Author: Rosalyn Leung

Episode 180 – Extensively Create Good Karmic Connections

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>> Which means “mind of great enlightenment.” Maha means “big.” Bodhi means “enlightenment.” Sattva means “mind.”

>> In particular, those who develop Bodhicitta must “seek a wide and great path and help bring sentient beings to maturity.”

>> “[Walk] the great path and perfect the Six Paramitas.” Next, “now that he has met the Sakyan Lion, he will become a Buddha later. His name will be Maitreya, and he will widely transform sentient beings in numbers beyond calculation.”

>> “Now he has met the Sakyan Lion.” The Sakyan Lion is the Buddha and is an epithet of virtue for Sakyamuni Buddha. The Buddha is fearless and at ease in the Three Realms. So, He was like a lion, the king of all beasts.

>> Maitreya is called the Loving One and currently resides in the inner court of Tusita Heaven. This Bodhisattva will be Buddha in his next life.

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As Buddhist practitioners, I hope we can make great aspirations and vows, benefit ourselves and others, and awaken ourselves and others. These are the spiritual aspirations that we, as spiritual practitioners, should have.

We often chant the word “Mahabodhisattva,”

Which means “mind of great enlightenment.” Maha means “big.” Bodhi means “enlightenment.” Sattva means “mind.”

So, this word means “mind of great enlightenment.”

In particular, those who develop Bodhicitta must “seek a wide and great path and help bring sentient beings to maturity.”

This is how we benefit the self and others simultaneously.

In the process of spiritual cultivation, we seek a wide and great path. This is like building a road from nothing. We clearly know its beginning, end and its course, then we work hard to build it.

Just building the road for one person already requires a lot of effort, so why not make it wider at the same time? Then the road that we have walked and paved, can also be taken by many other people. The journey will be safe and swift, and it will lead us to our goal of attaining the Buddha’s enlightenment.

Therefore, we spiritual practitioners are like trailblazers. Those who form Bodhisattva-aspirations seek a wide path, which can be very broad and profound. We can only achieve this by making great aspirations and vows. Not only can we arrive at the finish line ourselves, we can also help others accomplish this. Thus, we help bring sentient beings to maturity. We achieve success while helping others do the same.

As I have mentioned, the path of spiritual cultivation is long. Sometimes, if we do not take good care of our hearts and become lax, we will “cast aside recitations, neglect, forget and fail to comprehend them.” If we do not make an effort to practice, our spiritual cultivation will decay. If our cultivation decays, then we will be unable to clearly understand the principles.

Because of this, among Wondrous Light Bodhisattva’s 800 disciples, the one called Seeker of Fame only looked for recognition. He often visited the heads of great clans and cast aside the recitations. Thus he was lax. “Yet he also practiced many good deeds so he could meet countless Buddhas.” This tells us that as long as a person has a good heart and extensively creates good karmic connections, he can still “make offerings to countless Buddhas.” He still showed great respect to the Buddha, Bodhisattvas and the Dharma. He also knew to rejoice in others’ good deeds, which is a merit. “Accordingly, he walked the great path.” The great path leads to developing Bodhicitta, the mind of great enlightenment.

Even among spiritual practitioners in the past, inevitably there were those who cast off their recitations and neglected, forgot and failed to comprehend them. But he still had a firm spiritual aspiration. Do you all understand this? Some people may wonder how, if he was lax and craved fame and wealth, he could still have the karmic conditions to meet all these Buddhas. This is because of the intrinsic nature in us all. His spiritual aspiration, his intrinsic nature, was still there. For a very long time, he had been very respectful and had been following the Buddha’s teachings. He listened, identified with and believed, but his habitual tendency was laziness.

This teaches us that we spiritual practitioners must always heighten our vigilance. We cannot make any tiny missteps that will enable our habitual tendencies to resurface. Great Bodhisattvas manifest in this world as guides and reminders. So as I have said before, as ordinary people, when we first resolve to begin spiritual practice, if we are not firm in our spiritual aspiration and become lazy or greedy, that is defiled conduct in the era of Dharma-degeneration. This taints our spiritual community.

What we are cultivating are purifying practices. [Look at] this Bodhisattva in the sutras. Why did he still have the opportunity to be part of this group? Everyone, this Bodhisattva’s role was to teach us that we cannot be lax. If everyone in this group was diligent and only one person was lax, greedy and [behaved improperly], this defiled conduct served as a warning to everyone. Human life is played out on a stage. Bodhisattvas are playing roles on this stage. So, this is how they teach through manifestations.

Based on this passage, I worry that some people are so compassionate that they allow everything. It is true that as Buddhist practitioners, we learn to have infinite compassion and be very accommodating. But there are still rules for living in this world. So, the Buddha developed precepts. When we violate them, we must practice “ksama,” which means repentance. We must ask others to immediately turn around. By asking them to swiftly repent, they can correct their mistakes and start anew. This is truly showing compassion.

We must all be self-vigilant and take care of our spiritual aspirations. We must uphold precepts and follow the rules. If we violate precepts and rules, those are acts of defilement. Developing Bodhicitta is walking the great Bodhi-path, the path to great enlightenment. We must make an effort to forge this great road. By walking mindfully, we will not take detours that lead us to become lost. One deviated thought will lead us far astray, so our mindset is very important.

So after we make mistakes, we must promptly change our ways. Then we can truly.

“[Walk] the great path and perfect the Six Paramitas.” Next, “now that he has met the Sakyan Lion, he will become a Buddha later. His name will be Maitreya, and he will widely transform sentient beings in numbers beyond calculation.”

This passage of the sutra states that because Seeker of Fame Bodhisattva had followed everyone in spiritual cultivation, he was replete with roots of goodness and practiced the Six Paramitas. That is walking the Bodhisattva-path. After perfecting the Six Paramitas,

“Now he has met the Sakyan Lion.” The Sakyan Lion is the Buddha and is an epithet of virtue for Sakyamuni Buddha. The Buddha is fearless and at ease in the Three Realms. So, He was like a lion, the king of all beasts.

A lion is the king of all beasts. In the forests, there are many different animals. A big jungle may contain all kinds of living beings. The lion is the most respected. So when the animals hear the lion’s roar, they are very fearful. Because the lion is most powerful in the jungle, we describe Sakyamuni Buddha as the king of beasts. So, He is called “the Sakyan Lion,” which is a metaphor.

Among people, His wisdom is above all, like the king of all beasts in the forest. In the Three Realms, His wisdom is above all. He is the guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. So, one of Sakyamuni Buddha’s virtuous epithets is “the Sakyan Lion.” This shows respect.

In particular, Seeker of Fame Bodhisattva will eventually become a Buddha. So, this disciple of Wondrous Light Bodhisattva is now among the disciples of Sakyamuni Buddha and will receive a prediction of attaining Buddhahood. This is what Manjusri Bodhisattva said. So, “he will become a Buddha later. His name will be Maitreya, and he will widely transform all sentient beings.” In the future, he will become a Buddha named. Maitreya, and he will be able to transform many sentient beings in numbers beyond calculation.

We all know that. “Maitreya Buddha will be the next Buddha.” This is what Buddhist disciples know. Where is Maitreya Bodhisattva now? He currently lives in Tusita Heaven. Maitreya Bodhisattva is called the Loving One, meaning he has great loving-kindness. We have just mentioned that he extensively formed good karmic relationships and did many good deeds. This is what is special about this Bodhisattva.

Remember what we said before? There were two Bodhisattvas, one devoted to cultivating wisdom, the other devoted to cultivating loving-kindness. The one devoted to wisdom was Maitreya, while Sakyamuni was devoted loving-kindness. One sought wisdom for himself, the other disregarded himself and gave fully out of love. So the causes and conditions for one matured first and He became a Buddha ahead of the other. The one who practiced for himself lacked karmic affinities with sentient beings, so he had to wait for his time. In the future, he will become a Buddha when he is replete with karmic affinities with sentient beings.

At this time, he began cultivating loving-kindness. So in the inner court of the Tusita Heaven, a spiritual training ground for Bodhisattvas, many Bodhisattvas are cultivating themselves there, along with Maitreya Bodhisattva, and [learning] to become replete with compassion.

Everyone may think, “Isn’t heaven a joyful place? In such joyful place, how can they cultivate loving-kindness?” Although he currently lives in Tusita Heaven’s inner court, he often comes into the world to transform sentient beings. So, coming here is part of his studies, but he still resides in the Tusita inner court.

Maitreya is called the Loving One and currently resides in the inner court of Tusita Heaven. This Bodhisattva will be Buddha in his next life.

Maitreya Bodhisattva currently abides in Tusita Heaven. Tusita Heaven is a spiritual training ground for Bodhisattvas, for those who made Bodhisattva-aspirations to focus on practicing loving-kindness and compassion.

If we think about this, Tusita Heaven can be anywhere. I have told you that. Tusita Heaven is a Bodhisattva training ground. There is a Tusita Heaven in everyone, a Bodhisattva training ground. When we express compassion, we will be a Bodhisattva who will be a future Buddha. This is to say that the more compassionate we are, the more likely we are [to become a Buddha]. Maitreya Bodhisattva comes into the world to work on relieving the suffering of sentient beings. So, his name is Maitreya, which means “loving-kindness.”

As Buddhist practitioners, loving-kindness is the first of the Four Infinite Minds, followed by compassion, joy and equanimity. So as we develop loving-kindness, we must be replete with karmic affinities with sentient beings. I often say, “Before attaining Buddhahood, first create good karmic affinities.” If we want to create good affinities, we must have loving-kindness.

“He also did many good deeds, so he could meet countless Buddhas.” When we look at people with a Buddha-mind, everyone is a Buddha. If we constantly nurture our unconditional loving-kindness, we will bring joy to a person even if we are not connected to that person at all. We just need to find a way to create a good karmic affinity. This is what a Bodhisattva does. Everyone has a Bodhisattva-mind, Bodhisattvas must unlock their unconditional loving-kindness and create good karmic affinities with everyone. By doing this, we are “the loving ones.” Tusita Heaven is within our hearts, and we will be Buddhas in our next life. Next, Maitreya Bodhisattva will be Maitreya Buddha.

This was described by Manjusri Bodhisattva while Sakyamuni Buddha was in Samadhi. He recalled a Bodhisattva during the time of Sun-Moon-Radiant Buddha who lived in that environment for a very long time and had lost focus for a while. But he quickly created good affinities with people so he could become a Buddha in the future. He was able to transform countless sentient beings because he had created many good affinities, so everyone became joyful when they saw him and accepted (his teachings) when they heard him.

So when we create good affinities with others, every word [we say] is the Dharma. Without creating good affinities, every word we speak creates dispute. This is what I always tell everyone. Without transforming sentient beings, we will not have good karmic affinities and absolutely cannot attain Buddhahood. So, we must always be mindful.

Episode 179 – Do Good Deeds, Meet Countless Buddhas

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>> “The value of practicing the path to enlightenment lies in Bodhisattvas transforming people. We must do more good deeds and give to and benefit others. We must say more good words and bring others onto the path by working with them.”

>> “Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them. Accommodating [sentient beings], he walked the great path and perfected the Six Paramitas.”

>> Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.

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“The value of practicing the path to enlightenment
lies in Bodhisattvas transforming people.
We must do more good deeds
and give to and benefit others.
We must say more good words and
bring others onto the path by working with them.”

We must have this aspiration when we engage in spiritual practice.

Engaging in spiritual practice is inseparable from having great aspirations, awakening ourselves and others and having perfect awakened conduct. The mission of transforming sentient beings is our duty as spiritual practitioners. How do Bodhisattvas transform sentient beings? By doing more good deeds. If we constantly do good deeds, we create good karmic affinities with others. The best way to create good affinities is through giving.

Sentient beings experience much suffering and lack many things. We can make up for the deficiencies of others by giving them what they need. This is what we mean by doing good deeds. If [they] need material resources, we will give it to them. If [their] minds are deluded or afflicted, we should also go help and support them to activate their inherent wisdom. These are ways of giving and benefiting others. As long as the things we do benefit the world, then they are all good deeds and we are walking the Bodhisattva-path. This is the way to benefit others.

We do not just benefit others with material things. We may give them advice, open the doors to their hearts and [resolve] their afflictions. We must also say more good words. All teachings depend on listening to sounds. So when we speak, we want people to feel that every word is Dharma. If they can accept and take every word and teaching to heart then manifest them in their everyday actions, that is because the words we have spoken are all Dharma. If people treat our words as the Dharma, that is because we have a positive karmic connection with them.

