Author: Rosalyn Leung

Episode 170 – Compassionately Turning the Dharma-wheel

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>> “Again we all prostrate together and take refuge in the Dharma-wheel that turns at the right time.”

>> So, to take refuge means to respectfully turn to and rely on [something].

>> “All Dharma is ever-abiding. Therefore, I take refuge with it all.”

>> “All the disciples of the World-Honored One heard of the Buddha entering into Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?”

>> The Buddha entering Parinirvana was also a warning for everyone to awaken. They cannot rely on the Buddha to stay long and thus forever remain lax.

>> Grief: This is not grief for worldly matters. The Buddha is the light of the world. Once He enters Parinirvana, it will be like night, without the sun; like the darkness, without a lamp. Sentient beings are losing their guide, so they feel grief.

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The Buddha-Dharma is always in the world. In every moment, minute and second, it is in our minds. As the wheels of our minds turn, the Dharma-wheel turns.

Who can turn the wheels of our minds? Only we can. We must learn to take pleasure in and pursue the Buddha’s teachings, as well as constantly bathe ourselves in Dharma-water. If we cleanse our minds of afflictions and filth such as greed, anger and ignorance, then naturally we will have pure minds. When we seek Buddha-Dharma with a pure mind, the Dharma is subtle, wondrous and inconceivable. So, everyone, please always remember that if we want the Dharma-wheel to turn, we must first turn the wheel in our minds. Only then will the Dharma-wheel turn.

Next we will talk about,

“Again we all prostrate together and take refuge in the Dharma-wheel that turns at the right time.”

“At this moment, you and I, again, we all, together,” take refuge and prostrate with great reverence. “Prostrating” is the most reverent way to pay our respect. We can express the reverence from our hearts through respectful and courteous actions. This is called “prostrating.” We “prostrate and take refuge.” With great willingness and joy, we respectfully prostrate to the Buddha as we reverently ask to take refuge with Him.

Taking refuge means turning the Dharma-wheel. We must start to transform our minds from the ignorant mind of ordinary beings to a pure and undefiled mind of the sages.

So, to take refuge means to respectfully turn to and rely on [something].

A passage in the Srimala Sutra states,

“All Dharma is ever-abiding. Therefore, I take refuge with it all.”

As deluded ordinary beings, where did we come from, where do we go? Do we know where to go? If there is a guide who shines a bright lamp to point out a path for us, we should rely on this guide. This is what we are relying on. When we believe and affirm that this is the path we want to take, then we will say, “All Dharma is ever-abiding.” So, what we are taking refuge with is the Buddha’s pure Tathagata-nature, the ever-abiding true principles of all things.

The Dharma is ever-abiding and. Dharma-nature is equal. We all take refuge in the same Buddha-nature. I often emphasize that all sentient beings have the same Dharma-nature. However, during the Buddha’s lifetime, the four castes were very clearly divided. In order to break down this unjust system, the Buddha left home. After He attained enlightenment, He began to teach that all sentient beings have the same intrinsic Buddha-nature. The Buddha was very certain of this true principle. As He traveled around to teach sentient beings,

He came to the kingdom of Sravasti, where the four-caste system was also prevalent. In the city, [He encountered] an untouchable. Among the four castes, the untouchables were the lowest. This untouchable was called Sunita. Sunita cleaned human waste within the city. When the Buddha saw him, He felt that he could accept His Dharma and that the karmic conditions for him to take refuge were present. So, the Buddha intentionally came to this city.

As He was approaching the city from afar, Sunita saw Him, and felt a deep sense of respect. When he saw the Buddha’s dignified appearance, he felt very low and abject in comparison and quickly tried to get out of the way. Unexpectedly, after the Buddha went into the city, He took another route so He emerged from an alley in front of Sunita. At that moment, Sunita felt very anxious. He was holding a bucket of human waste, and when he ran into a wall, it shattered and human waste splashed all over him.

In that moment, Sunita was very flustered and as he looked up at the Buddha. The Buddha then asked, “Do you want to become a monastic?” Sunita responded by saying, “Venerable Buddha! You are a Ksatriya, a member of a noble caste. I am an untouchable. How am I qualified to be your disciple? like everyone else?”

The Buddha said, “Everyone intrinsically has Buddha-nature regardless of wealth, status or gender. Anyone who willingly aspires to learn life’s true principles is qualified to become a monastic and take refuge as my disciple.”

As this was happening, Sunita was dubious. Was this possible? So, the Buddha told Ananda, “Come, Ananda, take Sunita to the river for a bath. Then bring him back to the abode.”

Then the Buddha returned to the abode. Sunita arrived with a clean body and came in front of the Buddha to bow and prostrate before Him. Then the Buddha gave him teachings. As [he listened], Sunita suddenly had a great realization and attained the fourth fruit of Arhatship. Once the wheel of his mind turned, he quickly accepted all of the Buddha’s teachings and understood all principles.

However, people in the city of Sravasti began to complain indignantly and asked why the Buddha transformed this lowly slave, an untouchable, into a monastic. They really could not understand this.

The king saw that his people were displeased with the Buddha’s Sangha, so he personally visited the Buddha. By the door of the abode, he saw a monk sitting on a rock, looking very dignified and seemingly surrounded by heavenly beings. When the king walked past and saw this monk who seemed so refined and dignified, he approached him respectfully and said, “I would like to see the Buddha. Venerable one, can you please announce my arrival?”

After the monk had seen the king approach and ask to see the Buddha, he turned around and seemed to disappear into the rock he sat on. Actually, he had gone to appear in front of the Buddha. He respectfully reported to the Buddha, “The king has asked to see You.” The Buddha said, “Very well. Whatever means you used to come here, use the same means to go back and invite the king to come in.”

The monk understood what He meant. So, he appeared suddenly again on the rock, still looking very dignified, and said to the king, “The Buddha invites you to come in and see Him.”

The king was very shocked. After he went inside to see the Buddha and respectfully pay his respects, his first question was, “Venerable Buddha, how can that venerable one I just saw be so magnificent and have such great spiritual powers? I feel so much respect for him.” The Buddha smiled and responded, “Your Majesty, this monastic is the person you have come to ask me about. His name is Sunita.”

The king said, “Sunita was originally an untouchable. How is it that after he became a monastic…?” The Buddha began to teach the king the Dharma. He explained that the Buddha-nature is the same in everyone and does not differ between castes. The king opened his mind and understood. He recognized that all sentient beings are equal and have Buddha-nature. Therefore, those taking refuge are not divided by castes. This is a story of the Buddha transforming sentient beings during His lifetime.

So, we should know that taking refuge is a very exceptional event. When we take refuge, the Dharma-wheel will naturally begin to turn at this moment. So, taking refuge requires resolve, aspiration and vows. Since we have made aspirations and vows, brought forth this mind, it is like the Dharma-wheel has been set in motion. Since we have made aspirations, we must always keep the wheels in our minds turning along with the Dharma-wheel. This is the only way to make progress. Therefore, we must be mindful.

In the passage of the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha declared to all, “I have taught you the ultimate truth of all things. I will enter Parinirvana tonight at midnight.” Thus, He announced that. His period of transforming [sentient beings] had come to a perfect end. So, He told them that this was the time for Him to enter Parinirvana.

Then He said, “You should wholeheartedly advance with vigor and avoid becoming lax. Everyone must be diligent.” We must transcend this lack of restraint. So, “Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.” This was the previous sutra passage.

Next, we will look at,

“All the disciples of the World-Honored One heard of the Buddha entering into Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?”

“All the disciples of the World-Honored One” became very worried. They “heard of the Buddha entering Parinirvana. Each harbored grief; why must the Buddha enter extinction so soon?” How could He enter Parinirvana so soon? Everyone grieved and was anguished.

It should be said that the Buddha’s entry into Parinirvana was a warning for all of us. It is warning us that human life is limited, so we must all cherish our time and our causes and conditions for spiritual practice. We cannot rely on the Buddha to remain in this world forever. There will still be a time when He will part with us. He does not remain here forever. So, “They cannot rely on the Buddha to stay long.” Do not count on the Buddha always having time for more teachings. If [we think] that way, we will be lax.

The Buddha entering Parinirvana was also a warning for everyone to awaken. They cannot rely on the Buddha to stay long and thus forever remain lax.

So, everyone harbored grief. The Buddha is the light of the world. If the Buddha entered Parinirvana, wouldn’t everyone be immersed in the darkness of the night? This is what everyone was worried about. In the evening, we need lamps when it gets dark. If the lamps were turned off, how would people know where to go? When “sentient beings lose their guide,” lose sight of the guide with the lamp, where do they go? So, everyone harbored grief.

Grief: This is not grief for worldly matters. The Buddha is the light of the world. Once He enters Parinirvana, it will be like night, without the sun; like the darkness, without a lamp. Sentient beings are losing their guide, so they feel grief.

This was why they asked, “Why must the Buddha enter extinction so soon?” Why did the Buddha enter Parinirvana so early? This was what everyone worried about. They were afraid that if they lose the light, the world would be very dark in the future.

In summary, we need to know that the Buddha in this world is like a kindled lamp. If we have a candle and touch it to the lamp, we can use it to light [other candles,] then the candle in each person’s heart will be lit. So, why would we worry about being in the dark? When principles enter the heart, there will always be light. When the Dharma-wheel turns in our minds, this path will be very clear. How could we take the wrong path?

So, if the lamp in our heart is unlit, we need to quickly light it. If we have not understood the teachings, we must quickly resolve to turn the wheel in our minds so the Dharma can enter our hearts. There is a Buddha in all our hearts, so we need to always be mindful.

Episode 169 – Compassionately Turning the Dharma-wheel

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>> “Such are the manifestations of the Dharma-wheel, pure, boundless and inconceivable!”

>> Dharma-wheel: The Dharma expounded by the Buddha is passed on and spread to teach and transform sentient beings. Like the turning wheels of a car, there is no place it cannot reach.

>> “Transcend the faults of evil actions, transcend the defilements of afflictions.”

>> A pure mind. Our faith [must be] pure. A mind that gives rise to pure faith and is not distracted or afflicted is a pure mind.

>> “You should wholeheartedly advance with vigor and avoid lack of restraint, for Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.”

>> To cultivate good karma, to not give up, to transcend all thoughts of being lax.

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At this moment, are our minds serene? The Sutra of Infinite Meanings tells us we can “freely go in and out of water or fire.” It tells us that after we behold our true nature, our minds will be very free and can go anywhere, at any time. [Wherever we go], we are free and at ease and will be free from external influences, such as people, matters, objects in the physical world. To be understanding and at ease is the greatest goal of our spiritual practice.

Therefore, every day we must remember to maintain an unwavering mindset while seriously dealing with our conditions. This is how Bodhisattvas play effortlessly. We are earnest about the Dharma and are very generous as we deal with things in the world. This is like playing, so our minds will be free of afflictions.

Only when we take the Dharma to heart can we share it with others.

“Such are the manifestations of the Dharma-wheel, pure, boundless and inconceivable!”

This is also a passage from the Sutra of Infinite Meanings.

The Dharma-wheel refers to the Buddha’s teachings. His Dharma is like the wheels on a cart. When the wheels start moving, this cart moves forward. With this same logic, if someone sets the Buddha-Dharma in motion, it will naturally travel through this world. So, we call this “turning.” Once the wheels start spinning, we will keep moving forward. We can keep going straight to a distant place or cover a lot of ground in our surroundings. There is no place we cannot reach. This is comparable to how the Buddha’s Dharma can spread universally to all places. So, just like turning a wheel, our Dharma can be set in motion and can move forward.

Dharma-wheel: The Dharma expounded by the Buddha is passed on and spread to teach and transform sentient beings. Like the turning wheels of a car, there is no place it cannot reach.

“[It] is passed on and spread to teach and transform sentient beings.” I often say we must understand principles. The Buddha’s teachings are found in our daily living. Once we are awakened, we must turn [the wheel] and pass it on by teaching others. So, “It is passed on and spread to teach and transform sentient beings.” This is our mission.

So, such are the manifestations of the Dharma-wheel. The Dharma and the wheel are similar. If the wheel does not turn, the Dharma will not turn. The Dharma will not turn if the wheels of our minds do not turn. If we do not turn the wheels of our minds, just knowing something is ineffective. Aside from you, many others must collectively create good karma to turn around the instability of society. So, we must turn our mindset and spread the Dharma.

Then “its boundless purity will be inconceivable.” After our minds receive the Dharma, if we take the Dharma to heart, our heart will naturally be pure. The scope of the Dharma is so vast that it cannot be measured. I previously said that the Dharma is “extremely profound, truly profound” and inconceivable. So, if we can understand these teachings, naturally, our minds’ boundless purity will be inconceivable.

The purification we speak of is to.

“Transcend the faults of evil actions, transcend the defilements of afflictions.”

