Author: Rosalyn Leung

Episode 159 – Collectively Create Good Karma and Cultivate Dignified Appearances

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>> “But in truth, there is no appearance nor any form; all appearances are perceived by the eye. While His appearance is of non-appearance, He manifests the appearance of a body. He manifests with the same physical appearance as sentient beings. But in truth, there is no appearance nor any form.”

>> The [appearance of] His transformation-body depends on the capabilities of sentient beings. To those whose capabilities are mature, His transformation-body appears good. Whether His appearance is good has nothing to do with His body, and everything to do with their capabilities.

>> From the perspective of non-appearance, appearance involves created appearances and false appearances. The Vairocana Sutra states that something that can be seen and is apparent has an appearance. Everything that has an appearance is unreal and false. We falsely see the four elements as our body.

>> “Seen as well were heavenly beings and humans, dragons, gods and yaksa retinues, gandharvas and kinnaras, each making offerings to their Buddhas.”

>> Dragon-gods are one of the eight classes of Dharma-protectors. Yaksas, also called speedy ghosts, are also mentioned in the Medicine Buddha Sutra.

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“But in truth, there is no appearance nor any form;
all appearances are perceived by the eye.
While His appearance is of non-appearance, He manifests the appearance of a body.
He manifests with the same physical appearance as sentient beings.
But in truth, there is no appearance nor any form.”

This expresses the truth that the Buddha’s Dharma was always without appearance. We should also understand that, in the same way, the Buddha-body is without appearance or form. So, “In truth, there is no appearance nor any form.” This refers to the Buddha’s Dharmakaya and how it adapts to the capabilities of sentient beings perceiving His body. If their capabilities have matured, then the sentient beings will see the dignified 32 Marks and 80 Excellent Characteristics in the Buddha’s transformation-body. If they have karmic affinities with the Buddha, they can naturally see that His appearance is good. The Buddha’s image always sparks joyfulness in all those who see Him. His every manner and action is admired and respected by every person.

The [appearance of] His transformation-body depends on the capabilities of sentient beings. To those whose capabilities are mature, His transformation-body appears good. Whether His appearance is good has nothing to do with His body, and everything to do with their capabilities.

So, is His appearance good or not? Whether the Buddha is endowed with 32 Marks depends on the capabilities of sentient beings. If the sentient beings have mature capabilities, then naturally what they see will bring them joy. Whether they are listening to the Buddha’s voice or looking at the Buddha’s image, [without realizing it,] all Dharma will naturally penetrate their minds.

Therefore, “In truth, there is no appearance nor any form” means that the Buddha’s Dharmakaya is good. Does the Buddha’s Dharmakaya only have 32 Marks? Does it only have 80 Excellent Characteristics? Actually, these are infinite. We unenlightened beings are truly unable to describe His infinitely pure and perfect virtuous appearance, His marks and characteristics.

The joy that sentient beings feel upon seeing Him is not only the result of the 32 Marks and 80 Excellent Characteristics. Everything about Him makes them happy. This is [because of] the Buddha-Dharma. I hope we can understand the Buddha’s teaching from His Dharmakaya (Dharma-body). His Dharmakaya has always been a set of principles and principles have always had no appearance, so [the Dharmakaya] cannot be seen nor touched. However, it is replete with principles.

These principles truly encompass all things in the universe and work in harmony. As for the Buddha, when He manifested in this world, He took on a human appearance. He did this as a result of His affinities with sentient beings. His conditions for transforming sentient beings are also principles. Causes, conditions, effects and retributions are all principles. Of these principles, we cannot see causes; we cannot touch affinities. They are but perceptions of the human mind.

Have we planted good causes in our interactions? If we typically create karma with our body, speech and mind that will help other people, those are “good causes.”

Good causes and conditions are created by the Threefold Karma of body, speech and mind. These seeds planted among people are called “good causes.” Good causes are the most important. We cannot actually see these causes; we just need to do these things. In the process of doing, we plant intangible seeds. Once planted, they go through a process. People, matters and objects may act as causes. Once a cause exists, it attracts conditions.

So, the cause needs to exist before the conditions. We need soil only after we have a seed. In addition to soil, the seed also needs sunlight and water. When these conditions converge, they fulfill karmic conditions, which means they enact the principles. Though we may not see that process, when everything comes together so perfectly and completely, this embodies the true principles of enlightenment. This is called the Buddha’s Dharmakaya. So, all true principles are embodied in the Buddha’s Dharmakaya.

So, we say principles have appearance and non-appearance, Appearance is the fruit of fulfilled karmic conditions created by all beings. This is called having an appearance.

From the perspective of non-appearance, appearance involves created appearances and false appearances. The Vairocana Sutra states that something that can be seen and is apparent has an appearance. Everything that has an appearance is unreal and false. We falsely see the four elements as our body.

Similarly, this applies to our relationships. We start out not knowing each other, but somehow causes and conditions brought us together. In our past lives, there was this cause which converged with various conditions. I became a monastic and then had a thought. When causes and conditions matured, Tzu Chi came to be.

Everyone, we can also all sense that. Tzu Chi created causes and conditions for people in society to better understand how the Buddha-Dharma can benefit humankind. Because of good deeds that benefit the community, people see the value of believing in the Dharma. This is why many people come to hear the Dharma, then devote themselves to benefiting all beings. This results from the sequential convergence of causes and conditions. Because these causes and conditions converged, we have achieved this appearance.

So, true principles are without appearance and can be seen everywhere, but when causes and conditions converge, that creates an appearance. Thus, we contrast appearance with non-appearance. If not for true principles of non-appearance, how could there be conditions for creating [appearances]? So, based on true principles, causes must first be created in order to converge with conditions.

All in all, principles are without appearance; they pervade the endless void and are in all places. Appearance comes from convergence of people, matters, objects and all things in the world. Everything we see that has an appearance arose from the convergence of causes and conditions. This also applies to humans. We created a cause with our parents, so these conditions led us to be born in this world. Thus, we have an appearance. Non-appearance represents true principles. Everything we did in the past still exists. So I often say, nothing follows us after death except karma. What we cannot [change] are the actions we have taken. Because the cause had been created, after we let go of that past life, causes and conditions lead us into the next life.

I often tell you all that while ordinary people do this, the Buddha does not. The Buddha uses His original true principles to guide the deluded sentient beings in this world. He returns on the ship of compassion and comes here for one great cause. His physical appearance, His 32 Marks and 80 Excellent Characteristics are already very complete. He does not come to this world involuntarily, but solely out of compassion and a desire to not see sentient beings suffer. This is why He comes to transform sentient beings. The Dharmakaya of Buddhas and Bodhisattvas is a body of true principles.

Thus, the Dharmakaya is a set of true principles. I keep saying this to everyone, but does everyone understand? The degree of magnificence in His appearance depends on the capabilities of sentient beings. If their capabilities are mature, seeing the Buddha and hearing teachings will bring them great joy. Joy comes from good appearances and good causes and conditions. These will help us more easily transform people.

Next, we will talk about, 

“Seen as well were heavenly beings and humans, dragons, gods and yaksa retinues, gandharvas and kinnaras, each making offerings to their Buddhas.”

“Seen as well were heavenly beings and humans.” In the past I have often said that those who practice the Ten Good Deeds may rise to the heavens and enjoy heavenly blessings. Those who abide by the Five Precepts may stay in the human realm. In this world, the Five Destinies are intermixed, along with good and evil. Suffering and joy both exist in this world. Those who suffer can still encounter the Dharma, because the Buddha appeared in this world.

One cannot attain Buddhahood in the heaven realm. [Becoming] a heavenly being relies on doing the Ten Good Deeds. Heaven is a place for enjoyment and is a place without suffering. When heavenly beings exhaust their blessings, Five Signs of Decay manifest in their appearance. This shows that once heavenly blessings are gone, heavenly beings fall back into the Six Realms, to human, hell, hungry ghost and animal realms. They still carry remnants of past karma and still have to face retributions. So, the heavens are still part of the mundane world.

When the Buddha appears, He appears in this world. This is a world of endurance. Although it is a world to be endured, with both good and evil, each one of us intrinsically has Buddha-nature. We all have the opportunity to be transformed. By knowing that life is full of suffering, that life is impermanent, we can be liberated from this suffering. Here we have an opportunity for spiritual practice. So in this world, good and evil are intermixed. It is a place where people can accept the Buddha’s teachings.

So, the Buddha appears in this world not only to present and illuminate the truths of all Buddhas, but also to transform heavenly beings. When we study Buddhist sutras, we often learn of heavenly kings coming to request teachings and heavenly beings coming to take refuge. So, even though the Buddha is in this world, He is a teacher to humans and heavenly beings.

There are also “dragons, gods and yaksa retinues.” Dragons, gods, yaksas, gandharvas and kinnaras represent the eight classes of Dharma-protectors. There are also gods of music, gods of fragrance and so on. They all come to take refuge in Buddha-Dharma. In the realm of heavenly gods, there are both good deities and evil ones. There are Dharma-protectors and maras that come to destroy the Dharma. But those who come to protect the Dharma, all the heavenly Dharma-protectors, can receive the radiance of the Buddha’s light and bask in this Buddha-light. All the heavenly beings and Dharma-protectors come to make offerings.

Dragon-gods have great power. Rainfalls and droughts are all connected to the dragon-gods. It is said that dragon-gods control the element of water, of rain for “they exercise power that cannot be measured.” These are not powers that we humans can measure.

In the past, if a drought occurred, the king led all his ministers and subjects to reverently adopt vegetarianism and uphold precepts to pray that the heavens would allow rain to fall. These are gods we cannot see. In this world, all beings share collective karma. So, we sentient beings must pray with great reverence to move the eight classes of Dharma-protectors. The reverence of all sentient beings, the good deeds they do and the love in their heart can bring balance to the four elements. For the four elements to be in harmony, we cannot overlook imperceptible divine powers.

So, 
Dragon-gods are one of the eight classes of Dharma-protectors. Yaksas, also called speedy ghosts, are also mentioned in the Medicine Buddha Sutra.

They cause things to happen to people suddenly and [unexpectedly]. These are all associated with yaksas.

All in all, we must treat the imperceptible heavenly beings with respect. We often say “respect the heavens,” which means to respect the gods. “Hold nature in awe, amass blessed conditions” tells us that we must constantly be respectful and hold nature and mighty but intangible divine powers in awe. So, we are definitely not superstitious; everything happens because of the collective karma of sentient beings. If we sentient beings can collectively create more positive karma, then all gods will be our Dharma-protectors.

If sentient beings collectively create bad karma, not only will heavenly beings, dragons and gods not protect the world, they will make more disasters happen. So, we need to have great reverence, hold nature in awe and amass blessed conditions. So, we must always be mindful.

Episode 158 – Buddha’s Appearance Transforms Sentient Beings

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>> “He reveals His body, 16 chi in size, with purple-gold radiance. His upright demeanor shines with penetrating brilliance. He has a whorl of hair like the moon, with the radiance of the sun. His curling hair is dark blue, and a fleshy protuberance is on His crown.”

>> “Inside and out, His body is crystal-clear, pure and without defilement, like pure water with no contamination, not tainted by dust. Of these physical marks, there are 32, and 80 Excellent Characteristics which seem to be seen.”

>> The previous verses praise the Buddha’s 32 Marks and 80 Excellent Characteristics, from the smoothness of His feet to all the other 80 Excellent Characteristics. The 32 Marks can be broken down into 80 Excellent Characteristics. This shows that the Buddha’s virtue was replete with dignity, perfect and without flaws.

>> “This reveals the places where living beings face the karmic retributions of birth and death.”

>>Suffering, emptiness, impermanence, impurities and about the Three Destinies and Six Realms. [He taught] how the karma we create leads us to our karmic retributions. This was what He taught to transform sentient beings. This is the rarest thing.

>> “Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

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As Buddhist practitioners, in spiritual practice, our mind and body have to be unified. Since we aspire to learning the Dharma, we must realize it in our actions. This is the first condition of spiritual practice. The Buddha came to the world to broaden the minds of sentient beings and purify their hearts. So, the Buddha came to this world for this one great cause. We must make a great effort to accept and practice His teachings and cultivate mind and body according to the Dharma.

As the Sutra of Infinite Meanings states next,

“He reveals His body, 16 chi in size, with purple-gold radiance. His upright demeanor shines with penetrating brilliance. He has a whorl of hair like the moon, with the radiance of the sun. His curling hair is dark blue, and a fleshy protuberance is on His crown.”

This sutra passage continues on until the phrase,

“Inside and out, His body is crystal-clear, pure and without defilement, like pure water with no contamination, not tainted by dust. Of these physical marks, there are 32, and 80 Excellent Characteristics which seem to be seen.”

This passage is very long.

