purna Maitrayaniputra expressed that he had already experienced and understood [the Buddha’s virtues].

So, “For 40 years, there had never been a time that he did not support and help to promote my teachings. Help to promote my teachings” is talking about Purna Maitrayaniputra. He did not just begin to understand the Dharma at that time. Actually, for 40 years, there had never been a time when he did not accept the Buddha-Dharma and spread it among the people. He sought the Dharma and transformed others, always seizing the time. After teaching in the world for a period of time, he would hurry back to listen to more Dharma. He put all his heart into listening to the Dharma.

We should also handle matters this way now! Even if we are always used to doing the talking, when everyone gathers together, as they share with each other, “I am from this place and I do this work, this place has this kind of environment,” we must listen mindfully. When we listen to others’ sharing, we should not just talk about what we want to say. This is not how it should be! When Purna went out to give teachings to people, he was focused on speaking for others to hear. But upon returning to the Sangha, when the Buddha was teaching, he would listen attentively. This is being focused and diligent.

Only with this diligence, this focused diligence, can we [take in] the Dharma so that we understand worldly matters as well as the Buddha-Dharma. Then we can go out to promote the teachings. This is how the Buddha praised Purna Maitrayaniputra for placing such importance on the Dharma. It was because he valued the Dharma so highly that he had so many teachings to expound. So, “For 40 years, there had never been a time that he did not support and help to promote my teachings.” In order to promote the teachings, he had to be mindful in listening to the Dharma. This was the only way he could support and help to promote it. This is very important. We must put effort into comprehending this.

“His original vow in the depths of his heart” is talking about the original vow he made deep in his heart.

His original vow in the depths of his heart was intrinsically replete with the merits and virtues of the provisional and the true. He manifested in the Five Periods and helped the Buddha to train sentient beings to mature and to implement [the teachings]. Is this not diligently protecting and helping to promote my teachings?

“His original vow in the depths of his heart” is talking about the original vow he made deep in his heart.

What is in “the depths of our heart” is so important! Dust-inked kalpas ago, this seed was planted; now the roots continually grow and extend. He had never retreated from his initial intention, so he “was intrinsically replete with the merits and virtues of the provisional and the true.” Dust-inked kalpas ago, he had begun to listen to the Lotus Sutra and the teachings of the sutra when repeated. They were clear to him; he understood them. Great Unhindered Wisdom Superior Buddha used all kinds of provisional teachings to teach. In the end, He taught the true Dharma. The 16 novices also accepted the Dharma like this. They also used the Buddha’s spirit in teaching to give another explantion of the original [meaning] so those listening could understand and accept. “Provisional” refers to a method to transform and enable sentient beings to take the Dharma to heart. “True” is putting the teachings into practice to accumulate merits and virtues. So, he understood both the “provisional” and “true” methods.

Thus, [Purna] manifested in this world lifetime after lifetime. During the lifetime that. Sakyamuni Buddha attained Buddhahood, Purna joined the Sangha and went through the teachings of the Five Periods, including the Avatamsaka, Agama, Vaipulya, Prajna and Lotus. He “helped the Buddha to train sentient beings to mature and to implement [the teachings].” That is, he helped the Buddha to train sentient beings so that they could quickly mature. Once their causes and conditions matured, they would be able to enter into the true Dharma to transform sentient beings. This is the aspiration he formed.

“Is this not diligently supporting and helping to promote my teachings?” Wasn’t this the case? This was the praise for Purna Maitrayaniputra. Beginning in Deer Park, he realized both provisional and true teachings; he had already taken them in. He knew how to distinguish between skillful and true teachings. The Buddha had taught both the provisional and and the true from the beginning. Those with wisdom could identify that these were skillful means to help in understanding the true Dharma. In fact, the true Dharma contained within actually teaches how to engage in spiritual practice.

Originally, in the Agama Period, there were already “true” teachings contained within. These “true” teachings are still inseparable from the “provisional.” As we have expounded the Lotus Sutra for so long, we are still demonstrating both provisional and true teachings. If we are still using worldly teachings, how can we transcend the world? We must use world-transcending teachings to live in this world and teach sentient beings. So, the provisional and the true are continuously taught together in a cycle. There are some sentient beings just starting, and there are some with much experience. So, we must make use of both provisional and true teachings together. If everyone can become mature, we will know what is provisional and what is true. The true teachings require us to go among people.

Purna Maitrayaniputra had already begun to do things like this. Is this not diligently protecting and upholding [the Dharma]? Was it not already in the Five Periods that he had put this into practice? He helped to promote the Buddha’s Right Dharma. The Buddha then explained to us in this way and helped us understand how to support and help to promote the Buddha’s Right Dharma. In the fourfold assembly, he gave teachings to benefit and bring them joy. He made himself an example for others, manifesting as a Small Vehicle practitioner. He also went beyond the Sangha and would go among people to transform them. This is the True Dharma of the Great Vehicle. This was his focused diligence.

“He can reveal teachings to the fourfold assembly to benefit them and bring them joy.”

He can reveal teachings to the fourfold assembly to benefit them and bring them joy: Among heavenly beings and humans, among the fourfold assembly, he taught and guided, benefiting people and bringing them joy. As he helps to promote the Dharma, the fourfold assembly can be benefited.

Among heavenly beings and humans, among the fourfold assembly, “he taught and guided.” In the fourfold assembly, there are bhiksus, sramaneras, bhiksunis and srameneris. This is the “fourfold assembly.” There are also male and female monastics and male and female lay practitioners. These are also known as a fourfold assembly. Heavenly beings, humans, [dragons and ghosts] are also a fourfold assembly. So, to sum up, among heavenly beings and humans, he taught and expounded the teachings in this way. “He taught and guided, benefiting people,” He enabled all sentient beings accept the teachings with joy.

Thus, “He helps to promote the Dharma” so all people can accept and understand it. The reason Maitrayaniputra promoted the teachings of the Buddha was for everyone to be able to benefit.

So, “He is replete with the ability to expound the Right Dharma of the Buddha” and help everyone understand. Not only could they understand, but they were also able to explain. Sakyamuni Buddha’s Right Dharma as they passed on the teachings to each other in turn. In the fourfold assembly, all kinds of people were able to teach each other. “He is completely replete with all abilities to explain the Buddha-Dharma. Whatever he had himself, he gave to others.”

He is replete with the ability to expound the Right Dharma of the Buddha: He is completely replete with all abilities to explain the Buddha-Dharma. Whatever he had himself, he gave to others.

“I understand; I know so much, thus. I also want to give this to more people and hope that everyone can understand the Buddha’s teachings.”

So, he “greatly benefited fellow practitioners of purity.” Greatly benefiting fellow practitioners of purity means “he could greatly benefit them.” Great means widespread. This means that he was able to benefit all widely. Those “who listened to the Dharma together, fellow practitioners of purifying practices,” are called fellow Brahma-practitioners.

Greatly benefit fellow Brahma-practitioners: He could greatly benefit them means that he could benefit those who listened to the Dharma together. Fellow practitioners of purifying practices are called fellow Brahma-practitioners.

In the Sangha, he helped others in the same way. He did not just go outside to teach the Dharma. In fact, he constantly gave guidance in the Sangha. He told those who were indolent to become more diligent. He told those lacking discipline to earnestly uphold the precepts. He was often like this with fellow practitioners, guiding and teaching them in this way.

“Setting aside the Tathagata, none could compete with his limitless eloquence. Except for the Great Enlightened Tathagata, no one else could reach the extent of his eloquence.”

He knew he could not compete with the Tathagata’s limitless eloquence in language: Except for the Great Enlightened Tathagata, no one else could reach the extent of his eloquence.

In regards to his unobstructed eloquence, except for the Tathagata, no one else could compete with Purna Maitrayaniputra. We can clearly see the importance of Purna Maitrayaniputra in [the spread of] Buddhism.

So, all this explains how the Tathagata praised Putra’s virtues at that time and praised him in general for all his many merits and virtues that he cultivated. Because of this, He praised him greatly. This also verified that Purna Maitrayaniputra was foremost in expounding the Dharma.

This explains that the Tathagata praised. Putra’s current virtues and praised in general his merits and virtues of many kinds. He was praised as the foremost in expounding the Dharma. He was especially praised for supporting the Buddha-Dharma, promoting the teachings and benefiting others. He could explain the Right Dharma and benefit fellow practitioners. His eloquence was like that of the Tathagata’s five methods of teaching.

He was especially praised “for protecting the Buddha-Dharma, promoting the teachings and benefiting others.” He could explain the Right Dharma and “benefit fellow practitioners.” Truly, “His eloquence was like that of the Tathagata.”

His eloquence was like that of the Tathagata, who had many different kinds [of teachings].

The Tathagata’s five methods of teaching: One, spoken teachings. He taught the Dharma with words and sounds. Two, in accordance with capabilities. He taught the Dharma in accord with sentient beings’ capabilities. Three, skillful means. He guided sentient beings with skillful means. Four, Dharma-door. He taught the wondrous Dharma and opened the door of liberation so as to enable people to enter this state of purity. Five, great compassion. Giving rise to a heart of great compassion, in any single thought or any single moment, He felt compassion for sentient beings and thus taught the Dharma for them.

First, with “spoken teachings, he taught the Dharma with words and sounds.” Second, “in accordance with capabilities,” he taught the Dharma in accord with sentient beings’ capabilities.

He can, depending on the audience, teach according to the person and the situation.

Third, with “skillful means,” he used skillful means to guide sentient beings. Fourth was the “Dharma-door”; he can “teach the wondrous Dharma and open the door of liberation.”