Then our minds will have completely eliminated greed, anger, ignorance, arrogance and doubt because we have taken the Dharma to heart and understood all people, matters and objects. We have already transcended unreal and illusory appearances. When we “transcend the faults of evil actions,” we will no longer have these faults. To “transcend the defilements of afflictions” means our minds will not give rise to afflictions. Therefore, we must truly allow the Dharma to enter our minds, so we can eliminate all kinds of afflictions from our external conditions. Therefore, it is very important to have a pure mind.

A pure mind. Our faith [must be] pure. A mind that gives rise to pure faith and is not distracted or afflicted is a pure mind.

So, our faith must also become pure. We must realize that if we deviate even slightly from [Right Faith], we may end up far off course. So, “Our faith [must be] pure,” and we must have faith in the Right Dharma. For a pure mind to eliminate afflictions, we need to rely on our faith.

I often say, “Faith is the source of the path, mother of merits. It nurtures all roots of goodness.” All of our merits and virtues arise from faith. If we have right faith, we can constantly grow in wisdom. [Faith] “nurtures all roots of goodness.” If we have pure faith, right Dharma and right mindfulness will always remain in our minds, so we will not be enticed by external phenomena. “A mind that is not distracted or afflicted is called a pure mind.” Our faith must be very pure, and we must not have afflictions.

There is a classic story from a Buddhist sutra. There was a kulapati (clan chief) who had faith in the Three Treasures and had utmost respect for them. Every time he visited a monastery, he most enjoyed prostrating respectfully to and looking up at the image of Manjusri Bodhisattva. The golden image of Manjusri Bodhisattva was luxuriously adorned with seven treasures and held the sword of wisdom to sever afflictions. What a majestic presence!

So, every time he visited the monastery, he particularly admired Manjusri Bodhisattva’s [sacred] image. So, after some time, he had a wish. “Manjusri Bodhisattva, I admire your wisdom and your image. I know if I had wisdom like yours, I could delve into the Buddha-Dharma, which is as boundless as great oceans. I keep hoping that you, Manjusri Bodhisattva, will manifest a physical form, so I can see you in person. I vow to make offerings to 1000 monastics, and I hope you will be among them, so I can see your physical manifestation.” After he went home, he reverently made lengthy preparations. Finally, this Dharma-assembly for making offerings to 1000 monastics began.

At this most reverent and grand occasion, he set out a fancy and extravagant chair. Then the monastics came, one after another. As this was happening, he saw a man who looked ragged. This man was very disheveled, ugly and dirty, and he arrived hobbling and limping on a cane. He ignored the many empty seats, but strutted and limped to sit in the very extravagant and elevated chair.

The kulapati then said, “Please come down, I planned for someone else to sit here.” Since [the man] refused, he was yanked off the chair. Then, the kulapati went back to waiting by the door, hoping that [Manjusri] would come. But when he turned around, the man was back on the chair. Again, the kulapati tried to coax him to come down but he refused, so he was pulled down again. This happened again and again. After this happened seven times, the kulapati showed displeasure and said, “Today I am waiting happily and reverently to welcome the person I admire most. Why do you keep sitting on this chair?” Then, he pulled the man off again.

The kulapati’s mood was very downcast. After the Dharma-assembly ended, he returned to the temple and went before the Manjusri Bodhisattva image again. He bowed and prostrated; then He described the wish that was in his heart and the disappointment he felt. But, he did so very respectfully. Then he went home.

That night in his sleep, he dreamt of the magnificent Manjusri Bodhisattva, adorned with jewels and extravagant clothing, walking toward him. At the sight of Manjusri Bodhisattva, he quickly prostrated respectfully. Manjusri Bodhisattva said, “Weren’t you looking forward to seeing me in person? Yes, but I never got to [see you].” Manjusri Bodhisattva said, “I was there. I sat on the chair seven times, and you pulled me down all seven times.” The kulapati was startled awake.

He felt very upset [and realized,]. “When Buddhas and Bodhisattvas manifest in this world, their appearance is not fixed. I have often heard this principle, so why couldn’t I apply it to my daily living? I also know the Buddha’s teachings of impartially showing compassion to all. When we are compassionate, we must be giving, and in that giving we must be impartial. So, why did I discriminate based on appearance?” He felt very repentant. After he woke up, he went to the temple at dawn and prostrated before Manjusri Bodhisattva again and repented.

He knew that Manjusri Bodhisattva applied his wisdom to transforming sentient beings and was teaching him to have a pure mind that is not attached to appearances. When we have faith, we must have a pure mind free of expectations. This is what I mean when I say that we give unconditionally. Not only that, we must also express our gratitude.

We must know how to treat people and deal with things without allowing our minds to be defiled. We learn to form good affinities with all beings and how to deliver the Buddha’s teachings into people’s minds. This is called the Dharma-wheel. By turning the wheels of our own minds, we can propel the Dharma into the minds of others. The turning of the Dharma-wheel is something we learn every day.

As previously discussed in the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying, “You know my mind, therefore you can comprehend all of my teachings.” This is how the minds of teacher and disciple were connected. So, Sun-Moon-Lamp Radiant Buddha further said,

“You should wholeheartedly advance with vigor and avoid lack of restraint, for Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.”

The “you” here was used by the Buddha to refer to every person at the Dharma-assembly. They all needed to be wholeheartedly diligent, which is to give rise to Bodhicitta,

To cultivate good karma, to not give up, to transcend all thoughts of being lax.

Good karma results from the Six Paramitas and from not giving up. We must not give up easily. We must diligently advance in and cultivate these practices. We cannot give up on this aspiration to walk the Bodhisattva-path. So, we must transcend all desire of being lax. We must be very hardworking and diligent and not avoid doing good deeds. That is not the right thing to do.

When we study the Dharma, we must understand how to believe, to have faith without discursive thoughts. We must have faith in Buddha’s teachings and no longer have deluded beliefs, afflictions or additional expectations. We must just wholeheartedly believe. Both the Sutra of Infinite Meanings and the Lotus Sutra say that we must wholeheartedly focus without distractions and move forward on the Bodhisattva-path. We must transcend a lack of restraint, so we do not spend time on doing nothing. We must seize the moment and our opportunities to just do it.

We should know that encountering the Buddha in this world is difficult. It is “once in 100 million kalpas.” A lot of time has to pass for a Buddha to be born to this world. [After eras of] True Dharma, Dharma-semblance, are we in the era of True Dharma or the era of Dharma-degeneration? Let me tell you, everything is created by the mind. If the Buddha is in our minds, then His right Dharma is in our minds. So, I hope everyone will always be mindful.

Episode 167 – Play Effortlessly with Wondrous Dharma-Joy

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>> “They speak profound, wondrous verses, playing and bathing in the pure pool of the Dharma.”

>> “The most wondrous Dharma is called profound; the most profound is called extremely [profound].”

>> Because of the Dharma, Bodhisattvas are joyful and happy. Bodhisattvas always play effortlessly in supremely wondrous Dharma-joy. They are not defiled by states of desire.

>> “The World-Honored One, having praised him, and caused Wondrous Light to be joyful, then taught the Lotus Sutra for a full 60 small kalpas.”

>> “He did not rise from His seat.” He did not leave that place. “The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.”

>> To accept and uphold: Listening to this wondrous Dharma of the One Vehicle, we accept and uphold this state. Because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.

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At the start of each day, I ask all of you, “Are you taking good care of your mind?” As spiritual practitioners, this is our fundamental duty. If we are mindful, we will not deviate from this broad Bodhi-path. Thus, we want to take good care of our minds.

As we learn the Buddha’s teachings, we must awaken ourselves and others to have perfect awakened conduct. In learning, our minds can realize [the Dharma]. After we understand the Dharma, we then need to propagate it so that others can realize it as well. Thus, we must expound it. In the Sutra of Infinite Meanings, this sutra passage states,

“They speak profound, wondrous verses, playing and bathing in the pure pool of the Dharma.”

This passage tells us that the Dharma is extremely profound and broad, and its meanings are infinite and boundless. How deep is extremely profound? How vast is the scope of extremely broad? These things are immeasurable. So, they are described this way:

“The most wondrous Dharma is called profound; the most profound is called extremely [profound].”

How profound? We do not know. At its extremely wondrous [state], it is beyond description. At that state, it is very profound. This is one way to describe it.

Actually, everything in the universe is contained within one word, “Dharma.” How can we describe its vastness, profundity and greatness? It is beyond description, so we call it extremely profound. “The most profound” is called extremely [profound]. So, in describing the Dharma’s vastness, boundlessness and depth, we can use the word “extremely.”

As for subtle and wondrous, “subtle” means extremely refined, things so small they are indescribable. This is known as wondrous. Thus, the Buddha-Dharma in the universe, in the macrocosm, in all things, cannot be measured, and can only be experienced with our minds, so we call it extremely subtle and wondrous. If we can experience and feel this Dharma, then it is truly extremely profound, subtle and wondrous Dharma.

Because of the Dharma, Bodhisattvas are joyful and happy. Bodhisattvas always play effortlessly in supremely wondrous Dharma-joy. They are not defiled by states of desire.

“Because of the Dharma, Bodhisattvas are joyful and happy.” We are joyful when we attain this Dharma. That joy is so great it is impossible to describe. For us, this kind of joy is described as “playing effortlessly.” In this state, we are very happy and do not have many entanglements. Extremely profound, subtle and wondrous Dharma helps free our minds from entanglements. This is known as liberation and playing effortlessly.

As I discussed previously, Bodhisattvas play effortlessly in this world. Through this playing, they come to understand human suffering. The Buddha taught principles of the truth of suffering. All Bodhisattvas not only understand the principles of the truth of suffering, they also understand how to transcend suffering and achieve [a state in which] “the mind is without hindrances; there are no hindrances,” this kind of state of liberation.

So, “Because of the Dharma, Bodhisattvas are joyful and happy.” As they help others, they are also very happy and will not be entangled by any worldly desires. Bodhisattvas will not be bound by them, so they are free and at ease. Thus, they are called Bodhisattvas. Bodhisattvas have attained profound, subtle and wondrous Dharma, so they are very happy.

“Bodhisattvas play effortlessly in supremely wondrous Dharma-joy.” This is every Bodhisattva’s state of mind. Because they are not defiled by worldly desires, they can “play effortlessly.” So, “Because of the Dharma, Bodhisattvas are joyful and happy.” Their joy comes from the Dharma. This is the state of Bodhisattvas.

Indeed, in the past I told a story about that kind of joy. It takes place in the time of King Ashoka. King Ashoka was alive during the Golden Age of India and ruled his country with the Buddha-Dharma. Therefore, his people respected each other and particularly admired the Three Treasures.

During his reign, whenever King Ashoka saw a monastic, he respectfully bowed and prostrated. Thus, he expressed respect for the Buddha, the Dharma and the Sangha. On one occasion, when he surveyed his kingdom with his ministers, he saw a young novice monk who looked very innocent and adorable. Great respect arose in the king’s heart, and he wanted to prostrate, but there were so many ministers with him he felt that a person of his stature could not humble himself to bow to a novice monk. Still, the king had this urge, so he led the novice monk to a place where no one else was around. Then he stepped back, bowed and prostrated.

“Young monk, when I saw you today, I felt great joy and respect, so I bow and prostrate to you now. But this is just between you and me. Do not tell anyone that today I, King Ashoka, have prostrated to you.”

After the novice monk heard this, he noticed a jar on the ground and transformed himself into a tiny child and squeezed into it. The young child in the jar was free and at ease. Then the monk transformed back again and stood before King Ashoka. The king was stunned. “How do you have this ability?” The novice monk told him, “Great King, let me tell you that. I’m only showing this to you, no one else knows. Today you saw me squeeze into that jar, but do not tell anyone else. This is our mutual secret.”

King Ashoka was very shocked [and said], “Indeed, we cannot overlook anything in this world. How could I have looked down on a novice monk?” He felt very remorseful and repentant. “I follow the Buddha and listen to the Dharma, so why couldn’t I break my attachment to ego? I am truly repentant.”

Listening to this story brings a sense of joy. This is also how we can thoroughly understand the Buddha-Dharma. This is also an effortless play with each other. Moreover, as Buddhist practitioners on the Bodhisattva-path, we must constantly apply the Dharma in our hearts with joy. Regardless of what we encounter, we must have a mindset free of entanglements as we earnestly deal with our external conditions.

By being earnest, we can discern right from wrong. To learn the Buddha’s teachings, we must be very earnest. Particularly, in an era like this, we must clearly know right from wrong. By transcending our ignorance, we can attain wisdom and discern right from wrong. When we do the right things, we will feel very joyful. Thus, we will constantly do the right things. This is what [brings us] the greatest joy and is the Bodhisattva-state of playing effortlessly. As we learn the Buddha’s teachings, we must also learn to attain this wonderful state.