As I have said before, for those we have good karmic affinities with, every word we speak is the Dharma. For those we have no karmic affinities with, every word we speak creates disputes. If good words are spoken without sincerity, they become flattery. So, we must widely create good karmic affinities with others. When our minds are sincere every word we speak is the Dharma. Therefore, we must “say more good words” and “widely transform others by working with them.”

We must transform all sentient beings. The most important things in life happen between birth and death. But if we do not understand people, matters and objects in this lifetime, if we are confused and stray from our course during the few decades of this life, we will create much karma. Therefore, we need to widely transform others. If we encounter the right occasion and condition at any point in any person’s lifetime, we should quickly “transform others by working alongside them.” If we have karmic affinities with them, we must bring them in to do good deeds with us. This is how we use compassion to relieve and transform sentient beings. This is bringing others onto the path of enlightenment by working with them. This is very important, so I hope everyone realizes the principles of spiritual practice.

Earlier I also discussed how. Seeker of Fame Bodhisattva, “often visited the great clans, cast aside his recitations.” He was lax and craved offerings of wealth. However, he formed many good karmic affinities. So, [it says,]. “Yet he also did many good deeds.” Though he was lax, though he cast aside his recitations, he still did many good deeds. Because of this, he had these roots of goodness. So it is stated,

“Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them. Accommodating [sentient beings], he walked the great path and perfected the Six Paramitas.”

Because he had [roots of] goodness, he had the karmic affinity to meet not just one Buddha, but countless Buddhas. This may refer to the 20,000 [Sun-Moon-Lamp Buddhas] who, like him, also developed roots of goodness and karmic conditions over successive lifetimes. He came after 20,000 Sun-Moon Lamp Radiant Buddhas. So, do countless Buddhas only refer to these 20,000? There were actually countless Buddhas in the past.

This number is [just representative]. I hope when we hear this we realize that his roots of goodness were his karmic conditions for meeting Buddhas. Where are the Buddhas? I often say, “we all intrinsically have Buddha-nature. If we use a Buddha-mind to see others, then everyone is a Buddha.” If we have a kind heart, then everyone we see is kind. Our kind intrinsic nature is Buddha[-nature]. So, good people often meet other good people. Those who do good deeds will often end up with others who do good deeds. With roots of goodness and good thoughts, we are not far from our intrinsic nature.

Fellow Bodhisattvas, we must respect every single person we encounter in our daily living, as if each person is a Buddha. If we can achieve this as we encounter people every day, we “[can] meet countless Buddhas.” So as we learn the Buddha’s teachings, we need to open the doors of our minds and understand we all intrinsically have Buddha-nature. This applies to us and those we interact with. We are all the same. So, we must constantly nurture our Buddha-nature so that we do not lose it. In our daily living, knowing that we and others all have Buddha-nature, we have the confidence to transform others by working with them.

If we are attached to the texts, we will only learn that long ago in the past, Maitreya Bodhisattva was one of these 800 disciples. If [this is all we learn], we distance ourselves from the state we want to cultivate. We truly need to cultivate the path to enlightenment. The things we learn from the sutras must be taken to heart so that they are applied to our daily living. By listening to the principles this way, we can then connect them to our daily lives.

So, doing many good deeds will naturally enable us to meet countless Buddhas. Next, “he made offerings to all of Them. Accommodating [sentient beings].” Making offerings is giving. There are three types of giving; giving does not have to be material. Giving of fearlessness and of the Dharma are also types of giving and offerings. If we can achieve this in our daily living, we always “accommodate [sentient beings].” We do so according to our surroundings, whether it is [giving] people what they need or doing things [for others]. When we see and encounter such situations, we must seize the moment to give. This is what it means to walk the great path.

“Perfected the Six Paramitas” refers to perfectly fulfilling the Six Paramitas. We all know the Six Paramitas, which are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are all inseparable from our everyday actions. So, this sutra passage is bringing [the Dharma] closer to us and into our daily living. When the Dharma enters our minds, it will also be in our actions.

Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.

So from the two words “good karma” alone, we know that with these good actions, we are cultivating the field of blessings. Everything we do in this world will sow seeds in the fields of others’ minds. If we sow a good seed and form a good karmic affinity with others, then naturally they will take in the words we say, and the people we want to guide will follow us. This field of blessings is created by the seeds we sow, the good deeds we do.

Aside from giving, good karma also comes from self-discipline, like upholding the Five Precepts and Ten Good Deeds. You all know what those are, and I often say that we must remember them. With our bodies, we must not commit acts such as killing, stealing, sexual misconduct, lying or drinking alcohol. Laypeople need to be very cautious about this.

The karma of killing does not only result from personally killing but also from creating assisting conditions for killing or indirectly killing. In our daily living, we crave tastes, so we consume the lives of many sentient beings. If we want to eat something, someone has to supply it for our consumption this requires massive killing and massive breeding. This pollutes the land. Pollution of the air and land causes imbalance of the four elements. The imbalance of the four elements results in great losses for people and in ruined and destitute families. Many disasters arise from people’s daily living.

[Breaking] the Five Precepts alone indirectly creates disasters in the world. So if people understand the importance of upholding the Five Precepts, we know that “killing” does not only refer to directly committing killings. Our consumption of animals is the indirect cause [of their deaths]. This is killing.

As for stealing, we need to eliminate our greed. Because of greed for something we cannot produce ourselves, we resort to theft. Theft results from the rise of greedy thoughts, which causes stealing and robbery. This also creates bad karma.

Lust is also a form of greed. If spouses do not abide by their fundamental duties, the husband does not act as a husband and the wife does not act as a wife. If the husband keeps a mistress outside the home, then the wife also has an extramarital affair and the children become rebellious, disobedient and unfilial. If this happens, a family cannot be at peace. In order for a family to be harmonious, there must not be any sexual misconduct or rule breaking, including family rules.

When one person breaks a rule, a second person will say, “If you can do that, I can too.” Then a second person breaks the rules. For the second generation, if their parents quarrel, they become mixed up in that. See, this is what happens when a family does not abide by rules. These problems can arise from sexual misconduct. Things that should not happen are deviations, so they are misconduct, incorrect and improper. An act of sexual misconduct alone can cause [so many problems] for the family. Then the children will be disobedient and cause trouble outside the home. They develop this mindset toward society and the world. This is why they create karma.

Lying is the same. Our every word creates karma. Illnesses enter through the mouth and disasters emerge from the mouth. There are four karma of speech. The opposite of the Ten Good Deeds are the Ten Evils. Three are related to the body, four to speech and three to the mind. These add up to ten total. If we can do good deeds, we do good with our body, speech and mind, do good deeds and say good words. If we do not engage in lying, flattery, gossip or harsh speech, then naturally we will speak good words. At the same time, we should constantly restrain our minds. We must prevent our minds from giving rise to greed, anger and ignorance. These are good actions.

In the Five Precepts, aside from not killing, stealing, committing sexual misconduct and lying, we must also not drink alcohol. Drinking alcohol disrupts our nature. When we cannot control ourselves, we will commit the Ten Evils.

So, the Ten Evils and the Five Precepts are basically the same, and the Ten Good Deeds are just more detailed. If people can uphold the Five Precepts, they simultaneously practice the Ten Good Deeds. So, when we uphold the Five Precepts, Ten Good Deeds, we are doing many good deeds.

We discussed earlier, “Yet he also did many good deeds.” If we can do many good deeds well, it will “[enable us] to meet countless Buddhas and make offerings to all of Them. Accordingly, [we] walk the great path and perfect the Six Paramitas.” These things are all a part of us and all around us. We can constantly achieve them. So when we listen to sutras, we must see them around us and not think of these events as far from us because they happened so long ago. So, we should always be mindful.

Episode 178 – Practice Diligently, Do Not Be Undisciplined

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>> Those craving offerings of wealth do not work diligently. They do not help to pass on the Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

>> “Wondrous Light Bodhisattva had a disciple at that time,” one who was “lax and craved fame and wealth.”

>> “Seeking fame and wealth tirelessly, he often visited the great clans.”

>> Some people pay respect to the Buddha to gain a reputation as a practitioner. They falsely manifest a dignified demeanor but are not truly earnest and only speedily seek what is seen externally. This is respect for the sake of recognition.

>> He cast aside his recitations, neglected, forgot and failed to comprehend them. These were the causes and conditions for his name “Seeker of Fame.”

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As spiritual practitioners, we must always remember not to crave fame and fortune or be lax. We must avoid these things at all costs. We must not have this kind of mindset or conduct. If we crave recognition and wealth, or if we are lax, that means we think “endurance can be achieved without hard work.” Spiritual practitioners have to work hard and withstand trials and tribulations in order to learn endurance. If we think that “endurance can be achieved without hard work” how will we engage in spiritual practice? If we practitioners are not diligent and do not make an effort to patiently learn and practice, we cannot spread the Buddha’s teachings.

The Buddha teaches us to be diligent, to realize suffering is an inherent part of life. The source of suffering, its causation, is the accumulation of our afflictions. Therefore, we must mindfully and diligently seek and practice the path to eliminate suffering. If we do not recognize the sufferings in life, the sources of suffering, we will not strive to eliminate them. Then what is the purpose of our practice? Therefore, spiritual practice is about realizing the Buddha’s teachings in our actions. It is not enough to practice ourselves. We must also teach others to practice.

We must do it and teach others to do it too. We must set an example for others to follow. Only by so doing can we spread the essence of the Buddha’s teachings we spread the essence of the Buddha’s teachings. If we are afraid of hardship, we might as well not practice. We cannot be afraid to work hard if we want to be a model spiritual practitioner. Otherwise, how can we spread the Buddha-Dharma? How can we promote the Buddha’s teachings? So, as we begin to practice, we must make great vows. There cannot be greed and attachment or indolence in our hearts. Being greedy or lax is defiled conduct in the era of Dharma-degeneration.

Since the Buddha’s lifetime over 2000 years ago, the Buddha-Dharma slowly passed from the era of Right Dharma to the era of Dharma-semblance and now, we are in the era of Dharma-degeneration. This happened because the Buddha-Dharma gradually faded from people’s hearts. Whether the Buddha-Dharma can continue to exist or not depends on whether monastic and lay spiritual practitioners can uphold and practice His teachings. If we can do so, the Buddha’s Right Dharma will remain in the world. If Right Dharma is not in our hearts, but just its semblance, then it is not Right Dharma. The most important thing is to practice the Buddha’s teachings in our actions.

During this period of Dharma-degeneration, not only will Right Dharma disappear, people will refuse to go to places with His image to pay their respects. Not only do they not believe in the Buddha, they slander His teachings. Not only do they slander the Buddha-Dharma, they destroy His image. This is what things are like during the era of Dharma-degeneration. Buddhist practitioners are lax, and they only pay their respect superficially. They are not diligently [cultivating their minds]. Not only that, their conduct is undisciplined. These are defiled actions in the era of Dharma-degeneration which defile the Buddha-Dharma, so it cannot be promoted.

So, we must be very careful. If our minds are diligent, naturally [our actions] will be diligent. If our minds are lax, we act out of craving for offerings of wealth.

Those craving offerings of wealth do not work diligently. They do not help to pass on the Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

Please be vigilant of this at all times.

The passage we read earlier stated,

“Wondrous Light Bodhisattva had a disciple at that time,” one who was “lax and craved fame and wealth.”

We talked about him before, and now we are discussing it again.

“Seeking fame and wealth tirelessly, he often visited the great clans.”

Wondrous Light Bodhisattva lived during the time of Sun-Moon-Lamp Radiant Buddha. All of his disciples waited for predictions of Buddhahood. Predictions of [attaining Buddhahood] were not bestowed all at once, but over a long period of time, one after another. Who was the most diligent and hardest-working? Who had the purest heart? The predictions were bestowed based on that; then they became Buddhas.

Among the 800 disciples, some would receive this prediction soon. Others had to continue to practice because they still had not eliminated habitual tendencies. Among them was Seeker of Fame Bodhisattva, who sought recognition and wealth and was lax. This reminds us to be vigilant. Even amid Wondrous Light Bodhisattva’s disciples, who received predictions of Buddhahood, there was still one with these kinds of habitual tendencies. This reminds us [to ask ourselves,]. “Do we have these habitual tendencies?”

If we tirelessly seek fame and wealth, we end up going to visit and flattering the great clans. If we fawn on people with money and recognition, our conduct defiles the Buddha’s teachings.

I have often said that we must impartially show loving-kindness to all. In practicing compassion, we must be impartial. All sentient beings have Buddha-nature. Their [current] lives depend on their past karma, good and bad. If they created more good karma in a past life, they receive blessed retribution, recognition and wealth in this lifetime. But if they created bad karma in a past life or in this lifetime, in whatever they try to do, things will not go their way. Will people like this have the opportunity to attain Buddhahood? The Buddha’s answer is absolutely yes because everyone intrinsically has Buddha-nature.