He can open a door of liberation for sentient beings and enable people to enter a state of purity. How do we guide sentient beings to enter a place of spiritual practice? As we have just said, even in that most treacherous and barbaric place, he was able to deliver more than 500 people to join the Sangha and engage in spiritual practice. This was his talent.

Fifth is “great compassion. Giving rise to a heart of great compassion, in any single thought or any single moment, he felt compassion for sentient beings and thus taught the Dharma for them.”

If we think about it, this is how Purna Maitrayaniputra was. This was the way that he spent his time, putting his heart into helping others. In every thought and every moment, even in very short spans of time, his thoughts were never apart from the Buddha’s teachings and transforming sentient beings. Therefore, when we look at how Purna acted and practiced and learn the power of the vows deep in his heart, shouldn’t we also form aspirations to be more mindful and diligent? We must still always be mindful!

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Posted on August 3, 2025October 4, 2025 by Rosalyn Leung

Episode 1111 – Concealing the Great and Manifesting the Small

>> “In the depths of his heart, his original vow was for the Great Vehicle, yet now he manifested as a Hearer. With the original great vows to attain Buddhahood, he sought the Dharma and transformed sentient beings. He concealed the Great and manifested the Small to practice together with others. With what was in the depths of his heart, he understood the Three Periods. With his original vows, he helps to promote the Buddha’s teaching; therefore he could immediately be bestowed with a prediction.”

>> “As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original vows in the depths of our hearts.”

>> “At that time, the Buddha told all the bhiksus, ‘Do you see this Purna Maitrayaniputra? I often praise him as foremost among those who teach the Dharma and also often praise his merits and virtues of many kinds.'”

>> At that time the Buddha told all the bhiksus: His words were sincere and His mind earnest as He spoke to the bhiksus in the assembly. With earnest words and a sincere mind, He reminded those in the assembly to have respect for their fellow practitioners.

>> Do you see this Purna Maitrayaniputra?: “You bhiksus, have you seen Filled Son of Loving-kindness?” Because Purna was often away, helping to promote the Buddha’s teachings and guiding people to take refuge with the Buddha,

>> The question “Do you see?” has two meanings: One, do you see his external manifestation as a. Small Vehicle practitioner with limited capabilities? Two, do you see the virtues of his original vow, that internally he secretly engages in.

>> Those people only saw his manifestation as a Hearer and did not know he was originally a Bodhisattva. Therefore, the Buddha asked the assembly if they saw his original vows in the depths of his heart, his great vow to transform sentient beings.

>> I often praise him as foremost among those who teach the Dharma: Among the ten great disciples, only Purna was foremost in expounding the Dharma. Often praise: He had praised him everywhere for 40 years. He did not merely start today.

>> When he expounded the Dharma with eloquence, his bold speech and elegant words enabled those who were lost to attain awakening, those with doubt to develop faith, those with different views to follow and those resisting arrogantly to consent. Thus he is foremost in expounding the Dharma.

>> I also often praise his merits and virtues of many kinds: “I also praise how this man has planted all kinds of wisdom, spiritual powers, merits and virtues.” He manifested the blessings and wisdom of his fundamental state and practiced the Dharma-door of myriad actions. Thus it says “merits and virtues of many kinds.”

“In the depths of his heart, his original vow was for the Great Vehicle,
yet now he manifested as a Hearer.
With the original great vows to attain Buddhahood,
he sought the Dharma and transformed sentient beings.
He concealed the Great and manifested the Small to practice together with others.
With what was in the depths of his heart, he understood the Three Periods.
With his original vows, he helps to promote the Buddha’s teaching;
therefore he could immediately be bestowed with a prediction.”

“In the depths of his heart, his original vows were for the Great Vehicle, yet now he manifested as a Hearer.” This is also describing Purna Maitrayaniputra, as this chapter begins with Purna Maitrayaniputra. In this assembly, he expressed his utmost sincerity in seeking the Dharma. Purna Maitrayaniputra became a monastic and engaged in spiritual practice. Among the Sangha, he was the disciple who resonated most with the Buddha’s intent. He understood the Buddha-Dharma and comprehended that the Buddha’s one great cause for coming to this world was to let everyone know about the state of Buddhahood. He wanted to enable everyone to understand that we all intrinsically have Buddha-nature and enable everyone to delve deeply into the Dharma of all the things in the universe and in the world. This was the Buddha’s original vow.

The world is full of suffering, and human beings are covered by ignorance. The Buddha’s vow was to find a way to eliminate sentient beings’ ignorance so they can enter the Buddha’s wisdom and realize all these principles. This was the Buddha’s vow. So, He attained Buddhahood, promoted the Dharma, but the strength of one person is not enough. How can just a few people spread the teachings? That will take a very long time. Purna Maitrayaniputra thus made this vow to help the Buddha spread the teachings. He would take the Buddha’s teachings and travel everywhere to share these principles. After sharing them, he would quickly return to the Buddha’s side to again understand more of the Buddha’s teachings. After understanding them, he would travel again to share them with everyone. Thus, in all things, he sought the Dharma and transformed others. He seized the time to seek the Dharma from the Buddha. He wasted no time in going among people to spread the Buddha’s teachings.

This was Purna Maitrayaniputra. He could best comprehend the original intent in the Buddha’s mind. This is because in the depths of his heart, his original vow was for the Great Vehicle. However, for the sake of helping the Buddha, he “now manifested as a Hearer”; he manifested the same way of life as the others. He lived among the bhiksus, the Hearers and Solitary Realizers. “Manifesting” refers to this kind of lifestyle, this kind of appearance. He understood everything the Buddha taught, he had already taken them all deeply to heart. However, he wanted to engage in spiritual practice alongside everyone else. He transformed others through “collaborative work.” He manifested this kind of appearance, and in addition to going among the bhiksus, he also went among myriad sentient beings. Thus, he still assumed the appearance of a bhiksu while living among the people.

So, his “original great vows [were] to attain Buddhahood.” From the beginning, he formed great aspirations and made great vows; he “sought the Dharma and transformed sentient beings.” On one hand, he quickly sought the Buddha’s teachings, and he seized the time to immediately go out and spread these teachings. So, he “concealed the Great and manifested the Small to practice together with others. With what was in the depths of his heart, he understood the Three Periods.” He concealed his Great Vehicle [vow]. He clearly already understood this Dharma, but he still concealed it and manifested an appearance similar to everyone else. “People still do not yet understood, nor have they formed aspirations. I will be the same.” So, he concealed the Great and manifested the Small, solely to practice together with everyone. As one of the bhiksus, whenever someone was incorrect, he would share, “The Buddha’s teachings need to be practiced in these ways. What you are doing is not correct.” This was the intent behind living among the bhiksus and concealing the Great and manifesting the Small.

We must know that among Buddhist practitioners, Purna Maitrayaniputra was considered a senior member of the Sangha. Back when the Buddha was teaching at Deer Park, in that era, he became a monastic. After the five bhiksus, the Buddha’s first group of disciples, Purna Maitrayaniputra was the next to join the Sangha. As soon as he joined, he comprehended the Buddha-Dharma and formed this great aspiration. He saw the Sangha slowly grow in number. As the Buddha went all over to spread the Dharma, he followed the Buddha; this was the start for him. As the Buddha taught according to different kinds of capabilities, he was by His side and was able to understand how this worked. Most people hear one thing, understand one thing, whereas he heard one thing and understood ten. He was able to understand and comprehend the Buddha’s mind. So, when he absorbed the Buddha-Dharma, he took in more than the others, because he heard one thing and understood ten.

The number of bhiksus in the Sangha grew with each passing year. As the Sangha expanded and grew, two kinds of deviations appeared. Of these two, one was that even though they put on monastic robes and became the Buddha’s disciples, in actuality, everything they did went against the Buddha’s teachings. So, even in the Buddha’s time, this was already happening. This is very sad! Some people came because of tough times in life. Some people were struck by a momentary impulse. This is why they became spiritual practitioners. But though they engaged in spiritual practice and put on monastic clothing and robes, their behavior completely went against the Buddha’s teachings. Although these people advised others to give, they themselves were greedy and hoarded money for themselves. They encouraged others to give, but when benefactors gave them money, they hid that money for themselves. This was spiritual practice in appearance only. They did not follow the rules of practitioners, thus their practice was not proper. This is what Purna Maitrayaniputra often criticized.

“Since you are engaging in spiritual practice, you should abide by the precepts and follow the rules. Since you are living in the Sangha, since you have already given up worldly wealth and become a monastic, you should not be greedy for the five desires. You should not hoard things for your own benefit.” This was how he corrected people. This was why he “manifested the Small to practice together with others.” He could guide his fellow practitioners to fix their mistakes. He also corrected those who did not follow rules. This is what Purna did. He was courageous enough to correct monastics in the Sangha who had deviated in the way they lived. He had this kind of courage.

“Since you are a monastic, you must be diligent. You must not become undisciplined.” This was what Purna often told the people in the Sangha. “Monastics need to bring honor to the Buddhist teachings. It is rare for a Buddha to manifest in the world. Since He has manifested, it is this Sangha which the world will see. This group provides religious instruction. As a group that provide religious instruction, these are the rules we have received. This is what we teach people in society.” This was Purna Maitrayaniputra’s suggestion to his fellow spiritual practitioners. “Do not only pursue your personal comforts, your personal benefits and your personal desires etc. Living like this in the Sangha will disrupt the Sangha’s spirit and lifestyle.”

Only Purna would dare to lecture to the Sangha this way. Purna was amazing. “He concealed the Great and manifested the Small to practice together with others.” He practiced together with others, and at the same time he taught them. The Buddha was extremely touched by Purna and also very grateful that. Purna could understand His intent, could spread the teachings everywhere and could be a role model in the Sangha. The Buddha often praised him for these things.