We have discussed the following passage from the Lotus Sutra before. Sun-Moon-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying, “You have the clearest understanding of My mind.” This means he realized that Buddha’s original intent. Buddhas harbor subtle and wondrous Dharma. Because Wondrous Light Bodhisattva realized this, Sun-Moon-Lamp Radiant Buddha happily praised him. As this passage of the sutra states,

“The World-Honored One, having praised him, and caused Wondrous Light to be joyful, then taught the Lotus Sutra for a full 60 small kalpas.”

How long is 60 small kalpas? I often explain it with [the following analogy]. If the [average] human lifespan is 80,000 years and decreases by one year every 100 years until the [average] lifespan is only 10 years and then increases by one year every 100 years until the [average] lifespan is again 80,000 years, the time it takes for this decrease and increase is known as “one small kalpa.” How long does this actually take? Truly, a very long time. “One small kalpa” already [feels] incalculable, much less 60 small kalpas

60 small kalpas is then a very long time. So, for that long period of time,

“He did not rise from His seat.” He did not leave that place. “The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.”

All of this describes a spiritual state. Buddhist disciples must have this feeling, view and understanding as they observe the Buddha. The Buddha was in Samadhi for what felt like a very long time to some people. Actually, for the Buddha it was a very short time. This span of time was indeterminate; it cannot be described as long or short. So, we use “kalpa” to describe it.

“He did not rise from His seat” means. He did not leave that spot. He is leisurely and free, completely free of entanglements and the limitations of time. Thus, no matter how long that felt to us, it felt very brief to the Buddha.

“The supreme and wondrous Dharma He taught was what Dharma Master Wondrous Light was able to fully accept and uphold.” He taught supreme and wondrous Dharma. In that place with so many people, only Dharma Master Wondrous Light was able to fully understand, accept and uphold it.

To accept and uphold: Listening to this wondrous Dharma of the One Vehicle, we accept and uphold this state. Because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.

“Accepting and upholding” has two parts. One part relates to external conditions; the other relates to our mental conditions. To externally accept and uphold means that “listening to this wondrous Dharma of One Vehicle, we accept and uphold this state.” This means when the Buddha teaches, Bodhisattvas comprehend and accept it, and they know this is wondrous Dharma of the One Vehicle. This is the state they [encounter], so they can take the sound of His teachings into their hearts to accept and uphold them. These are the external states.

In addition, “because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and practice it.” When the Buddha teaches, we have reverence, faith and understanding. Not only do we believe, but we can also understand. More importantly, we realize and enter [teachings].

We truly realize this Dharma and engrave it into our hearts. That is what it means to realize something, We can verify that the Dharma resonates with our minds. We “realize it in our hearts, so our self-nature can accept and uphold it.” Then the Dharma will be part of our self-nature, and we will fully understand it.

“To hear one thing and know ten things” or “to hear one thing and understand thousands” means to hear one principle and thoroughly understand the true principles of the universe. This is what it means to “realize” something so it enters our minds, so “our self-nature can accept and uphold it. Because we can accept it, we can also uphold it.” We know it well enough to accept it, so we can persist [in upholding it].

Thus, as we learn the Buddha’s teachings, we must receive it from external conditions and allow it to enter our minds. When the Dharma truly resonates with our minds, it becomes part of our realization and awakening. When we hear one thing, we can know ten things or a hundred or a thousand things. A single teaching can give rise to countless realizations. This is true acceptance and practice.

Therefore, the World-Honored One praised. Dharma Master Wondrous Light, so he was very joyous. He knew that the Buddha’s teachings encompassed extremely profound, subtle and wondrous Dharma. Thus, regardless of the length of time, in the state of the Buddha, within a short period of time, He can convey many teachings. People who did not understand might have thought, “It is taking so long, what Dharma is He trying to teach?” and could not realize it, no matter how long it took. If they could realize a teaching in that instant, they could then thoroughly understand the true principles of all things in the universe.

Like Bodhisattvas, we must have a sense of playfulness when striving to understand the phenomena of this world. These are teachings that we must make an effort to practice and uphold. So, in summary, as we learn the Buddha’s teachings, we must truly be mindful of extremely profound, subtle and wondrous Dharma. With joyous and unfettered minds, we can treat [everything] as play. This will lead to happiness. Learning the Dharma should fill us with Dharma-joy, not afflictions. Everyone, please always be mindful.

Episode 163 – The Buddha’s Light Is Penetrating and Broad

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>> “His clear and melodious voice thunders in eight ways, wondrous, pure, profound and far-reaching, expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.”

>> In Brahma Heaven, there are five kinds of pure tones. The Buddha’s voice is similar. Therefore, one of the 32 Marks is His clear and melodious voice. 

>> “Their clear voices, profound and wondrous, fills those who hear them with joy.”

>> The Four Truths and 12 Links of Cyclic Existence are taught to accommodate sentient beings and transform their mental karma. They can also practice the Six Perfections.

>> “Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

>> “Practice giving, patience and so forth” is to patiently endure shame, humiliation and vexations without feeling anger or hatred. Patience is the pure land of a Bodhisattva. Internally, they can peacefully endure. Externally, they can face humiliating conditions. This is called patience.

>> “By practicing giving, we can accumulate infinite blessed karma. By often practicing giving, we can cultivate blessings and wisdom for our current and future lives.”

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Time passes quickly. Truly, it waits for no one. So, we must work hard to seize the present.

The Sutra of Infinite Meanings states,

“His clear and melodious voice thunders in eight ways, wondrous, pure, profound and far-reaching, expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.”

When we recite the Sutra of Infinite Meanings, we are familiar with this passage.

“Clear and melodious” describes the Buddha’s voice. Indeed, a clear and melodious voice refers to a pure and undefiled voice. “Clear” represents Brahma Heaven, the highest heaven in the Three Realms. This heaven is very pure. Not only are the bodies of beings there pure, the surroundings and the voices are pure as well. “Clear” refers to its purity. King Brahma in Brahma Heaven has five kinds of pure tones.

The Buddha also has this kind of pure voice, which is part of His 32 Marks. One of those marks is called “a clear and melodious voice.” He has more than five pure tones; He has eight.

In Brahma Heaven, there are five kinds of pure tones. The Buddha’s voice is similar. Therefore, one of the 32 Marks is His clear and melodious voice.

Of the pure Eight Tones of the Buddha’s Voice, the first is a “beautiful tone.” The Buddha has a very beautiful voice. His voice opens people’s hearts and makes [His words] easily understandable. Second is a “soft tone.”

A soft tone can tame sentient beings. Even though sentient beings are stubborn, the Buddha still teaches them. When stubborn sentient beings hear Him, they know that the Buddha is transforming them, but they feel that His voice is soft and full of warmth and love. So, this is called a “soft tone.”

Another is a “harmonious tone.” When the Buddha speaks, people think His voice is just right. He does not speak so softly that people cannot hear Him clearly. His voice also never seems loud or coarse, nor is he ever noisy. Not at all. His voice sounds just right for everybody. This is called a “harmonious tone.”

Fourth is a “respectful and wise tone.” When people hear the Buddha’s voice, they can feel His respect for them. When they hear His voice, a sense of respect also arises in their hearts. Because of the Buddha’s wisdom, there is mutual respect. This is a “respectful and wise [tone].” He is respected because. He has respect for sentient beings. Then naturally sentient beings will also respect the Dharma He expounds. This is the wisdom of the Buddha.

Fifth is a “non-effeminate tone.” The Buddha has the appearance of a great person. A great person of course speaks with a suitable voice.

And then, an “unerring tone.” He makes no mistakes. The Buddha’s enunciation and pitch are perfect. So, when people hear it, they do not mishear things. When some people speak, they cannot enunciate words properly. That gives it a very different meaning. But the tone of the Buddha’s voice is high when it should be high and low when it should be low. Thus there are no mistakes, and people do not mishear Him.

Seventh is a “deep and far-reaching tone.” This means that the Buddha’s words contain very profound meanings. This is like how our words should be clearly understood by other people and should help them understand that these phrases contain very profound meanings. Though the meanings are profound, they can still hear and understand them. This is “deep and far-reaching.” A phrase can have an effect on the present, and it can also have an effect on the future. It can have a profound meaning. In particular, [these words] do not go away once they are spoken. They can be passed down for thousands of years. This is called “deep and far-reaching.”

Eighth is an “inexhaustible tone.” When the Buddha speaks, His throat does not get dry, and thus. He can speak for a long time. Teachings seem to spring forth from Him, so He can speak without pause for a long time and people will happily accept His Dharma and spread His teachings to each other. This is called an “inexhaustible tone.” He would never [have to stop and not know] [what He would say next to] [connect with what He had said before]. Never. His words spring forth like a fountain. Much Dharma has emerged from the Buddha’s wisdom and voice.

This is the Buddha’s clear and melodious voice, a pure voice. A clear and melodious voice is one of His 32 Marks. He has eight pure tones. That is why at the beginning of the Lotus Sutra, there is a passage stating,

“Their clear voices, profound and wondrous, fills those who hear them with joy.”

This was a passage that described the Buddha’s voice as clear and wondrous. Not only that, it made people who heard it joyful. Everybody is happy to hear it.

The Sutra of Infinite Meanings stated, “His clear and harmonious voice thunders with eight tones,” so the Buddha’s voice truly moves people’s hearts. Even though He also has a “soft tone” and so on, it is profound and wondrous and can influence many people like “a clap of thunder that rings through the heavens.” When thunder strikes, people in very far off places can hear it. But His voice is not as loud as thunder, which can be scary. The Buddha’s voice is soft and harmonious and can go straight into people’s hearts and influence them.

From the past to the present, the Buddha’s voice still remains in our hearts and minds. It is still circulating and will never fade. No matter how much time passes, the Dharma will exist forever. The Buddha expounds the Dharma with a voice that is “wondrous, pure, profound and far-reaching, “expounding the Four Noble Truths, Six Paramitas and 12 Links to accommodate sentient beings and transform their mental karma.” Consider these [three teachings]. As I have mentioned before, the Buddha gives teachings in a sequence. When He first became enlightened, He turned the Dharma-wheel for the five bhiksus. Because they were beginners, the Buddha taught them the Four Noble Truths. For Pratyekabuddhas, He taught the 12 Links of Cyclic Existence, so they could continue to ponder how they came to live this life and how the karma they created and conditions they attracted led to the retributions in this lifetime.

The 12 Links of Cyclic Existence begin with “ignorance” leading to “volitional formation” which leads to “consciousness” and so forth to birth, aging, illness and death, the span of a lifetime. We go from birth, aging, illness to death, After we die, our “volitional formation” takes us to the next place. These are the 12 Links of Cyclic Existence. With them, we can carefully think about how life comes and goes, how karmic retributions and karma accumulate. This is the 12 Links of Cyclic Existence.

After people understand the Four Noble Truths and 12 Links of Cyclic Existence, they form great aspirations and make great vows. Then the Buddha teaches them the Six Perfections, which are the Six Paramitas. Using these six methods, they can cross from the shore of ordinary beings to the shore of noble beings. Thus, these are called the Six Paramitas.

The Four Truths and 12 Links of Cyclic Existence are taught to accommodate sentient beings and transform their mental karma. They can also practice the Six Perfections.

“To accommodate sentient beings and transform their mental karma” means that. The Buddha teaches according to the capabilities and causes and conditions of sentient beings. He expounds the Dharma according to capabilities. Since we want to learn from the Buddha, we must sincerely listen to His teachings. We must practice the Dharma through our actions. This is the way to truly show how wondrous the Buddha’s methods of teaching are. This is also how we use our bodies to influence others and spread the Buddha-Dharma.

The following sutra passage states,

“Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

The Buddha’s light helped us see that many people were working hard in their practice. Whether they lived deep in the mountains, alone or among other people, they practiced the Dharma and applied it to their actions. The Dharma was in their actions. So, the Dharma must be part of our daily living.

Therefore, we practice giving. “Giving” means giving of ourselves for others. If we do not practice giving and only talk about being kind and compassionate, what good is that? To have loving-kindness and compassion means we must practice giving.

We do so through our actions, with all our heart and ability. This is not easy. We must be patient and work very hard. The more we do, the more some people become irked. This is because ordinary people are jealous of the capable and virtuous. We must withstand the fact that “maras will always stay ahead of the virtuous.” We need to endure these challenges. Maras wear us down. They come to trouble and challenge us. Therefore, we must endure insults. If we “practice giving, patience and so forth,” we are Bodhisattvas.

“Practice giving, patience and so forth” is to patiently endure shame, humiliation and vexations without feeling anger or hatred. Patience is the pure land of a Bodhisattva. Internally, they can peacefully endure. Externally, they can face humiliating conditions. This is called patience.

How do we become Bodhisattvas? We must practice compassion and relieve suffering and do it thoroughly so that everyone can be peaceful and happy, and those suffering will be saved and at peace. This is not that easy, so we must be able to endure insults. Are there many people like this? Very many. The Lotus Sutra states that they numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.