Look at our Tzu Chi volunteers. They are Living Bodhisattvas. We often see them in the news. When they receive reports of people who need special care, these Living Bodhisattvas quickly visit them. They may see that the house is filthy, they may see old, sick or disabled people, but they are absolutely not afraid of the filth or of people’s illnesses. They extend their arms to embrace them, to clean and help them wash. Such people are Living Bodhisattvas.

To walk on the Bodhisattva-path, we must have equal and universal compassion. We must not seek recognition and fortune or flatter the rich, wealthy and powerful. Instead, we must spread our love to pave a path that leads to awakening. We must stay on the Bodhisattva-path and lead others onto the same path.

So, we must know not to crave fame and wealth. Also, we cannot treat well-known families, the rich, famous or powerful, differently. We have to treat all sentient beings equally. If we do not do so and are lax and greedy, we will quickly be immersed in the sea of desires or lost in the mountains of fame and wealth.

Some people pay respect to the Buddha to gain a reputation as a practitioner. They falsely manifest a dignified demeanor but are not truly earnest and only speedily seek what is seen externally. This is respect for the sake of recognition.

This is based on the same principle. Some people seek to learn the Buddha-Dharma but they do not seek to learn the principles. Their attitude is. “I pay respect to the Buddha so that everyone knows I pay respect to the Buddha. Since people who pay respect to the Buddha are known as kind people, I do this so people will know I am kind and that I am learning the Buddha-Dharma.”

People like this only practice for the sake of gaining a reputation of being a spiritual practitioner. They are not cultivating their hearts at all; they only care about external appearances. “They falsely manifest a dignified demeanor,” so people will think that they have a good presence. In front of others, they pay respect to the Buddha and appear to practice the Buddha’s teachings to develop a good reputation. But they only manifest this appearance in front of others. Actually, they are not earnest and do not have self-respect.

As spiritual practitioners, we must have respect for ourselves. How do we show this respect? By loving ourselves, by cherishing ourselves. As we practice the Buddha-Dharma, we must be solemn. We should not falsely manifest these dignified demeanors only when we are with other people and then be sloppy and undisciplined when we are not. This is wrong. We have to be the same whether people see us or not. We have to respectfully and diligently practice the Buddha-Dharma. We have to respect ourselves and others, as well as the Buddha’s teachings.

If we can respect the Buddha’s teachings, we can respect ourselves. Once we respect ourselves, naturally we will respect others. So as we learn the Buddha’s teachings and pay respect to the Buddha, we must do so with utmost reverence. We must absolutely not practice for the sake of gaining a reputation. We must seek the Dharma with deep reverence.

We cannot only seek a [practice] that is external, only for others to see. We must begin with our hearts. If we practice for others to see, we are paying “respect for the sake of recognition.”

He cast aside his recitations, neglected, forgot and failed to comprehend them. These were the causes and conditions for his name “Seeker of Fame.”

If “seeking fame and wealth tirelessly, [we] often visit great clans,” then we are “casting aside the recitations.” Even though we are reciting the sutras, there is no Dharma in our hearts. This is called “casting aside the recitations.”

This means that we just recite the words; they do not stay in our hearts. If the words are not in our hearts, how can we practice the principles? If there is no Dharma in our [actions] or heart, we will drown in the sea [of desires]. Then we “neglect, forget and fail to comprehend them.” If we forget the contents of the sutras immediately after reading them, we “neglect, forget and fail to comprehend them.” We will not fully understand the teachings.

This is not beneficial to our spiritual practice, and we are wasting our time and our lives. Then we are practitioners in name only and lead empty lives; this is truly not beneficial for us. Not only does this harm our spiritual practice, this is like abandoning our efforts to spread the Dharma. “These were the causes and conditions for his name, ‘Seeker of Fame.'” People like this are seekers of fame.

Seeker of Fame Bodhisattva was one of. Dharma Master Wondrous Light’s 800 disciples. Even though he was one of the 800 disciples and a Bodhisattva who sought the Bodhisattva-path, he still had such habitual tendencies. So, he was called Seeker of Fame.

By seeking fame, he became undisciplined. “Yet he also practiced many good deeds, enabling him to meet countless Buddhas.” His karmic conditions allowed him to meet many Buddhas.

In short, we often see undisciplined practitioners. They often stay close to people of fame and wealth. They seek out and flatter the rich, famous and powerful. It never occurs to them that practicing the Four Infinite Minds, loving-kindness, compassion, joy and equanimity is a spiritual practitioner’s true duty. They never think about this. If they are biased toward fame and wealth and “often visit great clans,” they are undisciplined.

But some can still earnestly practice good deeds and create good karmic affinities. Therefore, they still have roots of goodness and their [good karma] will not dissipate. So, we must at least create good karmic affinities with others. I often say, “Before attaining Buddhahood first create good karmic affinities with others.” Even if we are lax and undisciplined but can create good karmic affinities and practice giving, then our [good karma] will not dissipate. However, it will take a very long time for the Dharma to enter our hearts.

As Buddhist practitioners, I hope we will all remember to be diligent and avoid self-indulgence. We must always be mindful.

Episode 177 – Guarding against Greed and Indolence

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>> “Why is there so much suffering in the world? Because a single greedy thought arose, so the pursuit of fame and wealth is now endless. Before we attain perfect enlightenment, we have many habitual tendencies.”

>> “Having presented all Buddhas with offerings, they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others,”

>> “The last of these, King among Heavenly Beings, named Burning Lamp Buddha.”

>>Even heavenly beings respect Him. Because He is revered by both, He is called. “King among Heavenly Beings.”

>> A “guiding teacher” is a teacher who guides beings to the enlightened Buddha-path. Thus, one is called “a guiding teacher.”

>> Dharma Master Wondrous Light had a disciple at that time whose heart often harbored indolence and who craved fame and wealth.

>> One who is indolent has encumbrances to all actions. Laypeople who are indolent are lacking in clothing and food and unsuccessful at work. Monastics who are indolent cannot transcend the suffering of cyclic existence.

>> “Such people tend to crave offerings of wealth. Having insatiable cravings is known as ‘greed.’ Strong thoughts of greed are ‘attachments.'” Monastics who crave offerings of wealth only think about sustaining their bodies. They do not work diligently. They do not help pass on Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

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“Why is there so much suffering in the world?
Because a single greedy thought arose,
so the pursuit of fame and wealth is now endless.
Before we attain perfect enlightenment,
we have many habitual tendencies.”

This answers the question, “Why is there so much suffering in the world?” This is because a greedy thought arose. With a greedy mind, some people crave pleasure and do not want to do the things they need to do. Some people always seem busy, but busy doing what? Pursuing fame and fortune.

Before we attain perfect enlightenment, we may be Small or Middle Vehicle practitioners or have made Bodhisattva-aspirations and [are told,] “you have formed great aspirations, the your vows are great.” But if a greedy thought arises, this Bodhisattva-aspiration and vow will wane, and will eventually vanish.

This is what happens before perfect enlightenment. Hearers are those who spend a long time listening to many teachings as part of their spiritual practice. Someone may listen to a lot of Dharma yet have not taken it to heart or absorbed it. Perhaps they criticize it as they listen to it, so the Dharma never enters their heart. While it seems that they are practicing, that they are listening, they have not accepted it into their hearts. People who hear the [teachings] but do not take it to heart will still easily become greedy. Although they “know,” they do not thoroughly understand the principles.

So we often wonder, “Why is there so much suffering in the world? How was all this suffering created?” If we seek the underlying cause, we find that it originated in a thought of greed.

Indeed, noble beings truly make an effort to listen to the Buddha-Dharma and exercise wisdom to comprehend the cycle of the four seasons. Perhaps they saw impermanence and changes in the world and they became remorseful. So, they again sought to more thoroughly comprehend true principles and engage in spiritual practice and self-awakening. When causes and conditions are ripe, they can benefit others. Those who form Bodhisattva-aspirations and walk the Bodhisattva-path but have not yet reached perfect enlightenment may still be vulnerable to desires and cravings.

Let us look at the next section of the Lotus Sutra. Previously, we have discussed that among Wondrous Light Bodhisattva’s disciples there was also one who acted similarly to what was described above.

“Having presented all Buddhas with offerings, they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others,”

“the last of these, King among Heavenly Beings.” So, the eight princes were among those who were nurtured and taught by Wondrous Light after Sun-Moon-Lamp Radiant Buddha entered Parinirvana. This group of people made a great effort to enter the Buddha’s Dharma-treasury, so they “in turn made such predictions of others” and this continued until.

“The last of these, King among Heavenly Beings, named Burning Lamp Buddha.”

“King among Heavenly Beings” is an epithet for the Buddha because even heavenly beings greatly respect the Buddha. Not only do humans respect Him, even heavenly beings respect Him. Because He is revered by both, He is called. “King among Heavenly Beings.”

The Buddha is the Father of the Three Realms, Guiding Teacher of Humans and Heavenly Beings and Father of Sentient Beings. So, He was greatly respected and called. “King among Heavenly Beings.” From this world up to the heavens, He was not just “King among Heavenly Beings,” respected by both humans and heavenly beings, He was also.

“The Guiding Teacher of All Mystics. He transformed countless beings.” In this text, “all mystics” refers to one of the four castes in India, the Brahmins.

They are believed to be the descendants of the Great King Brahma. So, among the four castes, they are ranked the highest.

These were the social circumstances in India at the time of the Buddha. The Brahmin caste was the most respected in India at that time, so they were quite arrogant.

However, when the Buddha attained enlightenment, He surpassed “all mystics,” which were the Brahmins. From amongst the Brahmins, many came to take refuge with the Buddha. So, the Buddha also guided the Brahmins. They were very arrogant, yet they accepted the Buddha’s teachings. The pure-in-heart among the Brahmins faithfully accepted and practiced His teachings. So, He was “the Guiding Master of All Mystics. He transformed countless beings.”

A “guiding teacher” is a teacher who guides beings to the enlightened Buddha-path. Thus, one is called “a guiding teacher.”

Often in worldly education, in addition to teachers, students also have guidance counselors. They guide students onto the right course. As spiritual practitioners, we must also know our course. If we follow our guiding teacher’s directions, we will not go astray.

A guiding teacher is an awakened person who does not only awaken himself and others but also has perfect awakened conduct. The Great Awakened One who exercises both compassion and wisdom is the shared name of Buddhas and Bodhisattvas. A Buddha can be called a guiding teacher, and Bodhisattvas can also be called guiding teachers. They are role models for people in this world, so they can be called “guiding teachers.”

Dharma Master Wondrous Light was such a person. At his spiritual practice center, there were many disciples who would receive predictions [of Buddhahood]. They were still guided by him, and he expounded the Lotus Sutra for them. He taught them how to practice the Bodhisattva-path resolutely and accurately.

Dharma Master Wondrous Light had a disciple at that time whose heart often harbored indolence and who craved fame and wealth.

Among the 800 disciples he led, there was one who was practicing the Bodhisattva-path but was often indolent. He still had habitual tendencies of indolence and craved fame and wealth. If we are lax, cravings will naturally arise.

What does it mean to be indolent? And since he was engaged in spiritual practice, why did his heart often harbor indolence? This means one who is indolent has encumbrances to all actions. If we are lazy in our spiritual practice, it becomes an encumbrance for us as well. It is not just others that dislike us; this is also an impediment for our own spiritual practice.

One who is indolent has encumbrances to all actions. Laypeople who are indolent are lacking in clothing and food and unsuccessful at work. Monastics who are indolent cannot transcend the suffering of cyclic existence.

Spiritual practitioners are not the only people who are impeded by the indolence in their minds. Laypeople can also be indolent. When they are indolent, they do not do work and are very lazy. They do not diligently manage household matters and do not fulfill their familial duties, so their families do not prosper. So, if a layperson is indolent, they will lose their family fortune and cannot get their careers to prosper. These are laypeople who are lax.

Among monastic practitioners, there are also those who are lax. They engage in spiritual practice because they want to escape from a worldly life in which they must struggle, work hard and be responsible for family matters. So as an escape, they became monastics because they think that is more relaxing.

Many people think being monastic is more relaxing. Some monastics may think, “I have practiced for several years, so now people must call me an elder. I can enjoy myself and let the young people work.” Others rely on their seniority and their experience to avoid doing things. We must realize that reciting the Water Repentance is not easy.