So, in the depths of Purna’s heart, he already had a deep understanding of the Buddha-Dharma. Thus, “With what was in the depths of his heart, he understood the Three Periods.” He had attained the Three Insights and the Six Spiritual Powers. Understanding the Three Periods means he understood past, present and future. This was Purna’s specialty in the Sangha. What the Buddha appreciated the most about him was how he never deviated from the spirit or teachings of the Buddha as he spread the Dharma everywhere. After he finished, he would immediately return to receive the Buddha’s teaching. So, “With his original vows, he helped to promote the Buddha’s teachings.” With this vow he courageously went forth and never retreated. This was where Purna Maitrayaniputra was most exceptional.

So, “Therefore he could immediately be bestowed with a prediction.” The Chapter on 500 Disciples Receiving Predictions basically begins with Purna Maitrayaniputra. He wanted to lead everyone to be able to be bestowed with a prediction by the Buddha. This was not just for himself or for a small number of people, but for many people to be bestowed with a prediction by the Buddha. He requested these predictions from the Buddha.

We have already read this previous passage,

“As for the Buddha’s merits and virtues, we are unable to proclaim them with words. Only the Buddha, the World-Honored One, can understand the original vows in the depths of our hearts.”

Although Purna Maitrayaniputra did not receive predictions of Buddhahood the previous two times [He bestowed them], he now began to express [the disciples’] intent. Purna said “we” to express that. “I and the rest still do not understand much about the Buddha’s merits and virtues.” This was how he concealed the Great and manifested the Small. He concealed his understanding of the Buddha’s intent. He said, “Everyone, including me, is unable to proclaim the Buddha’s merits and virtues with words. The Buddha’s merits and virtues are so vast and have been [accumulated for] dust-inked kalpas. From the Chapter on the Conjured City, we understood and by now we should believe that the Buddha has spent a very long time, lifetime after lifetime, on this one great cause for sentient beings. He came to open and reveal the Buddha’s understanding and views for sentient beings. For lifetimes He accumulated merits and virtues. We are ‘unable to proclaim them with words.'”

“But, ‘Only the Buddha, the World-Honored One, can understand the original vows in the depths of our hearts.’ We cannot understand the Buddha’s merits and virtues. However, the Buddha alone can understand the vows and aspirations we each form. Among the Buddha’s disciples, many are attached to their limited capabilities and teachings. However, there are also many who have, in the depths of their hearts, made great vows and aspired to attain Buddhahood. We have faith that the Buddha knows this.” This is what Purna Maitrayaniputra said. He understood the Buddha, but he concealed the Great to manifest the Small. He expressed to his fellow practitioners, “We are unable to understand the Buddha’s mind, but the Buddha understands our vows.” This is him speaking on everyone’s behalf, for his fellow practitioners. Purna Maitrayaniputra would correct everyone and could also bring everyone to ask the Buddha to bestow predictions on them. This was his virtue. He had a big heart; he was able to teach people, and he was able to cherish them. These were Purna’s attributes.

The next sutra passage states,

“At that time, the Buddha told all the bhiksus, ‘Do you see this Purna Maitrayaniputra? I often praise him as foremost among those who teach the Dharma and also often praise his merits and virtues of many kinds.'”

At this time, the Buddha began to explain. His understanding of Purna’s mind. Although He understood many people, He especially mentioned His understanding of Purna’s mind. The Buddha began to explain this to everyone, to the bhiksus, to all the bhiksus in the assembly. The Buddha began to speak. With earnest words and a sincere mind, He wanted to remind everyone, these fellow spiritual practitioners, they must have respect for Maitrayaniputra.

At that time the Buddha told all the bhiksus: His words were sincere and His mind earnest as He spoke to the bhiksus in the assembly. With earnest words and a sincere mind, He reminded those in the assembly to have respect for their fellow practitioners.

This was because Maitrayaniputra had concealed the Great and manifested the Small to engage in spiritual practice together with others. He reminded everyone that though. Purna Maitrayaniputra often corrected them, they should not harbor resentment or be unhappy with him. Purna Maitrayaniputra was everyone’s fellow practitioner, so they should respect him. This was the Buddha specifically speaking on behalf of Purna Maitrayaniputra. So, with earnest words and a sincere mind, He reminded everyone practicing together in the Sangha to have respect for one another.

So, He said, “Do you see this Purna Maitrayaniputra?”

Do you see this Purna Maitrayaniputra?: “You bhiksus, have you seen Filled Son of Loving-kindness?” Because Purna was often away, helping to promote the Buddha’s teachings and guiding people to take refuge with the Buddha, the Buddha asked the assembly this.

Has everyone seen him? Can everyone understand this? Purna Maitrayaniputra went out to constantly help promote the Buddha’s teachings. This was his intention; although he was not always in the Sangha, he was not wandering around aimlessly. No, he had a goal. On behalf of the Buddha, he transmitted the Right Dharma to the world and spread the teachings. He delivered the Dharma directly to sentient beings, explaining the Dharma to each one of them. This was how he helped the Buddha in the world, by announcing to all the people that everyone intrinsically has Buddha-nature, by correcting their past ignorance and mistakes and by telling them to quickly turn back. By reflecting on themselves and turning around, they could set aside the unenlightened state and turn back to enter the noble state. This is how Purna Maitrayaniputra was, constantly spreading the teachings among people to let everyone know that they themselves and all people intrinsically have Buddha-nature. He wanted to let everyone know that with these causes and conditions, they must uphold the Dharma and follow the rules.

When Purna Maitrayaniputra was away teaching the Dharma, if he saw people who had formed aspirations and made vows to practice, he would also bring them back to the Sangha to receive the teachings. Purna Maitrayaniputra went around to many places not because he was aimless, but to transform sentient beings. This is something everyone should know. So, the Buddha specifically called out, “Bhiksus! Have you seen this Purna Maitrayaniputra? Do you understand him? Have you seen who he really is? Do you see him as a Hearer of the Small Vehicle, with limited capabilities and teachings? Or do you see him ‘helping to promote the Buddha’s teachings and guiding people to take refuge with the Buddha’? By entering the Buddha-door this way, people better understand the Buddha’s teachings. Do you see Purna doing this?”

The question “Do you see?” has two meanings: One, do you see his external manifestation as a. Small Vehicle practitioner with limited capabilities? Two, do you see the virtues of his original vow, that internally he secretly engages in. Bodhisattva-practice?

“Do you see his appearance?” It is that of a Small Vehicle practitioner with limited capabilities. He was just like one of the bhiksus, with no differences. “Or, do you understand Purna? He has the virtues of his original vow and secrectly engages in Bodhisattva-practice; do you understand this?” Although he traveled around outside, this was part of his vow to take what he heard and understood and then quickly share the teachings with everyone, to guide sentient beings to join the Sangha and engage in spiritual practice. As for lay practitioners, he taught them what kind of mindset they should apply in life to live in this world. This was Purna’s vow.

So, “Those people only saw his manifestation as a Hearer and did not know he was originally a Bodhisattva.”

Those people only saw his manifestation as a Hearer and did not know he was originally a Bodhisattva. Therefore, the Buddha asked the assembly if they saw his original vows in the depths of his heart, his great vow to transform sentient beings.

What everyone saw was only his appearance as a monastic, one who stuck to being a Hearer. Actually, no one understood him. He was already walking the Bodhisattva-path; he was originally a Bodhisattva who had returned on the ship of compassion to this world lifetime after lifetime to go among people. He concealed the Great and manifested the Small to skillfully transform sentient beings. Everyone should understand that he was originally a Bodhisattva.

So, because of this, the Buddha intentionally asked the bhiksus, “Do you see this Purna Maitrayaniputra? Do you see him?” This means, “Do you understand him? You are only looking at his appearance. Do you really not understand his mind and his essence?” So, He asked the assembly if they saw the original vows deep in his heart. In the depths of his heart, his original vow was “his great vow to deliver all sentient beings.” This was Purna’s vow. He was a Bodhisattva who came to this world and manifested this appearance. He engaged in spiritual practice to deliver and guide sentient beings.

“I often praise him as foremost among those who teach the Dharma.”

I often praise him as foremost among those who teach the Dharma: Among the ten great disciples, only Purna was foremost in expounding the Dharma. Often praise: He had praised him everywhere for 40 years. He did not merely start today.

Sakyamuni Buddha said, “I often praise him; I praise Purna Maitrayaniputra. Among my disciples, he is foremost in teaching the Dharma.” In the Buddha’s Sangha, everyone knows there were ten great disciples. Sometimes we think of the Buddha’s many disciples. He had a retinue of 1250 people. If we frequently read the sutras, this number will often appear. This is not to mention those scattered around in other places. The monastics scattered in different places were numerous, but only ten great disciples were known to all. Every sutra has the number 1250 people. This is just the number of those in His retinue. Among them, only ten would frequently go out to help everyone understand the Buddha-Dharma. Those were the ten great disciples.

Among the ten great disciples, Purna Maitrayaniputra was foremost in expounding the Dharma. He engaged in spiritual practice, followed the rules and was diligent. He put the teachings into practice, seeking the Dharma and transforming others. He did not mind the hard work and went everywhere to spread the teachings and guide people to join the Sangha. Among the ten great disciples, he was the only one highly praised by the Buddha. So He said, “He is foremost among those who teach the Dharma.” He shared the Buddha’s teachings for everyone to understand. If they misunderstood, he would immediately correct them. This was why Purna was called foremost in expounding the Dharma.