Since the Lotus Sutra is the way to Buddhahood, if we engage in spiritual practice, we will all become Buddhas one day. The Buddha clearly said that we all have Buddha-nature, so we can all become Buddhas. If we all become Buddhas, how many Buddhas will there be? As many as the sands of the Ganges River. But can this many people actually put patience and giving into practice? This depends on whether people are willing to overcome all obstacles.

So, the light of the Buddha’s wisdom will always shine on all things in this world, but we must seize the moment. The light of Buddha’s wisdom shines on forever, but our life is limited. “If we do not transform ourselves in this life, in which life will we transform ourselves?” So over our limited lifespan, the light of the Buddha’s wisdom will shine upon us ceaselessly. But can we let this light into our hearts in time? Can we completely have the Buddha in our minds and the Dharma in our actions?

So,

“By practicing giving, we can accumulate infinite blessed karma. By often practicing giving, we can cultivate blessings and wisdom for our current and future lives.”

We must give all we have. There are six methods, or Six Perfections, [which begin with] giving. Our practice of giving can be accumulated. If we cannot complete our practice, we will be back next life. But can we do it in the next lifetime? That depends on whether our resolve is firm. Based on the 12 Links of Cyclic Existence, if we are firm in our spiritual aspirations, our initial thought as we head toward rebirth can precisely direct us onto a path that allows us to continue our spiritual practice in the next life and for many lifetimes to come. Depending on our causes and conditions, we may accumulate limitless blessed karma.

So, “by often practicing giving,” we can cultivate blessings and wisdom. We must now diligently listen to teachings and practice the Dharma through our actions. Then we will naturally accumulate blessings and wisdom.

So, in our everyday spiritual practice, the Buddha must be in our minds and the Dharma must be in our actions. We must work on protecting this Dharma like we are guarding a brilliant pearl. We must thoroughly illuminate ourselves and also let the light of our wisdom shine on others. The Buddha has a light of wisdom, as do all of us. So, if our minds are close to the Buddha’s mind, then we will awaken ourselves and others and have perfect awakened conduct. This is just like a brilliant pearl. As I often say, we must “work together like a crystal sphere of perfect harmony.” If we unite our minds with the Buddha-mind, we will be as pure as crystal. These are the same principles. So, everyone, please always be mindful.

Episode 162 – Prostrate and Diligently Uphold Purifying Precepts

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>> “We prostrate to and take refuge in. His Dharma-body and Form-body, the collected perfection of precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We prostrate to and take refuge in. His wondrous and auspicious appearance. We prostrate to and take refuge in. His inconceivable state.”

>> “At their assemblies, the World-Honored Ones expounded the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers.”

>> “Through the illumination of the Buddha’s light, all assemblies became visible. There were also bhiksus who dwelt in the midst of forests, diligently upholding the purifying precepts as though they were guarding a brilliant pearl.”

>> To diligently practice the virtuous Dharma is to eliminate all evils and take courageous actions. Cure laziness through taking actions to fulfill all good deeds.

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In our lives, do we deal with people, matters and objects with utmost reverence so we can be joyful, understanding and happy? This requires us to engage in spiritual practice to let go of afflictions. If we can let go of afflictions, we will be peaceful and free.

Earlier the Sutra of Infinite Meanings discussed “skillfully eliminating thinking, perceiving and consciousness.” Inevitably, as we encounter everything in this physical world, thoughts will stir in our minds. Thus, we must learn to be understanding and accommodating so we can feel peaceful and at ease. This is how “skillfully eliminating thinking, perceiving and consciousness” transforms consciousness into wisdom. As the various external conditions we encounter give rise to consciousness, how can we understand them and transform consciousness into wisdom? We must mindfully experience them to understand the truth of the Dharma.

Let us proceed to this phrase,

“We prostrate to and take refuge in. His Dharma-body and Form-body, the collected perfection of precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We prostrate to and take refuge in. His wondrous and auspicious appearance. We prostrate to and take refuge in. His inconceivable state.”

In response to the Buddha’s 32 Marks and 80 Excellent Characteristics, our minds give rise to a sense of respect, veneration and faith. So “We prostrate to and take refuge in. His Dharma-body and Form-body.” This means we have no doubts about the Buddha’s teachings. Our sincere faith and respect are expressed outwardly from our hearts.

I see you all reverently prostrate during morning recitations. This is what we call “prostrations.” We respectfully prostrate, lower our bodies and touch our heads to the ground. This is known as a prostration and is a sign of respect. When we express this respect, we are also paying respect to the Dharma in addition to the Buddha. Thus, we take refuge in the Buddha and the Dharma.

To understand the true principles, we must rely on the Buddha’s great enlightenment. True principles are always concealed in every moment and in all of our surroundings. We must have the Buddha in our minds at all times and the Dharma in our actions. The body and mind must act in unison. Therefore, we need to take refuge.

“Taking refuge” should be called dedicating life. Our bodies and minds, even our whole lives, rely on and are immersed in the stream of Dharma. This is the “Dharma-body and Form-body.” The Dharma intrinsically has no form. Yet, our respectful actions [give it] form and make it tangible.

Look, in front of you, there are images of Buddhas and all Three Treasures. There is an image of Guanyin Bodhisattva. There is also Dharma, which you are listening to. You who are sitting across from me as well as I myself are part of the Sangha. Thus, the Three Treasures are united to manifest the completeness of the Buddha-Dharma.

But the completeness of this Buddha-Dharma, of the Three Treasures, Buddha, Dharma and Sangha, need to be demonstrated by monastics. Each aspect of the way we live, speak, act etc. needs to demonstrate the Buddha’s great teachings. It also shows what the Dharma teaches and what we, the Sangha, follow. Since we have accepted it into our lives, we must practice it at all times. This is known as “taking refuge.”

When we take refuge in the Dharma, we [never stop practicing] precepts, Samadhi and wisdom. We must uphold and practice the precepts. This is one method. When we form aspirations and make vows, our minds must be firm. That moment of aspiration has already determined what we will practice for the rest of our lives. And not only in this life, but in future lives too. This vow must be firm. When we form aspirations, we must have the power of Samadhi. That is known as the Dharmakaya of Samadhi.

Wisdom comes from upholding the precepts well. The power of our vows gives us a sense of ease, so our minds are not troubled by the things we see or hear as we interact with people, matters and objects in our surroundings. When our minds are as clear as a mirror, consciousness transforms into wisdom as it reflects external matters and appearances. So, wisdom allows us to deeply penetrate true principles. This is the Dharmakaya of wisdom.

If we are replete with precepts, Samadhi and wisdom, then we will comprehend all matters, objects and principles. Just as with the Four Noble Truths and the Twelve Links of Cyclic Existence, we will understand these principles. Even the Six Perfections (Paramitas), our fundamental duty, will be better understood by us. This is called understanding and views.

After we have understood each thing, we know what we ought to do. We will clearly comprehend all matters, objects and principles in this world and era. This comprehension of understanding and views is completely contained within our great perfect mirror wisdom. Therefore, we can understand many things.

As ordinary beings, our focus is on what others say to us. Our understanding is limited to the things we want to pursue and the people in our immediate surroundings. Because we live like this, we become happy or angry easily and will take issue over many things. So, naturally greed, anger, ignorance, arrogance and doubt arise. Thus, we certainly must have “precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.” When these are collectively cultivated, this is the perfection of the Fivefold Dharmakaya.

This is what we must learn, which is to eliminate our habitual tendencies. After we do so, haven’t we attained these [five attributes]? By [following] the Dharma in our daily living, we are constantly training ourselves to transcend our limited view of the world to have a broader view. This is the only way we can claim to understand the great principles in the world of this era. This is an important part of the Buddha’s teachings in this world. Thus, we really must give rise to a sense of respect and faith. We must dedicate our lives, bodies and minds to, and rely on, the Buddha’s teaching.

“Prostration” is something we physically do with our bodies to show respect to the Buddha and the Dharma. “We prostrate to and take refuge in. His wondrous and auspicious appearance” refers to the 32 Marks and 80 Excellent Characteristics of the Buddha. Aside from them, the Buddha’s Dharmakaya and principles are intangible and formless. But despite that, every tangible thing with form in this realm of physical existence embodies wondrous principles.

Within them there are seeds. Flowers come from flower seeds. Grasses come from grass seeds. Trees come from tree seeds. The seeds are the causes. Before causes and conditions have matured, the seeds were already there. There may be flower seeds, but if causes and conditions have not converged, flowers will not form.

What conditions are needed? Conditions such as the earth, water, sunlight and air. This applies to all things, to trees, plants, flowers. Doesn’t this also apply to everything we come in contact with in our daily living? Everything is the convergence of many things. Whether with or without appearance, everything is subtle and wondrous. Thus, we must respect it. As we deal with things in our daily living, we must do so with respect.

To “prostrate” is to express esteem and respect. “We prostrate to and take refuge in. His inconceivable state.” There are many, many principles to explain, thus they are inconceivable. The principles are concealed, so we still cannot see or conceive of them. So, we must approach everything with utmost reverence and respect.

As I said before, the Lotus Sutra states,

“At their assemblies, the World-Honored Ones expounded the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers.”

As I discussed earlier, This means that all principles are contained in the light of the Buddha’s wisdom. “Through the illumination of the Buddha’s light,” the principles in all those states are included. Whether they are in the desire realm, form realm or formless realm, All principles are embodied in His mind. Thus, the light of His wisdom penetrates all states and radiates from the tuft of white hair between His brows. This is the light of the Buddha’s wisdom.

A broad array of places were illuminated.

“Through the illumination of the Buddha’s light, all assemblies became visible. There were also bhiksus who dwelt in the midst of forests, diligently upholding the purifying precepts as though they were guarding a brilliant pearl.”

At that spot, we had already seen this assembly. As I explained before, heavenly beings, humans, dragon-gods and those of the Three Destinies and Six Realms were all clearly seen. Yet, at the place where the Buddha was about to teach, those bhiksus could also see many other bhiksus. In that tableau, there were many bhiksus, who “dwelt in the midst of forests,” These bhiksus usually lived in forests. The Buddha used this to describe the place where these bhiksus diligently practiced. Thus in the forests, spiritual practitioners were “diligently upholding the purifying precepts as though they were guarding a brilliant pearl.” It was as if they were guarding a very valuable and brilliant pearl.

In the Lotus Sutra, the Buddha told a story about a poor man who had a precious pearl. A venerable elder had given this man the priceless pearl. This is a metaphor for how the Buddha has already clearly revealed the Dharma to us, but we sentient beings are confused and unaware. By nature, each of us has a wealth of wisdom, but ignorance has covered the mirror in our minds so this light cannot radiate outwards. Therefore, we still cannot clearly understand all states. This is a treasure we intrinsically have, yet we do not know we have it.

Thus, after the Buddha became enlightened, He began to give the Dharma to sentient beings. So, as we engage in spiritual practice, from the start we must put teachings into practice. So, we all need to be diligent. We diligently uphold the purifying precepts because upholding precepts is the first attribute of the Fivefold Dharmakaya. Then Samadhi and wisdom can follow, and [this process] can begin. We want to diligently uphold purifying precepts because we certainly want to guard this brilliant pearl within.

What does it mean to be diligent? It is to practice virtuous Dharma. We must eagerly practice all virtuous Dharma and cut off all evil things. We do not want to activate that mindset again. We want to diligently practice the virtuous Dharma. If evil thoughts or evil thinking arise in our minds, we must quickly eliminate them. “Prevent future evil from arising. Eliminate any evil that has already arisen.” This is what we must diligently do. We quickly cultivate goodness we have not yet cultivated, and diligently advance in the goodness that we have already cultivated. Thus, we must do all good deeds, refrain from all evils. This is what we want to diligently practice.

To be diligent, we must be courageous. This is because when we do things, we must also have perseverance. We must accept what we should receive and break away from what we should not receive. This is courage. We cannot be greedy, for greed is insatiable. It weakens us so we will be overcome by the temptations of material things. In spiritual practice we have 3 robes and 1 bowl. Besides a place to live, clothes to wear and three meals to eat, what else do we need to pursue? We must quickly cultivate all goodness and eliminate all evils. This is diligence and courage.

To diligently practice the virtuous Dharma is to eliminate all evils and take courageous actions. Cure laziness through taking actions to fulfill all good deeds.

We cannot be lax. Diligence is the cure for being lax. If we are lax, we cannot be diligent. Even if all virtuous teachings are in front of us, we still cannot take joy in them. Thus, diligence is the cure for being lax and can lead us to fulfill good deeds. So, “karma” refers to actions. We must quickly act so we can create and accumulate blessed karma. We must cultivate both wisdom and blessings.

Everyone, we must be diligent. Each and every day, we must exercise respect in dealing with people, matters and objects. We need to have mutual respect, love and support. If we can do this, we are truly engaging in spiritual practice. Thus, a mind engaged in spiritual practice is inseparable from our daily activities. Our minds and actions must be in harmony. Everyone, please always be mindful.

Episode 166 – Bodhisattvas Retain and Uphold All Teachings

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>> “Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”

>> Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.

>> Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.

>> Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.

>> Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.

>> The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.

>> “The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”

>> “The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.

>> “You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”

>> “Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.

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We really need to steady our minds. As previously stated,

“Some become Pratyekabuddhas, flawless and uncontrived. Some realize the Bodhisattva ground of no arising and no ceasing.”

We need to know that having physical form leads to much suffering. These many afflictions lead us to constantly go through birth, aging, illness and death, so our comings and goings are beyond our control. That is what happens when we constantly live with Leaks in our minds. We “have Leaks,” which are afflictions such as greed, anger and ignorance.

As I have explained, all Leaks in our physical existence come from the door to our Six Senses, our eyes, ears, nose, tongue, body and mind. They come in contact with external conditions to incite our minds. This is why teachings and true principles constantly leak out [of our minds]. So, if the door to our Six Senses are always open, our wisdom will continuously leak out in this way. As wisdom flows out, ignorance continuously accumulates. These are Leaks, afflictions that lead to the Three Evil Destinies. “With Leaks, we fall into the Three Evil Destinies.” Even though this sounds very simple, we must pay attention to it in our daily living.

Moreover, we engage in spiritual practice to “realize the Bodhisattva ground of no arising and no ceasing.” If we experience no arising, naturally there will be no ceasing. I have also said that since Beginningless Time, we have intrinsically had Buddha-nature. We do not know how many lifetimes we have had it. It is intrinsic, that is why we call it “non-arising.” We do not know when we began [to have it]. This is a true principle, also known as the Tathagata-garbha. As it is non-arising, naturally it will not cease. Therefore, our minds can always be steady.

Indeed, this is the state of Bodhisattvas. Bodhisattvas, aside from reaching the “ground of no arising and no ceasing,”

Can also “acquire infinite dharanis” particularly the ability of unhindered eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that. Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.

Virtuous Dharma will never be dispersed or lost. Since Bodhisattvas are in a state of Samadhi, in their wisdom, they choose to persist in doing the right thing. They will absolutely persevere until the end so that no good deeds will be dispersed or lost. This is a Bodhisattva’s state of mind.

Dharani can also be explained as “retaining and upholding.” By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.

The Buddha’s wisdom is the truth of the universe. They clearly understand what is positive and negative in this world. All goodness exists in the states of mind of Buddhas and Bodhisattvas, so they are able to retain and uphold all virtuous Dharma and understand all evil. Therefore, they can persevere in not giving rise to evil. Therefore, Dharani is “the door of retaining and upholding” and the understanding of all teachings. So, “retaining” is about retaining all teachings and practicing all goodness. If something is good, we do it. If something is evil, we refrain from doing it. This is Dharani.

Bodhisattvas retain and uphold virtuous Dharma. They accommodate all sentient beings to guide them to have right faith, do all good deeds, and eliminate all evil so that it does not arise.

Eliminate all evil so that it will not arise. Although this sounds simple, it is also our responsibility. Since we are the Buddha’s disciples and are shouldering the Tathagata’s mission, we should remain virtuous in our hearts, in our daily living and in our physical behavior. Then when people see us, they will naturally feel that we are [virtuous] spiritual practitioners whose words are trustworthy and whose teachings can be relied upon. This is what we must practice in our daily living.

Next is the “ability of unobstructed joyful eloquence,” which is one of the Four Unobstructed Wisdoms. We engage in practice to thoroughly understand principles. After we understand, we must explain them to all sentient beings. I often say, “People spread the Way; the Way cannot spread itself.” To promote the right Buddhist teachings, we must understand its principles. After we achieve understanding, how do we teach others? There are four methods.

Four Unobstructed Wisdoms: 1. Wisdom of unobstructed meaning 2. Wisdom of unobstructed Dharma 3. Wisdom of unobstructed rhetoric 4. Wisdom of unobstructed joyful eloquence.

First, we need to talk to others after understanding the principles. We must have “wisdom of unobstructed meaning,” the wisdom to understand the meanings contained within the principles.

Second, we must have “unobstructed wisdom of the Dharma.” After understanding principles, what methods do we use to give teachings based on people’s circumstances and capabilities? When we talk to others, we need to consider the people, timing and circumstances. We must speak appropriately. Is this the right time? Even if it is, is this the right place? Therefore, if we are to teach, even though we understand all the principles, to truly transform others, we must teach according to capabilities and conditions.

We also need “wisdom of unobstructed rhetoric.” With this wisdom, we must explain many terms in many different ways, for many different cultures and languages. This is called rhetoric. In addition to wisdom of unobstructed rhetoric, we must have “unobstructed joyful eloquence.” You already know these principles and understand the methods but you do not make an effort to speak. So how can other people understand? After we understand, we must share. After we understand, we must share so that people can also understand.

We do not learn the Buddha’s teachings only to transform ourselves, but also others. Therefore, we must have the “ability of unobstructed joyful eloquence.”

The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdoms. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. So, it is wisdom of unobstructed joyful eloquence.

In other words, “Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy.” This is teaching according to capabilities of sentient beings. Based on what they delight in hearing, we will teach them accordingly. So, “what was taught is harmonious and smooth. Smooth” means there are no obstructions. The principles that we teach are truly harmonious and absolutely free of other obstructions.

So, we need to joyously expound the Dharma, and we need to give teachings that make sense. Thus, we need to be mindful of the Buddha’s teachings and reverently and earnestly [practice them]. After we listen to the Dharma, we cannot let it leak out. We must apply it to our daily living, so we can gradually get rid of our habitual tendencies and afflictions. This must be the goal of our spiritual cultivation.

At the beginning of the Lotus Sutra, as I have mentioned before, Sun-Moon-Lamp Radiant Buddha sat on the Dharma-seat and radiated light and manifested auspicious signs. He illuminated all realms, so everyone was very happy and reverently waited to hear the wondrous teachings He would give. The next passage in the sutra states,

“The one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, ‘You act as eyes for the world.'”

“One revered by all heavenly beings and humans” means that they called the Buddha their teacher. At Sun-Moon-Lamp Radiant’s Dharma-assembly, heavenly beings and humans saw many auspicious appearances. Many of Sun-Moon-Lamp Radiant’s disciples, the fourfold assembly, were very diligent, so heavenly beings were very happy. “The one [they] revered” most was Sun-Moon-Lamp-Radiant Buddha. This was His Dharma-assembly, so all heavenly beings made offerings to Him.

“The one revered by heavenly beings and humans” refers to the one respectfully called teacher by heavenly beings and humans. This is Sun-Moon-Lamp Radiant Buddha.

So, Sun-Moon-Lamp Radiant Buddha “emerged from Samadhi at that moment.” He gradually emerged from that state of Right Concentration and began to manifest a truly compassionate and magnificent appearance. He then praised Wondrous Light Bodhisattva, saying, “You act as the eyes for the world.”

“Eyes for the world” means that “the Buddha can act as the eyes for people in this world.” With His wisdom, the Buddha views sentient beings with eyes of loving-kindness. With the Buddha’s wisdom-eyes, He saw the truths of all things in the universe. So, Buddha-eyes can be eyes for beings. This is praise. He enables people in the world to understand how, in this complicated material world, they give rise to ignorance and afflictions. So, “he enables them to see the right path.”

Life is vast and boundless; we are confused and directionless. We float in this sea of afflictions. Only the Buddha’s wisdom can lead and guide sentient beings. That is why the Buddha acts as eyes of people, so they can be on the right course and have correct views and understanding.

“[Praise for] Wondrous Light Bodhisattva” came from Sun-Moon-Lamp Radiant Buddha to confirm that Wondrous Light Bodhisattva was foremost in wisdom. The teachings he gave are worthy to be affirmed and trusted by everyone. This is how right Dharma is mutually promoted. Bodhisattvas come to assist Buddhas, and all Buddhas praise Bodhisattvas and affirm their wisdoms. Between them, this is how they propagate right Dharma so that everyone can practice it with ease. This is the wisdom of Buddhas and Bodhisattvas.

“You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the right path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because you are able to reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.”

This is Sun-Moon-Lamp Radiant Buddha’s praise for Wondrous Light Bodhisattva. Everyone should take refuge and have trust in him because he can “uphold the Dharma-treasury,” which is the Tathagata-garbha, the principles of Dharma-nature. We all intrinsically have the Tathagata-garbha. True Dharma-nature exists in every one of us, that is even more true of Buddhas and Bodhisattvas. So, when the Buddha offered the praise, “able to uphold the Dharma-treasury,” He was talking about everyone. Wondrous Light Bodhisattva himself had already thoroughly understood and also could help others to thoroughly understand. We all intrinsically have Buddha-nature, so we can uphold it. Because we affirm, trust and even uphold [the teachings], we understand that we are all endowed with the self-nature of Dharma-treasury, and we all contain infinite virtue. This is something we are all intrinsically possess. “Thus ,it is called the Dharma-treasury.”

“Dharma-treasury” is also called Tathagata-garbha. The principle of Dharma-nature is that. Dharma-nature contains infinite virtue.

Sun-Moon-Lamp Radiant Buddha said, “All [teachings] that you expound are the same as mine, with no differences. You have already thoroughly understood what I will teach ‘You alone can verify it’ means only you can expound the Dharma I expounded.”

Everyone, [this means]. Buddhas and Bodhisattvas are in resonance. Not everyone can express the wondrous Dharma of the Buddha’s original intent. [In teaching] His original intent, how many methods did the Buddha have to use to put us on the right course? This depends on the state of mind we sentient beings use to receive it. Therefore, we must practice according to His teachings.

Indeed, all Buddhas share the same path. Bodhisattvas who make aspirations must make an effort to realize the Buddha’s original intent, not to mention us ordinary beings. Everyone, please believe in yourselves, but always be mindful.

Episode 165 – Understand Karma with Flawless Wisdom

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>> “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

>> This means we “have Leaks.” Next, I will explain, “A Leak is another name for affliction. It means to leak out.”

>> “Afflictions such as greed and anger [arise] day and night from the door to our Six Senses, eyes, ears and so on. When [wisdom] flows away continuously without pause, that is called a Leak.”

>> “Afflictions can cause people to fall into the Three Evil Realms.” So, Leaks are afflictions.

>> “No causes, conditions, or creation is called unconditioned. It does not go through the four states of arising, abiding, changing and ceasing.”

>> All things in the world have illusory appearances of arising and ceasing. Something that is non-arising does not arise from illusions. Since there is no arising, how is there ceasing? Non-arising and non-ceasing are the ultimate, absolute truth.

>> “Then the fourfold assembly, seeing the Sun-Moon-Lamp Buddha manifest great spiritual powers, all rejoiced in their hearts. And each inquired of the other, ‘What is the reason for these events?'”

>> The assembly asked each other because they wanted to hear the teachings, because they developed that sincere resolve. The Buddha’s teachings are based on causes and conditions. The Buddha’s noble teachings, from the simple to the profound, are inseparable from causes and conditions.

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In our daily living, do our minds arise and cease as time passes? Are thoughts arising, abiding and ceasing? As we engage in spiritual practice, we must practice mindfulness and take good care of our hearts. So, in the Sutra of Infinite Meanings, there is this passage,

“Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

This passage also encourages introspection and self-reflection. We have talked about “flawlessness” before. Leaks are afflictions. If we can attain a flawless state, then we have taken the Dharma to heart, and afflictions do not trouble us. If we just listen to the Dharma without allowing it to enter our minds, our minds will only contain afflictions. 

This means we “have Leaks.” Next, I will explain, “A Leak is another name for affliction. It means to leak out.”

A Leak is a flaw through which [teachings] continue to flow out. If a water bucket is clean, the water it contains is also clean. If we fill a dirty bucket with water, and the water leaks out, the filth still remains. What are these filthy things? They are afflictions such as greed, anger and ignorance. These afflictions will cause the Dharma to leak out when it enters our minds.

I often tell everyone that we all intrinsically have Buddha-nature and wisdom equal to the Buddha’s. But greed, anger and ignorance has covered our intrinsic pure nature and wisdom, the way [Leaks] cause clear water to flow out and leave dirty and filthy things behind. These are afflictions and ignorance.

Where do they come from? From our daily living, from the external conditions we face when our Six Roots come in contact with the Six Dusts. So, as our senses encounter these sense objects, afflictions such as greed, anger and delusion arise in our minds. So, in Buddhist terms,

“Afflictions such as greed and anger [arise] day and night from the door to our Six Senses, eyes, ears and so on. When [wisdom] flows away continuously without pause, that is called a Leak.”

This is how our wisdom constantly flows away. Thus, pure wisdom cannot remain in our minds because in our daily living, we are constantly influenced by external conditions and [afflicted consciousness] has replaced our wisdom. To put this even more clearly, “consciousness” has replaced “wisdom.”

Consciousness refers to the Six Consciousnesses, and wisdom is pure and undefiled Dharma. So, the Six Roots and Six Dusts will cause our pure Dharma-essence to flow out. Therefore, afflictions will cause our wisdom to continuously leak out, so they are called Leaks.