Once there was a monastery where everybody shared chores and responsibilities. There was an elderly spiritual practitioner, who despite his great age, was willing to work very hard. When there was no water on the mountain, they took turns carrying water back from elsewhere. So, this elderly spiritual practitioner said, “I also want to take a turn.” Thus, this elderly man willingly supported the aspiring spiritual practitioners in the monastery. Providing water created the strongest affinities with everyone, so he carried the water and did not want to give up this responsibility.

One day he saw a group of spiritual practitioners, all of whom were younger than he was. They were all washing their clothes and used the water without restraint. Meanwhile, the elderly practitioner went back and forth every day, up and down the mountain countless times. This was tiring, yet he was very willing to do the work. But when he saw how these people used the water so wastefully, he could not stand it. First, he could not stand the wasting of water. Second, he could not stand the lack of spiritual cultivation on their part. They did not cherish all things in this world. They had not yet awakened and were constantly wasting their lives. Since they were inconsiderate of the hard work done by the water carriers then they likely did not work to awaken others and they continued to waste the water.

So, this elderly spiritual practitioner uttered just one sentence, “My fellow practitioners, you should know that the Water Repentance is difficult to recite.” He spoke this sentence gently, but his gentle words contained a warning for them. Don’t spiritual practitioners come to a monastery for self-awakening?

“Your work is so difficult, but do not worry. I will share the load with you. We will do the work together.” This is known as “giving of fearlessness.” There is also “giving of the Dharma. If you do not understand, come, I will teach you.” You see, people who live in a monastery, those who aspire to practice, should work together like this. If monastics are lax, they cannot transcend the suffering of samsara.

We practice spiritually to transcend birth and death. As said I before, there are fragmentary samsara and transformational samsara. Fragmentary samsara is a law of nature. Transformational samsara relates to the arising of thoughts in our minds. These are things we should pay attention to. We cannot constantly be lax.

In the past, there were spiritual practitioners like these, and this is still the case now. Lax people such as these tend to crave offerings of wealth. They want to live comfortably among others, eat when it is time to, rest when it is late and wake up and enjoy the fruits of others’ labor. This is called being lax.

“Such people tend to crave offerings of wealth. Having insatiable cravings is known as ‘greed.’ Strong thoughts of greed are ‘attachments.'” Monastics who crave offerings of wealth only think about sustaining their bodies. They do not work diligently. They do not help pass on Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.

Here, “offerings of wealth” means fame and wealth. Laypeople want to make offerings as a sign of respect for monastics. But if monastics are like this, truly they are very pitiful.

We want to be a person who truly guides suffering people. We want to be a role model for them and guide them. Becoming a monastic is the work of a great person. They must be people sentient beings can rely on, and they must be a model for sentient beings. How could they decline into being lax and end up craving fame and wealth? This is very pitiful, isn’t it?

In summary, as we engage in spiritual practice, we must be very diligent. In our daily living, we must be very diligent. Within our minds, we must always be vigilant. Therefore, we must always be mindful.

Episode 176 – Uphold the Dharma-treasury of the Buddha

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>> “For infinite sentient beings, He gave infinite Dharma, infinite teachings about loving-kindness, compassion, joy and equanimity. He opened the Dharma-treasury for all beings to widely give away treasures of merits and virtues.”

>> “Dharma Master Wondrous Light reverently upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.”

>> The Buddha’s Dharma-treasury is also called. Tathagata-garbha, which is the principles of Dharma-nature. This means that Dharma-nature contains the potential for infinite virtues.

>> Therefore, they were Wondrous Light’s disciples. Therefore, they were Wondrous Light’s disciples. They were “taught and transformed by Wondrous Light. They were firmly on the unsurpassed path and met with countless Buddhas.”

>> “Having presented all Buddhas with offerings….” They also presented Buddhas with offerings. “They practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.”

>> Therefore, “bestowing predictions” is “for sentient beings who made aspirations.” The Buddha bestowed predictions on them to become future Buddhas.

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“For infinite sentient beings, He gave infinite Dharma,
infinite teachings about loving-kindness, compassion, joy and equanimity.
He opened the Dharma-treasury for all beings to widely give away treasures of merits and virtues.”

This tells us there are infinite sentient beings. In this world, how many living, moving beings are there? The number is incalculable, so there are infinite, countless sentient beings. They all experience unspeakable suffering in cyclic existence of the Six Realms. [The karma of] cyclic existence in the Six Realms is created in the human realm. People’s minds give rise to all kinds of thoughts, which create karma. That is why the Buddha has to come to this world to open and reveal [teachings] to sentient beings. He had to use many kinds of teachings, so the Dharma is also infinite. Since there are an infinite number of capabilities among sentient beings, they have an infinite amount of afflictions and create an infinite amount of karma. Therefore, the Buddha must teach according to capabilities, establish teachings to transform infinite beings.

The Dharma used to transform sentient beings is all related to the Four Infinite Minds, which are loving-kindness, compassion, joy and equanimity. So, we must have infinite or great loving-kindness, compassion, equanimity and joy. “Great” means countless. Infinite teachings about loving-kindness, compassion, joy and equanimity are found in the Dharma-treasury. Infinite teachings are in our Dharma-treasury.

So, the Buddha came to “open and reveal.” His views and knowledge to sentient beings. This opens their Dharma-treasury and awakens their Buddha-nature. Then everyone will know that the Dharma-treasury is found not only in Buddhas; it is found in all sentient beings. However, this Buddha-nature is hidden. So, the Buddha came to this world to “open and reveal [this Dharma-treasury] [for sentient beings to] realize and enter.”

Once this Dharma-treasury is opened, we must “widely spread the treasures of merits and virtues” found in there. When people receive the Buddha’s teachings, that is like obtaining any treasure they want from the Dharma-treasury. Therefore, as we learn the Buddha’s teachings and hear the Dharma, we listen, contemplate and practice. After listening to the Dharma, we must think about the principles concealed within each sentence and word. Each is a Path, a road we can walk on. When we have the Path, we can walk it, so we must make an effort to comprehend them.

“Dharma Master Wondrous Light reverently upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.”

After Sun-Moon-Lamp Radiant Buddha passed, but before Virtue Treasury attained Buddhahood, Dharma Master Wondrous Light was the one who “reverently upheld the Buddha’s Dharma-treasury.” He had to remain firm and preserve the Buddha’s teachings as he continued to promote them.

The Buddha’s Dharma-treasury is also called. Tathagata-garbha, which is the principles of Dharma-nature. This means that Dharma-nature contains the potential for infinite virtues.

It contains infinite potential and virtues. We all intrinsically have these virtues, but if we do not practice, how will they manifest? We already have them, so as long as we work hard, our intrinsic virtues will manifest. So, the Buddha bestowed predictions of Buddhahood upon all sentient beings to verify that any person can become a Buddha. It just depends on the diligence of their practice. They must focus on making progress and creating good affinities as they interact with others. When people and matters are harmonious, principles are harmonious.

“For 80 small kalpas, he widely spread the Lotus Sutra.” Wondrous Light Bodhisattva upheld the Buddha’s Dharma-treasury for 80 small kalpas. How long is 80 kalpas? A very long time. In the past I have often explained that “kalpa” stands for a very long period of time. To help people understand how long, I make a comparison. Take the average human lifespan for an example. Starting from an average lifespan of 10 years, and adding one year every century, the time it takes for the average lifespan to reach 84,000 years is one increasing kalpa. Next, starting from 84,000, the average lifespan decreases by one year every century until the average lifespan is 10 years again. The total number of years added for one of these increases and decreases is “one small kalpa.” One small kalpa already lasts for so many years, and 20 small kalpas make one “medium kalpa.” Four medium kalpas [can reflect] the phases of formation, existence, decay and disappearance. After four medium kalpas pass, that is “one great kalpa.” Therefore, 80 small kalpas means one great kalpa.

Look, he did this for 80 small kalpas; how long is that? This is about Wondrous Light Bodhisattva. He “upheld the Buddha’s Dharma-treasury. For 80 small kalpas, he widely spread the Lotus Sutra.” Dharma Master Wondrous Light spent a long time expounding the Lotus Sutra, starting from that Buddha’s era until He entered Parinirvana. During this time, Dharma Master Wondrous Light continuously gave teachings.

In particular, as the previous sutra passage indicated, there were 20,000 Sun-Moon-Lamp Radiant Buddhas who attained Buddhahood one after another. And the last of Them, that Sun-Moon-Lamp Radiant Buddha had eight sons. These eight princes ceded the throne because they saw their father become a monastic, engage in spiritual practice and attain Buddhahood. They also yearned for the Buddha-Dharma and followed the Buddha to became monastics. Sun-Moon-Lamp Radiant Buddha asked Wondrous Light Bodhisattva to teach them.

Therefore, they were Wondrous Light’s disciples. Therefore, they were Wondrous Light’s disciples. They were “taught and transformed by Wondrous Light. They were firmly on the unsurpassed path and met with countless Buddhas.”

These eight princes were transformed by Wondrous Light Bodhisattva. Thus, their ignorance was revealed and their evil was transformed. This applies to all sentient beings. Each one of us has Eight Consciousnesses. Within them, there is much greed, anger, ignorance, arrogance and doubt. Before our minds are opened, we are confused. After learning the Buddha-Dharma, our confused minds should be awakened. So, the Dharma can purify our minds, and like water, can cleanse our defilements. The filth in our minds, the defilements in our Eight Consciousnesses are all purified. To refrain from all evils and do all good deeds means to reveal ignorance and transform evil.

“To firmly be on the unsurpassed path” is to protect the roots of goodness of all sentient beings. The Buddha gave the Dharma to teach us all to do good deeds and give rise to good thoughts. No matter what happens, evil thoughts must not surface at all. We engage in spiritual practice to subdue our evil thoughts and nurture our good thoughts at all times. Once good thoughts are inspired, we need to firmly guard all goodness. We do not do this only for ourselves, but we must help all sentient beings do the same. Thus we are people with Bodhisattva-aspirations. We must first solidify our spiritual aspirations and then help secure others’ roots of goodness.

So, I often tell you all that we must have open hearts and pure thoughts. We cannot cut off anyone’s root of goodness. Even if we can clearly distinguish right from wrong and have deep roots of goodness ourselves, aside from protecting our own roots of goodness, we still cannot cut off other people’s roots. If others do wrong, we must patiently guide them. We must accompany and slowly teach them; we cannot give up on them right away. If we do, we cut off their roots of goodness. So, we need to firmly guard our spiritual aspirations as well as the roots of goodness of all beings so that their roots will not break. This is “to firmly be on the unsurpassed path.” If we do so, “we can meet with countless Buddhas.”

If we can transform our Eight Consciousnesses, as our Six Roots [encounter] Six Sense Objects and [give rise to] Six Consciousnesses, we can strive for goodness. If we can do so, then our seventh and eighth consciousness will engage in very clear thinking and act in concert with the other preceding Six Consciousness so that all the good we do will become seeds stored in the Eighth Consciousness. If we can do so, encountering virtuous friends and the Buddha will not be difficult. Thus, “We can meet with countless Buddhas.” When we see others with a Buddha-mind, everyone is a Buddha.

Wondrous Light Bodhisattva was a previous incarnation of Manjusri Bodhisattva. In addition to the eight princes, he had 800 disciples who spread the Lotus Sutra. One of his disciples was called Seeker of Fame. Seeker of Fame Bodhisattva is now Maitreya Bodhisattva. This is so inconceivable! Bodhisattvas are Dharma-relatives who will always keep each other company. This was the case in the past and present and will be true far into the future. These Bodhisattva-kin took turns accompanying the Buddha. The Enlightened One of the universe came to this world to teach sentient beings to keep each other company and help each other succeed. These people are our Dharma-relatives and are also Bodhisattvas.

“Having presented all Buddhas with offerings….” They also presented Buddhas with offerings. “They practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.”

These 800 disciples were very diligent and continuously made offerings. As they sought the Buddha’s teachings, they also transformed sentient beings. So, “they practiced the great path accordingly.” They followed the Buddha’s intent and faithfully accepted and practiced [His teachings]. Because they practiced the path and were diligent, they, “in succession, became Buddhas.”

If we are not always diligent, even though we have Tathagata-garbha in our minds, we remain unaware and confused. Even if we know the Buddha’s teachings, the door to our minds may not open. Even if the door does open, if we do not walk out or diligently practice, how can we attain Buddhahood?

So, “they practiced the great path accordingly, and in succession, became Buddhas. In turn, they made such predictions of others.” If we are diligent, naturally we can receive predictions from Buddhas. No matter how long it takes, even as long as 80 small kalpas, as long as we are diligent, we have opportunities to receive these predictions.

Therefore, “bestowing predictions” is “for sentient beings who made aspirations.” The Buddha bestowed predictions on them to become future Buddhas.