“Often praise” means. “He had praised him everywhere for 40 years.” The Buddha had done this for 40-plus years. This is because Purna Maitrayaniputra was a senior disciple who had been with Him since Deer Park. So, for over 40 years, wherever the Buddha expounded the Dharma, He would praise him. His praise of Maitrayaniputra did not just start today. Maitrayaniputra, for over 40 years, had listened to the Dharma, taken it in understood much and was also able to then explain it to others. So, the Buddha praised him at all times for giving flawless explanations of the teachings. [His explanations] were correct with no mistakes. This passage is about how He “often praised him as foremost among those who teach the Dharma.” This is how the Buddha always praised him for his strengths. Today was not the first time He praised him; He had done so for over 40-plus years. He always praised him like this.

We can see that Purna Maitrayaniputra’s process of spiritual practice was never a cause of concern for the Buddha. Moreover, he was the closest to the Buddha’s heart and the disciple He praised most. This is truly what we need to learn. He diligently sought the Dharma and transformed sentient beings. This made the Buddha very happy. This is something that we can comprehend from the sutras.

Purna Maitrayaniputra “expounded the Dharma with eloquence,” with “his bold speech and elegant words.”

When he expounded the Dharma with eloquence, his bold speech and elegant words enabled those who were lost to attain awakening, those with doubt to develop faith, those with different views to follow and those resisting arrogantly to consent. Thus he is foremost in expounding the Dharma.

“Bold speech” refers to how he spoke powerfully with a booming voice. The Dharma that he taught was correct, so everyone could apply it. Every sentence was phrased beautifully and pleasant for those who heard it. “His bold speech and elegant words enabled those who were lost to attain awakening, those with doubt to develop faith, and those with different views to follow.” This means that for sentient beings who were lost, after listening to his powerful words, they would awaken. Thus, “Those who were lost [attained] awakening. Those with doubt [developed] faith.” For those who doubted the Buddha-Dharma, he could use very soft, soothing speech and give very grounded and practical teachings. This was how he talked with people who had doubts and enabled them to give rise to faith.

“Those with different views [followed].” This refers to people with different views who would slander the Buddha-Dharma. He was also able to persuade these people and turn their slander to praise; the sounds of slander turned to sounds of praise. Thus everywhere people were able to accept and understand. Next, “Those resisting arrogantly [consented].” As for haughty and resistant people, he was also able to win them over. This is how Purna Maitrayaniputra was. He took his understanding of the Buddha-Dharma and used his words to repeatedly persuade and make analogies etc. He did this joyfully and was willing to do it again and again. He happily taught with unobstructed eloquence. This was how he delivered sentient beings. So, he was called “foremost in expounding the Dharma.” This was Purna Maitrayaniputra’s strength.

“[The Buddha] also often praised his merits and virtues of many kinds.”

I also often praise his merits and virtues of many kinds: “I also praise how this man has planted all kinds of wisdom, spiritual powers, merits and virtues.” He manifested the blessings and wisdom of his fundamental state and practiced the Dharma-door of myriad actions. Thus it says “merits and virtues of many kinds.”

Purna Maitrayaniputra was not only able to expound the Dharma, but was also replete with all kinds of merits and virtues. He had accumulated so many of them. When interacting with people, dealing with matters and so on, his mind and body were always proper. He followed the rules, body and mind. He lived his life according to the Dharma, so he was deserving of the Buddha’s praise.

So, “I also praise how this man has planted all kinds of wisdom, spiritual powers, merits and virtues.” He not only had all kinds of wisdom, he had spiritual powers, merits and virtues. He had the Six Spiritual Powers. Everyone understands the Six Spiritual Powers, the Six Spiritual Powers and Three Insights. The heavenly eye, the heavenly ear, transporting oneself, knowing others’ minds, knowing past lives and ending all Leaks are altogether the Six Spiritual Powers. Insight of the heavenly eye, into previous lives and ending all Leaks are the Three Insights. With the Six Spiritual Powers and Three Insights, he understood everything. To gain merits and virtues in spiritual practice, he put effort into taking the teachings to heart and then from that inner hard work he tried to deal with people and matters harmoniously. This brings merits and virtues.

So, “He manifested the blessings and wisdom of his fundamental state.” With his fundamental state, his state of mind, he took the Dharma to heart and engaged in spiritual practice among people. This outer expression of his practice demonstrated the efforts he put into his mind. So, “He manifested the blessings and wisdom of his fundamental state.” The fundamental state is the ground of his mind. He manifested his true intrinsic nature and, with the blessings and wisdom that he cultivated, “practiced the Dharma-door of myriad actions.” He could respond to all phenomena. He knew how to react according to sentient beings’ capabilities and transform them. These were the merits and virtues of many kinds for which the Buddha praised him. These are “merits and virtues of many kinds.” He had so many merits and virtues they could not be fully described.

Everyone, as Buddhist practitioners, we need to learn like this. We need to make use of the original vows in the depths of our hearts. These vows are already planted deep in our hearts; their roots are strong. Since we learn the Buddha’s teachings, we must seek to attain Buddhahood. We must have aspirations of Buddhahood. From learning to attaining Buddhahood, in between we must cross the Bodhisattva-path. This means we must go among people and transform sentient beings. I have always said that we must go among people and transform all beings. We must form good affinities with people, not create negative entanglements. We must go among people to form good affinities with them; we must help eliminate the afflictions and ignorance of sentient beings. We must not add to our own ignorance and thus contaminate the views of sentient beings.

For the Sangha to transform sentient beings, it needs to be in harmony, to have the. “Six Points of Reverent Harmony.” Our spiritual practice must be sincere. A monastic who is looked down on by others causes the Sangha to be looked down on by others. So, we need to protect the Buddha-Dharma. To protect the Buddha-Dharma, we must make the Sangha thrive. These are the Three Treasures in the world. So, we must always be mindful!

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Posted on July 26, 2025July 31, 2025 by Rosalyn Leung

Episode 185 – The Dharma Transcends Time and Space

>> “Illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy” for suffering sentient beings, who are immersed in the sea of desires.

>> “There are various temperaments, desires, actions, various recollections, delusions, discernments. Bound for many kalpas, there is no escape.”

>> “Out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”

>> The 20,000 Sun-Moon-Lamp Radiant [Buddhas] represent “blessings and wisdom.” The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.

>> “Upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”

Time keeps passing by. Every day we hope that every sentence of the Buddha’s teachings will enter our hearts. Earlier, we completed our discussion on the Introductory Chapter of the Lotus Sutra. The entirety of the Buddha’s original teachings is contained in the Lotus Sutra. As the Lotus Dharma-assembly was beginning, many people kept arriving. Once the Buddha sat down, He began to [teach] “the unspoken Lotus Sutra.”

The unspoken Lotus Sutra means that He did not verbalize it, but first helped everyone to investigate and understand that His original intent was for them to walk the Bodhisattva-path. The Bodhisattva-path was the Buddha’s original [teaching].

As His conditions for [teaching in] this lifetime were coming to an end, He could no longer wait to expound the True Dharma He originally intended to give. So, the scene at the Lotus Assembly was different.

The Buddha began by expounding the Sutra of Infinite Meanings. Small Vehicle practitioners did not really understand the teachings He was now about to give. Chapter by chapter, He recounted them one after another, from Skillful Means to Parables and so on. But He also wanted to help heighten their desire to listen to the Dharma. So, He sat down and began radiating light and manifesting auspicious signs.

At this assembly, the Buddha radiated light so people wondered and wanted to find out why He sat there for so long when He should have begun teaching. His appearance now was different from before, so what exactly were the teachings that required this special appearance? Maitreya Bodhisattva then posed these questions to Manjusri Bodhisattva. This was a good arrangement.

Consider these two Bodhisattvas. One was Manjusri Bodhisattva, who had already attained Buddhahood in the past. The other Bodhisattva will be a future Buddha. So, past and future Buddhas came together at this assembly. The one who had not yet attained Buddhahood asked the one who had. The two of them had a dialogue to “illustrate and describe,” to bring clarity.

From the start, Manjusri Bodhisattva exercised his wisdom and compassion. With “compassion,” he had sympathy for present and future sentient beings who had duller capabilities and had difficulties eliminating habitual tendencies. So, he recounted the story of the past 20,000 Sun-Moon-Lamp Radiant Buddhas and how “from ancient times to now, all Tathagatas had compassion and sympathy.” All Sun-Moon-Lamp Radiant Buddhas in the past were also kind and “had compassion and sympathy” for the suffering of sentient beings, who are immersed in the sea of desires. This was the case in the past and is still the case in the present.

Past Tathagatas exercised their compassion because these sentient beings were immersed [in suffering]. In the present, Sakyamuni Buddha felt the same. So, the Introductory Chapter included a section where Manjusri Bodhisattva and Maitreya Bodhisattva clearly.

“Illustrated and described how, from ancient times to now, all Tathagatas have compassion and sympathy” for suffering sentient beings, who are immersed in the sea of desires.

Where do sentient beings’ sufferings come from? From the sea of desires. “Desire” refers to our greed. Once a thought of greed arises, anger, ignorance, arrogance and doubt follow. Most sentient beings have various temperaments and desires which lead to various actions and behaviors.

When we encounter the Buddha’s teachings, if we really understand the word “action,” we will turn it into “cultivation.” Then our mind will have sincerity, integrity, faith and steadfastness. If we treat matters, objects and the Dharma with reverence every day, then our minds will be truly tranquil and calm.

But the “action” of ordinary people is part of the “aggregate of action.” Form, feeling, perception, action, consciousness come from things ordinary people do when they come in contact with external conditions. Most people will then create bad karma. Behaviors that arise from greed, anger and ignorance are all “actions.”