“Of these physical marks, there are 32.” Those and the 80 Excellent Characteristics describe the Buddha’s dignified appearance. These are praises for the Buddha, starting from the fleshy protuberance on His crown. He is 16 chi in size, with a purple-gold radiance. His body is very radiant and magnificent.

The sutras state that an ordinary person is 8 chi, and the Buddha was twice that. Some commentaries describe it this way. But no matter how they try, no one could explain the Buddha’s appearance as being similar to that of other humans. Later, people realized that humans have both height and width. When we extend our arms, that width is the same as the distance between our head and feet. When we open up our hands, When we stretch out our fingers, we can estimate our height by [multiplying our hand-span] by eight. So, it is eight hand-spans from head to toe. Two times eight is sixteen. This is a [standard measure], the normal proportions for a human body.

As for His physical appearance and the clothing He wore, “His upright demeanor shines.” In the past we discussed a monk’s robe. The clothing worn by a monk is very proper. It is simple and radiant when worn. So, [it says] “His upright demeanor shines with penetrating brilliance.” This is praise to the Buddha, His posture, movements, clothing etc. In addition to such an appearance, there is that tuft of white hair between His brows. Moreover, “His curling hair is dark blue, and a fleshy protuberance is on His crown.” This refers to His hair. He was an Indian. Though He shaved His hair, it would grow out again as curly hair. So, “His curling hair is dark blue.” His hair is so dark that it looks shiny and blue.

Also, when we look at statues of the Buddha, there is a protuberance in the middle of His crown. This means that the Buddha did not look quite like a regular person. We call it “a fleshy protuberance on His crown.” Everything from His body, clothing, face and even His hair is described. So, “Inside and out, His body is crystal-clear, pure and without defilement.”

It does not matter how we explain the 32 Marks, the inside and outside. It is not just what is seen from the outside. Actually, the sutra also describes. [His] bones and organs in great detail, all the way down to the feet. His feet, aside from being very smooth, also had a mark that looked like a turning wheel. So, a total of 32 Marks were described. There are also 80 Excellent Characteristics. All this describes the dignity of His virtues, His perfect and flawless appearance.

The previous verses praise the Buddha’s 32 Marks and 80 Excellent Characteristics, from the smoothness of His feet to all the other 80 Excellent Characteristics. The 32 Marks can be broken down into 80 Excellent Characteristics. This shows that the Buddha’s virtue was replete with dignity, perfect and without flaws.

How should we engage in spiritual practice to attain this perfect appearance? This is why when sentient beings see the Buddha, they feel a sense of respect and joy and are willing to accept and practice His teachings. This comes from creating good affinities with sentient beings. When the affinity is good, naturally everything we see is pleasing. He had created many good karmic affinities with sentient beings so He could guide them.

We do not attain Buddhahood for ourselves but for the sake of sentient beings. The Buddha had very clearly stated that our Buddha-nature is intrinsic. Why did the Buddha manifest the Eight Aspects in His spiritual practice over 2000 years ago? The Buddha wanted to explain to everyone that He was just like everyone else. He had parents, a father and a mother. This was the life He led; this was how He became a Buddha after vows and ascetic practice.

He manifested in the world and used His body to educate people. After He attained enlightenment, He explained the principles He realized to us. Those principles were held in His heart. Indeed, all Buddhas share the same path. He has been a Buddha since Beginningless Time. This great teaching was the reason He came to this world to transform sentient beings. It had been over 40 years, so it was time for Him to use the Great Vehicle teachings He originally had to inspire people’s intrinsic Buddha-nature, so everyone can also walk the Bodhisattva-path. Everyone can do this.

Making aspirations is not about seeking protection, [instead] we vow to discover the Three Treasures in our self-nature. Since the Buddha tells us that we intrinsically have Buddha-nature, where is this Buddha-nature? We must quickly return to our [true] selves to discover our Buddha-nature. In order to discover our Buddha-nature, we must first have faith.

Faith is the source of the Way, the mother of merits. When we have an affinity with the Buddha, we willingly believe in the Buddha-Dharma, that we all intrinsically have Buddha-nature. We have to believe when the Buddha tells us it is no greater in Buddhas and no lesser in ourselves. We have the same wisdom as the Buddha, so the Dharma is intrinsically in our minds. The Dharma cannot be sought outside our minds. However, our minds are full of afflictions, interpersonal disputes and attachments. These have obscured our wisdom.

Right now, we need to believe what the Buddha tells us, that we originally had Dharma in our self-nature. We also have to believe that the Sangha is in our self-nature. We do not have to become monastics to be blessed-field Sangha.

Lay Bodhisattvas also have great wisdom. If they can accept the Buddha’s teachings and purify their intrinsic nature, their minds can also be free of defilements and attachments. They can be inspired to educate sentient beings. Those who create blessings for the world are called blessed-field Sangha. On the one hand, a lay Bodhisattva can grow in wisdom and have even more opportunities to create blessings. But laypeople are bound by worldly responsibilities and cannot let go of their familial bonds. In this way, they are bound. Monastics set aside limited love for great love. They leave their families and loved ones to fully dedicate themselves to sentient beings. This is the extraordinary thing about being a monastic. They do not have the hindrances of laypeople. There are no emotional ties that bind them. So, they are called blessed-field Sangha. They can dedicate themselves to the mission of helping people.

We all have the Three Treasures in our self-nature. We must be mindful of them. We become Buddhist practitioners to learn to attain His perfect and flawless dignity both inside and outside, not just in our visible appearance. Indeed, this tells us that our internal spiritual cultivation and the karmic affinities we create with sentient beings are very important.

The Buddha brings joy to people’s hearts when they see Him. All His actions seem perfect and replete with virtues. This is attained through spiritual practice. If we want to attain this dignified appearance, we must have virtue. That means we have created good affinities with sentient beings. When we live in harmony with people, matters and principles, naturally our virtue will give us a perfect appearance. If we do not get along with others, if we create bad affinities, if we do not act harmoniously ourselves, how can we do things harmoniously? If people and matters are not in harmony, how can we be in harmony with the principles? As I said earlier, the Buddha’s dignified appearance is perfect and flawless. The 32 Marks are wonderful. [Attaining them] depends on our spiritual practice.

The Sutra of Infinite Meanings says that the Buddha has 32 Marks, and the purpose of the 32 Marks is to guide people. Only those with good karmic conditions can transform sentient beings. The Lotus Sutra also states here,

“This reveals the places where living beings face the karmic retributions of birth and death.”

The Buddha’s one great reason for coming to this world is to open and reveal [the teachings]. But have sentient realized and entered them? I have just said that since we vowed to have faith in the Buddha, we must believe His teachings. We must accept and practice His teachings, so we can comprehend, realize and enter them.

What does the Buddha open and reveal? The karmic retributions of birth and death. The karma we create causes us to transmigrate through the Six Realms, the heaven, human, hell, hungry ghost, animal and even asura realms. These are the Six Realms of cyclic existence.

The Buddha tirelessly analyzed for us the reason we must not create karma. If we practice the Ten Good Deeds, we will go to heaven. But when our heavenly blessings are exhausted, we will fall again. Whether we end up in the human or animal realm is uncertain. So, practicing the Ten Good Deeds does not lead to the ultimate. What we want is to transcend the Six Realms. This is not just about doing good deeds without attachments. After we do good deeds, we have to dedicate our merits to sentient beings.

We are practicing for their sake. We are not creating blessings for merits, for our own sake, and so on. Not at all. We are truly attaining Buddhahood for their sake. We create blessings, guide them for their sake. We are not just practicing the Ten Good Deeds to be reborn in the heaven realm. That is not the ultimate. Though there are longer lifespans and more pleasures there, there is no Dharma to hear and no places to engage in spiritual practice.

So, it is better to come to this world. We must take advantage of our time here to listen to the Buddha’s teachings and learn how to do good deeds without attachments. We must aspire to transcend the Six Realms. So at the same time, the Buddha spoke for the sake of humans, heavenly beings and the eight classes of Dharma-protectors.

The Buddha always taught about.

Suffering, emptiness, impermanence, impurities and about the Three Destinies and Six Realms. [He taught] how the karma we create leads us to our karmic retributions. This was what He taught to transform sentient beings. This is the rarest thing.

We must accept and practice His teachings.

Then the sutra states,

“Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

This tells sentient beings that besides the states of suffering in the Six Realms, the Buddha’s light illuminated all Buddha-lands. Everyone, this means that the Buddha does not only fully understand principles of this world; He also clearly knows about all Buddha-lands. He [shares] His understanding of principles with sentient beings in the Saha World to guide them to magnificent Buddha-lands. The Buddha tirelessly expounds the Dharma and gives teachings for us. So, we must accept and practice His teachings. Everyone, please always be mindful!

Episode 157 – Principled Methods for Benefiting Ourselves

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>> “Develop the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment” and “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.”

>> The Five Precepts: No Killing. No Stealing. No Sexual Misconduct. No Lying. No Drinking of Alcohol. The Ten Good Deeds: three of the body, four of speech, three of mind 1. Three deeds of the body: No Killing. No Stealing. No Sexual Misconduct 2. Four deeds of speech. No Lying. No Gossiping. No Flattery. No Harsh Speech 3. Three deeds of the mind: No Greed. No Anger. No Ignorance.

>> The Five Precepts and Ten Good Deeds are worldly virtuous Dharma. The Three Studies and Six Perfections are world-transcending virtuous Dharma. Though they may be profound or simple, they are methods that accord with principles and benefit the self.

>> A Buddha manifests in this world and may abide here for a long or short time, depending on the good karma and causes and conditions of sentient beings. Sakyamuni manifested in an impure, evil age and had a shortened lifespan of 80 years. Maitreya has a lifespan of 80,000 years. Amitabha has an immeasurable lifespan.

>> “This revealed the places where sentient beings face the karmic retributions of birth and death. Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

>> Suffering, emptiness, impermanence and impurity to humans, heavenly beings and the eight classes of Dharma-protectors.

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Every day, we should constantly be mindful of our thoughts. As Buddhists practitioners, to develop our wisdom, we need to rely on the Buddha and the Dharma. So, we pray for all Buddhas to abide in this world and for the Dharma to penetrate our minds.

If the Great Enlightened One abides here, He can lead sentient beings to become awakened. Although the Buddha entered Parinirvana over 2000 years ago, we still [consider Him] “the guiding teacher of the Three Realms” and the “compassionate father of the Four Kinds of Beings.” In the Saha World, Sakyamuni Buddha is still our guiding teacher. The Buddha forever abides in our minds. With the Buddha in our minds, there will be Dharma in our actions. Isn’t learning the Dharma about [immersing] our bodies and minds in the Dharma?

Thus, in the Sutra of Infinite Meanings, through the Buddha’s teachings, He wants us to always.

“Develop the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment” and “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.”

We need to have the Three Insights and. Six Spiritual Powers and cultivate the 37 Practices to Enlightenment. We must work very hard to have a clear understanding of the Dharma. Then we will have the wisdom to clearly understand the Three Realms and everything in this world, whether is it a matter, object or principle, whether it is something tangible or intangible. This is achieving the Three Insights and Six Spiritual Powers. Once we completely purify our minds so they are free of defilements, we can fully comprehend everything.

We must exercise great kindness and compassion, not just understand the Four Noble Truths and Twelve Links. We must actually practice the Six Paramitas. The Six Paramitas are not just for our own advancement. The most important thing is benefiting others. This is what it means to awaken oneself and others. In order to awaken oneself and others, we must have the power of fearlessness. Of course, this requires all karmic conditions to be in place. So, “He appears with the good karmic causes and conditions of sentient beings.”

How long can the Buddha abide in the world? Whether He can abide in the world and teach and transform in certain places is closely related to the good karma and causes and conditions of the sentient beings there. Thus, to create good karma, sentient beings must uphold the Five Precepts and do the Ten Good Deeds. This is the worldly virtuous Dharma.

The Five Precepts: No Killing. No Stealing. No Sexual Misconduct. No Lying. No Drinking of Alcohol. The Ten Good Deeds: three of the body, four of speech, three of mind 1. Three deeds of the body: No Killing. No Stealing. No Sexual Misconduct 2. Four deeds of speech. No Lying. No Gossiping. No Flattery. No Harsh Speech 3. Three deeds of the mind: No Greed. No Anger. No Ignorance.

In this world, to be a good person, we must uphold the Five Precepts. Not only must we uphold precepts; for us to be good people, we certainly must do good deeds. Therefore, we must [practice] the Ten Good Deeds. These come from the Threefold Karma of body, speech and mind. We need to be very proactive. We cannot just [adhere to precepts] or avoid committing offenses, we must also proactively do good deeds. In this world, we need the Five Precepts and the Ten Good Deeds.

If we wish to take the next step, we need to transcend this world. Don’t we engage in spiritual practice to transcend birth and death? To go beyond the state of ordinary people, which is cyclic existence, to return to this world because of our vows and not because of our karma, that is called liberation. What must we do to be liberated, to transcend this world? The Three Studies and Six Perfections are the world-transcending virtuous Dharma.