Exactly what kind of damage can afflictions cause us? They can cause great harm.

“Afflictions can cause people to fall into the Three Evil Realms.” So, Leaks are afflictions.

Because afflictions lead us people to create more afflictions, our bad karma grows in this cycle, and our wisdom cannot manifest. Therefore, [our minds] are filled with darkness. What we have created is a lack of clarity, a path of ignorance, so we easily fall into the evil realms. If we do not act based on principles, we will create a cycle of enmity and disasters. This is the root of the Three Evil Realms. So, we must be careful.

How can we leave the evil realms behind? We must cultivate flawless Dharma, so the Dharma can enter our minds and not leak away. This is called cultivating flawless Dharma. Aside from being free of Leaks, “the state of Pratyekabuddhas is unconditioned.” To be free of Leaks is to be unconditioned. What is unconditioned?

“No causes, conditions, or creation is called unconditioned. It does not go through the four states of arising, abiding, changing and ceasing.”

“This is another term for true principles.”

If we can be free of Leaks, we can naturally attain the unconditioned state and preserve our wisdom. Unconditioned means that we will not create any causes or conditions, which cause various complications in people’s lives. Because of the interconnections of causes and conditions, there are many afflictions. When there are many afflictions, naturally there will be arising, abiding, changing and ceasing. Every day, our minds give rise to thoughts in response to people, matters and objects. This arising, abiding, changing and ceasing is the workings of our minds. Because of causes and conditions, our minds will naturally create much karma from afflictions. So, if we are unconditioned and do not create [karma], there will be no afflictions in our minds.

So, “Some become Pratyekabuddhas, flawless and uncontriving.” Pratyekabuddhas are solitary realizers, those who have awakened themselves. By coming in contact with the four seasons, spring, summer, winter and fall, they realized the impermanence of life and the cycle of birth, aging, illness and death. These are Pratyekabuddhas. Their method of practice is to clearly understand principles. By also eliminating afflictions, they can attain a state that is flawless and uncontriving. This is “the state of Pratyekabuddhas.”

“Some realize the Bodhisattva ground of no arising and no ceasing.” How can we experience no arising and no ceasing? We should know that everything in the world changes and goes through arising and ceasing. All things must arise and cease. If there is dawn, there will be night. The aggregate of action leads to constant change. The months continue to take each other’s place, so arising and ceasing are illusory appearances. Are they real or not? When we look at the past, everything is gone without a trace. It is all an illusory appearance.

So, “something that is non-arising does not arise from illusions.” Something that is ever-abiding is non-arising. We say that we have had Buddha-nature since Beginningless Time. It is impossible to say when Buddha-nature arose. It has always existed, so it is called non-arising. Non-arising means there is no arising of illusion.

“Since there is no arising, how is there ceasing?” It has been there since the very beginning. Buddha-nature is also non-ceasing. Whether we are in the Six Realms, in the heaven, human, hell, hungry ghost, or animal realm, our Buddha-nature always remains. So, Buddhist sutras state, “All living beings have Buddha-nature.” Thus, we need to understand that our Buddha-nature is non-arising and non-ceasing. Anything that arises and ceases is illusory. So, anything that is non-arising and non-ceasing is the ultimate, absolute truth. This is the truth. I hope our understanding grows deeper, that the Buddha-Dharma will enter our minds and abide within us forever.

All things in the world have illusory appearances of arising and ceasing. Something that is non-arising does not arise from illusions. Since there is no arising, how is there ceasing? Non-arising and non-ceasing are the ultimate, absolute truth.

More importantly, we are worried that if we cannot remain in this state, then our awakened nature will leak away or be covered. If we can be non-arising and non-ceasing, we are abiding in the Bodhisattva ground. “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.”

The Buddha taught us to practice the Six Paramitas, a way of giving unconditionally. Giving, [upholding] precepts, patience, diligence, Samadhi and wisdom can bring us clarity and understanding of the ultimate truth of life. So, if we want to be close to the Buddha, we need to start with the Bodhisattva-path.

The Buddha’s only purpose in coming to the world is to teach the Bodhisattva Way. So, in the Lotus Sutra, before the Buddha began giving these teachings, He sat in meditation. Maitreya and Manjusri explained the causes and conditions that led the Buddha to come to this world to transform sentient beings by describing Sun-Moon-Lamp Radiant Buddha and how the radiance of His Buddha-nature illuminated that Dharma-assembly.

So, this passage in the Lotus Sutra states,

“Then the fourfold assembly, seeing the Sun-Moon-Lamp Buddha manifest great spiritual powers, all rejoiced in their hearts. And each inquired of the other, ‘What is the reason for these events?'”

At that time, the radiance illuminated the fourfold assembly. Everyone, from beginners to those practicing the Four Noble Truths, Twelve Links, Six Paramitas etc., all diligently cultivated proper practices among the fourfold assembly.

Sun-Moon-Lamp Radiant Buddha sat in Samadhi, radiating light and manifesting auspicious signs. He also manifested great spiritual powers. People were very happy to see this and also had questions in their minds. They also made haste to ask for teachings. But what Dharma would He expound? So, they “each inquired of the other.” This happened within the fourfold assembly. They were at the Dharma-assembly and were very joyful. But they did not know what the Buddha would teach. So, under this circumstance, everyone eagerly wanted to understand “the reason for these events.” This means that everyone was asking because they were eager to hear what the Buddha was preparing to teach.

The assembly asked each other because they wanted to hear the teachings, because they developed that sincere resolve. The Buddha’s teachings are based on causes and conditions. The Buddha’s noble teachings, from the simple to the profound, are inseparable from causes and conditions.

So, they wanted to hear the teachings because they developed that sincere resolve. This passage indicates that everyone had quieted down and sincerely wanted to listen to. Sun-Moon-Lamp Radiant Buddha’s teachings. They were sincere in their pursuit of teachings, so the Dharma could enter their minds. If we hear teachings without respect or sincerity, we cannot truly keep the Dharma in our minds. All Buddhas share the same path, so when Sakyamuni Buddha and Sun-Moon-Lamp Radiant Buddha prepared to expound great teachings, their manifestations were similar. They both first invoked reverence in the assembly, so people would value the Dharma. Then they would [manifest] the Dharma in actions.

So, “the Buddha’s teachings are based on causes and conditions.” The fundamental teachings of the Buddha begin with causes and conditions. All sentient beings face the convergence of causes and conditions. The convergence occurs naturally because causes and conditions create many afflictions. Sentient beings create karma, which leads to the creation of more bad karma. As I often say, sentient beings share collective karma. Every sentient being has different afflictions and karmic conditions. Regardless of their causes and conditions, they are all tainted and have become afflicted. When they are afflicted, they create many causes and conditions, which are defiled conditions. This is what sentient beings do.

The Buddha came to establish teachings for sentient beings. So, “the Buddha’s noble teachings” [range] “from the simple to the profound.” He came to give noble teachings, which ranged from the simple to the profound, from the Four Noble Truths, Twelve Links of Cyclic Existence, to Six Paramitas. All teachings, from the simple to the profound, are inseparable from causes and conditions.

The Buddha had given many teachings, but none of the true principles deviated from causes and conditions. So, fellow Bodhisattvas, the law of karma is the truth that the Buddha-Dharma is based on. We cannot ignore the law of karma; we must uphold and practice His noble teachings because everything originates from causes and conditions. The Sutra of Infinite Meanings also taught that. “Some become Pratyekabuddhas, flawless and uncontriving. Some realize the Bodhisattva ground of no arising and no ceasing.” Causes and conditions arise and cease as they converge.

In summary, in our daily living, we must take good care of our mind and prevent afflictions from entering it. We must safeguard our wisdom. Our wisdom must be flawless. If there are Leaks, it will flow away, and we will be led by our afflictions into the Three Evil Destinies. This was stated in the Sutra of Infinite Meanings, as well as the Lotus Sutra. So, we must work very hard and pay attention to the causes and conditions that we create in our daily interactions. We must always be mindful.

Episode 164 – Eliminate Afflictions through Meditation

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>> “Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”

>> When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.

>> “Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.

>> “Accumulated entanglements in cyclic existence are categorized as entanglements.”

>> “Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

>> “Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”

>>Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”

>> So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.

>> “Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”

>> “These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”

>> So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”

>> “By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”

>> “When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”

>> “To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”

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As Buddhist practitioners, we must accept the Buddha’s teachings with utmost reverence. We must have a mind free of discursive thoughts to truly be reverent. Therefore, in the Sutra of Infinite Meanings, there is a passage that states,

“Of those who hear, none will fail to open their hearts and minds and break the numerous entanglements of the endless cycle of birth and death. Some who hear may become Srotapannas, Sakrdagamins, Anagamins or Arhats.”

We must listen to teachings with an attitude of utmost reverence and sincerely receive the Dharma, then naturally it will penetrate our minds. In particular, we will “break the numerous entanglements of the endless cycle of birth and death.” We humans live in this world, rushing and bustling about, constantly troubled. We do not know how we came to be here or where we will end up. But in this lifetime, as interpersonal conflicts connect us and create a cycle of enmity, how can the cycle of birth and death be broken? How can we still our minds?

The birth and death we speak of is a form of arising and ceasing. In one sense, it refers to the arising, abiding, changing and ceasing in our minds. In another respect, it refers to the process of going from childhood to death, to birth, aging, illness and death.

We do not know how many times in a day the mind alone experiences arising and ceasing. We may be listening to the Dharma now, but after we are done and another condition arises, our minds will be fluctuating and unstable. This is truly beyond our control. Moreover, the body is truly impermanent. We do not know [when we will die]. Will we grow into our old age? We do not know. Even more troublesome is, when we leave the world, where are we going? We do not know that either. This is the suffering from the endless cycles of birth and death.

We engage in spiritual practice because we want to eliminate this lack of knowledge and awareness. So now, we are fortunate to be born human and listen to the Buddha-Dharma. After listening to the teachings, we must reverently allow the Dharma to penetrate our minds. Then naturally, “of those who hear, none will fail to open their hearts and minds.”

When we speak of “hearts and minds, heart” refers to accumulation, “mind” refers to contemplation.

As long as we truly listen reverently, we can understand these teachings. Our minds were originally full of afflictions, [but] after hearing the Dharma, those entanglements are dissolved. Thus, we will have “open hearts and minds” and naturally, we “break the numerous entanglements of the endless cycle of birth and death.”

Numerous means very many. For some unknown number of lifetimes, we have been involved in an endless mixture of gratitude and resentment. These are the long-accumulated “numerous entanglements.”

“Entanglements” refers to the process of accumulation; it is another name for afflictions. This means that the causes of afflictions come from accumulation. Because we have accumulated countless afflictions, we cannot escape this cycle of birth and death. So, these are called entanglements.

Entanglements are unbreakable and closely interconnected. They drag events of yesterday into today and bring both good and bad [karmic entanglements] from past lives into the present life. This series of entanglements follow us through birth and death and become afflictions. Thus, afflictions entangle us in birth and death. So, the Essay on the Meaning of the Great Vehicle states,

“Accumulated entanglements in cyclic existence are categorized as entanglements.”

So, we must “sever entanglements for liberation.” If we know how to sever entanglements, we can eliminate the source of afflictions. Then there will be an end to birth and death.

Then our minds will be pure. Naturally, as we listen to the teachings, we “may become Srotapannas, Sakrdagamins, Anagamins or Arhats.” So, Srotapanna is the first fruit, Sakrdagamin is the second fruit, Anagamin is the third fruit and. Arhat is the fourth fruit. To realize the Four Fruits is a stage in Small Vehicle practice where afflictions are eliminated.

As we ourselves learn from the Buddha, we must learn the Great Vehicle teachings. The great encompasses the small. If we have not yet eliminated the afflictions of the Small Vehicle, as Great Vehicle practitioners, if we still have afflictions, how can we walk the Bodhisattva-path? So, eliminating afflictions is something we spiritual practitioners must aspire and vow to do. This is the road we must take. This is something we must mindfully experience.

As the Lotus Sutra states,

“Also seen were Bodhisattvas practicing giving, patience and so forth. They numbered as many as the Ganges’ sands and were illumined by the Buddha’s light.”

The Buddha’s light can shine light on the way in which a practitioner engages in spiritual practice. Similarly, in the process of spiritual practice to walk the Bodhisattva-path of. Great Vehicle teachings, the first requirement is to give. Giving, precepts, patience, diligence, Samadhi and wisdom, those who practice Great Vehicle teachings cannot lack these qualities. So, we must practice giving, which requires patience. Those who make vows and aspirations number as many as the Ganges’ sands.

Some are already putting it into action, while others’ wisdom has not yet awakened. But they still intrinsically have Buddha-nature. They were [as many] “as the Ganges’ sands and were illumined by the Buddha’s light.” There are still many people who have not yet received the light of this wisdom. The Buddha-light is everlasting, like the sun, and ever-brilliant. Sentient beings’ minds turn [like planets]. If afflictions arise, even if the sun is up, it is like we are facing away from the sun and it is dark. As long as we sentient beings take care to turn our minds around, then we will face the light once again. So, the Buddha-light is everlasting.