“There are various temperaments, desires, actions, various recollections, delusions, discernments. Bound for many kalpas, there is no escape.”

There are “various recollections, delusions, and discernments.” Ordinary people have many complex thoughts. We live in the present, but we keep recalling the past. I have often said, “Thoughts of the past are distractions; thoughts of the future are delusions.” But ordinary people tend not to settle into the present moment. So, they will have “various recollections, delusions and discernments.” In every second and minute, our minds are wavering, going up and down. This is why we ordinary people suffer and become immersed in the sea of desires and cannot escape. This has been happening for many kalpas; we do not know for how long.

“Kalpa” means a very long time. For a very long period of time, we have been bound by “various temperaments, desires, actions, and various recollections, delusions, discernments.” We ordinary people are “bound with no escape.” This is [the state of] ordinary people.

As for past and present Buddhas, we have seen that each of the 20,000 Sun-Moon-Lamp Radiant Buddhas, after giving teachings for a lifetime, always expounded the Lotus Sutra in the end. The Dharma-assemblies where They expounded it were the same as Sakyamuni Buddha’s assembly; They all radiated light and manifested auspicious signs.

We have all heard Manjusri Bodhisattva clearly describe this. Every Buddha considered that His previous teachings were for sentient beings of varying capacities who had been bound for many kalpas, and could not fully comprehend them. As Their lifetimes of giving teachings were coming to an end, They had to carefully consider how to heighten and focus the awareness of those who desired to listen to teachings and inspire them to seek the Dharma.

So,

“Out of loving-kindness, He quietly contemplated and silently considered that the conditions for transformation were ending. For this one great cause, He freely shared and carried out His original intent. He radiated light and manifested auspicious signs from a state of Samadhi.”

He sat there to quietly contemplate and consider that His conditions for transforming [others] were ending. There was not much time left. Most of His time had been spent on using skillful means to carefully and patiently guide them. But now the conditions for transformation were coming to an end in this lifetime. If this teaching was not given quickly, He might no longer have the chance.

This is why the Buddha sat there to think of a method. Because of these causes and conditions, He kept radiating light and manifesting auspicious signs to bring people together and focus their minds. This is because the Buddha’s conditions for transforming in this world was about to end so He had to quickly and freely express and carry out His original intent. “He freely shared and carried out His original intent” means to release. He had to quickly release His original [teachings] and express it so He would have no regrets. Thus, He radiated light and manifested auspicious signs while He was in Samadhi. After He quietly contemplated and considered how to focus everyone’s attention, He radiated light and manifested auspicious signs.

Therefore, it is at the Vulture Peak Assembly, Manjusri and Maitreya Bodhisattva “helped to reveal meanings of ultimate truth.” They used stories of past Sun-Moon-Lamp Radiant Buddhas to explain the present.

I have said that the 20,000 Sun-Moon-Lamp Radiant Buddhas represented blessings and wisdom. When we listen to the teachings, we may feel this number is [beyond comprehension]. How can we calculate the length of time that must pass for there to be 20,000 Buddhas? What does this actually represent? Let me relate this teaching more to the present. Most likely [this number] means blessings and wisdom. [He is] replete with blessings and wisdom.

When we engage in spiritual practice, we must cultivate infinite blessings and infinite wisdom, which are incalculable. So, if we break down the name [Sun-Moon-Lamp], “sun” represents wisdom and light, and “moon” represents gentleness and compassion. So, “Sun-Moon” represents wisdom and compassion. Compassion is for benefiting others. Wisdom is for clearly understanding principles. Therefore, we should see that Manjusri Bodhisattva alluded to this to inspire all of us. That is why he talked about 20,000 Sun-Moon-Lamp Radiant Buddhas.

The 20,000 Sun-Moon-Lamp Radiant [Buddhas] represent “blessings and wisdom.” The 800 Disciples represent the Eightfold Noble Path. The Eight Princes represent the Eight Consciousnesses.

In addition, the 800 disciples represent the Eightfold Noble Path. Our spiritual practice is inseparable from the Eightfold Noble Path. The Seven Factors of Bodhi and the Eightfold Noble Path are part of the 37 Practices to Enlightenment. As we engage in spiritual practice, we must constantly keep them in mind and not stray from them. In the Lotus Sutra, these are explained one by one.

The “eight princes” represent the Eight Consciousnesses. All people have Eight Consciousnesses. The First Six Consciousnesses are connect to the Six Sensory Objects. The seventh consciousness is the thinking, deliberating and calculating that directs us. The eighth consciousness is like a storehouse. Everything we do, every thought that stirs and every action we take results in seeds that are stored in the eighth consciousness.

Because of the law of karma, causes are continuously collected here and then they connect with conditions. We do not know where we will be born next. When this lifetime ends, will we be reborn in Taiwan? Not necessarily. There are so many countries on Earth. When we depart this life and enter the next, aside from wealthy countries, we may also end up in poor countries. Where exactly will we be born? We do not know. There are also the Three [Evil] Destinies, hell, hungry ghost and animal. We do not know where in the Six Realms we will end up. The [causes] are hidden within the Storehouse Consciousness. Because of the law of karma, we follow the eighth consciousness.

The Buddha taught us to eliminate all Eight Consciousnesses and return to the ninth consciousness. The ninth consciousness is Buddha-nature. So, the Buddha’s teachings remain unchanged;

[Sun-Moon-]Lamp Radiant Buddha taught the Lotus Sutra to Wondrous Light Bodhisattva. Wondrous Light Bodhisattva also widely taught the Lotus Sutra. The 20,000th [Sun-Moon-]Lamp Radiant Buddhas taught the Lotus Sutra to Wondrous Light. He explained this sutra to everyone but intended it for Wondrous Light. So, after Wondrous Light absorbed the teachings, he transformed 800 disciples, including the eight princes, etc. Wondrous Light also continued to expound the Dharma to everyone. Sun-Moon-Lamp Radiant Buddha entered. Parinirvana “as the flame dies when firewood is consumed.” Afterwards, Wondrous Light Bodhisattva continued to teach the Lotus Sutra.

Thus, wondrous Light Bodhisattva.

“Upheld the Buddha’s Dharma-treasury. For 80 small kalpas, He widely taught the Lotus Sutra upheld the Buddha’s Dharma-treasury.”

This represents wisdom, which contains the Buddha’s true principles. “For 80 small kalpas” 80 small kalpas is equal to one great kalpa. As I previously explained, this was a very long time to widely teach the Lotus Sutra, which “[transcends time and space] like the Sun-Moon[-Lamp Radiant Buddhas].” Ancient and present Buddhas are the same. This is an explanation to help conclude the Introductory Chapter, so everyone will more clearly understand how it is connected to the text that follows. We should understand why [it took] a long period of time to comprehend the intention behind the Buddha’s quiet contemplation and the dialogue between Maitreya and Manjusri. Therefore, we must always be mindful.

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Posted on July 26, 2025July 31, 2025 by Rosalyn Leung

Episode 184 – The Dharma-rain Nourishes Everything

>> “The universe is vast and boundless. The land extensively nurtures [everything]. All grains grow from the same land. Big trees and small plants are all nourished by the same rain.”

>> “The Buddha now radiates bright light to help reveal the meaning of ultimate truth.”

>> “All of you should now understand, join your palms and single-mindedly wait; the Buddha will let fall the Dharma-rain to fulfill all those who seek the path.”

>> For those who seek the Three Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.

>> “Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories. First are those who have just begun to cultivate Small Vehicle teachings. Second are those who are cultivating the Bodhisattva-vehicle. Third are those who have already realized the fruit of the Small Vehicle.”

>> First are those newly-inspired Bodhisattvas of the Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”

>> Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings. “It was solely taught to those like us; Small Vehicle practitioners cannot understand it.” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and. I regret not starting with. Great Vehicle teachings.”

“The universe is vast and boundless.
The land extensively nurtures [everything].
All grains grow from the same land.
Big trees and small plants are all
nourished by the same rain.”

This is saying that the universe is vast and boundless; it is immeasurable. Though the land is expansive, it nurtures all grains. The grains all grow from the same land; big trees and small plants alike need nourishment from rain.

The Buddha’s mind is like the land in this world; He can use it to nurture wisdom. To develop our wisdom-life, we must experience and understand each of the sutras that comprise the Buddha’s teachings. Then naturally our minds will be united with the Buddha’s mind. Similar to grains, the food for wisdom grows from our minds. Therefore, we must work hard to develop and till the fields of our minds.

So, whether we are speaking of our own mindset, the workings of a microcosm, or the workings of the macrocosm, everything is related to the land and rain. Rain is like the Dharma. We must properly cultivate the land in our minds to take in the nourishment of Dharma-water.

Since each of us have already chosen this way of spiritual practice, we must properly care for our minds and properly absorb the moisture from the rain so that our wisdom-life will grow.

We have already discussed before how.

“The Buddha now radiates bright light to help reveal the meaning of ultimate truth.”

[This light] inspired everyone to seek teachings, [regardless of] capabilities. Whether we engage in Small Vehicle practices or are Middle or Great Vehicle practitioners, the land that is doing the absorbing is our minds, and we all absorb the same water. I hope that the seeds in our land all have the capacity to receive nourishment from the rain. This [metaphor] serves to help us realize the kind of mindset we must have to receive great teachings.

So, we are alive over 2000 years after the Buddha. But we still need to make an effort to understand how, over 2000 years ago, Sakyamuni Buddha taught for over 40 years and used skillful means to transform beings. Then He summed them up in the True Dharma He taught in the last seven years. So, we must make an effort to initiate opportunities [to learn].