The Three Studies are precepts, Samadhi and wisdom. These are also known as the Three Flawless Studies. The Six Perfections, as everyone knows, are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. By applying this [kind of Dharma] to the actions of our bodies and minds, we can uphold these precepts when we go among sentient beings. This is how our minds can remain undefiled as we interact with people. This [brings] purity. This is liberation. This is world-transcending virtuous Dharma. This is the aim of our spiritual practice.

Thus, while teachings may be profound or simple, they all go along with “principled methods for benefiting the self.”

The Five Precepts and Ten Good Deeds are worldly virtuous Dharma. The Three Studies and Six Perfections are world-transcending virtuous Dharma. Though they may be profound or simple, they are methods that accord with principles and benefit the self.

In accordance with principles, the Buddha gave teachings. He adapted to the capacities of sentient beings to help them protect themselves. We can protect ourselves by upholding these rules. If we can all abide by these rules, we can plant good seeds and create good karmic conditions as we interact with people. This is entirely about protecting ourselves. Why do we engage in spiritual practice? Do we practice for ourselves? Do we practice for the Buddha? Actually, we practice for ourselves and others.

[Similarly], the Buddha gave teachings after. He attained enlightenment. Do we practice in order to become a Buddha? Actually, we want to become a Buddha to transform sentient beings. For sentient beings to be transformed, we must also transform ourselves. So, by going along with these principles, we can help ourselves. But actually, as we transform sentient beings and benefit the world, we benefit ourselves too. This is what we need to understand.

Thus, only after sentient beings create good karma will the Buddha abide in the world. We should understand how a Buddha manifests in this world and how long He may abide here.

A Buddha manifests in this world and may abide here for a long or short time, depending on the good karma and causes and conditions of sentient beings. Sakyamuni manifested in an impure, evil age and had a shortened lifespan of 80 years. Maitreya has a lifespan of 80,000 years. Amitabha has an immeasurable lifespan.

See, the Buddha entered Parinirvana at age 80. By the standards of this world, [His lifespan] was very short. This is because we sentient beings had too little good karma.

In the discussion between Ananda and Kasyapa, Kasyapa said, “Ananda, you have committed six Duskrta offenses. One of them was that the Buddha could have abided in this world for at least one kalpa. But when the Buddha proclaimed, ‘I am about to enter Parinirvana’ and said that three times, Ananda, you did not ask Him to stay. If you had asked Him to stay right away, He could have abided in the world for one kalpa.”

Ananda responded, “Yes, the Buddha did say this. But it was as if my mind was restrained by some force. I knew I should have responded by asking the Buddha to abide in the world, but ultimately, I just did not say it aloud.” This was one of Ananda’s offenses.

But why couldn’t Ananda speak? Because sentient beings did not have enough good karma. That is, they did not have enough blessings. So, we should know that whether a Buddha appears in the world and how long He will abide in the world depends on the karma of sentient beings.

In the Buddhist sutras, a section of the text tells [this next story]. In the past there was a Buddha named Susanta. After this Buddha became enlightened, He wanted to expound the Dharma to everyone. But sentient beings at that time did not have the necessary karmic conditions, so nobody wanted to ask Him for teachings. Because that was the case, Susanta Buddha realized Buddhahood in the morning and entered Parinirvana at sunset on the same day.

Indeed, Sakyamuni Buddha also went through a period where He momentarily thought about entering Parinirvana. Fortunately, Buddhas of the ten directions quickly appeared to console Sakyamuni Buddha. This is why we can listen to the Dharma today. Although the Buddha taught for only 40-some years, His Dharmakaya is ever-abiding and still exists. We are always abiding with His Dharmakaya, so we should accept and practice His teachings.

Sakyamuni Buddha abided in the evil world of the Five Turbidities. The [era of] Right Dharma lasted 500 years. [The era of] Dharma-semblance lasted 1000 years. Now we are in [the era of] Dharma-degeneration. Truly, it is very short. What will happen to the Dharma next? Presently, we have the responsibility of upholding the Buddha’s Right Dharma so it will not change anymore.

Now, over 2000 years after the Buddha abided in this world, the Dharma has already changed quite a bit, though it is flourishing in this world. During the era of Dharma-semblance, images of the Buddha were everywhere. Then after a long period of time, people came to believe that Buddhism is only about asking the Buddha for protection and support and for eliminating calamities and karma. Is this right? To eliminate calamities, we must create more blessings. If we can collectively create blessed karma and obey rules, practice the Five Precepts, Ten Good Deeds and Six Paramitas, the world will be safe. This is the collective karma of sentient beings.

When the Buddha came to the world, He explained that, in the future, this will be an evil world of the Five Turbidities. The Five Turbidities in sentient beings’ minds manifest in the time of [a degenerate age]. Because that was the case, though Sakyamuni Buddha’s lifespan originally could have allowed Him to abide a very long time, it was shortened to 80 years. Truly, the collective karma of sentient beings shortened the Buddha’s lifespan.

Yet Maitreya can abide in this world for 80,000 years. When Maitreya comes to this world, human lifespans will be very long. When Amitabha Buddha abides in His land, He has boundless life. In summary, the Buddhist sutras say the length of a Buddha’s lifespan depends on the amount of good karma we sentient beings have. The more good karma we have, the longer a Buddha’s lifespan will be. Thus it is said, “He appears with the good karmic causes and conditions of sentient beings.” This is why we sentient beings must work hard to create good karmic conditions.

The Lotus Sutra also states,

“This revealed the places where sentient beings face the karmic retributions of birth and death. Seen, too, were Buddha-lands adorned with a multitude of treasures. The colors of lapis lazuli and crystal were illumined by the Buddha’s light.”

“This revealed the places where sentient beings face the karmic retributions of birth and death.” This made apparent the places where sentient beings face their karmic retributions of birth and death. Does everyone know where sentient beings face the karmic retributions of birth and death? So, the Buddha began to give teachings about.

Suffering, emptiness, impermanence and impurity to humans, heavenly beings and the eight classes of Dharma-protectors.

Suffering, emptiness and impermanence are always explained by the Buddha, whether He is giving Small or Great Vehicle teachings. He expounds the sufferings of human life, the truth of suffering, causation, cessation and the Path. There are many principles behind suffering. Why do sentient beings suffer so much? Because of the karmic forces they accumulate. The collection of karma from greed, anger and ignorance in the minds of sentient beings, results in an imbalance of the four elements and an increasing number of man-made calamities. Thus, the Buddha came to this world to tell everyone about the causes of suffering. These originate from people’s minds.

Indeed, sentient beings create karma because they are greedy for things. Actually, all things are originally empty. Sentient beings are confused because they do not understand impermanence. Impermanence, suffering and emptiness arise from impurities in human minds. Human minds are not pure and we do not realize that the body is impure. If we think about how this body goes through birth, aging, illness and death, if we understand these principles, naturally we can completely eliminate the impurities of the mind, which are greed, anger, ignorance, arrogance and doubt.

Everyone, we really must be mindful. When it comes to impurities of the mind, this is something we must constantly examine. Not only are our minds impure, more importantly, our bodies are also impure. If we thoroughly understand these principles, naturally, our wisdom-life will mature. So everyone, please always be mindful.

Episode 156 – Collectively Create Good Karmic Conditions

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>> He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings – Chapter on Virtues, Sutra of Infinite Meanings.

>> “All Buddhas and Bodhisattvas come to this land of endurance by the power of their kind and compassionate vows and use Four Infinite Minds to save all beings.”

>> As Bodhisattvas interact with sentient beings with the power of fearlessness, they give rise to sympathy. [Teaching according to] sentient beings’ karma of body, speech and mind benefits them and brings them peace and joy. This is called fearless sympathy.

>> The Fourfold Fearlessness is fearlessness in knowing all things, fearlessness in exhausting Leaks, fearlessness in teaching about obstructions, fearlessness in teaching the end of suffering.

>> The causes and conditions of good karma arise from following the Five Precepts and doing the Ten Good Deeds. When we create good Threefold Karma of body, speech and mind, we form causes and conditions for good karma.

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At this moment, do we have pure minds and clear thoughts? At the beginning of every day, our wisdom-life also awakens. First thing in the morning, we are diligent and working hard. We prostrate to the Buddha, sit in meditation and listen to teachings. For our wisdom-life, we need moments of growth every day. These moments should be very important.

Earlier we discussed how. “He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment.” Everyone should still remember the Three Insights, insight of the heavenly eye, previous lives and ending all Leaks as well as the Six Powers. The Three Insights and Six Spiritual Powers are actually one entity. As long as our minds can always remain clear, we can clearly discern all things and principles in the world.

In this world, there are many unreal, false and illusory appearances. But we cannot clearly see and distinguish them. As a result, we regard the false as the real and often contend over people, matters and objects in our lives. Thus, we create bad karma. Therefore, we need a clear and bright mind. So we must develop the Three Insights and Six Spiritual Powers in sequence. This is how we engage in spiritual practice. The order the Buddha gave us for advancement is the Four Noble Truths, then the Twelve Links of Cyclic Existence, then the Six Paramitas. There is a [similar] order for the practices of the Three Insights and Six Spiritual Powers. If we clearly understand this, naturally we will practice the Six Paramitas and will be replete with loving-kindness and compassion.

He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings – Chapter on Virtues, Sutra of Infinite Meanings.

If we are replete with loving-kindness, compassion and the Ten Powers, naturally, we will be fearless. We will be clear about everything. This is like walking during the day, when the road ahead is very clear. We are familiar with each road, so we can see clearly if there are any obstacles on this road. We are also very clear on whether there are bumpy or uneven spots. If these are all very clear to us, then we can walk safely and not be afraid. This is an example using a daily activity.

What about our spiritual path? If we are very clear about the direction of our spiritual cultivation, we have already made great vows and aspirations. If we do so, naturally we need perseverance [to fulfill them]. If we have this perseverance and are replete with the Ten Powers that. I previously mentioned, what do we still have to fear?

So, the next sutra passage states,

“All Buddhas and Bodhisattvas come to this land of endurance by the power of their kind and compassionate vows and use Four Infinite Minds to save all beings.”

Everyone knows that the Saha World is a land of endurance, a world that must be tolerated. If we cannot manage to bear it, we will truly feel great suffering.

Everyone in this world is a sutra. As we look at others and read the stories of their sutras, we will share [what we learned] with others. Our sutras will be read by others, too. They may then share our stories with others. Indeed, we each have written a sutra with our lives. We wrote it ourselves. With our daily behavior, by the way we speak and act both in the past and present, what sutras have we written? What sutras have others written? We are all [learning from each other]. This is how we come to listen to another person’s life story as told and described by others. If we can listen with pure minds, each sutra is a great teaching because we learn

that everyone in this world suffers greatly. Therefore, we say this is a land of endurance. [Living] in the Saha World requires endurance. So, the Buddha and all Buddhas and Bodhisattvas return to this world on the ship of compassion, He travels on the powers of His kind and compassionate vows. So, He comes to a world that requires endurance and exercises the Four Infinite Minds to save and transform all beings.

I explained the Four Infinite Minds earlier. So, loving-kindness and compassion already make up two out of the Four Infinite Minds. Actually, loving-kindness includes joy. The Buddha wishes for all to be at peace, to forever live in stability and happiness. This is loving-kindness as well as joy, infinite kindness and infinite joy.

Compassion is equanimity [in giving]. With infinite compassion, we cannot bear to see sentient beings suffer. I feel pain when others hurt. I feel sad when others suffer. The hurt is inflicted on their bodies; the pain is in my heart. When others are suffering, I feel sad. With this unconditional great loving-kindness, we must also have universal great compassion. To relieve the suffering of sentient beings, we must be willing to give with equanimity, continue to give unconditionally and to do so freely and with ease.

“Precepts, Samadhi, wisdom, liberation and liberated views and knowledge.” We apply precepts, Samadhi and wisdom. Then as we give, we feel a great sense of liberation because we can clearly see everything and are very replete in understanding and views. The world we live in is just like this; people, matters and objects are illusory and impermanent. But sentient beings in this land of endurance still experience suffering. We understand these principles, as well as karmic conditions and collective karma. When we are replete with knowledge and views, we will not cling to anything in our surroundings.

Those are liberated knowledge and views. When we give, aside from not asking for anything in return, we also give with gratitude and joy. This is because we are “ordinary beings in a troubled land.” As such, we are truly unenlightened beings. Though we say we are Buddhist practitioners and seek His understanding and views, we are just starting to learn and to seek this understanding.

Some people may wonder, “After so many years, how much do I know?” We need to ask ourselves how much we know. However, after we know, are we bound by the knowledge we have pursued?