Now we will discuss,

“Seen too were Bodhisattvas who had entered deep states of Dhyana and Samadhi. With bodies and minds still and unmoving, they sought the unsurpassed path.”

After giving, [upholding] precepts, patience and diligence comes Samadhi. We need to be diligent. Being diligent means more than going among people to give. In giving, we will encounter obstacles, so we must proceed and not back down. This also trains us to be in Samadhi. To reach Samadhi, we must practice Dhyana. We “enter deep states of Dhyana and Samadhi.”

To go through states of Dhyana we must engage in self-reflection. By self-reflecting, we give ourselves this space to think about things that happen in our interactions. We need to think about why we are angry, afflicted and so on and consider how to handle it. This is how we create space for self-reflection. This is part of our practice and refinement.

I often say, we need to work on our habitual tendencies. We need to learn to [correct] our habitual tendencies. If someone glares at us and we angrily glare back, this is a habitual tendency. Spiritual cultivation is responding to an angry gaze with a compassionate countenance and appearance. If we can do this, we will refine our habitual tendencies and can naturally mitigate challenging conditions. This is what it means to cultivate habits.

[Dhyana] can also mean “calm thought,” as when “the body and mind are still and quiet.” The state of mind we use to perceive others is one filled with tolerance and forbearance. This is reaching a state of calm thought. When our minds are already very tranquil, no situation can cause our minds to waver. Hence, “the body and mind are still and quiet.” The essence of the mind has returned to its original nature. In this way, we are close to our Buddha-nature; our bodies and minds are still and quiet.

Dhyana means to practice contemplation and is also known as calm thought. The body and mind are still and quiet. So, “Samadhi” refers to “the tranquility of a mind in a meditative state that can transcend chaos and delusions.”

When our minds are in a state of tranquility, they remain unwavering, tranquil and clear. To be “in a meditative state that can transcend chaos and delusions” is [to prevent] these chaos and delusions from agitating our minds. Then our minds, no matter how chaotic our surroundings are, will not give rise to delusional thoughts. Our minds are still and peaceful and settled in one state, the state of Samadhi.

So, single-minded right thinking is meditation. Stilling the thoughts in the mind is Samadhi.

Regardless of the external conditions, to keep our minds from being disturbed by them, we must have such a state of mind. Then these entanglements in our minds will not keep forming more entanglements.

Next the text continues,

“Seen too were Bodhisattvas who realized the ultimate state of cessation in all things. Each one within his land teaches the Dharma and seeks the path to Buddhahood.”

This illumination from the Buddha’s light [allowed] us to also see Bodhisattvas who had already realized the ultimate state of cessation in all things. Ultimately, things do not arise or cease. There is wondrous existence in true emptiness, true emptiness in wondrous existence. These beings have already eliminated their mental defilements and subdued their habitual tendencies. Thus, “Each one within his land teaches the Dharma and seeks the path to Buddhahood.” This happens within each land. “Land” here refers to the people and the world that our minds deal with, the realm of physical existence, the mundane world and so on. We all have a way of dealing with people and being clear about matters and teaching the Dharma. Other than teaching the Dharma, we also continuously seek the path to Buddhahood. We seek the path to Buddhahood and transform sentient beings.

People who have already made aspirations can, in every condition and environment, “teach the Dharma and seek the path to Buddhahood.” This means,

“These causes will lead to achievements.” These causes are still in the process of forming. “The Bodhisattvas seen are practicing the Six Paramitas.”

Practicing the Six Paramitas means they are still in the process of spiritual cultivation.

This passage [describes] those who have aspired to truly understand the meaning of the Dharma. Though we are still in the process of practicing, the teachings are very clear.

So, “[we must] realize the ultimate state of cessation in all things.” Certainly, “without attaining fundamental wisdom, we cannot realize this.”

To understand the teachings on cessation, we must deeply realize this fundamental wisdom. If we do not realize fundamental wisdom, then we cannot know the teachings on cessation. We only say, “I know, I know,” but do we know how cessation happens? [If we say,] “I do not really understand,” then we have not realized it, we just know about it. But if we have not comprehended it, how can we realize the ultimate state of cessation in all things? So, we still need to put in a lot of effort. Therefore,

“By realizing the ultimate state of cessation of all things, we have Prajna.” Prajna is wisdom. “Teaching Dharma and seeking the path to Buddhahood is acquired wisdom.”

After we understand these teachings, we can go among people and truly be impartial.

I often say, “Show compassion to all equally.” We need impartial wisdom to understand things.

“When conditions are not apart from wisdom, we will not give rise to discriminations. That is fundamental wisdom.”

If we can perceive conditions with wisdom, we will not discriminate.

What is the difference between these states? People have the same tranquil and pure Buddha-nature. Everyone is equal, but later conditions cause us to give rise to discriminations. As for consciousness, we must turn that into wisdom. Consciousness alone is not enough, we must have wisdom.

“To discern between different appearances.” In the beginning, when things happen, we have wisdom that discerns. In the end, [we realize a state of] “wisdom that illuminates,” which is “acquired wisdom.”

So in conclusion, there are two types of wisdom: One is fundamental wisdom; one is acquired wisdom. This is what we must seek, a way to “teach the Dharma and seek the path to Buddhahood.” We must unite knowledge and wisdom to awaken self and others, to have perfectly awakened conduct.

So, we must be mindful. The Buddha-path is still far away; we still need to diligently move forward on this Bodhisattva-path. We have to eliminate afflictions. Isn’t eliminating afflictions a Small Vehicle teaching? No. It is part of the practice of. Great Vehicle teachings as well. We must eliminate afflictions and dissolve our habitual tendencies to unite these two types of wisdom into one, so we can clearly discern conditions. So, I hope everyone will always be mindful.

Episode 161 – Perfect Wisdom-Life by Transforming Consciousness into Wisdom

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>> “All of us together, an assembly of 80,000, make prostrations to and take refuge in Him.”

>> “He has skillfully eliminated thinking, perceiving and consciousness, the noble being who has no attachments and is like a trainer of elephants and horses.”

>> We need to turn thinking, perceiving and consciousness into pure and undefiled wisdom.

>> Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are the Fivefold Dharmakaya.

>> Next, “[He is] the noble being who has no attachments and is like a trainer of elephants and horses.” This praises the Buddha’s perfect virtues.

>> The World-Honored Ones began “expounding the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers. Dharma refers to teaching methods. Principles” refers to the meanings they contain.

>> “Out of great loving-kindness, the Tathagata expounded such subtle and wondrous meanings of the Dharma.”

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The mind can create all phenomena and bring into existence all appearances. This is why I often say, “All things are created by the mind.” The power of the mind creates the appearances in this realm of physical existence. Take this space as an example. When I think about how my ability to speak every morning depends on having a place like this, I feel very grateful. A stable spiritual practice center and surroundings bring peace to our bodies and minds. For this, we are very grateful to the countless Bodhisattvas who created, constructed and completed this magnificent spiritual practice center. Therefore, we need to always feel grateful.

The Sutra of Infinite Meanings also taught us that we, the assembly, need to help fulfill [the conditions]. In particular, we need to be of the same mind and reverently believe in the Buddha’s teachings and sincerely accept and practice them. So, let us now discuss the Sutra of Infinite Meanings.

Yesterday, I mentioned that everyone became very happy when they saw the Buddha. His 32 Marks and 80 Excellent Characteristics make everyone happy. Therefore, every person reverently and sincerely paid their respects. Since every day we prostrate to the Buddha and learn the Dharma, naturally, our pride and arrogance are eliminated. With humility and compliance, we have faith in the Buddha and learn His teachings. Then we can attain the 32 Marks. This is also how the Buddha practiced to attain them. So, as we learn from the Buddha now, we must engage in the same spiritual practices.

The Buddha taught us how to engage in spiritual practice, how to form good karmic affinities with others. By forming good karmic affinities, we can bring happiness to others. As Buddhist practitioners, we must completely comply with the Buddha’s teachings.

Great Magnificent Bodhisattva, in the Sutra of Infinite Meanings, began to speak on behalf of everyone,

“All of us together, an assembly of 80,000, make prostrations to and take refuge in Him.”

In the Sutra of Infinite Meanings, Great Magnificent Bodhisattva spoke on behalf of others, saying, “All of us.” This refers to an assembly of over 80,000. Bodhisattvas alone numbered 80,000, and he represented them all. Therefore, the 80,000 Bodhisattvas “make prostrations and take refuge in Him.” These 80,000 Bodhisattvas were happy and were already [waiting] neatly and respectfully at this Dharma-assembly. To “prostrate” is to touch the head down and cast the four limbs to the ground. They all neatly prostrated, kowtowed and paid their respects. This is how they respectfully took refuge, which means with body and mind, they will rely on the Buddha’s wisdom to guide them in the right direction.

“He has skillfully eliminated thinking, perceiving and consciousness, the noble being who has no attachments and is like a trainer of elephants and horses.”

They came to request teachings, to ask the Buddha to point out the right course. The course of spiritual practice for sentient beings is to learn “skillful elimination.”

This means that since some unknown point in time, our mind, thinking and consciousness have been defiled by ignorance. Now we know that the Buddha said we all intrinsically have Buddha-nature. But how can we return to this intrinsic nature? Our minds, consciousness and thinking have been scattered among external [phenomena]. How do we reel in our scattered minds, thinking and consciousness? We need to have a method. This is why I often tell you to turn consciousness into wisdom.

Our thinking, perceiving and consciousness are scattered everywhere and [are influenced by] greed, anger, ignorance, arrogance and doubt. [With minds] scattered in the world around us, we create karma of affliction. Therefore, if we do not quickly engage in spiritual practice and turn things around, the world will be in chaos.

Because people’s minds are troubled, the world is troubled. This is why we need Buddhas and Bodhisattvas to come to this world to transform all beings. We are considered fortunate and blessed to be among those whom all Buddhas and Bodhisattvas aspire to transform in this world. Therefore, every one of us needs to believe in the Buddha’s teachings with utmost reverence and sincerity. We need to quickly turn our consciousness, thinking and perceiving around. As we come in contact with external sense objects every day, thoughts arise. So, when sense objects [give rise] to thoughts, we need to turn that consciousness into wisdom, fast.

With our consciousness, we [superficially] know things without recognizing their underlying principle, which is that all things are impermanent and ever-changing, unreal and illusory. Many things in the world are illusory. Sometimes we sit down and close our eyes because we want to focus. However, many illusory appearances still arise in our hearts and minds. We do not know where our thinking has led us. We clearly want to focus, to sit down and quietly contemplate [to attain] [a state of] tranquility and clarity, with vows as vast as the endless void. This mindset is pure and free of appearances and attachments. We obviously want to attain this purity. But whose mind can be free of thinking and illusory thoughts?

Therefore, the Buddha explained that instead of thinking so much, we just need to deal with reality. Even though the things we deal with are all impermanent, if we can fully understand them, we will not be attached to the illusory appearances in our minds nor to what we encounter in this physical world. Whether good or bad, whatever stirs our thoughts, we will not be influenced by those external conditions or get attached to them. This enables our bodies and minds to thoroughly understand principles.

So, “skillful elimination” is how we can manage the ways in which external conditions influence how we think. Thinking happens in the brain; we can take what is in the mind, the brain, and turn it into wisdom. Wisdom is used to clearly discern right from wrong in this world. This is called discerning wisdom. We all intrinsically have impartial wisdom. All living beings are equal. Anything that moves and is sentient is living. So, wisdom inspires us to exercise compassion and wisdom. If we have wisdom, our boundless and limitless great love, which has no attachments, will spontaneously arise. When we exercise compassion and wisdom, we are walking the Bodhisattva-path.

This is “skillfully eliminating mind, thinking and consciousness.” If we eliminate internal and external attachments, our wisdom will grow. Therefore,

We need to turn thinking, perceiving and consciousness into pure and undefiled wisdom. Each sentence in the Sutra of Infinite Meanings has very profound meanings.

Next, we take refuge in the Buddha’s Dharmakaya. “Making prostrations and taking refuge” earlier is actually about giving our bodies and minds something to rely on, a method of spiritual practice. We take refuge in the Buddha’s Dharmakaya. This means we take refuge in the Dharma, in the true principles the Buddha teaches.

Since we have taken refuge, we need methods for spiritual practice. These include precepts, Samadhi, wisdom, these three things, as well as liberation and liberation’s understanding and views.

In other words, we will turn the previously mentioned thinking, perceiving and consciousness into liberation’s understanding and views. With wise views and understanding, we see things differently from ordinary people.