As this next passage says,

“All of you should now understand, join your palms and single-mindedly wait; the Buddha will let fall the Dharma-rain to fulfill all those who seek the path.”

We must be mindful of this passage as well. [This passage] reminds us, “all of you should now understand.” Everyone, we must be mindful. To heighten our awareness, we must strive to be attentive to the teachings the Buddha is about to give. We cannot allow our minds to scatter, even for a moment. We must focus our energy.

So, Manjusri Bodhisattva used these words to awaken everyone “all of you should now understand.” At this moment, everyone must understand that the Buddha is about to demonstrate how all Buddhas share the same path. He is about to freely express the teachings that. He has long-guarded in His mind. We must be very mindful.

Not only that, we must be reverent. So, Manjusri Bodhisattva told everyone, “join your palms and single-mindedly wait.” Because during this time. Manjusri Bodhisattva was answering Maitreya and responding to the doubts in everyone’s minds, he now asked everyone to be mindful and reverently and respectfully wait for the Buddha.

“The Buddha will let fall the Dharma-rain to fulfill all those who seek the path.” The teachings that Buddha began to expound are like Dharma-water that nourishes the barren fields in people’s minds, which have already dried up. Though the seeds are already in the mind, and the field is already being managed, now we immediately need rainfall. People need the Dharma much like the land needs water; this is the same principle. The Buddha is about to give teachings, to let fall the Dharma-rain and provide the moisture we need. This can “fulfill all those who seek the path.” People had the thought to seek this.

To “let fall the Dharma-rain” means “wondrous Dharma will nourish sentient beings.” The “rain” mentioned before is the giving of teachings that nourish sentient beings’ minds. Therefore, we compare it to “rain.” Since “rain” is the giving of teachings, we can make the comparison that the Dharma can benefit the fields of our minds. The fields of our minds need moisture, just as fields of grains and wheat do. An adequate amount of water is needed to extensively nourish the field of the mind.

For those who seek the Three Vehicles, should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.

“Those who seek the Three Vehicles.” There are Small, Middle and Great teachings. This is like how there are big trees, small trees, and grass, etc. They absorb different amounts of water but are all nourished by the same rain.

The same amount of rain falls on everything. But the plants [absorb different amounts]. Do our aspirations liken us to a blade of grass? A blade of grass [only needs a few drop of water], and it will get the few drops of water that it needs to survive. The Buddha-Dharma is like the rain. If we wish to cultivate Small Vehicle teachings, we will be like a small blade of grass and seek only a small amount of water.

On the same land, [the differences] are found in seeds. That seed is our aspiration. What kind of seed will we plant? The seed for grass? Or do we aspire to plant the seed for a tree? if we plant the seed for a tree on this land, the amount of water a small tree takes in is more than the amount of water a blade of grass absorbs. This is comparable to those of average capabilities.

Because they aspire to further understand His teachings, they will delve into them more deeply. These are people of average capabilities. There are also big trees on this land. Some species of trees are very large. They grow from small trees to big trees. As small trees, they absorb the rain and slowly grow larger. On this land, we see some big trees that are truly very large, which can cast a shade over a large area of land.

In conclusion, [all things] “grow from the same land and are nourished by the same rain.” On this same land, there are different seeds that absorb different amounts of rain. So, as the passage in the sutra refers to. “Those who seek the Three Vehicles,” Depending on our aspirations, we are part of the Small, Middle or Great Vehicles.

“Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” In this passage, those who aspire to seek the Three Vehicles have come to the Vulture Peak Assembly. As the Buddha radiated light and manifested auspicious signs, they all had the same thought: What teachings will the Buddha give? Manjusri Bodhisattva initiated the questions to teach them all. “You must know that now the Buddha is about to let fall the Dharma-rain, You must be reverent. If there is doubt in your minds, the Buddha will begin to resolve those doubts.” We must be very mindful.

This great Dharma eliminates [doubts] “so that none remain. Thus, there will be no questions in your minds as long as all of you make an effort to listen to and receive the teachings.”

“Those who seek the Three Vehicles with possible doubts or regrets generally fall into three categories. First are those who have just begun to cultivate Small Vehicle teachings. Second are those who are cultivating the Bodhisattva-vehicle. Third are those who have already realized the fruit of the Small Vehicle.”

There are Small Vehicle practitioners or those that may seek the Dharma but have small capacities. Upon encountering the Buddha, they may wonder, “Has my capacity always been this limited? Can I still become a Buddha? Here, I have already received. Small Vehicle teachings from the Buddha. Now the Buddha is about to give great teachings, but I only have a Small Vehicle capacity, so I probably cannot attain the great Bodhi-path.” If we see ourselves as a Small Vehicle practitioner, as a blade of grass, is it possible for us to grow into a big tree?

Actually, our minds [determine] the causes, the seeds we plant. We all have the same land [within us] and [receive] the same rain. So, we must not doubt ourselves and think that we are only grass seeds. Actually, there are also Bodhi-seeds in our minds. So here, the Buddha wanted to eliminate [our idea] that we will always have only small capacities. Really, we just need to make great aspirations.

First are those newly-inspired Bodhisattvas of the Small Vehicle who say, “Because the Buddha taught me the Small Vehicle, I therefore doubt whether or not I can attain unsurpassed Bodhi.”

Second, “those who are cultivating’ “the Bodhisattva-vehicle are still questioning.” They still think the Buddha expounded great Dharma just for them, Great Vehicle practitioners cultivate Great Vehicle teachings. They wonder if Arhats who cultivate the. Small Vehicle can receive the great Dharma. These are people with Bodhisattva-aspirations who have not yet completed the Bodhisattva-path. They still have a mindset that “rejects the small.”

At this Dharma-assembly, there were those who made great aspirations but still felt pride and arrogance. They thought the Buddha expounded the Dharma solely for them and looked down on Arhats and Small Vehicle practitioners, thinking they could not understand [the teaching].

Second are those who are cultivating the Bodhisattva-vehicle still questioning Great Vehicle teachings. “It was solely taught to those like us; Small Vehicle practitioners cannot understand it.” Third are those who have already realized the fruit of the Small Vehicle. They think to themselves, “I have not yet realized the ultimate, and. I regret not starting with. Great Vehicle teachings.”

Third are those who “already realized the fruit of the Small Vehicle.” They have realized the fruit, but these Arhats were still lamenting. Though Manjusri Bodhisattva said at this Dharma-assembly that the Buddha was about to give Great Vehicle teachings, those who realized the fruit of the Small Vehicle still thought about how what they have realized was not the ultimate. So, they “regret not starting with Great Vehicle teachings.” They wondered why they did not form. Great Vehicle aspirations [at the outset] and [instead] took a long time to realize the Four Fruits. So, they regret that in the past, their aspiration was not great enough, was not the ultimate. They have realize this now.

These three regrets are all “waiting to be eliminated by the Buddha’s great teachings.” Now they must wait for the moment when the Buddha lets fall the Dharma-rain, to give teachings. Nourishing all who seek the path with Dharma-rain is how He gives teachings.

Whether they cultivated the Small, Middle or Great Vehicle, they had questions in their minds that the Buddha would resolve with teachings once He emerged from Samadhi.

We must be very grateful for Manjusri Bodhisattva’s great wisdom in initiating this opportunity to bring all those with different capacities closer together. We will need to be of one mind and reverently and patiently wait. According to Manjusri Bodhisattva’s wisdom, the Buddha is about to give His original teaching. We must gratefully and reverently receive it. So, we must always be mindful.

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Posted on July 25, 2025July 31, 2025 by Rosalyn Leung

Episode 183 – Right Faith Gives Rise to Roots of Goodness

>> “Faith is the source of the path, the mother of merits. It nurtures the roots of goodness. Believe in the Buddha’s subtle, wondrous and extremely profound Dharma. Present and past Buddhas share the same path.”

>> “I saw [Sun-Moon-]Lamp Radiant Buddha with such light and auspicious signs. Thus, I know the present Buddha wishes to expound the Lotus Sutra.”

>> “These appearances are like past auspicious signs. They are skillful means of the Buddhas. The Buddha now radiates bright light to help reveal the meaning of ultimate reality.”

>> It is “a method that matches the capabilities of all sentient beings.”

>> Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.

>> “Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”

“Faith is the source of the path, the mother of merits.
It nurtures the roots of goodness.
Believe in the Buddha’s subtle, wondrous and extremely profound Dharma.
Present and past Buddhas share the same path.”

This tells us that we have to develop a truly reverent faith. Only with reverent faith can we cultivate merits and give rise to spiritual aspirations. This is why “faith is the source of the path, and the mother of merits.” With right faith, naturally we can continue to increase the merits of our roots of goodness.

We must have faith that this is how things work. We do our work steadily and practically to help people wherever they are suffering. We share our experiences with them. Even though they may be poor and suffering, we can teach them to do good deeds to accumulate merits and develop roots of goodness. This is how we transform others. When they do not have this understanding, they suffer immensely. When they do have this understanding, naturally they will follow the methods to relieve their suffering. And if they are capable, they can also help others. This is faith.

The Buddha does not come here only to eliminate our suffering. He wants to resolve the confusion, our ignorance of the law of karma, which traps us in the cycle of rebirth. This is what the Buddha came to teach us. He helps us understand our fragmentary cyclic existence and how to remain aware as we experience fragmentary samsara. Then in life, we can come and go freely and our minds will not easily waver. We have faith now, but if we let external conditions influence us, we may lose our spiritual aspiration and faith. With a slight deviation, right faith may become misguided beliefs.