There is a story about the Buddha and a spiritual practitioner who came to seek the Way. The Buddha saw that he came with reverence, holding a bouquet of flowers as an offering to Him. When he came in front of the Buddha, he reverently knelt and offered these fresh flowers to the Buddha.

When the Buddha saw him hold up the flowers, He asked, “Why did you come? What do you seek?” As he was lifting the bouquet high in the air, he stopped when He heard the Buddha’s question, still holding the flowers up. He said to the Buddha, “Venerable Buddha, I am a spiritual practitioner. I don’t want anything. I just reverently came to seek the Way.” The Buddha said, “Well, let go. Just let it go.” The man put down the bouquet of flowers.

Since the flowers had been offered to the Buddha, he respectfully put his palms together. The Buddha again said to him, “Keep letting go.” This seeker obeyed the Buddha and let go of his palms that were pressed together. The Buddha said to him again, “Once more, let go.” This practitioner then said, “Buddha, I have let go of the flowers and my palms that were pressed together. What else can I let go of?” The Buddha then said, “Let go of even this thought of seeking the Way. Let it go. Even if it is only a tiny thought, you also need to let it go.”

Can everyone understand this principle of letting go? Once we let go, does that mean we disregard everything and do not need to do anything? Is that the case? Absolutely not. We must let go of our attachments and anything we are still seeking. If we know the direction toward our goals, are earnest and take steady steps, we can accurately move forward.

In our daily living, our Five Senses encounter the Five Sense Objects. If we are diligent, they turn into the Five Spiritual Roots and Five Powers. If we have clear views and understanding when the senses connect to the sense objects, they become the Five Spiritual Roots and Powers. Therefore, the strength lies in us; it depends on how diligent we are and how free our minds are of attachments. Then we can understand the people, matters and objects in this land of endurance. This is very important. Therefore, we need to exercise the Four Infinite Minds to save and transform all beings. In this way our strength can be applied.

Therefore, we are fearless when we understand everything, can practice the Six Paramitas to save all beings and become replete with the Ten Powers. “In Bodhisattvas, the Ten Powers and. [Fourfold] Fearlessness emerge.” We have nothing to fear when we are among people.

“Fearlessness emerges” means that. “As Bodhisattvas interact with sentient beings, [they use] the power of fearlessness. Sentient beings” are all beings with affection. Our affections must be directed to the right place. If it is misdirected, that also causes great hardship. That is why we need to have awakened affection and interact with sentient beings “with the power of fearlessness.”

As Bodhisattvas interact with sentient beings with the power of fearlessness, they give rise to sympathy. [Teaching according to] sentient beings’ karma of body, speech and mind benefits them and brings them peace and joy. This is called fearless sympathy.

Among sentient beings, we must exercise the power of our fearlessness. Then we can exercise the Four Infinite Minds among them. So, we “give rise to sympathy and [teach] according to sentient beings.’ Threefold Karma of body, speech and mind.” All sentient beings are pitiable, and therefore, we need to feel sympathy. Otherwise, we may wonder how they came to be so infatuated or deluded by passion. We [teach] according to what sentient beings create out of body, speech and mind. We must first accommodate and understand them. After we understand them, we will patiently guide them and benefit them with peace and happiness. We can figure out how to bring peace to them and help them become happy and at ease. These are the practices cultivated by Bodhisattvas.

As Buddhist practitioners, we must have the Ten Powers and [Fourfold] Fearlessness as well as loving-kindness and compassion. So, we “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” We must really be mindful, especially about [having] fearlessness. There are four kinds of fearlessness.

The Fourfold Fearlessness is fearlessness in knowing all things, fearlessness in exhausting Leaks, fearlessness in teaching about obstructions, fearlessness in teaching the end of suffering.

We must transform all sentient beings. To interact with people, we must have these four kinds of fearlessness.

[First is] fearlessness in knowing all things. We must understand all things in the world. If we do not understand them, we will be affected by tangible, material things. We must also have fearlessness in exhausting Leaks. All afflictions must be eliminated. This is called “exhausting Leaks.” If we no longer feel any afflictions, have no greed, anger or ignorance, will we still feel any sense of gain or loss? Nothing will bother us. If we are like this, we will be fearless in giving teachings. Because we know everything and are not attached to anything, we are fearless.

Then we have “fearlessness in teaching the end of suffering.” Life is a state that must be endured; it is full of suffering. Therefore, we must understand the Truth of Suffering, the principle of life being filled with suffering. If we do not understand that life is full of suffering, how can we remove the suffering from life? That is why we must first understand this.

So, fellow Bodhisattvas, as Buddhist practitioners we must be among people to learn all Dharma and understand all principles. Otherwise, even if I give clear teachings, you will still be confused when you deal with situations. Therefore, we need to practice all virtuous deeds. We really need to seek what is the right path to create virtuous karma. This is inseparable from practicing the Five Precepts and Ten Good Deeds.

The causes and conditions of good karma arise from following the Five Precepts and doing the Ten Good Deeds. When we create good Threefold Karma of body, speech and mind, we form causes and conditions for good karma.

The Five Precepts and Ten Good Deeds are related to the Threefold Karma of body, speech and mind. If we do good things with body, speech and mind, everything becomes good [karma] and naturally our minds will be fearless. [We] “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold Fearlessness]” and we will have sufficient strength to go among people in this world to transform all sentient beings. So everyone, please always be mindful.

Episode 155 – Loving-kindness, Compassion

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>> Loving-kindness, Compassion, the Ten Powers and [Fourfold] Fearlessness. He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment. He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.

>> Loving-kindness and compassion: Bringing joy to others is called loving-kindness. Saving them from suffering is called compassion. These are two of the Four Infinite Minds.

>> “The Tathagata’s room is a heart of great loving-kindness and compassion toward all sentient beings. The Tathagata’s clothing is a heart of gentleness and patience.”

>> “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. Being here, they expound the Dharma.”

>> The Ten Powers refer to the ten kinds of powers that the Tathagata inherently exercises 1. Knowing the right or wrong of every condition 2. Knowing karmic retribution in the 3 Periods 3. Knowledge of meditation, liberation and Samadhi 4. Knowledge of relative capabilities 5. Knowledge of many types of understanding 6. Knowledge of different states 7. Knowledge of all paths 8. Knowledge from unobstructed heavenly eyes 9. Flawless knowledge of past lives 10. Knowing how to eliminate habitual tendencies.

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Loving-kindness, Compassion, the Ten Powers and [Fourfold] Fearlessness.
He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment.
He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.
He appears with the good karmic causes and conditions of sentient beings.

Every day, I speak with everyone about the “mind.” Are our minds always radiant and clear? If our minds are pure, everything around us will be clear.

“The Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment are developed.” You probably still remember them. I hope everyone will remember the foundation for spiritual practice. Starting with the 37 Practices to Enlightenment, it will be easier for us to understand the Three Insights and Six Spiritual Powers.

Next, we will talk about how to “give rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” Everyone knows about loving-kindness and compassion. Don’t we often talk about loving-kindness and compassion? Isn’t it very simple? Loving-kindness and compassion are very simple, but can we clearly understand and correctly exercise them without deviation? This is very important for us. Some people [talk about love a lot]. What is such love? Determining whether our love is one of wisdom and knowledge or of foolishness and delusion requires us to be very mindful. With even a small deviation or a slight mistake, we can cause trouble in each other’s lives.

So, the Buddha taught us that the way to exercise loving-kindness and compassion is to “bring joy,” to bring happiness to sentient beings. What kind of joy is this? Some parents spoil their children, so they do not learn any discipline. They just keep asking for things. When they make mistakes, their parents keep sheltering them. The parents say, “As long as you are happy, that’s fine.” Haven’t we also heard young people with wealthy parents who have successful businesses say, “I can just rely on my parents. I have more than I need for this lifetime, so I don’t have to worry about my spending.” So they refuse to work. Does this bring [these children] happiness? If the children do not grow in wisdom but remain deluded because they have always been provided for, are the parents truly showing loving-kindness?

True loving-kindness must be applied with wisdom. So, we must exercise both compassion and wisdom. This reminds all of us that when we are kind and compassionate, we must know clearly [what we are doing]. A slight deviation makes a big difference. Here, loving-kindness means “bringing joy.” We bring people happiness and good fortune. To be happy and blessed requires a sense of safety. The Sutra of Infinite Meanings states, “Having relieved [living beings] from suffering, Bodhisattvas [then] teach the Dharma for them.” So, to save sentient beings from suffering, the most important thing to do is to teach them. Therefore, to help them attain happiness and stability, we must give them teachings.

“To relieve their suffering is called compassion.” Sentient beings have many kinds of suffering. Even if someone’s family is clearly wealthy, they may still say that they suffer. People still feel discontent even if they have eight or nine things out of ten. How do we satisfy a person who suffers from this kind of discontent? Only through education and wisdom. Of course, the most common sufferings we see and talk about are generally the result of natural and man-made disasters, poverty and illness. We should immediately reach out and relieve them from this kind of suffering. This applies to the suffering we commonly see.

Do you all know about the Four Infinite Minds? Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity. Loving-kindness and compassion are two of the Four Infinite Minds. Once we have the infinite minds of loving-kindness and compassion, this will definitely spread so that we have infinite joy and infinite equanimity.

Joy and equanimity can purify people’s minds, which brings happiness. Because sentient beings’ minds are tainted by all kinds of defilements, they create much karma. Sentient beings’ collective karma leads to many sufferings in life. As I have often mentioned recently, the imbalance of the four elements is a result of collective karma. Sentient beings’ collective karma is very worrisome. Because of the imbalance of the four elements, no matter where we live or how great our personal circumstances are, if there is much [collective] karma in that area, that karma will converge and cause a greater imbalance of the four elements. If people’s hearts are not harmonious, there may be large-scale man-made calamities. This comes from the afflictions and ignorance of sentient beings. So, even people who live in safety may worry.

Because sentient beings share collective karma, we all feel afflicted. These afflictions stem from long-standing conflicts and confrontations. People’s minds are not harmonious, and there is no mutual respect, so more and more afflictions are created. This is how sentient beings have created this imbalance in the climate through collective karma. If we can be joyful, then the Dharma has entered our minds and we no longer have afflictions. If we each do our duties and respect each other, we will have open minds toward each other. Then we will not create these afflictions that shape our lives and societies and affect the four elements. These things are actually interconnected; one event leads to the next. This is the workings of karmic cause and effect.

We must know that the Four Infinite Minds are loving-kindness, compassion, joy and equanimity. With loving-kindness, we hope that everyone can be safe and free, that there are favorable conditions everywhere, and that people can love and respect each other. This is the loving-kindness that should be taught. So, if we can [cultivate] the Four Infinite Minds, loving-kindness brings joy. Its pervasiveness brings a sense of calm, so people’s minds are free of afflictions, and they will have mutual respect.

Teaching others is about simultaneously bringing loving-kindness and joy to them. So on the one hand, we should love them, and on the other, teach them. This is the Buddha’s infinite loving-kindness. Compassion and equanimity must also be combined. With compassion, when a person suffers, we protect and care for him. Afterwards, other than emergency aid and long-term care, we also need to teach him, so he can let go of all his afflictions. This comes from infinite compassion. So, great loving-kindness encompasses joy, while great compassion encompasses equanimity. Thus, great loving-kindness, compassion, joy and equanimity are the Four Infinite Minds.

Loving-kindness and compassion: Bringing joy to others is called loving-kindness. Saving them from suffering is called compassion. These are two of the Four Infinite Minds.

A passage in the Lotus Sutra, from the Chapter on Dharma Teachers, states,

“The Tathagata’s room is a heart of great loving-kindness and compassion toward all sentient beings. The Tathagata’s clothing is a heart of gentleness and patience.”

These are teachings for us. Then there is this passage,

“Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. Being here, they expound the Dharma.”

These texts in the Lotus Sutra also teach us that the Tathagata’s room exists in our minds. It is the mind’s room. We all intrinsically have Buddha-nature and this great loving-kindness and compassion. “Human nature is inherently good.” Our good nature is our room, our state of mind. Everyone intrinsically has this; this is called the Tathagata’s room. This is everyone’s intrinsic nature. After becoming enlightened, the Tathagata demonstrated this loving-kindness and compassion in the world to teach sentient beings and to relieve their sufferings. Sentient beings are stubborn and difficult to tame, so. He had to put on the Tathagata’s clothing. That meant He had to be gentle and patient.

What is the Tathagata’s clothing? Why do we become monastics? Why are we called spiritual practitioners? Spiritual practitioner must wear the Tathagata’s clothing. Through our behavior, we must express the actions, manner, etiquette and attitude of our role as spiritual practitioners. This is wearing the Tathagata’s clothing. “The Tathagata’s clothing is a heart of gentleness and patience.” So, spiritual practitioners must be gentle. Because sentient beings are stubborn, we must be patient and gentle when approaching sentient beings. The Tzu Chi School of Buddhism is about interacting with people, so it is called “the road of working with people in this world.” To go into this world and interact with people, we must be gentle and patient when approaching sentient beings.