Therefore, this was the agreement that the Buddha made with these spiritual practitioners. “If you practice in this way, you will certainly attain Buddhahood.”

Fellow Bodhisattvas, we must be mindful. As we learn the Buddha’s teachings, we must practice the Bodhisattva-path and widely transform sentient beings. So, “for infinite sentient beings, He gave infinite Dharma.” The teachings of loving-kindness, compassion, joy and equanimity are also infinite. We must open the Dharma-treasury for all beings and widely spread the treasures of virtue. This is what the Buddha taught us, so we must follow this path. The Buddha is not the only one who does this; if we learn the Buddha’s teachings, we must also do the same. Therefore everyone, please always be mindful.

Episode 175 – Diligently Cultivate Virtuous Dharma

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>> [We go through] birth, aging, illness and death. Fire transforms things into ashes. When oil is burned up, the lamp is extinguished. When wood is consumed, the flame dies.

>> So, it is said, “the sariras were divided up, and countless stupas were built.”

>> “The bhiksus and bhiksunis, numbering as many as the Ganges’ sands, redoubled their diligence in their quest for the unsurpassed path.”

>> So, to focus and advance, they must practice all virtuous Dharma diligently, without becoming lax. They need to uphold this mindset without becoming indulgent.

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A person’s life is inseparable from birth, aging, illness and death. This is called “fragmentary samsara.” We do not know how much time we have. Life is impermanent. Therefore, none of us has a way of knowing how long our life on earth will be. This is the impermanence of life. However, at the end of their lives, some people are interred in the ground.

Interment is very troublesome [in some cultures] because regardless of the quality of the casket, [relatives] must open it afterwards and gather the bones [to re-inter them]. These days, people are more open to cremation. The fire turns [their bodies] into ashes.

[We go through] birth, aging, illness and death. Fire transforms things into ashes. When oil is burned up, the lamp is extinguished. When wood is consumed, the flame dies.

In this lifetime, because we have this body, we are attached to this physical existence, but at the end of existence is non-existence. For example, when our body is cremated, it turns into a pile of ashes. The Buddha described this as “when wood is consumed and the flame dies.” Before Sun-Moon-Lamp Radiant Buddha manifested Parinirvana, the previous sutra passage stated this.

After firewood is burned, it turns into ashes. Are our bodies any different from plants? They are the same. At the end of their existence, they both become non-existent. As for a lamp, when the oil is burned up, the light will be extinguished and also no longer exist.

Our life goes from existent to non-existent, so we must always remind ourselves that there will be nothing left in the end. Over this lifetime, the karma we create will continuously accumulate. Thoughts that arise in our minds, whether acted on or not, will continuously accumulate as afflictions and ignorance. Moreover, we carry them into future lifetimes. This is never-ending. Therefore, we must take care of our minds. First, we eliminate delusions of views and thinking. Then we must end fragmentary samsara. We must transform ourselves. We know we must really work on practicing the Buddha’s teachings and transforming ourselves in this lifetime.

We must understand that we all experience birth, aging, illness and death. We do not know when the impermanence [of death] will strike. When this impermanence comes, this body will be cremated within a few days and become a pile of ashes. This is like how [a lamp] dies when oil is used up and [a flame] dies when wood is consumed. Since this is the case, why should we take issue over anything? As our issues with others accumulate, we become afflicted, and we face retributions in the next lifetime. This is unbearable suffering.

As the previous passage has stated, after Sun-Moon-Lamp Radiant Buddha enters Parinirvana, a future Buddha will succeed Him. His disciples were all worried and distressed, “Why must the Buddha enter Parinirvana so soon?” So, Sun-Moon-Lamp Radiant Buddha assured them, “Such is life, so do not feel grief. A future Buddha, Pure Body, will return to this Saha World, so everyone need not worry.”

After Sun-Moon-Lamp Radiant Buddha entered Parinirvana, His sariras were divided up. To memorialize the Buddha, they divided His sariras among various locations as mementos.

So, it is said, “the sariras were divided up, and countless stupas were built.”

“Sariras” are crystallized ashes. When Buddhas, Bodhisattvas, esteemed monastics enter extinction, their ashes crystallize during cremation. Those crystals are called “sariras.” We think of them as their crystallized essence.

When we are experienced spiritual practitioners, our minds are pure, and our spirits are focused. When we describe people as “outstanding,” we mean their essence is brilliant and their mind is not scattered. When that [essence] is solidified, it becomes sariras, and its hardness enables it to be found among the ashes.

Legend has it that sariras cannot be shattered by even hard objects; they are truly very strong. So, when Buddhas, Bodhisattvas and esteemed monastics are cremated after they pass away, these solidified objects are found in the ashes. These are called “sariras.”

People built towers for sariras. Some towers are called stupas or thupas. [People build] “stupas” to “display virtues.” [At that time,] burial sites were generally marked with a pile of dirt or stones. But Buddhas, Bodhisattvas and esteemed monastics had great virtues and prestige. Therefore, people built stupas for them. These stupas may be five, seven, nine or eleven stories tall to display the greatness of that person’s virtue.

When the Japanese build stupas, they hang bells on the corners of [the roof]. When the wind blows, the bells ring to tell everyone that this tower contains a person with great virtue. This shows that we can all attain Buddhahood, but we need people with great virtue and prestige to be our role models. So, we “display virtues,” indicating that [the remains of] someone with great virtue and prestige reside in the tower. This is called a “stupa.”

There are Buddhist legends about King Ashoka, who was said to have built 84,000 stupas. Originally, King Ashoka believed in Brahmanism, For a period of time, his policies were cruel and devoid of benevolence and virtue. Then he had the causes and conditions to develop faith in the Buddha. He came to understand the Buddha’s teachings and felt that the Dharma must be widely promoted. So, he trained several government officials who dedicated themselves to studying the Buddha-Dharma. After these government officials were trained, they traveled around to expound sutras and talk about the Buddha’s teachings. They are called “teaching officials.” These government officials traveled widely to promote the principles of the Buddha’s teachings.

So, he built 84,000 towers in many places to let people know that. Sakyamuni Buddha was once in this world, and after He entered Parinirvana, His teachings still abide in the world. He wanted his citizens to all believe in the Buddha-Dharma. So, he not only built stupas, but he also widely spread the Buddha-Dharma. King Ashoka was a great supporter of the Dharma and contributed greatly to Buddhism.

We just mentioned “the sariras were divided up.” After Buddha entered Parinirvana, King Ashoka collected His sariras and then divided them up. Then those who admired the Buddha could request to have them to make offerings. Looking at sariras is like looking at the Buddha. Then, “countless stupas were built.” For [the sariras] to be divided, many stupas had to be built. When Sun-Moon-Lamp Radiant Buddha entered. Parinirvana, His sariras were also gathered, and countless stupas were also built. All Buddhas share the same path. This applies to past ancient Buddhas as well as the present Sakyamuni Buddha. When They entered Parinirvana, Their bodies were cremated, Their sariras were gathered and stupas were built for people to make offerings. This also happened during the time of Sun-Moon-Lamp Radiant Buddha.

“The bhiksus and bhiksunis, numbering as many as the Ganges’ sands, redoubled their diligence in their quest for the unsurpassed path.”

This means that after Sun-Moon-Lamp Radiant Buddha entered Parinirvana, there were “bhiksus and bhiksunis, numbering as many as the Ganges’ sands.” There were a lot of people who “redoubled their diligence in their quest for the unsurpassed path.”

They numbered as many as the Ganges’ sands. When it comes to. Sun-Moon-Lamp Radiant Buddha’s time, which, of course, was countless kalpas ago, we do not know the size of the world’s population at that time. As for when the Buddha came to the world, the population then was not large. So, the description of “like the Ganges’ sands” is an analogy that implies a great number. If [their number] was like the Ganges’ sands, this means there were so many it was incalculable.

The beginning of the Sutra of Infinite Meanings mentions 12,000 and 6000 monastics, bhiksus and bhiksunis. But during Sun-Moon-Lamp Radiant Buddha’s time, “The bhiksus and bhiksunis, numbered as many as the Ganges’ sands.” We take this to mean a number that is boundless and countless, a very large number.

So, in the past, many have aspired to spiritual practice, and they “redoubled their diligence” after the Buddha entered Parinirvana. In this world, there is arising and ceasing. Even the Buddha had to enter Parinirvana. It is rare to hear the Buddha-Dharma. Since the Buddha had entered Parinirvana, spiritual practitioners had to become more diligent and take the Buddha-Dharma even more deeply into their hearts. So, they had to think about how they themselves also experience birth, aging, illness and death. They did not know when impermanence would fall upon them, but it was bound to happen one day. So, when they saw the Buddha enter Parinirvana, they “redoubled their diligence.” Countless people and spiritual practitioners redoubled their diligence.

So, to focus and advance, they must practice all virtuous Dharma diligently, without becoming lax. They need to uphold this mindset without becoming indulgent.

How do we advance diligently? We need to practice all virtuous Dharma. How do we practice them? We need to put them into action. We must practice all good deeds. So, “to practice all virtuous Dharma” means since we have this path, we must walk upon it. We must practice every good principle and focus and advance on the virtuous path.

We must be diligent and not lax to advance. So, at that time, people “redoubled their diligence.” We must be very diligent to pursue the unsurpassed path, to attain Buddhahood. Then we can have the most supreme, perfect, universal enlightenment. Isn’t Anuttara-samyak-sambodhi the most supreme, perfect, universal enlightenment? We must uphold this mindset of practice without becoming indulgent. This is how we focus and advance.

As I said, sariras are the concentration of our purest essence that is accumulated, so we call them “outstanding.” This essence is as strong as rocks. When our essence is this focused, we are outstanding. It solidifies into something hard called sariras. Thus, sariras originate from diligence, attentiveness and focus. So, we must practice all virtuous Dharma, put it into action and advance diligently. Our spirits must be focused, and our actions cannot become lax. This is “to uphold this mindset without becoming indulgent.” We cannot become indulgent or relax. That is the goal of our spiritual practice.

Fellow bodhisattvas, to learn the Buddha’s teachings, we must walk the Bodhisattva-path. Although we engage in spiritual practice, we must not do it for our own benefit; we must become bhiksus and bhiksunis [on the Bodhisattva-path]. We must have the mindset to practice in peace and purity. There must also be pure practitioner Bodhisattvas. So, Bodhisattvas are ones who have practiced all good deeds, eliminated all evils and put [the Dharma] into action. Therefore, we must always be mindful.

Episode 174 – Completely Understanding Cyclic Existence

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>> Fragmentary samsara is the cyclic existence of the physical body in the Three Realms.

>> Transformational samsara is when practitioners of the Three Vehicles transcend the Three Realms and the arising and ceasing of thoughts.

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We engage in spiritual cultivation to understand the vital topic of cyclic existence. Cyclic existence is the most painful part of life. So, we learn the Buddha’s teachings to thoroughly understand the great matter of cyclic existence.

Previously, we also discussed about Sun-Moon-Lamp Radiant Buddha and how when His conditions for transforming this world ended, He announced His impending entry into Parinirvana, Entering extinction is entering Parinirvana. Previously, I spoke of “crossing into extinction” which is eliminating afflictions.

A very important [goal] in learning the Buddha’s teachings is “eliminating delusions of thinking, perceiving and recollecting.” Aren’t we always reading and reciting this in the Sutra of Infinite Meanings? I hope we can eliminate our “delusions” and our “thinking” as well as our “perceiving.” External conditions cause our minds to give rise to many thoughts. In our spiritual practice, we hope to eliminate this thinking, perceiving, recollecting, the “delusions of views and thinking.”

Delusion comes from ignorance and lack of clarity. There are so many things [happening] in the world. In addition to our own delusions of knowledge and views, there are also delusions from external conditions. All forms and appearances arise in our minds and change countless times. Therefore, they are the “dust-like delusions.”

“Dust” is even finer than sand and dirt. After leaving something out with no wind or any other factors, when we come back after two days and touch it, we may not see anything but we [can feel] a powdery texture. This texture finer than sand is called dust. So, the “dust-like delusions” refer to very fine, powdery dust. With afflictions as numerous [as dust], inevitably we live in a state of ignorance and accumulate a lot of karma.

So, after we have created karma, how do we actually leave this body? We go through “fragmentary samsara” because we are still trapped in the Three Realms. Right now we are still in the desire realm and are filled with desires, so we are greedy. We get angry when we do not get what we want. This greed and anger results in ignorance, which, layer by layer, covers [our minds]. So, this is ignorance and dust-like delusions.