We must have correct beliefs about the Buddha. The Buddha’s teachings can eliminate our confusion. If we can transcend confusion and attain clarity, we will understand how we come into and leave each fragment of our existence. Then, in our everyday living, there will be no arising and ceasing as changes constantly occur. We can eliminate the suffering caused by the arising and ceasing of thoughts. The present Buddha [taught] this. Likewise, so did Buddhas in the past. So, the path of all Buddhas is the same.

We have discussed at length what happened at. Sakyamuni Buddha’s Dharma-assembly before. Before expounding the Lotus Sutra. He first taught the Sutra of Infinite Meanings. Then He radiated light and manifested auspicious signs. Regarding the talk between Maitreya and Manjusri, we have talked about it for a very long time. The ancient Buddhas taught the Lotus Sutra at the end of Their lifetimes and so did the present Buddha. This proves that “all past and present Buddhas share the same path.”

To transform people in this world, we must utilize worldly wisdom and matters. People suffer greatly in this world, so we must immediately help them with their difficulties. We have to cultivate the ability to know what to do and what to say to earn the trust of others. So, “faith” is an important word.

As I have mentioned before, Manjusri Bodhisattva said,

“I saw [Sun-Moon-]Lamp Radiant Buddha with such light and auspicious signs. Thus, I know the present Buddha wishes to expound the Lotus Sutra.”

We have already learned there were 20,000 Sun-Moon-Lamp Radiant Buddhas and “all Buddhas share the same path.” Before entering Parinirvana, They all expounded the Lotus Sutra. Before expounding the Lotus Sutra, They all radiated light and manifested auspicious signs. This happened in the past. As for the present Buddha, Sakyamuni, we know he did the same based on the dialogue between Manjusri and Maitreya. He was about to expound the Lotus Sutra.

“These appearances are like past auspicious signs. They are skillful means of the Buddhas. The Buddha now radiates bright light to help reveal the meaning of ultimate reality.”

“These appearances are like past auspicious signs.” This means that the present signs are the same as the auspicious signs we spoke of earlier. These are “skillful means of the Buddha.” Every Buddha has such skillful means to help people heighten their vigilance. “Since the Buddha is manifesting this different appearance, what kind of teaching will He give?” Therefore, people began questioning.

So, for every Buddha, the Lotus Sutra assembly [is different from] past assemblies where everyone sits down, asks questions and receives immediate answers from Him. Sometimes, when the Buddha saw that conditions were right, He would convene the assembly to give teachings. This happened in the past.

But now, the Lotus teaching He was about to give was a great Dharma and was what He had been guarding in His heart. Thus, He would freely carry out. His original intent. When Buddhas are about to enter Parinirvana, expounding the Lotus Sutra is how They freely give Their original [teachings]. Thus, He joyfully and completely shared the Dharma He had kept in His mind.

We must recognize that there are times when we want to say things but the time, the people and the place are inappropriate. If these three things are inappropriate, we will not be able to speak our minds. So, we must speak in accordance with the people, the time and the location. When we speak to certain people, we need to know what is troubling the person to know what to say to them. Can we openly speak of anything here? That has to do with the art of speaking. We must speak at the right time and place, and to the right people. This is how we speak properly. If we take these things into consideration and all the factors are right, then [what we speak] is wondrous Dharma.

So, before the Buddha expounded the Lotus Sutra, He used these methods to [signal] to everyone that the Dharma they are about to hear is different from past [teachings,] so they must heighten their vigilance and mindfully listen. This is why He radiated light and manifested auspicious signs. Thus, “all Buddhas share the same path.” They all have skillful means.

What is skillful means?

It is “a method that matches the capabilities of all sentient beings.”

Ways to teach according to sentient beings’ capabilities are called skillful means. Some people’s wisdom and knowledge are not yet mature. If our teaching is too profound, they cannot understand at all. As for knowledgeable people, if our teaching is too simple, they do not feel that it is worth their time. Therefore, we must teach according to capabilities. When teachings and capabilities are in sync, only then [are the teachings] wondrous Dharma. So, the Buddha observed the world and taught according to the timing and people’s capabilities. This is how the Buddha gave teachings. This is skillful means.

These are proper principles [taught with] clever words. This does not mean we can just say anything. Not at all. Skillful means are proper principles that teach people how to be good, how to eliminate afflictions and how to create blessings and virtues and so on. “Refrain from all evils, do all good deeds” is something that the Buddha explains with different methods to guide people. So, these methods are proper and very orderly. They are not haphazard or disorderly; they are very organized and sequential.

These skillful means are clever and easy to apply. Do you understand what I am saying? If you do, will you apply them to your daily living? These are skillful and clever teachings that we can easily take in and then outwardly express in our actions. What methods do we express through our actions? Skillful means, which are clever words expressed verbally. So, they are clever words.

“For various capabilities, [He] used proper principles and clever words.” The teachings were not casually given but given according to capabilities. Using sequential and orderly principles, He cleverly taught them. These are called skillful means.

Skillful means: proper principles [taught with] clever words. For various capabilities, [He] used straightforward principles and clever words.

In His lifetime, the Buddha began teaching after He attained Buddhahood. For 42 years, He gradually guided them solely by using these skillful means, straightforward and clever teachings. He taught and guided sentient beings according to their capabilities. So, these are skillful means.

Next, “The Buddha now radiates bright light to help reveal the principles of ultimate truth.” Now, we return to the Dharma-assembly of. Sakyamuni Buddha. At the Vulture Peak assembly, Manjusri Bodhisattva said, “Look, the Buddha is still in Samadhi, He is radiating light from between His brows to help people focus their minds.” Because the Buddha was about to teach the principles of ultimate truth, He wanted to strengthen their faith and increase their focus to listen to the teachings. These are “assisting manifestations.” Otherwise, people would not listen earnestly and their minds would wander. If people sit in front of me but their minds are elsewhere, they will not listen carefully to what I say. Then haven’t I taught in vain? Haven’t they listened in vain?

One day, a young man said that he listened to my lecture in the morning. But at breakfast, when my lecture was broadcasted again, he heard things he did not hear that morning even though he sat in the lecture. The recording proves that I gave this teaching in the morning. However, as the young man listened to the speech at breakfast, he realized he did not hear it all. That is because his mind was elsewhere. Once the mind goes elsewhere, the teachings are cut off.

So, as the Buddha expounded teachings, He wanted to remind everyone that now He was about to freely express His original intent, what He really wanted to teach. So, they must listen earnestly and not allow their minds to wander. Thus, this “helps reveal the principles of ultimate truth.”

And I want you to understand,

“Now the Buddha radiates light to contrast this teaching with skillful means of the past; now He is revealing the principles of ultimate truth.”

This is what I want to share. In the past, [the Buddha] taught skillful means according to people’s capabilities. When they asked a question, He answered. When He observed something, He told people about it when conditions matured. In the past, He gave teachings according to their capabilities. Thus, He taught skillful means in the past.

Now, “He is revealing the principles of ultimate truth.” Now His teachings are “revealing.” He no longer wanted to hide the True Dharma. Now He opened His heart and revealed the Dharma completely so that people could understand the true principles.

He began by saying that everyone can attain Buddhahood and everyone intrinsically has Buddha-nature. But no one had ever experienced what that was. So, first He taught everyone to “Refrain from all evils, do all good deeds.” He helped everyone understand that by planting such causes, reaps such fruits, that by creating such karma, face such retributions. During this period of time, He used many methods to help people understand this. Now, He wanted to verify that they can all attain Buddhahood, thatthose who will soon attain Buddhahood will gradually appear.

Everyone, when we hear this passage, we realize that skillful means are not taught casually. It is just that our capabilities do not yet allow us to comprehend them. The Buddha taught us that we intrinsically have Buddha-nature, but we have not yet united with our Buddha-nature. So, the Buddha created the Eightfold Noble Path for us to practice. He also gave all kinds of skillful means such as loving-kindness, compassion, joy and equanimity, as well as many methods to cultivate blessings and wisdom. Weren’t the 20,000 Lamp Radiant Buddhas replete with both blessings and wisdom? All Buddhas share the same path, to help us understand all of this.

Only after we experience all these things can our Eight Consciousnesses return to the Ninth consciousness, our pure Buddha-nature. We have to experience all these things. Of what the Buddha has taught, how much of it have we understood? We still have not been able to [return to] our intrinsic Buddha-nature. Now He is giving this True Dharma in hopes that we can all [return to] our intrinsic Buddha-nature. This is the True Dharma.

Even though it has been taught, there are still many kinds of Dharma that we must truly make an effort to learn and believe. Therefore, we must always be mindful.

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Posted on July 22, 2025July 31, 2025 by Rosalyn Leung

Episode 182 – Diligently Cultivate the Mind and Body

>> If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed. That is affliction from indolence.

>> “The indolent one was you. And, Dharma-Master Wondrous Light was I, now present here.”

>> “And, Dharma-Master Wondrous Light was I, now present here. I saw [Sun-Moon-]Lamp Radiant Buddha; His light and auspicious signs were like these.”

>> In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.

>> Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who can skillfully safeguard the Tathagata’s Dharma-treasure.

>> “They could proclaim Dharma to the assembly and. They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”

As Buddhist practitioners, since we have attained this body and also listened to His teachings, if we do not transform in this life, when will we? Lost within cyclic existence in the Six Realms, we have finally managed to encounter the Buddha-Dharma in this lifetime. We must make good use of this body right now. The body is a vehicle for spiritual practice. With this body, we can listen to the Buddha’s teaching and allow it to penetrate our minds and actions by putting it into practice. If we do not take advantage of this body now, in which lifetime will we do so? We must know that in the Six Realms, “once human form is lost, it takes kalpas to regain it.” In Buddhist Sutras, many passages caution us that attaining human form is not easy.