The Ten Powers refer to the ten kinds of powers that the Tathagata inherently exercises 1. Knowing the right or wrong of every condition 2. Knowing karmic retribution in the 3 Periods 3. Knowledge of meditation, liberation and Samadhi 4. Knowledge of relative capabilities 5. Knowledge of many types of understanding 6. Knowledge of different states 7. Knowledge of all paths 8. Knowledge from unobstructed heavenly eyes 9. Flawless knowledge of past lives 10. Knowing how to eliminate habitual tendencies.

Next, we will talk about the Ten Powers. “He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” The Ten Powers are the ten kinds of powers the Tathagata inherently exercises and uses to transform sentient beings.

What are these ten powers? First, “knowing the right or wrong of every condition.” Second, “knowing karmic retribution in the Three Periods.” I have often said that we must know about causes, conditions, effects and retributions, as well as about the past, present and future. If we have a clear understanding, we will have no complaints.

Third, “knowledge of meditation, liberation and Samadhi.” Meditation is a state of Samadhi. Carrying firewood or water can be a meditation. When we focus on whatever we are doing, that is meditation. If we concentrate and clearly identify our direction, naturally we can attain liberation and our minds will be in Samadhi. We will do what we must do and walk on the right path. This is the “knowledge of meditation, liberation and Samadhi,” which is also right knowledge, views and concentration. When we are very focused, that is a power of knowing.

Fourth, “knowledge of relative capabilities.” Fifth, “knowledge of many types of understanding.” Then sixth is “knowledge of different states.” We need to clearly understand all realms and states. There are different levels within this world. The desire realm, form realm and formless realm are all encompassed [in it]. In fact, when we are among other people, we each have our own circumstances and states. We must make an effort to comprehend this.

Seventh is “knowledge of all paths.” When we walk or act, what are we really doing? Should we take this path? We really need to let the Dharma enter our hearts. We must keep evil things away and prevent them from coming near. We need to clearly differentiate between these different things.

The eighth is “knowledge from unobstructed heavenly eyes.” I have talked about this before; we should know about the insight of the heavenly eye. Then [ninth], “Flawless knowledge of past lives.” [Tenth,] “knowing how to eliminate habitual tendencies.” These are the Three Insights I mentioned before. With the Three Insights, we naturally attain the Six Powers. “He develops the Three Insights, Six Spiritual Powers and [37] Practices.” Now we [discuss]. “He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.” The previous verse also mentions this.

So, as Buddhist practitioners, we must do everything in our power to benefit people. Even if [we can only give] a little, we must still help others. I have often said, “Many grains of rice can make a bushel; many drops of water make a river.” We should give whatever we can to help others. This is the right thing to do.

In life, if we cannot make clear discernments, if we lack the power of knowing, even when we see a good deed that we can do with minimal effort, we will still refuse to help. But if many desirable gains are presented to us, we feel we can seize [that opportunity]. Yet we should also avoid doing something that is improper. Sometimes if we are not able to safeguard [our mind], this leads to collective karma. We must use our power of knowing to discern everything. Everyone, in our daily living, we must apply the Buddha’s wisdom as we interact with people. He can clearly and precisely discern the course of His action. This comes from the power of knowing. So everyone, please always be mindful.

Episode 154 – With a Pure Heart, Understanding is Not Hindered

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>> He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment. He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness. He appears with the good karmic causes and conditions of sentient beings.

>> They are the insight into previous lives, the insight of the heavenly eye and the insight into ending all Leaks.

>> The Three Insights: 1. Insight into previous lives means we understand everything about the previous lives of ourselves and others. The second is insight of the heavenly eye. “We understand what will happen in future lives for ourselves and others.”

>> Third is insight into ending all Leaks, which means, “with the wisdom of the sages, we can thoroughly eliminate all afflictions.”

>> The aforementioned Three Insights are called Three Insights in Arhats. But for those who have attained Buddhahood, they are called Three Understandings.

>> The methods of practice are the 37 Practices to Enlightenment that lead us on the path to Nirvana. Because each practice is different, they are called Practices to Enlightenment.

>> “The light radiated from between the Buddha’s brows and. He manifested each of these rare events. The light illuminated the east and 18,000 Buddha-lands there.”

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He develops the Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment.
He gives rise to loving-kindness, compassion, the Ten Powers and [Fourfold] Fearlessness.
He appears with the good karmic causes and conditions of sentient beings.

Every moment, we maintain the same mindset and advance on the right path, step by step. We cannot deviate from it in the slightest, and our minds must always be bright and clear. This is the goal of our spiritual practice. The slightest confusion or bit of darkness in our minds may cause that minute deviation.

“The Three Insights, Six Spiritual Powers and [37] Practices to Enlightenment are developed.” These are very important, so we should make great effort to [develop them]. What are the Three Insights?

They are the insight into previous lives, the insight of the heavenly eye and the insight into ending all Leaks.

[First is] the insight into previous lives. What are our lives like in this lifetime? Why did we encounter such negative conditions? We need to know that this is due to our past lives. In the past, if we had not formed a connection with that person or created this cause in the past, we would not have met in this lifetime. Our past causes and conditions with this person created this karmic retribution in this life. The Buddha wants us to know the law of karma.

“When you meet such a person in this lifetime, you can joyfully repay your debt to each other.” If we can understand these principles, we can take a step back and broaden our minds. We must not limit our minds so that we are caught up in an endless loop that [we cannot escape]. There is no need. The Buddha has already told us that we should not be superstitious, that we must have Right Faith. We must even know the law of karma. If we clearly understand the law of karma, our past lives will become apparent.

So, in our living, we must not get sucked into that whirlpool. Instead, we must very clearly understand cause and effect. There is nothing worth pursuing; since we are already here, let us be at peace. If we are settled and have spiritual support, our minds will be very open and broad.

The Three Insights: 1. Insight into previous lives means we understand everything about the previous lives of ourselves and others. The second is insight of the heavenly eye. “We understand what will happen in future lives for ourselves and others.”

If someone asks us, “I suffered so much in this life, what will my next life be like?” About the future, we can say, “That depends on what you do in this lifetime. You can eliminate ignorance and avoid creating bad affinities with others. If you create bad affinities, make amends right away by repenting before them and giving with love. Then the negative causes and conditions from this lifetime will be changed for the better in future lifetimes.”

Here, “lifetime” may not refer only to this life. Past, present and future are called the Three Periods.

Therefore, the insight of heavenly eye requires not only clarity of vision but also clarity of mind. Thus, we clearly understand ourselves and others. In the past, we may have had an ignorant thought that caused conflict with someone else. If we quickly self-reflect now, we will have a positive future. With self-reflection, we can naturally dissolve the bonds of resentment.

So, “insight” means we must have clear understanding in our minds. We do not understand only what we need to say or do, but we can also guide others’ [speech and actions]. We must always clearly understand the Threefold Karma of body, speech and mind. If we use this perspective to view the world, we know the past is in the past, and we must clearly discern [that from] the present. This is how we broaden our perceptions. This is the insight of heavenly eye. With this insight, we can understand all things in the world. Therefore, when our minds are clear and bright, naturally our state of mind will be broad, and all will be clear. This is insight of heavenly eye.

Third is insight into ending all Leaks, which means, “with the wisdom of the sages, we can thoroughly eliminate all afflictions.”

We need extraordinary wisdom such as that of the sages, Buddhas and Bodhisattvas. Isn’t that what we are learning? We learn from Buddhas and Bodhisattvas. All Buddhas and Bodhisattvas, in their wisdom, have already eliminated all afflictions. This is what we must seek. This is what we must learn.

Whether we have insight into previous lives or insight of heavenly eyes, we must still eliminate all afflictions until there are no Leaks in our minds. We are familiar with “no Leaks” [or flawlessness]. “No Leaks” is a state of purity and clarity, a mind without any afflictions. “The perfection of precepts, Samadhi, wisdom, liberation and liberation’s understanding and views” is the insight into ending all Leaks.

So, we must all clearly understand that the source of all suffering is ignorance. The goal of spiritual practice is to eliminate ignorance. Once our minds are cleansed, naturally we have attained a sage’s state of mind. To have the same state of mind as sages, we must eliminate all afflictions. This is the basic principle. But are our minds in a constant state of heightened vigilance?

The aforementioned Three Insights are called Three Insights in Arhats. But for those who have attained Buddhahood, they are called Three Understandings.

Once we have thoroughly understood all principles, naturally our wisdom will broaden. So, the Sutra of Infinite Meanings teaches us that “infinite Dharma-doors readily appear before us.” What we need to learn are the Three Insights, then the Six Spiritual Powers. In “the Three Insights, Six Spiritual Powers and [37] Practices,” the Three Insights plus Three Spiritual Powers are the Six Spiritual Powers. Added are the power of heavenly ear, the power of transporting oneself and the power of knowing others’ minds. Together, the powers of heavenly eyes, of heavenly ears, of transporting oneself, of knowing past lives, of knowing others’ minds, and of ending all Leaks are the Six Spiritual Powers.

How do we acquire the power of heavenly ears? With the advance of modern technology, we constantly exhibit the power of heavenly ears. I am speaking here, and sitting there are a group of spiritual practitioners. They are far away from me yet they can listen from there. Even though there is so much space between us, they can also hear me. They are employing the power of heavenly ears. The original principles of this power was stated in the Buddha’s time. The Buddha explained this in His wisdom. Now, people applied their knowledge to develop this technology and implement it in our modern lives. This is not difficult!

As for the power of transporting oneself, I did not really go anywhere, and they did not come over here. How are they able to hear these spiritual teachings? Actually, they are also using the computer. They can also see me in front of them. So, did I go there or did they come here? Again, technology has delivered me to them. This is the power of transporting oneself.

What about the power of knowing others’ minds? Speaking of minds, does your mind really understand my mind? You are all listening to me speak. Listening is one thing, but do you understand? You [say you] understand. But the understanding is in your mind. The words come from my mind. I do not know what [your understanding is]. How could I know? By looking at your actions in front of and away from others. You may tell others, “my Master says such and such.” I am very touched when I hear that because you actually took in my words. However, when you are doing things, dealing with people and handling matters, have you [acted on what you learned]?

After hearing people say something, we must also observe their actions. After you have heard what I said, have you absorbed it? You have already learned to say it yourself. But do you use it in dealing with people and matters? It will take some time to see if everyone has absorbed [these teachings].

The Three Insights and Six Spiritual Powers [are related] to our past, present and future. If we made mistakes in our past, are we rectifying them in the present? Once we change our ways now, we will go in the right direction in the future. So everyone, when we hear [teachings] like this, do we accept and apply them? If we do, we truly have the Three Insights and Six Spiritual Powers.

Other than thoroughly understanding the Three Insights, we still need “practices.” As we walk on this path, we should clearly know the different states that we will pass through. What are these “practices”? They are methods. What are they? “The 37 Practices to Enlightenment.”

The methods of practice are the 37 Practices to Enlightenment that lead us on the path to Nirvana. Because each practice is different, they are called Practices to Enlightenment.

I often tell everyone about the 37 Practices to Enlightenment. They are an important process to go through for spiritual practice. The 37 Practices to Enlightenment begin with the first step of spiritual practice and lead us on the path directly to Nirvana. This indispensable road takes us from the beginning to the very end. The 37 Practices to Enlightenment has different categories, each with different names. For a period of time, Da Ai TV had an announcement that mentioned “three Fours, two Fives, a Seven and an Eight.”

Do you know what the “three Fours” are? Fourfold Mindfulness, Four Right Efforts and. Four Bases of Spiritual Power. These three groups of four are “the three Fours.” Of the “two Fives,” one is Five Roots and the other is Five Powers. Seven Factors of Bodhi and Eightfold Noble Path are the “Seven” and “Eight.” All these numbers add up to the 37 Practices to Enlightenment. They assist us on walking this path, so we can take firm and steady steps. We walk steadily ahead on this path, so these are the Practices to Enlightenment.

Everyone, in our spiritual practice, we must start with that initial aspiration and aim in the right direction. If we do not aim ourselves correctly, even if we have already chosen the right path, if we have the slightest deviation in our minds, the slightest deviation in direction, a single deviant thought can cause 1000 erroneous thoughts. One deviant step can take us 1000 miles off course. So, we must always take good care of our minds. If we do not take good care of our minds, we may make numerous mistakes. The Sutra of Infinite Meanings constantly reminds us of [how to] direct our minds in our daily living.

The Sutra of Infinite Meanings is the essence of the Lotus Sutra. The Buddha had already taken the essence of Lotus Sutra into His mind before He started to speak, and He [now] concentrated His mental power. So,

“The light radiated from between the Buddha’s brows and. He manifested each of these rare events. The light illuminated the east and 18,000 Buddha-lands there.”