All Buddhas and Bodhisattvas have true views and understanding. They teach us to develop perfect virtue, which means to have perfect character and to cultivate in the same way the Buddha did. By practicing the Bodhisattva-path, we will attain perfect wisdom and virtues. Then we can see all worldly appearances in the same way as Buddhas and Bodhisattvas and will naturally take this path.

We are obviously unenlightened beings right now; how can we be equal to Buddhas and Bodhisattvas? The Buddha taught us to follow the examples of Bodhisattvas. Bodhisattvas can attain Buddhahood, and since we are now learning to be Bodhisattvas, we can attain Buddhahood as long as we are able to keep up with Bodhisattvas.

Therefore, the Buddha’s Dharmakaya guides us to take the first step of upholding precepts. We must be determined not to be affected by external conditions. We need to grow in wisdom. Then naturally our minds can be free of hindrances and can attain liberation and attain understanding and views equal to. Buddhas and Bodhisattvas. This is called the Fivefold Dharmakaya.

Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are the Fivefold Dharmakaya.

This is what we need to work on when we take refuge with Buddhas and Bodhisattvas. We must cultivate the Fivefold Dharmakaya, which are the true principles that we must accept and practice.

Next, “[He is] the noble being who has no attachments and is like a trainer of elephants and horses.” This praises the Buddha’s perfect virtues.

Once the Buddha attained enlightenment, He still returned to this world to train stubborn sentient beings.

No matter how stubborn sentient beings are, all Buddhas and Bodhisattvas have loving-kindness and exercise compassion. Because of the Buddha’s loving-kindness, He wanted all beings to be happy and at peace. So, He developed methods to help them relieve everything from their endless mental sufferings to sufferings from their surroundings in this impermanent and ever-changing world. This is the Buddha’s kindness and compassion. He exercised compassion to awaken His wisdom to save and transform sentient beings. This is what the Sutra of Infinite Meanings encourages everyone to mindfully understand.

The following passage in the Lotus Sutra reiterates that all Bodhisattvas showed respect and love, and all heavenly beings and dragon-gods were already happy and making offerings to the Most Honored Among Humans. Under these conditions,

The World-Honored Ones began “expounding the principles of the profound Dharma. In all Buddha-lands, one after another, there were countless assemblies of Hearers. Dharma refers to teaching methods. Principles” refers to the meanings they contain.

Dharma refers to principles and methods for teaching sentient beings. Principles are intangible and have no appearances, so they need to be demonstrated through methods. Thus, [Dharma] is called teaching methods. “Meaning” refers to the principles they contain. Every single thing contains principles. Physics is the principles of objects, physiology, the principles of human [bodies] and psychology, the principles of our minds. Therefore, everything has to work according to the principles they contain. This is the definition of meaning.

Therefore,

“Out of great loving-kindness, the Tathagata expounded such subtle and wondrous meanings of the Dharma.”

The Tathagata was very kind and compassionate, and expounded many subtle and wondrous teachings.

This subtle and wondrous Dharma is mentioned in the Sutra of Infinite Meanings. The essence of the teachings in the Lotus Sutra contains infinite meanings. And now, the many and expansive teachings in the Lotus Sutra must be captured here so people can understand very profound things.

Therefore, the Sutra of Infinite Meanings along with the Lotus Sutra and the Sutra of Meditating on Samantabhadra Bodhisattva are called the Threefold Lotus Sutra.

The [last sutra in the series] teaches us how to repent. For the Dharma to penetrate our hearts, we must first repent everything. We must constantly maintain purity in our minds. If we do not clean out the ignorance and defilements from the spiritual training ground of our mind, it cannot accommodate magnificent, subtle and wondrous true principles. Those cannot enter our minds. Therefore, we must constantly be mindful so afflictions will not disturb or contaminate our pure minds. So, we must always be mindful.

Episode 160 – When the Mind Is in Harmony with Dharma

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>> This allows sentient beings to happily pay respect to Him and sincerely express their utmost reverence. Because He has eliminated self-importance and arrogance, He has perfected such a wondrous body.

>> “One could also see Tathagatas naturally attaining Buddhahood, their bodies the color of golden mountains, upright, imposing, very subtle and wondrous. As though within pure crystal, there appeared a real golden image.”

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Our True Nature Is Like Pure Crystal.

Every day, as our minds encounter conditions, we have to be in harmony with the Dharma. The Dharma is inseparable from the Buddha. So I often say, “The Buddha must be in our hearts, and the Dharma must penetrate our minds.” We must constantly be self-vigilant and safeguard our minds.

[Teachings from] the Sutra of Infinite Meanings keep inspiring our minds to take something from the external environment into the depths of our minds and then use [what we realized] to deal with our surroundings and all the phenomena and principles they contain.

Principles and phenomena must be in harmony. I have always said that principles remain forever, like the Buddha’s Dharmakaya (Dharma-body). The Buddha’s body will last forever; fundamentally, it does not arise or cease. Principles will always exist, only the external appearances change. These external manifestations are all created. So, everything with form or appearance, the changes we see in the world in different times and environments, are the results of the workings of the mind. When a thought goes astray, that creates a lot of karma. The karma of sentient beings is reflected in the appearances of this world as well as in the time and the different ways of living. These are all created by humans.

All phenomena arise from our minds. The mind is like a painter; all appearances are created by humans. Since these creations have appearances, they go through formation, existence, decay and disappearance. Nothing has fixed form. When something forms, it is new. As this thing slowly becomes old, its appearance changes and it starts to decay. This is why there are no fixed appearances.

But the methods used to create things in a certain way are within human brains. Whatever we think of, we can create. We know to do this because of knowledge, and the source of this knowledge is wisdom. Wisdom is inherently pure and clear, but because our minds create [karma] and are defiled, wisdom is turned into consciousness. There is a difference between consciousness and wisdom.

So, wisdom is everlasting and unceasing, and with it, we can discern the ultimate truth. This is the pure, great perfect mirror wisdom. Wisdom is everlasting and unchanging. Every person and being is inherently equal, whether one is an elephant, a bull, a horse or a worm wriggling on the ground. Every living being inherently has Buddha-nature. With wisdom, we see this equality.

Thus, the wisdom of impartiality and the wisdom to discern true principles come together. This is our intrinsic nature. So, the Buddha tells us that we all intrinsically have Buddha-nature. This means we have a pure nature, a pure Buddha-nature.

The amount of good affinities the Buddha has created with all sentient beings determines the kind of appearance He will manifest, such as 32 Marks or 80 Excellent Characteristics. Indeed, if we create good affinities with people, when people see our appearance, they feel joy. Because of this joy, they see this as a “good appearance.” We only feel joyful when we see something good. What we relate to and pursue are things we like and consider good. This is how our minds interact with appearances.

So, the same applies to when we see the Buddha’s appearance, His 32 Marks. The Buddha’s Dharmakaya is ever-abiding, but His appearance is not fixed. The Buddha also goes through the appearances of birth, aging, illness and death. So, this appearance is within our minds. We must make an effort to understand this principle. The Buddha’s intrinsic nature never changed and stayed the same from birth until the end, but His appearance changed. The sincere respect of sentient beings does not change. This respect [comes from] close and good karmic affinities. The reverence that arises does not change. So, here we talk about how “this allows sentient beings to happily pay respect to Him.”

This allows sentient beings to happily pay respect to Him and sincerely express their utmost reverence. Because He has eliminated self-importance and arrogance, He has perfected such a wondrous body.

Everything about Buddha’s appearance is dignified. We can see that “this allows sentient beings to happily pay respect to Him.” Very naturally, people became joyful and paid obeisance very reverently and respectfully. This expresses our earnest, unsurpassed and utmost reverence and respect.

“They sincerely express their utmost reverence.” He has perfected such a wondrous body. Although the Buddha lived over 2000 years ago, we revere Him as if He is still with us. The Buddha is still in front of us and within our hearts. He is in all places. Every day, I talk about people’s major flaws, greed, anger, ignorance, arrogance and doubt.

First, doubt means we are suspicious and unbelieving. Our respectful worship expresses our reverence toward the Buddha. We revere the Buddha as if He is still with us. But some think paying respect to the Buddha is about asking for protection.

In fact, we spiritual practitioners, we Buddhists, must believe in His teachings. Based on what He taught and told us, we must believe that we all have a Buddha in our self-nature. But we are hindered by our arrogance and doubt, so we cannot faithfully accept and practice the Right Dharma. Often our sense of gain and loss is what leads us to seek, to pay our respects. We do these things because we think we can receive blessings. Actually, by sincerely paying our respects, we discipline ourselves and subdue our arrogance. We need to eliminate our arrogance completely.

Aside from greed, anger and ignorance, there is arrogance. When we are arrogant, we cannot humble ourselves to respect the Dharma. If we do not have this respect, we will not believe in the Buddha’s teachings. So, we must believe and have Right Faith. At the same time, we must faithfully accept and practice the Dharma. Our own conceit and pride must be eliminated. So, when we make obeisance [to the Buddha], we are not asking Him for something, we are asking to eliminate arrogance in our minds. So, we make obeisance to eliminate arrogance.

People are conceited and arrogant. We fail to see and respect other people’s strong points. When we respect other people’s strengths, we are able to admire and learn from them. I often say that every person is a sutra. When we see ugly and abominable appearances, we must think, “Do I behave that way?” If we do, we must change right away and humble ourselves. We must treat others with respect so they find us very pleasant and want to be close to us and be in our company.

This how we can learn from every person. This is why we say, “In a group of three, I will find my teacher.” Through our interactions with people, we learn intangible and formless principles. We learn that all manifested external appearances come from the workings of our minds. The things we can change are not fixed. The habitual tendencies of others are acquired, and are also not fixed. So, if we can clearly understand these principles, we understand appearance and non-appearance. Then we will not be so attached to our views of appearances.

So this means, “He has perfected such a wondrous body.” As we engage in spiritual practice, if we can completely understand these principles, [we can] thoroughly eliminate our arrogance, conceit and egotism. Because of the Buddha’s appearance, we believe that the Buddha created many good affinities with sentient beings, and that is why they feel respectful when they see Him. Since Beginningless Time, the Buddha has been doing this as part of His spiritual practice. Therefore, He has accumulated so many [good karmic connections] that sentient beings can see His good appearance. Bringing joy to people is something Buddha can do.

Of course, we intrinsically have Buddha-nature, so we can also achieve this. In our spiritual practice, as we encounter external conditions, we must make an effort to recognize and understand everything so that we can transform consciousness into wisdom. Our minds must be impartial toward all phenomena. We must have this impartial mindset toward all sentient beings regardless of their appearance. This is the Buddha’s spiritual state. In His past lives, He went through this process to reveal [teachings] and guide us. When we see the Buddha, we see principles and feel joyful. Then all Dharma has already penetrated our minds.

Next, [the sutra] states,

“One could also see Tathagatas naturally attaining Buddhahood, their bodies the color of golden mountains, upright, imposing, very subtle and wondrous. As though within pure crystal, there appeared a real golden image.” 

Everyone, including. Manjusri Bodhisattva and Maitreya Bodhisattva were praising the Buddha. With the light of the Buddha shining everywhere, sentient beings could see the Buddha at the Dharma-assembly. They could understand that all Buddhas, Tathagatas, from the past and present have all naturally attained Buddhahood the same way.

How does one naturally attain Buddhahood? If we can eliminate the false and return to the true, we can return to our Buddha-nature and quickly attain Buddhahood. As long as we can aspire and vow to follow the path taken by the Buddha, we will clearly see our true nature. If our minds are clear, our true nature will emerge. This happens naturally. Buddha-nature is natural; it is not created. When something is created, it has an appearance. It is not a true principle. Something tangible and with an appearance is not a true principle and will go through changes. I always tell you this, and I hope you can clearly understand.

“Their bodies the color of golden mountains.” Our intrinsic Buddha-nature is so pure, and as bright as shining light. It is like golden mountains. This is a way to describe it.

“Upright, imposing, very subtle and wondrous.” Certainly, the Dharmakaya, the true principles, of every Buddha, every Tathagata, are truly magnificent. These are not contrived, but are very natural, truly gracious and magnificent. This subtlety and wondrousness cannot be expressed in words. We use “subtle and wondrous” as an approximation.

“As though within pure crystal.” Actually, the natural state of the universe that we see is like an image within pure, clear crystal. It is free of defilements. The image within a crystal is not tainted by external defilements. Indeed, it is pure like clear crystal. This is why I tell everyone that the Buddha is within our minds; He is within the crystal, pure and without defilement. This is such a subtle and wondrous state.

“There appeared a real golden image.” Within the crystal, there appeared a real golden image. This signifies nobility. The Buddha’s intrinsic nature and appearance and His Dharmakaya’s appearance is so noble and pure, free of defilements. So, the Sutra of Infinite Meanings also speaks of. His 32 Marks and 80 Excellent Characteristics. This same passage also appears in the Lotus Sutra. This conveys that true principles, the ultimate truth, will exist forever and remain pure, dignified and undefiled. If we can all understand this, we must always be mindful.