Where did this ignorance come from? In our past lives, what affinities did we form with our parents? We do not know if they were good or bad affinities but [we do know] these affinities caused us to be reborn into this family, to these parents. Also, what affinities did we form with our siblings? Because we have these affinities, we were born to these parents. We would not encounter these friends, relatives, classmates without karmic affinities.

So, we wonder what karmic causes and conditions we created in the past to be living in these good or bad conditions now. We may be currently enduring great hardships, and still there is no guarantee whether we will live until tomorrow. We do not know. Ordinary people live in a state of impermanence. The stronger their desires, the more karma they create. Therefore, as ordinary people, we experience “fragmentary samsara.”

Fragmentary samsara is the cyclic existence of the physical body in the Three Realms.

In the Three Realms, our physical body comes from our parents. We live in a state of ignorance, and thus we create more karma. So, this lifetime ends when our karmic conditions end. This period, this lifetime, is a fragment of samsara. If we continue to live this lifetime in ignorance, we will accumulate even more karma and will bring it into our next lifetime as this one ends. Where will our karmic conditions take us in our next lifetime? We do not know. This is “fragmentary samsara.”

We exist in the human realm now. But after this lifetime, we may fall into the animal destiny. That will also be a fragment of cyclic existence. We may also come back to a lifetime of suffering in this world. As long as we are in the Six Destinies, we will live in the fragmentary samsara created as a result of our karma, one period of cyclic existence after another. This is a rebirth in the Six Destinies, or fragmentary samsara. Fragmentary samsara is related to our physical existence.

Transformational samsara is when practitioners of the Three Vehicles transcend the Three Realms and the arising and ceasing of thoughts.

Practitioners of the Three Vehicles are Hearers, Solitary Realizers and Bodhisattvas. They also exist in this world. Hearers hear the Buddha’s teachings and comprehend His principles. However, their awakening is not complete. These people are Hearers.

Solitary Realizers are born in eras without Buddhas, so they never come in contact with Them. Their intrinsic nature is clearly awakened, so through the four seasons of spring, summer, fall and winter and the changes in the climate and the world, they attain realizations. By coming in contact with these conditions, they became awakened, so they are also known as Realizers of Conditions. But their awakening is only limited to impermanence in the world. They still do not clearly understand the principles behind it.

What about Bodhisattvas? Of course Bodhisattvas have the affinity to listen to the Buddha expound teachings, to make aspirations and vows to practice the Buddha’s teachings. Practicing the Six Paramitas as we interact with others is a way to transform sentient beings. By doing so, are Bodhisattvas completely freed from samsara? Have they crossed into extinction? They have not. Bodhisattvas include newly-inspired Bodhisattvas and Dharmakaya Bodhisattvas. Dharmakaya Bodhisattvas refer to great Bodhisattvas such as Guanyin, Manjusri [Bodhisattva], Maitreya [Bodhisattva] and so on.

In the past, Guanyin Bodhisattva was Clear True Dharma Tathagata. He was a Bodhisattva who came back to this world after attaining Buddhahood. Manjusri Bodhisattva had attained Buddhahood as the Honorable Dragon King Buddha. He came back again to transform sentient beings. Not only had he come to transform sentient beings after attaining Buddhahood, but he also taught seven other people who have already become Buddhas. [Those like] Manjusri were ancient Buddhas.

Ancient Buddhas came back to the Saha World and manifested as Bodhisattvas. These Bodhisattvas are not caught up in fragmentary or transformational samsara. They have already achieved perfect rest, a state of tranquility and stillness. But they could not bear for sentient beings to suffer. Though they have left the Three Realms and reached the state of transcendent Bodhisattvas, thoughts still arise and cease in their minds.

Small Vehicle practitioners, such as Hearers and Realizers of Conditions, still experience arising, abiding, changing and ceasing in their minds. They still experience changes that come from even the slight stirring of thoughts. However, Great Vehicle Bodhisattvas experience changes in thoughts that lead them to exercise great compassion to return to the Saha World. Moreover, they can come and go with ease.

We had a recycling Bodhisattva who fell ill one day and came to our hospital in Taichung. When she arrived, some volunteers visited her. “Old Bodhisattva, how are you doing?” She said, “I am old, I will die eventually. Why did you come to the hospital? The main reason I came to the hospital was to ask you to tell my children and grandchildren not to cry for me. When I [pass away] someday, they must not cry. My body should be ‘recycled’ as well.” Since she spoke so lightheartedly, another volunteer then asked, “Old Bodhisattva, you are so carefree. Do you want to go to the western or the eastern pure land?”

She answered after a brief pause, “The Pure Land is in the west, the Crystal Land is in the east. There is no recycling to be done in either place. I am used to living in the Saha World, used to doing recycling work and used to listening to Master’s teachings. I want to quickly come back and do recycling work again. The Saha World is not a bad place.”

Then, our volunteer, also a Bodhisattva, said to her, “I heard Master say this morning that today is an auspicious day, the Jade Emperor’s Birthday. But every day is a good day, like his birthday.” These were the words she told [the elder]. Upon hearing this, [the elderly woman] said, “Oh? Master says today is a good day? That is good.” Then, she passed away. She was so liberated.

How much time did it take? Our volunteer described, “A nurse had come in to draw blood and had to prepare the syringe. It happened then. The syringe was not even ready yet.” That was why she talked to the elder and told her that today was a good day. Then [the patient] said, “Today is a good day? That is good.” Then, she passed away. This all happened in the time it took the nurse to prepare the syringe. That is all. They were chatting happily about where she was going. We can understand this very well.

When I heard about such a Bodhisattva, I was truly very happy, She lived with such ease and had already made vows and aspirations. Her thoughts were beyond living and dying. Where did she want to go? She definitely wanted to return to the Saha World. What does she want to eliminate? The “delusions of views and thinking.” She is not afraid of afflictions.

Living among sentient beings in the Saha World [may give rise to] many afflictions, but if no Bodhisattvas return to transform sentient beings, they will remain deluded and lost forever. This Buddha’s cyclic existence was already ended; He already had perfect enlightened conduct, but He still returned to the Saha World and manifested the attainment of enlightenment. To transform sentient beings, He came to give teachings.

When we talk about samsara, we saw that as Sun-Moon-Lamp Radiant Buddha was about to enter Parinirvana, He comforted sentient beings out of compassion. Before He left, He even bestowed the prediction of Buddhahood upon Virtue Treasury Bodhisattva, who would later come to transform the world. Crossing into extinction is about eliminating the “delusions of views and thinking,” the afflictions of the mind. But we need to form great aspirations and make great vows.

After we have eliminated afflictions, we must still go among people to train ourselves, to learn sentient beings’ habitual tendencies. Only by knowing the habitual tendencies and capacities of sentient beings are we able to teach according to their capabilities. So, to return to the Saha World to transform sentient beings, we must go among people to understand them and their various kinds of ignorance and dust-like afflictions. Then we may teach according to capabilities.

Fellow Bodhisattvas, the mind is truly very subtle. We worry most about [dying]. Birth, aging, illness and death come with this physical body. With fragmentary samsara comes great suffering. Can we return to this world in our next life? We do not know. What form will we take on in our next lifetime? This fragmentary samsara is full of suffering.

But transformational samsara exists in the mind, based on our vows. If Small Vehicle practitioners vow to keep moving forward and to practice, and if they can form great aspirations and make great vows lifetime after lifetime, they will naturally return to the Saha World because this is their resolve.

So, as we learn the Buddha’s teachings, we must truly take good care of our minds. We must go through this transformation. This is something we must clearly understand. There are two types of samsara, fragmentary samsara and transformational samsara. We cannot allow our minds to give rise to thoughts because an ignorant thought creates the Three Subtleties. So, we must very carefully watch out for changes in the workings of our minds. So, everyone, please always be mindful.

Episode 173 – Eliminate Deluded Thinking

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>> So, he “completely understood the ultimate truth that is without Leaks.”

>>So, we must “painstakingly and diligently cultivate all virtues.”

>> So, we must accumulate virtues by internally cultivation and externally practice.

>> After He attains Buddhahood, “his epithet will be Pure Body and he will also transform countless beings.”

>> First, He warned sentient beings about being lax. Then, He entered Parinirvana. To comfort sentient beings in their grief, He predicted who would be future Buddhas.

>> “That night the Buddha crossed into extinction, as when wood is consumed and the flame dies….”

>> [This is the extinction] of views, thinking and dust-like delusions, which are the three kinds of ignorant and afflicted delusions. Crossing is crossing the two kinds of samsara, fragmentary and transformational.

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The most important aspect of spiritual practice is to return to our intrinsic nature. Intrinsic nature [is] the ultimate truth, the path to the infinite. Through Dharma-doors, we can learn to understand our intrinsic nature. To experience the infinite Dharma-doors, we must have wisdom. To have wisdom is to be without Leaks. Flawless is [a way to describe] wisdom.

As I said previously, Sun-Moon-Lamp Radiant Buddha was about to enter Parinirvana, and everyone was worried. So, He declared that Virtue Treasury Bodhisattva would soon become a Buddha and lead practitioners in their spiritual cultivation. Virtue Treasury Bodhisattva had already attained the ultimate truth, that is to say, he had already clearly understood Flawless Dharma. 

So, he “completely understood the ultimate truth that is without Leaks.”

Accomplishing this requires a long period of spiritual practice.

I often say that practice takes patience and concentration. We need patience and concentration because, from Beginningless Time, one ignorant thought created the Three Subtleties. The Three Subtleties are very subtle thoughts. One ignorant thought arises and creates greed, anger and delusion. Thus, we become trapped in the Six Realms. Now the karmic conditions are ripe for us to listen to the Buddha-Dharma and begin our spiritual practice. The Buddha said [attaining Buddhahood] took Him three great asankyakalpas of spiritual practice; that is a very long time. If it took Him that long, it will take even longer for us ordinary beings. So, we must know that we need patience and endurance.

Take a piece of clean cloth for example. If we carelessly spill ink on it and [stain it], washing it clean will take a lot of work. Staining it happens quickly, but restoring its purity really takes time. So, to attain a state in which the “mind has understood it completely” and comprehended the ultimate truth without Leaks, we must “painstakingly and diligently cultivate all virtues.” We must be diligent and not afraid of hardship. We have to make an effort to diligently cultivate various virtues.

“With virtue comes attainment.” We must let the Dharma enter our hearts. Virtue comes from attaining the true essence of the Dharma. So, it is the result of diligent practice. We must “painstakingly and diligently cultivate all virtues.” We must continuously engage in spiritual practice every day, every hour, every minute, every second. We cannot let even a bit [of wisdom] leak away. Therefore, we have to practice continuously, be diligent, vigilant and meticulous, every minute and second, continuously. In summary, we must take good care of our minds.

So, we must accumulate virtues by internally cultivation and externally practice.

You may recall that I often say that the Jing Si Dharma-lineage is a path of diligent practice. We internally cultivate sincerity, uprightness, faith and steadfastness. We must be scrupulous in our thinking and take good care of our minds. We must be diligent in our practice. Our interaction with others is spiritual practice. Doing anything is spiritual practice. Zen Buddhism says, “carrying firewood or water is also meditation.” Meditation is Samadhi. We must have right Samadhi, right understanding, right views etc.

So, in our daily living, we must internally cultivate [virtues] through daily behavior. Our conduct must reflect sincerity, uprightness, faith and steadfastness. We must cultivate [these virtues] in our hearts. For external practice, the Tzu Chi School of Buddhism is a way for bodhisattvas in the world. We must go among people and practice the Four Infinite Minds of loving-kindness, compassion, joy and equanimity. They are externally practiced. Virtue can be achieved through internal and external practice.

Aside from attaining virtue through these practices, we must also practice the Three Flawless Studies, precepts, Samadhi and wisdom. What are precepts, Samadhi and wisdom? They represent a return to the teachings of the ultimate truth, which is without Leaks. To attain ultimate truth, we must realize and experience it through wisdom. Our wisdom comes from precepts and Samadhi, so we can attain the worldly and world-transcending ultimate truth. These are the Three Flawless Studies.

Besides precepts, Samadhi and wisdom, we need [to practice] the Six Paramitas. You probably all remember that they are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. In our spiritual training ground, we must constantly and diligently practice precepts, Samadhi and wisdom. The Tzu Chi School of Buddhism is a way for Bodhisattvas in the world. We go among people to practice the Six Paramitas. Loving-kindness, compassion, joy and equanimity are tied to these Six Paramitas. We must be mindful of this.

As I said previously, Sun-Moon-Lamp Radiant Buddha predicted that Virtue Treasury Bodhisattva will become a Buddha.

After He attains Buddhahood, “his epithet will be Pure Body and he will also transform countless beings.”