He radiated light from between His brows and manifested each of these rare events. All Buddhas share the same path. Before They expound the Lotus Sutra, They first manifest the Six Auspicious Signs. So, the light radiating from between His brows illuminated the east. From this we can tell that the Buddha’s seat faced the east and the light from the rising sun. The curl of hair between His brows is one of 32 Marks of the Buddha. The reflected light from this white curl shone forth so everyone felt that the light from between His brows illuminated everything. This is the manifestation of an auspicious sign. Everyone saw this and felt very happy. Happiness is an auspicious sign that brings peace and joy to people’s hearts. So, this light illuminated the east and the 18,000 Buddha-lands there. The intrinsic nature of each person was clearly seen at this time.

If we explain things this way, as the Buddha faced the world, His first auspicious sign before teaching Dharma had already illuminated everything. At that moment, people were already very enthusiastic in body and mind. This was because they were all very happy. When they felt happy, they were open and understanding. So, everyone can [develop] “the Three Insights, Six Spiritual Powers and [37] Practices.” Very naturally, the teachings the Buddha had given, from the Four Noble Truths to the Twelve Links to the Six Paramitas and the 37 Practices to Enlightenment, had been practiced by all of them in the past. These had all been taught by the Buddha. Now, when they all saw this light radiate from the Buddha, [the teachings] had been “revealed” in their minds. The Buddha taught them to open their minds so He could reveal this teaching to them. Therefore, we should treat these two sutras, the Lotus Sutra and Sutra of Infinite Meanings, as companion texts. I hope everyone will always be mindful.

Episode 153 – Buddha-nature Is Pure and Undefiled

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>> “[His body is] neither blue nor yellow, neither red nor white, neither scarlet nor purple nor any variety of colors. He gives rise to precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.”

>> The Buddha’s Dharmakaya is pure and will not be defiled by material appearances.

>> Arising of precepts, Samadhi, wisdom, liberation, liberation’s understanding and views: the five kinds of merits and virtues used to attain the Buddha-body. These are the Fivefold Dharmakaya.

>> First is the Dharmakaya of precepts. It tells us that “the Tathagata’s Threefold Karma is free from any faults.”

>> Next is the Dharmakaya of Samadhi. This refers to how “the Tathagata’s true mind of stillness is free from all deluded thoughts.”

>> Third is the Dharmakaya of Wisdom. It refers to how “the Tathagata’s genuine wisdom and perfect clarity understands the nature of all things.”

>> 4. Dharmakaya of liberation: the Tathagata’s body and mind are completely free from all entanglements. Fifth is the. Dharmakaya of liberation’s understanding and views. He is also aware of His liberation. So, “The Tathagata inherently has perfect understanding of Himself.”

>> The light radiated from between the Buddha’s brows and He manifested each of these rare events. The light illumined the east and the 18,000 Buddha-lands there.

>>Between His brows is a tuft of white hair between His brows is a tuft of white hair. “It is clear inside and out, like a white crystal, with a rightward swirl.”

>> Right before the Buddha began expounding the Lotus Sutra, He first manifested six auspicious signs as the sequential conditions for the beginning of the sutra. These are called the Six Auspicious Signs of the Opening of the Lotus Sutra.

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Every day, we prudently come together in this place to mindfully experience the Buddha’s teachings. His every phrase and every word is a part of our daily living. Do [the teachings] apply to our daily living? If they are not [applicable] in daily life, then this is not the true Dharma. Also, if we do not apply the Dharma in our lives, then we are not true spiritual practitioners. In our daily living, we cannot separate the Dharma from how we deal with people, matters and objects. Then we can clearly discern right from wrong. Matters may [appear] a certain way, but the underlying principles are always there. Appearances are constantly changing, but principles are steady and have always been there. Still, we must make an effort to experience them.

Today’s reading of the Sutra of Infinite Meanings states,

“[His body is] neither blue nor yellow, neither red nor white, neither scarlet nor purple nor any variety of colors. He gives rise to precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.”

The Buddha’s Dharmakaya (Dharma-body) is pure. It has no appearance. It cannot be touched. It cannot be seen. It cannot be smelled. Its principles are serene and still, but it is still found everywhere in our lives.

It has no form and no appearance, so nothing can defile it. Our Buddha-nature has been covered by ignorance but not defiled by it. This is like when a dark cloud in the sky covers the sun or the moon. Once the dark cloud passes, the sun or moon looks the same as it did. When it is time for the sun to rise, we see sunlight. When it is time for the moon to rise, we see moonlight. No matter when clouds come out, it can only cover the sun or moon; it cannot defile it.

So it is with our intrinsic nature, which was originally pure. Our intrinsic nature is the principles. This body of principles is called the Dharmakaya. The principles we realize upon enlightenment are called the Buddha’s Dharmakaya. It is pure because it has always been pure, and it will not be defiled by material appearances.

The Buddha’s Dharmakaya is pure and will not be defiled by material appearances.

Next, we talk about how. “[He gives rise to] precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.” We already know about precepts, Samadhi and wisdom. I often talk about how we need to practice the Three Flawless Studies, which are precepts, Samadhi and wisdom. Precepts can protect our bodies and minds. They guard against wrongs and stop evils. Body and mind, we will know to heighten our vigilance against evil, so we will not be tempted by external phenomena to commit evil deeds. When we have precepts, we can guard against wrongs and stop evils.

[Next is] Samadhi. Since we are forming aspirations, we should make great vows. To make aspirations and vows, we need Samadhi. If the mind is not stable, naturally it will easily be influenced by external phenomena. But as we go about our daily living, when we deal with people and matters, when external phenomena manifest, do we become troubled? Do we become anxious? Do we want to retreat? If we do not have Samadhi, our minds will be led by these things. So, we must have the power of Samadhi and also exercise our wisdom. This is precepts, Samadhi and wisdom. If we can bring forth our wisdom, naturally we can discern right from wrong. Then we will have clarity and be flawless. When we are flawless, we have no leaks.

I often tell people that when we learn precepts, we must have “flawless precepts” and focus on upholding the precepts. With Samadhi we make aspirations and vows. We must uphold our state of Samadhi. This is called “flawless Samadhi.” We have already experienced what it is like to discriminate between worldly phenomena. We have already experienced what it is like to discriminate between worldly phenomena. We are determined to effortlessly play in this world. We are focused on helping people, on relieving the suffering of sentient beings. We are single-minded and will never turn back. This is called wisdom. We compassionately behold all equally. When we feel compassion, we treat all sentient beings equally. This is called “flawless wisdom.” These are the Three Flawless Studies.

If we add liberation and understanding, we get precepts, Samadhi, wisdom, liberation, and liberation’s understanding and views. These are five kinds of merits and virtues. Merits are related to internal cultivation. Virtues are related to external conduct. We need to practice internally and externally to achieve the Buddha-body. These are the Fivefold Dharmakaya.

Arising of precepts, Samadhi, wisdom, liberation, liberation’s understanding and views: the five kinds of merits and virtues used to attain the Buddha-body. These are the Fivefold Dharmakaya.

We have always said that the Dharmakaya is the principles.

First is the Dharmakaya of precepts. It tells us that “the Tathagata’s Threefold Karma is free from any faults.”

What is the Tathagata’s Threefold Karma? His body, speech and mind. When the Buddha opens His mouth, He speaks the Dharma. His body is already pure and the thoughts in His mind are wise. His Threefold Karma is completely pure and free from any faults. His body does not commit any transgressions. His mouth expounds the Dharma and does not err. His mind is pure. This is how the Buddha’s Threefold Karma is pure and free from any faults.

Next is the Dharmakaya of Samadhi. This refers to how “the Tathagata’s true mind of stillness is free from all deluded thoughts.”

Of course, the Buddha’s mind is tranquil and still. The Buddha’s mind is truly tranquil and still. That is why in the beginning we always say, “With minds tranquil and clear, vows as vast as the universe.” This is the state of the Buddha’s mind.

Third is the Dharmakaya of Wisdom. It refers to how “the Tathagata’s genuine wisdom and perfect clarity understands the nature of all things.”

The Tathagata’s wisdom is “the perfect and radiant Buddha-nature.” This perfect and radiant Buddha-nature can clearly illuminate all people, matters and principles in the macrocosm. We all have this pure Buddha-nature. The Buddha, with His pure intrinsic nature, has already achieved perfect and radiant wisdom, great, perfect mirror wisdom. This mirror in His mind is already pure, perfect and radiant and can penetrate the nature and appearances [of reality].

“Appearances” refers to people and matters. “Nature” refers to principles. So, nature cannot be touched, but appearances can be seen. What we can see includes all people, matters and things. They all have their principles. Therefore, matters and principles can come together harmoniously; that is how we penetrate the Dharma-nature by using our original and pure wisdom to deal with myriads of sentient beings and principles of people, matters and things. If we thoroughly penetrate them, that is the Dharmakaya of wisdom.

Fourth is the Dharmakaya of liberation. This world is full of appearances and afflictions. As the Buddha deals with people, matters, things, He is not bothered by afflictions.

The Buddha came to this world for one great cause. He hoped to awaken the enlightened nature of sentient beings, one by one. But have sentient beings realized [this nature]? Have they awakened? Has the Dharma entered their minds? This is all up to the myriads of sentient beings. To awaken means to clearly know our self-nature. Not to awaken means to continue to be defiled by afflictions. The defiled remain in the state of ordinary people. The Buddha’s mind is not tainted by ordinary people’s defilements. So, He is still liberated and can still guide deluded sentient beings. His mind has not been defiled. This is called “liberation.” The Buddha is liberated from all entanglements. This is the Dharmakaya of liberation.

4. Dharmakaya of liberation: the Tathagata’s body and mind are completely free from all entanglements. Fifth is the. Dharmakaya of liberation’s understanding and views. He is also aware of His liberation. So, “The Tathagata inherently has perfect understanding of Himself.”

Perfect understanding is being clear on everything and having complete realization and understanding, [perfect] understanding and views. He fully understands that. He already has the wisdom of liberation and also knows He must liberate others to enable them all to attain liberation as well. This is what we need to work on and understand. We must be replete with these five [attributes]. Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are what we must learn. These are the Fivefold Dharmakaya.

Dharma is principles; these are five principles. These principles are the nature of the Buddha. We all intrinsically have it; it is not greater in the Buddha or lesser in unenlightened beings. This is the principle of the Fivefold Dharmakaya. I hope we can all realize and understand this.

The light radiated from between the Buddha’s brows and He manifested each of these rare events. The light illumined the east and the 18,000 Buddha-lands there.

The next part of the Lotus Sutra explains that at the Lotus Dharma-assembly, the Buddha first taught the Sutra of Infinite Meanings. After the Sutra of Infinite Meanings, He entered the Samadhi of Infinite Meanings. As I have mentioned, that principle is like a clean mirror. This is the great perfect mirror wisdom. When the Buddha sat down to meditate, He contemplated everything. So, He manifested [auspicious] appearances and radiated light while in Samadhi.

As for “the light radiated from between His brows,” we all know that the curl of white hair that reflects light is one of the 32 Marks of the Buddha. The Buddha has soft, curly hair between His brows. When light is present, it seems that this patch of soft white hair is radiating the light. This is something that we ordinary people lack. But among the Buddha’s 32 Marks is this very special appearance.

So,

Between His brows is a tuft of white hair between His brows is a tuft of white hair. “It is clear inside and out, like a white crystal, with a rightward swirl.”

That tuft of white hair looks like a white crystal that can reflect light, and it has a circular, rightward swirl. So, before the Buddha taught the Lotus Sutra, He manifested six auspicious signs. The light from between His brows was one of them. These six auspicious signs were a prelude to the teachings. All Buddhas share the same path. Before expounding the Lotus Sutra, every Buddha did the same thing. Didn’t all 20,000 Sun-Moon-Lamp Radiant Buddhas do the same? So, all Buddhas share the same path. Before expounding the Lotus Sutra, they all manifest the six auspicious signs. This is the sequence of teaching this sutra.

Right before the Buddha began expounding the Lotus Sutra, He first manifested six auspicious signs as the sequential conditions for the beginning of the sutra. These are called the Six Auspicious Signs of the Opening of the Lotus Sutra.

Before expounding this Great Vehicle sutra, there were “Six Auspicious Signs of the Opening of the Lotus Sutra.” These were: His opening teachings, His Samadhi, the rain of flowers, the quaking of the land and delight in the beholders’ hearts. Everybody in the assembly was very happy. These six auspicious signs are the ceremonial ways of teaching that. Buddhas of the Three Realms and ten directions must manifest before They expound the Lotus Sutra.