If we cultivate heavenly blessings in this world and are born in heaven, there is no Dharma there. When those blessings are exhausted, we will fall back into the human realm. Here, we become lost and create more karma, so where will we be reborn in our next lifetime? Human life is impermanent. Although the heavenly lifespan is very long, in time it too will come to an end. However, human lives are so short and miserable. You often hear me say that one day in the Heavens of the Four Heavenly Kings is 50 years in human years. One day in Trayastrimsa Heaven is 100 years in human years. Though a heavenly lifespan is very long, it will still come to an end. At this point, we have all attained this body and listened to the Buddha-Dharma, so we must not go astray.

Once we allow these deviant paths into our hearts, freeing ourselves from them will be difficult, and we will be very anxious about leaving them. We will not be able to calm our minds. I often say that we must practice precepts, Samadhi and wisdom. To uphold precepts, we must have right thinking, right views and right mindfulness without giving rise to even the slightest thought. So, we must all take good care of our minds and diligently engage in spiritual practice.

If our minds are still and our actions are proper, we will be diligent and not lax. If in this lifetime, our bodies and minds are lax, we cannot focus and advance in our spiritual cultivation. This is because our minds are already scattered. Though we have the karmic conditions to receive the Buddha-Dharma, because our minds are scattered, we become lazy and unwilling to focus on the path to Buddhahood. “Focus” means to have a mind that is pure and free of discursive thoughts. This is “focus.” If we engage in spiritual practice, we must dedicate ourselves wholeheartedly. “Advance” means we go forward, and not backward. By wholeheartedly advancing forward, we are practicing the True Dharma.

If we cannot diligently study and practice, we will quickly become distressed. Not only will we distress ourselves, we will also distress others. This is “affliction from indolence.”

If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed. That is affliction from indolence.

Because we are indolent, we degenerate. All afflictions are entangled upon us and in everything that surrounds us to create distress. This is truly very frightening. Afflictions follow karma to disturb our minds.

Fellow Bodhisattvas, the [chance for] spiritual practice is precious, “rarely encountered even in billions of kalpas. Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning. The unsurpassed, profound, wondrous Dharma” is right in front of us, so why are we troubling ourselves by being unfocused? So, we must all heighten our vigilance.

In these past few days, I have been explaining “the indolent one was you.” This was said in a dialogue between. Manjusri Bodhisattva and Maitreya Bodhisattva. It is a warning to us. Although this was long and indirect, in the end, [Manjusri] directly said,

“The indolent one was you. And, Dharma-Master Wondrous Light was I, now present here.”

After that Buddha entered Parinirvana, among the 800 disciples, the indolent one was you. The 800 disciples are likely a metaphor for the Eightfold Noble Path. If we stray even a little from the Eightfold Noble Path, afflictions will quickly enter our minds. The eight princes are a metaphor for our Eight Consciousnesses, which contain the Eightfold Noble Path. If we can cultivate the Eightfold Noble Path well in the Eight Consciousnesses, we will have right thinking, right understanding, right views, right conduct, right action, right livelihood, etc. This reminds us that as we listen to the Dharma, it must go deep into our hearts.

So, Manjusri Bodhisattva pointedly said, “the indolent one was you.” Perhaps he was referring to everyone at the Lotus Dharma-Assembly, implying that they have all been indolent. Perhaps, to make this more relevant, he is saying that all of us here right now have also been lost and lax.

“And, Dharma-Master Wondrous Light was I, now present here. I saw [Sun-Moon-]Lamp Radiant Buddha; His light and auspicious signs were like these.”

Manjusri Bodhisattva said, “Dharma Master Wondrous Light was I.” Who is this “I”? We should know that we all have. “Three Treasures in our self-nature.” We intrinsically have Buddha-nature. Each one of us has Buddha-nature, and each one of us has formed the same aspiration. Thus, when we are diligent, our bodies manifest Buddha-nature. So, we should firmly seize [this moment]. We can also be like Manjusri Bodhisattva. We all intrinsically have Buddha-nature and the wisdom to follow this Bodhisattva-path. The Dharma is really this simple.

So, the sutra states, Manjusri Bodhisattva, when he was at Sakyamuni Buddha’s assembly, said, “In the past, I saw Lamp Radiant Buddha when He was about to expound the Lotus Sutra. In that Dharma-assembly, He radiated light from His body and those rays of light and auspicious signs are the same as [Sakyamuni’s] just now.”

Let us try to understand Manjusri Bodhisattva.

In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.

I keep talking about the 20,000 Sun-Moon-Lamp Radiant Buddhas. I keep thinking about whether there is one Buddha or 20,000, each here for a period of time. For 20,000 of Them to successively attain Buddhahood, how long would that take? A very long time. It is incalculable. The number of Buddhas, 20,000, is very big. How can this be explained? This is likely a metaphor for blessings and wisdom.

Blessings cannot be created in one lifetime. It is often said that Buddhahood can only be attained after three great asankyakalpas of spiritual practice. Why does it take such a long time? The longer the time, the more things they can do, the more people they can meet and create good karmic affinities with. Over many, many lifetimes, they walk the Bodhisattva-path and create good karmic affinities with sentient beings. These good karmic conditions between Bodhisattvas and sentient beings are formed until perfected. When they have awakened themselves and others and perfected everything, they have attained Buddhahood.

So, the number 20,000, if we understand it in terms of blessings and wisdom, means we need a very long time to cultivate infinite blessings and infinite wisdom. When these blessings and wisdom come together. Buddhahood is achieved. By speaking of the past 20,000 Sun-Moon-Lamp Radiant Buddhas, he showed that the present Sakyamuni Buddha is like Them and has ample blessings and wisdom.

The methods for transforming beings were based on the Eightfold Noble Path. So, the 800 disciples are a metaphor of the Eightfold Noble Path. In particular, the eight princes are a metaphor for the Eight Consciousnesses. So, we have been explaining this for a very long time. With this as the context, now we can return to discuss how Sakyamuni Buddha was about to expound the Lotus Sutra in that setting.

So, these 800 disciples spread the Lotus teachings. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas also expounded the Lotus Sutra in the end. After They had all entered Parinirvana, Wondrous Light Bodhisattva continued on to use the Lotus Sutra to teach the 800 disciples and eight princes. The Wondrous Dharma Lotus Flower Sutra is [part of the path shared by all Buddhas].

As Bodhisattvas cultivate actions and vows, they create merits to become great Dharma masters. We call Manjusri a Bodhisattva. But here, we say Dharma Master Wondrous Light or Wondrous Light Bodhisattva. Indeed, for a Bodhisattva to cultivate blessings and wisdom, most importantly they must teach and transform sentient beings. So, they are called great Dharma masters. Great Dharma masters cultivate merits through actions and vows. They must continually accumulate merits. In accumulating these merits, they must put [the teachings into] practice. Without practice, they will not be able to attain all merits. So, merits come from practice and require earnestness and diligence. This is [the connection] between merits, actions and vows.

Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who can skillfully safeguard the Tathagata’s Dharma-treasure.

Merits come from spiritual practice. Actions and vows are the realizations of our aspirations; we must act on our vows. This is how we [fulfill] actions and vows; only then can we be great Dharma Masters who “skillfully safeguard Tathagata’s Dharma-treasure.” To be great Dharma Masters, we must strive to protect the Tathagata’s Dharma-treasure, the true principles, free of biases and deviations, completely pure and clean Dharma. This is the Tathagata’s Dharma-treasure.

“They could proclaim Dharma to the assembly and. They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”

They did not just strive to protect the Dharma, but also to apply it. They taught it according to capabilities. Those they have a karmic affinity with can accept the Dharma. Without the right karmic conditions, the Dharma cannot be applied.

I just said that “20,000” represents having both blessings and wisdom. They continuously accumulated them and created karmic affinities with sentient beings. These karmic affinities must be protected over a long period of time. This is wisdom. By safeguarding and exercising wisdom, “they could proclaim Dharma to the assembly.” This is a blessing. Thus, with blessings, they can thoroughly create good karmic connections with sentient beings, so they can receive [the teachings]. “They could proclaim Dharma to the assembly enabling all beings to attain great peace and joy.” If they are inspired and can receive teachings, naturally they will be peaceful and joyful.

I often say, “Blessing is the joy gained through doing, wisdom is the freedom gained with understanding.” If we truly accept the Dharma and very willingly help others, we will be very joyful every day, free of afflictions and laziness. Afflictions accompany laziness, and laziness accompanies afflictions. This leads us to continuously degenerate. If we can accept the Dharma, we naturally want to give and to act on great vows. By doing this, by giving in this way, our minds can realize the Buddha’s principles.

Our minds must be focused; having focus is [a virtue]. When we are focused, goodness naturally arises. This comes from understanding the true principles of the wondrous Dharma. “Today, I can see, hear, and accept it, so I vow to understand the Tathagata’s true meaning.” This is what it means to have understanding. We must work on accepting the Buddha’s Dharma and focus on understanding His true principles. Then we can attain great peace and joy.

Fellow Bodhisattvas, truly our mind can help us attain Buddhahood or cause us to enter an evil path. Thus, as we engage in spiritual practice, we must safeguard our minds well. “Goodness can protect the Tathagata-garbha.” That is very important. “To promote the Dharma to all beings,” we must have proper thoughts and actions and share the teachings we realize with everyone. This helps everyone attain peace and joy. So, we must make an effort to practice this true, subtle and wondrous Dharma. Everyone, please always be mindful.

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Posted on July 22, 2025July 31, 2025 by Rosalyn Leung