The epithet of Virtue Treasury Bodhisattva as a Buddha in the future is Pure Body. This Bodhisattva created many karmic affinities with sentient beings, so he could transform countless sentient beings. This also shows all Buddhas share the same path. Every one of Them is very compassionate. Before entering Parinirvana, this Buddha comforted everyone. He told them that they cannot become lax since He was about to enter Parinirvana; they must quickly awaken their minds.

First, He warned sentient beings about being lax. Then, He entered Parinirvana. To comfort sentient beings in their grief, He predicted who would be future Buddhas.

This passage exhorts everyone to be diligent. At the same time, this comforts everyone. After a Buddha enters Parinirvana, a successor will come to this world to transform people. [Sun-Moon-Lamp Radiant Buddha] already bestowed a prediction on. Virtue Treasury Bodhisattva to attain Buddhahood and become Pure Body Buddha. This is how a Buddha comforts His disciples. He also exhorted them all to be diligent because. He would soon enter Parinirvana. However, no one should worry because there will still be a Buddha in the world. This is the Buddha’s compassion.

“That night the Buddha crossed into extinction, as when wood is consumed and the flame dies….”

“That night” means that in a very short time, the Buddha would cross into extinction, So, this is “like when wood is consumed and the flame dies.” When firewood is kindled and burned to the end, it becomes ash. The flame also dies.

During this period of teachings, He had spent a long time engaging in spiritual practice to attain Buddhahood, then He taught sentient beings in this world. He even passed the Dharma on to Wondrous Light, so he could transmit it to others. The eight princes had already become monastics and those He needed to teach were taught, so Sun-Moon-Lamp Radiant Buddha would enter Parinirvana soon. Then He would be cremated. This is like “like when wood is consumed.” After the kindling is burnt, the flame dies. This is crossing into extinction.

[This is the extinction] of views, thinking and dust-like delusions, which are the three kinds of ignorant and afflicted delusions. Crossing is crossing the two kinds of samsara, fragmentary and transformational. 

Sentient beings have much ignorance, afflictions. If we cannot completely eliminate afflictions, how can we attain wisdom? As I have said before, [one time,] as Ananda was with the Buddha, the Buddha told him, “Pick up some sand with your fingernail. Is there more sand under your fingernail or on the land?” Of course, Ananda did not have to think about this. “Venerable Buddha, this is very simple. How can the sand under my fingernail compare to the sand on the land?”

The Buddha said, “Ananda! Compared to principles of ultimate truth, the teachings you have heard are like the sand under your fingernails. That is all you have heard. The Dharma of ultimate truth is as plentiful as the sand on the land.”

Conversely, we can say of our practice, “Yes, I have changed! I understand now!” But we understand a lot less than Ananda did. How much have we changed? Our afflictions are still as numerous as the sand on the land. What we have changed is as little as the sand underneath our fingernails.

We talk about the 62 and the 96 Views, but there are more numerous and fine afflictions. So, we have to eradicate them. We know the causation of our suffering and how we accumulate such karmic conditions. What can we do? We must eliminate them. What must we eliminate? All afflictions. What [causes] our afflictions? Our views.

I spent five years on the Water Repentance to continually explain these afflictions. But can the afflictions [explained] in the Water Repentance compare to our dust-like afflictions? No, they are incomparable. So, I have spent many years speaking about human afflictions. How often do thoughts stir in our minds? Very often! So, we must eliminate these views.

Our views and thinking have deviated too much. To engage in spiritual practice is to cultivate our thinking and thoughts so we can quickly return to our intrinsic nature. We have many thoughts that we need to eradicate, much “deluded thinking, perceiving and recollecting.” In the Sutra of Infinite Meanings, we often read about “deluded thinking, perceiving and recollecting.” So, we must make an effort to continuously eliminate deluded thinking and perceiving.

Aside from delusions in views and thinking, there are dust-like delusions, so many that they cannot be counted. These are all delusions; having delusions means we lack clarity. There are a lot of things we are not clear about. So, we must clearly understand our views.

We must eliminate delusional thinking, perceiving and recollecting. Delusions of views, thinking and dust-like delusions are three kinds of delusions of ignorance. Delusion means a lack of understanding. Crossing is crossing the two kinds of samsara, fragmentary and transformational.

We unenlightened beings and Small Vehicle saints have not transcended fragmentary samsara, cyclic existence in fragments. We are currently living in this lifetime. There has been a past and will be a future lifetime. Each of those lifetimes is a fragment of samsara. Right now we experience a fragment of samsara. In the future, there will be another fragment. We do not know how many we have experienced; this is all beyond our control.

There is also transformational samsara, which refers to our spiritual transformation, its arising, abiding, changing and ceasing. Before Small or Great Vehicle practitioners awaken, they experience fragmentary samsara. So, we must transform ourselves. “If we do not transform ourselves in this life, when are we going to do it?”

Fellow Bodhisattvas, we should be mindful. We must seize this time to eliminate delusions of views and thinking. We should transform ourselves and others. So, we must always be mindful.

Episode 172 – Listen to Teachings to Transcend the Ordinary

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>> “Our intrinsic nature is pure and radiant. Dharma-nature is everywhere. All past, present Buddhas share the same path and freely carry out their original intent.”

>> “The saintly Lord, the King of Dharma, then comforted countless beings ‘After My passage into Parinirvana, none of you should worry or fear.”

>> “Virtue Treasury Bodhisattva completely understood the ultimate truth that is without Leaks; He will be the next Buddha.” His name will be Pure Body and “He will transform countless beings.”

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In our spiritual practice, we must thoroughly understand that.

“Our intrinsic nature is pure and radiant. Dharma-nature is everywhere. All past, present Buddhas share the same path and freely carry out their original intent.”

We need to understand what practices to follow. What is most important is that we want to return to our intrinsic nature. Our intrinsic nature is pure and radiant. For a very long time, since Beginningless Time, we have always had this pure and radiant nature and were naturally one with the world. Thus, Dharma-nature is everywhere in this world. All Buddhas, past and present, share one path. [This applies to] Buddhas in the past, the present Buddha, Sakyamuni and the countless, infinite Buddhas yet to come. Their intrinsic Dharma-nature is [pure].

It seems that every day, I tell all of you, “The natures of Buddhas and sentient beings are equal.” Thus, as Buddhas appear in the world, They all do so for the same reason. All Buddhas share the same path. They appear in the world to expound the Dharma and to help beings realize and understand true principles. Their one great cause for coming to the world is to freely carry out their original intent.

We have also discussed how. Sakyamuni Buddha taught for over 40 years, carefully guiding beings by using many skillful means to help them attain realizations. Yet sentient beings have dull capabilities, so the Buddha had to spend a very long time teaching according to their capacities. Thus, 42 years passed. The Buddha had to follow the laws of nature, so as He would soon enter Parinirvana, He had to set aside skillful means and reveal the True Dharma. Thus, He freely carried out His original intent.

I also mentioned to everyone that the Buddha radiated light and manifested auspicious signs at the Lotus Dharma-assembly. Maitreya and Manjusri had a discussion and brought up Sun-Moon-Lamp Radiant Buddha. There were 20,000 Buddhas in the past who had the same name, “Sun-Moon-Lamp Radiant Buddha.” They each expounded the Dharma, and in the end, gave a great teaching called Infinite Meanings and expounded the Lotus Sutra. The 20,000 Buddhas of the past also did this, so all Buddhas share the same path.

The last Sun-Moon-Lamp Radiant Buddha had eight sons. Together the eight sons could have ruled the world. But having seen their father, the king, leave home and attain perfect enlightenment, the eight princes felt that no matter how much power they had in this world and how much pleasure they could enjoy, that would still be inferior to penetrating the principles of life and understanding the absolute truth of the universe. So, they also ceded the throne and became monastics.

In the time of Sun-Moon-Lamp Radiant Buddha, there was a Bodhisattva named Wondrous Light. Sun-Moon-Lamp Radiant Buddha’s eight sons took Wondrous Light Bodhisattva as their teacher, and he guided them to deeply understand the Great Vehicle teachings. I have spent some time explaining this already.

When Sun-Moon-Lamp Radiant Buddha emerged from Samadhi, He declared to everyone, “You must all make an effort. It is rare to encounter the Buddha-Dharma and to realize true principles. Yet, you must all really understand that the Dharma and the truth have always been in your minds. If you are able to grasp this one truth and understand all principles, your intrinsic nature is pure and radiant. You should know that the Buddha is about to enter Parinirvana. Since the opportunity to encounter a Buddha and listen to His teachings is rare, you must make an effort to seize it.” After saying this to everyone, He prepared to enter Parinirvana.

When everyone heard that He would enter Parinirvana, they were all worried. Therefore,

“The saintly Lord, the King of Dharma, then comforted countless beings ‘After My passage into Parinirvana, none of you should worry or fear.'”

“The saintly Lord, the King of Dharma.” What does “Saintly Lord” mean? Among the saints, the Buddha was supreme. He was the leader of all saints. Among the saints, [there were saints of] the Small, Middle and Great Vehicles. Saints of the Small Vehicle are Hearers. They had attained some realizations, but these were not yet complete. Those of the Middle Vehicle are Solitary Realizers. Those of the Great Vehicle aspire to practice the Bodhisattva-path. They were all called saints, but their realizations were still not complete. So, the Buddha was highest among the saints, thus, He was the saintly Lord.

If each of us aspires to spiritual practice, we are heading in the direction of becoming sages and saints. Sages are virtuous and capable, and are good-hearted. Saints have transcended the state of unenlightened beings to enter the auspicious state of saints. This is the goal of spiritual practitioners. Thus, followers of the Buddha began as. Solitary Realizers of the Small Vehicle and then aspired to also benefit others and go among people to walk the Bodhisattva-path that leads to Buddhahood, the truly perfect state. So, He is called the saintly Lord.

The saintly Lord refers to the highest among the saints. He had already attained enlightenment. He enlightened Himself, others and had perfect enlightened conduct. Thus He was free and at ease, and had no fear. Thus He was called a saint.

When this Buddha was about to enter Parinirvana, He felt very free and at ease. This was the law of nature, so He felt a sense of ease. But when He saw how worried everyone was, He comforted them by saying, “Everyone, there is no need to worry. When I enter Parinirvana, you must not fear.” There is no need for worry because afterwards, a Bodhisattva will soon attain Buddhahood.

“Virtue Treasury Bodhisattva completely understood the ultimate truth that is without Leaks; He will be the next Buddha.” His name will be Pure Body and “He will transform countless beings.”

When a Buddha is about to enter Parinirvana, He has to bestow predictions on future Buddhas, who will be there to pass on [the teachings]. Thus, the Buddha-Dharma will always exist in this world. This Bodhisattva was Virtue Treasury and had fully understood the ultimate truth, which is without Leaks. “Without Leaks” means that principles of the ultimate truth of all things, the basic underlying principles, are undefiled and pure. As the Buddha has told us, everyone intrinsically has Buddha-nature. Buddha-nature is intrinsically pure. The true principles of all things in the universe are likewise pure. All things in the world contain [principles]. These are known as the laws of nature.

Just as our minds are pure, all things in our external conditions are pure. But we unenlightened beings are lost. We have been defiled by many external defilements. We have let various Dharma leak out. We have lost the pure Dharma, so we must return and learn it anew.

We all intrinsically have Buddha-Dharma and wisdom equal to the Buddha’s. Why did the Buddha teach for so long? He wanted to match our capabilities and give us teachings we can understand based on. His observation of our knowledge. Indeed, our wisdom is equal to the Buddha’s. But our “wisdom” has disappeared or has become “knowledge,” so we need to develop wisdom again. When it comes to humans, there are different levels of knowledge.

So, when talking about “without Leaks,” we are referring to the teachings that are pure and free of afflictions. This means our intrinsic nature is not defiled by external afflictions such as greed, anger, ignorance, arrogance or doubt. This is called “without Leaks.” [In this state,] we still have ample wisdom-life; none of it has leaked out. This comes from the Dharma that is pure, undefiled and free of afflictions. This is how saints of the Three Vehicles awaken themselves, others and attain perfect awakened conduct, apply compassion and go among sentient beings to transform them. These are minds completely free of defilements. This leads to perfect awakened conduct. These are the saints of the Great Vehicle.

The saints of Three Vehicles must begin their practice by cultivating precepts, Samadhi and wisdom. We must uphold precepts to guard against wrongs and stop evils. “Guard against wrongs” means we must clearly recognize wrongdoings and avoid committing them. If we do something we should not do, we are breaking a precept. When we break precepts, we create karma. We practice because we do not want to create karma so our first step must be to uphold “precepts.” If evil things happen around us, we must stop them right away. So, guarding against wrongs and stopping evil is [upholding] “precepts.”