In the Buddha’s heart, He only came for one great cause, to help the myriads of sentient beings in their state of delusion and confusion. Because sentient beings are deluded and confused, they create much collective karma. This collective karma leads to many disasters in the world. The Buddha comes to this world for one reason, to save our minds by helping us thoroughly understand principles. So, the Buddha only came to spread these principles so we can all comprehend them. All the afflictions in the world cannot defile the Buddha at all. This is the Buddha, so, He is called the Enlightened One of the Universe and the guiding teacher of humans and heavenly beings. So, to learn from the Buddha, we must learn [these principles]. Everyone, please always be mindful.

Episode 152 – Buddhas’ Dharmakaya Are Like a Boundless Void

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>> “[His body is] neither moving nor turning, neither idle nor tranquil, neither advancing nor regressing, neither safe nor in danger, neither right nor wrong, neither gaining nor losing, neither that nor this, neither going nor coming.”

>> All Buddhas’ Dharmakaya is like a boundless void, tranquil and clear, and inherently unmoving, calm and still.

>> “All heavenly beings, dragons, ghosts and gods made offerings to the most honored among people. And, within all Buddha-lands, there occurred a mighty trembling.”

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Every day, at this same time, the conditions are the same. This is the same time and the same state, but is it the same moment? Actually, the states are the same, but the moment in time is different. If we can clearly distinguish between the labels and [underlying] principles, we will fully understand those principles. If we cannot clearly distinguish between them, we will often take issue with people and over matters and objects.

The Sutra of Infinite Meanings can bring us deeper understanding. So, this section of the sutra says,

“[His body is] neither moving nor turning, neither idle nor tranquil, neither advancing nor regressing, neither safe nor in danger, neither right nor wrong, neither gaining nor losing, neither that nor this, neither going nor coming.”

As we chant the Sutra of Infinite Meanings daily, have we thoroughly understood these principles? “Neither moving nor turning, neither idle nor tranquil.” At any moment, are we passing time in movement? Or, are we passing time in stillness? At the present, we are very still. This is a tranquil setting. It feels very still and stable. We can call this “not moving.” When we are sitting here, we are not moving. Yet, as we are not moving at all, everyone became still. Do you know how far the Earth had travelled around the sun during this brief length of time? We know it is moving because the minutes and seconds are passing. We feel both the sense of movement and moments of stillness. So, [things are] “neither moving nor turning.”

But really, is there a moment when the Earth is not turning? Is there a time when minutes and seconds are not passing? Even if we are very still, the world surrounding us, not only heaven and earth, but everything, looks like it is “neither moving nor turning.” At the moment, we feel that things are “neither idle nor tranquil.” They are not existing in stillness; they are still moving ceaselessly. Thus, “moving” and “stillness” are happening simultaneously. This is known as an “aggregate.” I often talk about the “aggregate of action,” which we are experiencing at any given time. We just do not sense it.

[Thus, it is] “Neither advancing nor regressing, neither safe nor in danger.” The same principle applies to advancing and regressing. Are things really advancing or regressing? After we are born, when we are young, we are constantly learning. We learn to walk, to listen, to read and to do things. This is advancing. But after our youth has passed, and we are middle-aged, we are at our peak. Next is old age, in which we begin to continually deteriorate. As our strength and memory wane, we lose our agility and alertness. So, we are constantly regressing. So, are we advancing or regressing? [By then], we are regressing, and at the very end of that regression, we pass away. After we pass away, we come back again because we are all in cyclic existence. Thus, “neither advancing nor regressing, neither safe nor in danger.”

Within this realm of impermanence, we may often think that we are safe and sound. But we must remember that we cannot stop time; we cannot stop impermanence. How can we say “neither advancing nor regressing” is a moment of great peace? We cannot. Are we living in danger at every moment? Also, no. Although impermanence strikes in a moment, we do not know when it will happen. When things [change suddenly] in a moment, that is called “impermanence.” We must be aware of dangers as we live in safety; then we feel both simultaneously.

I always say we must be vigilant. Even though we live in calm and comfort, we must always have this kind of vigilance. Though we see many instances of impermanence in the world around us, these are actually the laws of nature. Our minds can [feel safe in] the law of nature, but we must thoroughly understand these principles. We have to know that change is constant, [what moves forward] will recede; this is the truth. In the state of human existence, this true principle is everlasting, but the world we live in is ever-changing and impermanent. This is “neither advancing nor regressing, neither safe nor in danger.”

Perhaps you are all wondering what does this have to do with you. When I think about this, I realize that this really affects me because we do not just live within these conditions, we are also living on this planet. We need to understand other people’s timing and circumstances. We must have an understanding of the entire world to have an idea of what is stable and what is out of balance. From the imbalance of the elements, to the living circumstances of all creatures, everything is related. Thus, the Buddha taught us to have a very broad view. Although we live in this space, our wisdom, our hearts must encompass the universe and thoroughly understand these principles.

This is why it says, “neither right nor wrong, neither gaining nor losing, Neither right” means “not so”, the principle is not so. “Neither right” also means “false” and “incorrect. Nor wrong” means there is no mistake. In the end, is it correct or incorrect? “Neither gaining nor losing” means there are no gains or losses.

Indeed, why are we taking issue over things? To figure out [the situation], we must apply our wisdom. This is very important. At a time of [change], we need to discern right from wrong. We cannot just say, “This is correct and incorrect.” Some non-Buddhist texts begin their teachings with “AU,” which means “existence” and “non-existence.” They start with “existence” and “non-existence.” Is this true or false? It does not matter. They begin with this concept. But, in the beginning of Buddhist sutras, it states, “Thus have I heard,” which means this actually happened. The beginning of the sutra mentions the Six Fulfillments. There was a basis for this, a place and people who listened and a Buddha who spoke. The word “such” means it actually happened as described.

Thus, Buddhist sutras must have a basis to say that these are the true principles and those that are false are baseless. This analysis helps us understand what is fabricated and what is true. So, in studying the Buddha’s Way, we want to know how to remove our daily illusions, and how to face the true principles. Thus, we must constantly clearly discern right from wrong. This phrase is “neither right nor wrong.” We need to clearly know what is “correct” and “incorrect. Neither gaining nor losing” is also an ever-abiding true principle. Buddha-nature is forever within our minds. No one has more of it, nor does anyone have less of it.

Thus, it is no greater in Buddhas and no less in ordinary people. Buddha-nature is equal in Buddhas and in sentient beings. We just need to make an effort to understand what is true and what is false. If the course is wrong, we cannot follow it. If the course is right, we want to diligently advance. Clearly, discernment of right from wrong comes from our Buddha-nature. We intrinsically have principles and a Dharmakaya. “Neither gaining nor losing” means. [Buddha-nature] is no greater in Buddhas. They do not have more of it than we do, nor is it less in sentient beings; we do not have less of it than Buddhas. Buddha-nature is equal in everyone.

So, it is “neither that nor this, neither going nor coming.” Why distinguish between here and there? At this given time, “that” is on that side of the Earth; “this” is on this side of the Earth. Coming and going between this and that, in the past, it may have taken a long time to finally reach the destination. Now, that is not necessary. We do not even need to get on a plane. We can use video conferencing. Someone speaks, and I respond. You see, isn’t this “neither that nor this, neither going nor coming”? You need not go there, and he need not come here. We can communicate [without delay]. So, people nowadays can use technology to demonstrate these existing principles. So, it is “neither that nor this, neither going nor coming.”

All Buddhas’ Dharmakaya is like a boundless void, tranquil and clear, and inherently unmoving, calm and still.

“All Buddhas’ Dharmakaya is like a boundless void, tranquil and clear.” This is the principle behind all Buddhas. The Dharma is truly like a boundless void. It is that tranquil and clear, as well as pure. Time is pure and principles are also pure because we cannot see or defile them. Thus, these are the intrinsic principles of the Dharmakaya. And these intrinsic principles are encompassed within the enlightened Buddha-nature. “The Dharmakaya of all Buddhas is like a boundless void, tranquil and clear and inherently unmoving, calm and still.” Within this context, would we say it is moving or revolving?

In fact, it is unmoving, yet it also does not become still. Even when it becomes still, it continues revolving. The principle is that movement and stillness [happen simultaneously]. If we can understand this, we should be able to comprehend all things in the world, whether time, space or human relationships. We just need to make the effort.

Thus, in the Lotus Sutra, as I said before, the Buddha began by sitting in full lotus and in Samadhi, a state of concentration. He was very happy and eager. The people listening were also very joyful, knowing He was about to emerge from Samadhi and freely carry out His original intent. At that point in time, heavenly drums sounded and heavenly flowers fell. That condition was very beautiful.

Thus, at that time,

“All heavenly beings, dragons, ghosts and gods made offerings to the most honored among people. And, within all Buddha-lands, there occurred a mighty trembling.”

This is telling us that at that point in time, everyone was very respectful. Aside from the fourfold assembly and king and nobles in this world, heavenly beings, dragons and gods were also there and made the most reverent offerings.

Regarding the word “offerings,” the heart is the most important thing. Thus, heavenly beings, dragons and gods also made offerings to the most honored among people. By physically practicing the teachings, they made offerings of respect and conduct. This is how they protect the Buddha-Dharma. These are all known as “offerings.” They made offerings to and protected the most honored among people. The Buddha achieved Buddhahood in this world and realized the true principles of the universe, so He was the most honored among people and had perfect, universal enlightenment. He realized the most correct course and was the most respected among humans.

“And, within all Buddha-lands, there occurred a mighty trembling.” A Buddha-land is simply a place where a Buddha taught and transformed beings. We know that Sakyamuni Buddha’s place of influence is the Saha World. The Saha World is in this universe, on this planet and includes all sentient beings. It is the most beloved and protected by the Buddha. Thus, He caresses the Earth to show that He cherishes all beings, things and places on this planet. This is the Buddha’s land.

In fact, within the universe, there are many Buddhas. We have already heard about. Sun-Moon-Lamp Radiant Buddha and 20,000 other Buddhas with the same name. Then, after Them came Burning Lamp Buddha, and after Him there will be many other Buddhas. Yet, Buddha-lands are unchanging. Our Saha World is also unchanging; it is still guided by the Buddha. When we say something is “unchanging” it means the principles are unchanging. The true principles in the Saha World are the same as the true principles in all other Buddha-lands. Thus, we say that all Buddhas share the same path. When the Buddha-mind in the Saha World is happy, the Buddha-minds of all Buddhas in all Buddha-lands are also happy. This is the “mighty trembling.” Trembling means eager and happy.

Thus, as we learn the Buddha’s Way we must bring everything into harmony with the principles. More importantly, in our daily living, we must be mindful not to separate the way we live from the principles [we learned]. We must bring them together harmoniously. Then we will not be led astray by external conditions.

“Neither moving nor turning, neither idle nor tranquil, neither advancing nor regressing, neither safe nor in danger, neither right nor wrong, neither gaining nor losing, neither that nor this, neither going nor coming.” At this point, we can understand the sutras that we chant daily very well. If we do not understand the text but simply read it, that is not right. We really must [bring] these principles into our daily living, to this time, place and our relationships. We must be very thorough. Therefore, we must always be mindful.

Episode 151 – With Dharma in the Mind, Buddha-Nature Manifests

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>> “Neither square nor round, neither short nor long, neither appearing nor disappearing, neither arising nor ceasing.”

>> Therefore, “Dharmakaya has no fixed appearance, is not existent, not nonexistent, not square, not round, not short, and not long.”

>> [His body] is neither appearing nor disappearing, neither arising nor ceasing. The Buddha’s Dharmakaya is uncontrived, so it is neither appearing nor disappearing, neither arising nor ceasing.

>> [His body is] neither creating nor evoking, nor contriving nor producing, neither sitting nor lying, nor walking nor standing still. “Neither creating nor evoking, nor contriving nor producing.” Next it is saying. “A Buddha’s Dharmakaya transcends all appearances and has no beginning or end, nor is it created.”

>> “Neither sitting nor lying down, walking nor standing still.” The School of Sudden Enlightenment has a teaching that says, “What does it mean to see the Buddha’s true body? To not see its existence or nonexistence is to see the Buddha’s true body.”

>> “Sitting or lying down, at all times and in all places, during the day or at night, regardless of the time, place or conditions, cultivating these practices is not difficult.”

>> When the Buddha finished teaching this sutra, He sat on His Dharma-seat in full lotus and entered the Samadhi of Infinite Meanings. From the heavens fell a rain of Mandarava flowers, and heavenly drums naturally sounded.

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We live between heaven and earth. In this space between heaven and earth, is it round, straight, square, or long? Indeed, humans are very small compared to the vastness of the universe. Whether our principles are square, round or rectangular depends on how we live our lives and do things. Being square or round is all the same. As long as our minds are broad, there is no difference between being square or round. If our minds are narrow, we take issue with others. However, if we can broaden [our minds], we will have more than enough space [for others], whether [they] are square or round, long or short. Therefore, [Dharmakaya is].