We clearly understand the principles. “In these times, we must clearly discern right from wrong.” Spiritual practice is a great matter, and we must clearly discern right from wrong.

After we practice precepts, we must be in Samadhi. Knowing the direction of life, we must follow this course and make sure it is correct. If we firmly believe the direction is correct, our minds will settle down and will not be influenced by our surroundings.

Some people want to engage in spiritual practice, yet when external phenomena tempt them or distressing things happen, their minds waver. That is a mind without Samadhi. Spiritual practice requires Samadhi. The karma we created in the past will inevitably and constantly appear [as difficulties] our present surroundings. We must stabilize and settle our minds, so no matter what temptations manifest, we will not be lured away. Or, if we encounter challenging conditions, we must seize them [as opportunities to practice].

Our surroundings in the present are created by our actions in the past. Because of certain causes in the past, these are the effects on the present. What I am doing now will be the causes for the future. If our minds are in Samadhi, the principles will be very clear. This is known as wisdom. People with wisdom can clearly discern right from wrong and understand principles. With a mind in Samadhi, the principles will appear. This is known as precepts, Samadhi and wisdom.

They come from listening to, thinking about, and practicing the Buddha’s principles. We must listen mindfully, and then contemplate what is the correct course. Then we must diligently [pursue it]. If we can do so, we hold precepts, Samadhi, wisdom in our minds. Then we are without Leaks and are flawless. Having abundant wisdom that does not leak away comes from practicing “world-transcending flawless Dharma.” We should know that learning the Dharma means learning to “transcend the world and have no Leaks.”

As I said before, the Buddha comforted everyone, “After I enter Parinirvana, Virtue Treasury Bodhisattva will still be here. In the future, he will become a Buddha; he will accomplish that with flawless wisdom.” Thus, the ultimate truth in this world is something he was replete with and understood. His mind comprehended everything and all principles completely. Thus, “he will be the next Buddha.” He will soon attain Buddhahood. However, that will not happen for some time, so he will attain Buddhahood in the future. His name will be Pure Body and. He “will also transform countless beings.”

Here, the Buddha wanted to tell everyone about the law of nature. Even one who has attained Buddhahood must still enter Parinirvana. But after that Buddha entered Parinirvana, other Buddhas will manifest in the world. This happens so that the principles will not fade away in this world. So, when a Buddha enters Parinirvana, He will bestow predictions that another Buddha will come to teach in this world. Thus, when Sun-Moon-Lamp Radiant Buddha told everyone He would enter Parinirvana, He also told everyone that afterwards, Virtue Treasury Bodhisattva would be a Buddha and also teach the ultimate truth of the world and the flawless, undefiled and pure principles.

This section of the sutra describes how Sun-Moon-Lamp Radiant Buddha spoke to everyone in His Dharma-assembly and foreshadowed the fact that after. Sakyamuni Buddha expounds the Lotus Sutra, He would prepare to enter Parinirvana as well. This is a hint, a warning, that we must all be reverent, diligent and hardworking. Fellow Bodhisattvas, this is the law of nature. So, we must always be mindful.

Episode 171 – Exercise Compassion to Attain Perfect Fruition

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>> So, with self-awakening, we have “the awakened nature [that] is true and permanent and can eliminate delusions and illusions.”

>> “To awaken others,” we “exercise unconditional loving-kindness to transform sentient beings.”

>> Perfect awakening: After kalpas of spiritual practice, one’s causes and fruits are perfected and one is called a Buddha, an awakened one.

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When I walked out early this morning, I looked up into the sky. Though I heard raindrops, the sky was completely clear, and my surroundings were so very tranquil. I could not help but feel a sense of gratitude, boundless gratitude. I am grateful for this place I live in and for the cycle of the four seasons that bring this sense of balance to my environment.

The Buddha is the Great Enlightened One of the Universe. He realized the true and permanent nature of the universe, the everlasting true principles of all things. Our intrinsic nature is also non-arising and non-ceasing, but we go through cyclic existence without end. So, [our intrinsic] nature is everlasting, but what makes it complicated is that our minds continue to fluctuate as we continuously go through cyclic existence. Thus, we have “delusions of views and thinking.” How many views do we sentient beings have? [There are] 62 views, and so on. In the Water Repentance, I explained, at great length, that sentient beings’ views arise because one ignorant thought created the Three Subtleties. Therefore, we have countless views. Each of us has so many different views, so think about how complicated the world is with so many people [and all their views].

So, “views” refer to ignorance. It is coupled with “thinking,” which refers to the stirring of thoughts and the arising of emotions in response to conditions. Take a look at how good and bad karmic connections bring people together. Our “thinking” comes from seeing and then reflecting on something. How many delusions do we have? There are myriad dust-like delusions. “Delusions” are things that we do not understand. Our afflictions and ignorance number as many as the grains of dust and sand on earth.

In our life, “delusions of views and thinking” form in our minds, so thoughts begin to stir, and then we commit transgressions and create karma. This karma has already been created. The collective karma created by sentient beings causes imbalance in the weather and in the four elements. This leads to formation, existence, decay and disappearance. The collective karma in the minds of human beings has caused so many complications and disasters. But [if we can] return to our intrinsic nature, won’t [our minds] be very pure and true, and in an everlasting, non-ceasing, non-arising and unchanging state?

In summary, one ignorant thought can create so much karma. The Buddha has maintained the true and permanent nature of His mind and steered the ship of compassion back to this world, lifetime after lifetime, solely to “open and reveal” [teachings] to sentient beings [to help them] return to their original, intrinsic nature.

But, each time He returns, there must be a great cause. So, over 2000 years ago, as Prince Siddhartha of Kapilavstu, He came to this world for the one great cause of manifesting the attainment of enlightenment and expounding the Dharma for sentient beings. For people of that era, His teachings broke down the divisions between the four castes. He was also able to give up wealth and luxury and the power to rule [a kingdom]. Thus, He came to lead us with this physical manifestation so we would know that we should not cling to [anything] at any given time.

For Him, He was able to let go and turn His mind around, thus He became a monastic and engaged in spiritual practice. This was His self-enlightenment. He went through five years of traveling, as well as six years of ascetic practices. The process was very arduous, and He eventually attained enlightenment. This was also a “manifested appearance,” so we know that spiritual practice is not that easy. Although we also start with our minds, we must still experience [worldly and transcendent] ways of living, the changing of nature and deep sufferings in life and so on. We must go through all this to attain enlightenment in calm contemplation.

Actually, He is intrinsically enlightened, but He manifested the Eight Aspects [of His life] to help us understand and lead us through these steps.

So, with self-awakening, we have “the awakened nature [that] is true and permanent and can eliminate delusions and illusions.”

Although these words are simple, they are truly explaining that. His intrinsic nature is true and permanent and the principles behind it are very profound. For an awakened one, by understanding one principle, one realizes all principles. So, can we awaken ourselves? After we awaken, we must eliminate “delusions of views and thinking, Delusions of views and thinking” refers to all that is unreal and false. When we can eliminate this delusional thinking, we can naturally return to our intrinsic nature.

Not only must we awaken ourselves, we must also awaken others.

“To awaken others,” we “exercise unconditional loving-kindness to transform sentient beings.”

The Buddha came to this world with the goal of transforming sentient beings, so He exercised loving-kindness and inspired compassion. He had unconditional loving-kindness and great universal compassion. He could not bear to see sentient beings confused and continuously creating karma in this world.

So, when the Buddha saw the suffering of multitudes of sentient beings, He came back to “exercise” [compassion]. Since Beginningless Time, we have always had this intrinsic nature, but we are deluded, so we do not know about it. So, the Buddha exercised [this truth] by turning the [Dharma-]wheel. The Buddha continuously comes back to this world to exercise the Four Infinite Minds, great loving-kindness, great compassion, great joy and great equanimity. This is called “awakening others,” which means transforming sentient beings.

Sentient beings do not just refer to humans but all living beings. Humans have power over all sentient beings. We can allow them to be carefree and at ease in this world. According to their karmic retributions, these different beings are born into different forms. Whether or not they can be carefree and at ease depends on humans. If we humans can cultivate a sense of universal compassion, we will naturally respect living beings and will not kill them.

So, when He comes to transform sentient beings, the Buddha has to inspire everyone’s compassion. He also serves as their role model by exercising unconditional loving-kindness to transform sentient beings and manifest universal compassion. He could not bear the suffering of others, so He had to attain perfect awakening. If we can awaken our self and others, naturally we can attain perfect awakened conduct.

Perfect awakening: After kalpas of spiritual practice, one’s causes and fruits are perfected and one is called a Buddha, an awakened one.

To attain perfect awakened conduct, we must engage in spiritual practice over many kalpas. We ordinary people do not become awakened with just one lifetime of practice. The karmic conditions we accumulated in past lifetimes are the reason we can practice in this one. Now, we may hear and immediately understand the Buddha’s teachings because in the past we have also listened to and understood them. Thus, our intrinsic nature has been slowly approaching a state of realization and awakening.

So, the Buddha said that attaining Buddhahood took Him a long time, three great asankyakalpas. So, this happened “after kalpas” of spiritual cultivation. What practices did He cultivate over that time? He widely created affinities with sentient beings. After kalpas of spiritual practice, their causes and effects were perfected. When karmic conditions have matured, He manifested attainment of Buddhahood, enlightened Himself, others and had perfect enlightened conduct, and was thus called a Buddha, an Enlightened One, who has realized the true principles of all things in the universe. So, spiritual practice brings perfect enlightenment.

He gave teachings in this world for 49 years. At the beginning, He patiently guided everyone; all the methods He taught were based on people’s capabilities so as to slowly guide them toward transformation. However, time waits for no one, and the time for the Buddha to enter Parinirvana gradually approached. So, He “set aside the skillful for the direct” and freely carried out His original intent and proclaimed true teachings.

Thus, in the Lotus Sutra, He began to tell everyone what He has always wanted to say. He “opened and revealed” [teachings], hoping sentient beings could “realize and enter” them. He solely wanted to help people awaken themselves and others so that they could have perfect awakened conduct. This is why the Buddha comes to this world. So, at the Lotus Dharma-assembly, He entered Samadhi and radiated light.

Before the Buddha expounded the Lotus Sutra, He taught “the unspoken Lotus Sutra,” gave the Sutra of Infinite Meanings and entered the Samadhi of Infinite Meanings. Thus, He radiated light from the tuft of white hair between His brows. Look at how it illuminated such a vast space. This revealed the true principles of the universe. However, many were unable to understand this so they looked to each other to ask what teachings the Buddha would give this time.

He had been in Samadhi for a long time and revealed unusual appearances such as radiating light and other signs. Why hadn’t He emerged from Samadhi? What teaching was He going to give? They all looked to each other. Maitreya understood how everyone felt at that moment, so he started to look for Manjusri. He knew that Manjusri Bodhisattva was foremost in wisdom among Bodhisattvas. In particular, he had been the teacher of seven ancient Buddhas․ Among the disciples he taught and guided, seven of them had attained Buddhahood. Therefore, he could understand why the Buddha radiated light, manifested auspicious appearances. Only if he gave the explanation would people believe and accept it.

This is what Maitreya Bodhisattva [knew]. He would soon become one of the Buddhas in the Saha World, but here, the word “soon” means a long time. But [Maitreya] had karmic affinities with the beings of this world. The Buddha-Dharma exists in this world, so as the Buddha was radiating light and manifesting appearances, how could [Maitreya] help people understand the principles behind [these signs]? Therefore, he looked to Manjusri to give answers.

So, Manjsuri exercised his wisdom to explain why Sakyamuni Buddha manifested [these signs] by mentioning Sun-Moon-Lamp Buddha from countless kalpas in the past and. Manjusri Bodhisattva explained this process, and the sutra passage was very long. Since the course of attaining Buddhahood covers a lengthy period of time, it also requires great causes and conditions, which take a long time [to develop]. This shows that time is everlasting.

We often say that time is impermanent, but actually time can be everlasting. Sun-Moon-Lamp-Radiant Buddha existed numerous, countless kalpas in the past. And there were countless kalpas before that. Think about it, isn’t this kind of time everlasting? That is why I often tell everyone that when we hold on to a moment of inspiration, that moment can last forever.

Our awakened nature is inherently everlasting. It is a permanent, true and everlasting principle. In time, relationships and space, wherever we are in the universe, the truth is everlasting, real and permanent. So, we need to thoroughly understand that time passes very quickly. When I speak of everlasting, I hope we will all look within ourselves and hold on to our [aspirations], so they will last for countless kalpas. This very profound and broad principle was taught at the Vulture Peak assembly. Everyone, please always be mindful.