“Neither square nor round, neither short nor long, neither appearing nor disappearing, neither arising nor ceasing.”

If we can thoroughly understand such principles, what is there to take issue with? Everything is neither this nor that. Since things are neither, why take issue over the arising and ceasing of anything? How much time do we have to take issue with others?

Therefore, “Dharmakaya has no fixed appearance, is not existent, not nonexistent, not square, not round, not short, and not long.”

Indeed, we can neither see nor touch principles, but we can feel them. But just whose feelings are correct? People can debate this, but let us come back to the principle itself, which is neither existent nor non-existent. “Neither” means there is no “existence” or “non-existence.” So, “neither square nor round, short nor long” means things are not really square, round, short or long. These qualities truly do not exist. Indeed, these are just labels for principles.

That the “Dharmakaya is without appearance,” [means] the Dharma originally has no appearance; it goes beyond “existence” and “nonexistence.” Don’t we see this when we are doing things in our daily living? In what kind of space do we place a table of a certain length? What sized table can fit precisely into this space? If the space is very small and we try to fit a very long table in there, that is not the appropriate configuration. The same applies to principles in daily living. Is whether something square, round, long or short worth arguing over? It really is not.

[His body] is neither appearing nor disappearing, neither arising nor ceasing. The Buddha’s Dharmakaya is uncontrived, so it is neither appearing nor disappearing, neither arising nor ceasing.

“Neither appearing nor disappearing, neither arising nor ceasing.” Is it appearing or is it disappearing? Is it arising? Or is it ceasing? Where were we before coming to this life? We humans calculate our age starting from our first day, the moment we are born. However, will we forever remain the same in this world? Our appearance at birth goes through a gradual process of aging. At birth, we have the appearance of a baby. Then, with the passage of time, we gradually learn to sit, crawl and walk. So, our physical body continues to develop. Thus, is our appearance fixed at birth? It is not.

When we were born, we cried loudly. Right now, we are sitting here quietly. From our first day up until this moment, where has [that original appearance gone]? There is no fixed appearance. However, there is a principle behind this. This principle is invisible. After we are born, our physical body continues to grow over time. We go from being carried to sitting on our own, from sitting to crawling to standing. This happens because of principles, which when applied to the human body are called physiology.

Physiologically speaking, we never truly remain [at that state we were in] at birth. Between the day we were born until now, we constantly experience intangible changes, so we do not remain the way we were at that moment of birth. Actually, nowhere along this process is there a moment when things are fixed. I often talk about “the aggregate of action.” [Things] intangibly and imperceptibly fade away like this. There is no fixed appearance. This is “negation.” Things are “neither appearing nor disappearing, neither arising nor ceasing.”

I hope everyone can be more mindful of how, in our daily living, our bodies and material things change according to these principles. Everything in life continuously passes and never stops changing. Thus, nothing is ever fixed. So, there is neither arising nor ceasing.

Thus, the Buddha’s Dharmakaya refers to the principles we realize. Buddhahood is an enlightened state that we intrinsically have. After we have awakened, we realize that the Dharmakaya is [comprised of His] principles. The principles of non-contrivance seem so obvious. A tree comes from a tiny seed, which will sprout and develop because there is earth, water, sunlight and air. This happens because of the constant convergence of karmic causes and conditions in this environment. Then, as things arise and grow, its initial [appearance] will naturally fade away.

So, this is the principle. Therefore, over time, [objects] form, exist, decay and disappear; [people] go through birth, aging, illness and death; [thoughts] arise, abide, change and cease. This is the natural state of things. If we know the law of nature, we can remain uncontriving and will not continue to create [karma]. It is impossible for something to be fixed in the state of arising and have that fixed appearance forever. This is not possible. Constant changes are part of the law of nature; thus this is an illusory life.

Since we humans are unable to awaken to [recognize] this illusory state, we get into disputes. In fact, there is actually nothing worth disputing. So, people who have been awakened understand that this is the natural course of things. This is non-contrivance. Non-contrivance means we seek nothing, so we are not constrained by our conditions. If we go along with what happens naturally, we will not be bound or restricted. Since this is the way the world turns, and we are born on this Earth, we must follow the natural course of things. So, non-contrivance means things should not be contrived by humans but must happen naturally. So, “neither appearing nor disappearing, neither arising nor ceasing.”

[His body is] neither creating nor evoking, nor contriving nor producing, neither sitting nor lying, nor walking nor standing still. “Neither creating nor evoking, nor contriving nor producing.” Next it is saying. “A Buddha’s Dharmakaya transcends all appearances and has no beginning or end, nor is it created.”

This principle is the same as the earlier one. After awakening and understanding the Dharma, we naturally will transcend all appearances and not be obstructed by them. Then we will not cling to appearances such as fame or wealth. We will not take issue over whether we are recognized. Once we have transcended all appearances, there is no beginning or end, nor creation. We will not take issue over who started first, [asking], “Did you begin [this work] earlier, or did I begin earlier?”

I often talk about disaster relief work. If we are not the first to act, we are then the last to leave because there will still be many difficulties, even at the end. If everyone leaves, there is no one left to help deal with the remaining challenges. That is why we should either be the first to act or the last to leave. [Or better yet, we can] be there from the very beginning to the very end. Thus, we become connected and continuously keep them company. So, we do not take issue over who came first, not at all. [Instead, we follow] the law of nature and do whatever needs to be done. This is the wisdom the Buddha taught us. We must not cling to beginnings, endings or doings. We must not take issue over these terms. However, we must do what ought to be done. This is the way the principles work. “Neither sitting nor lying down,”

“Neither sitting nor lying down, walking nor standing still.” The School of Sudden Enlightenment has a teaching that says, “What does it mean to see the Buddha’s true body? To not see its existence or nonexistence is to see the Buddha’s true body.”

We may have been disciples who followed the Buddha more than 2000 years ago. We may also have been just like Seeker of Fame Bodhisattva, still looking for recognition and wealth, so we are still transmigrating in the Six Realms. But we still have an enlightened nature, so we are still remain in the Buddha-Dharma. We still make offerings. To what? To the Dharma, because the Buddha is no longer in this world. We bring the Buddha-mind into our minds and uphold and practice His teachings. We respect the Dharma. Why do we respect the Dharma? For one great cause: to become enlightened. After attaining enlightenment, there is also another great cause, to help all sentient beings. This is called the cycle of enlightenment.

So, what does it mean to see the Buddha? What is the true body of the Buddha? Actually, His true body exists in our minds. “To not see its existence or nonexistence is to see the Buddha’s true body.” We do not see [its] “existence” or “nonexistence.” If we can understand these principles, [we see] the Buddha’s true body. Actually, the Buddha was in this world, and though we may not have encountered Him, we emulate Him in these Four Demeanors. This is part of learning the Buddha’s Way, and we will learn it well.

“Regardless of walking, standing,”

“Sitting or lying down, at all times and in all places, during the day or at night, regardless of the time, place or conditions, cultivating these practices is not difficult.”

Whether it is day or night, whether we are walking, standing, sitting or lying down, the Dharma is in our minds and we can act according to the Dharma. If we can do so, then seeing the Buddha of our self-nature is not difficult. Actually, learning the Buddha’s Way occurs in daily living, in all places and at all times, whether it is day or night. Regardless of causes and conditions, if the Dharma is in our minds, it is really not difficult to see the Buddha, because He is in our minds.

Therefore, “the way we behave and conduct ourselves is called the Four Demeanors.”

As we learn the Buddha’s Way, we need to attend to our Four Demeanors, the way we walk, stand, sit and lie down. These are the things we ought to learn to do.

The Sutra of Infinite Meanings teaches us these things to give us a better understanding. So, the Buddha’s mind is concerned with the [Sutra of] Infinite Meanings, which is the essence of the Lotus Sutra.

When the Buddha finished teaching this sutra, He sat on His Dharma-seat in full lotus and entered the Samadhi of Infinite Meanings. From the heavens fell a rain of Mandarava flowers, and heavenly drums naturally sounded.

The Lotus Sutra says, “When the Buddha finished teaching this sutra,” which refers to the Sutra of Infinite Meanings, as we have said, “He sat on His Dharma-seat in full lotus and entered Samadhi.” After the Buddha taught this sutra, He began to sit in meditation and teach the Lotus Sutra without words as. He radiated light and transformed His appearance. This was what happened when. He was in the Samadhi of Infinite Meanings.

This Samadhi exists as part of our daily living, as we eat, drink and so on. This means, if we take good care of our minds, our mind and body will be one, and the movements of the body and mind will remain in the Samadhi of Infinite Meanings. We also uphold and practice all the principles in the Sutra of Infinite Meanings. Since this is a great teaching, naturally a rain of Mandarava flowers fell from the heavens [when it was given]. We have explained previously that. Mandarava flowers are soft flowers. There are big, as well as small, red, soft flowers, Mahamandarava and Mandarava flowers. Maha means big. Manjusaka flowers look very beautiful.

[The saying], “Flowers blooming in my heart” indicates “joyful.” We attain Dharma-joy if we feel very happy and peaceful when the Dharma enters our hearts. Happiness is like flowers blooming in our heart. So “a deluge of heavenly flowers” means to be very happy. It conveys how, when the Buddha entered the Samadhi of Infinite Meanings, He felt very peaceful and at ease. His surroundings were very tranquil and quiet, and heavenly drums naturally sounded. This was a very natural state.

The moment we feel very tranquil, we can hear the sound of the earth breathing. Not only do humans breathe, the earth is breathing too. We can hear the trees releasing fendoline. We can sense that, as well as hear the birds twittering. When our minds are tranquil and still, we can very easily hear all the natural and wondrous sounds in the land. We can hear all of it.

Therefore, Samadhi is “goodness abiding in one place, unmoving.” When all goodness is concentrated in one place, that is the state of Samadhi, which is Right Knowledge, View and Enlightenment. “All forms of meditative contemplation are called concentration as well as Samadhi.” They are when “right thoughts and actions converge harmoniously.” When thoughts, conduct are joined harmoniously, that is called Samadhi.

We need to remember that the only way to engage in spiritual practice is to focus wholeheartedly on helping all suffering sentient beings. We need to save ourselves first. Are we being tormented by ignorance and afflictions? If we can be released from them, naturally we can also help others to become liberated from both mental and physical suffering. So, we must always be mindful.

Episode 150 – By Grasping One Truth, We Understand all Truths

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>> “His body is neither existent nor nonexistent, arises from neither causes nor conditions, does not discriminate self from others.”

>> “The Dharmakaya of all Buddhas is like a boundless void. It does not arise or cease, come or go.”

>> “Has neither appearance nor non-appearance, is neither with name nor without name. It is ever-abiding but does not exist. It is empty and still but is not non-existent.”

>> “Though it is said to exist, it leaves no traces or footprints. Though it is non-existent, it pervades the ten directions.”

>> [It] arises from neither causes nor conditions, neither self nor others: Causes and conditions, and self and others, converge to create appearances. In conclusion, when causes and conditions converge, they give rise to appearances. The Buddha’s Dharmakaya does not arise nor cease; therefore it arises from neither causes nor conditions, does not discriminate self from others.

>> “This Buddha then taught a Great Vehicle sutra by the name of Infinite Meanings. Amidst the assembly, and for their sake, He set it forth with broad distinctions.”

>> [He] then taught a Great Vehicle [sutra]: All Buddhas, Tathagatas have true and right enlightenment. The path They cultivate is the Great Vehicle, which is also the supreme vehicle, the wondrous vehicle, the unequalled, universal vehicle.

>> The sutra named Infinite Meanings: Because Buddha wanted to give Lotus teachings, the principles of ultimate truth, He first taught these infinite meanings and then entered the Samadhi of infinite meanings, which led back to the principles of ultimate truth.

>> “Within ultimate truth, there are endless wondrous meanings.” So, this is the Sutra of Infinite Meanings,

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Are our minds and bodies in harmony every day? Very often, our minds seem to be independent of our bodies. So, we engage in spiritual cultivation to learn how to harmonize the body and mind. But when we talk about them, what is a mind? And what is a body? The Sutra of Infinite Meanings states,

“His body is neither existent nor nonexistent, arises from neither causes nor conditions, does not discriminate self from others.”

This explanation seems so broad. The body and mind are existent, [yet] they are also nonexistent. What does a mind look like? We cannot see it nor touch it. How exactly would the mind appear? Unfortunately, we ordinary beings have a mind that causes us to face all kinds of afflictions and suffering throughout our lives. But everyone’s experience of suffering is different. So, still others may wonder, “It is so obvious I am suffering. But I cannot comprehend your suffering.” Existence and nonexistence may only be a matter of experience. One who experienced [suffering] can comprehend it. One who has not will not be able to comprehend it. No matter how one person explains it, the other person cannot understand his suffering. Therefore, [feelings of] the body and mind really cannot be described in words or seen by anyone in a way that can allow them to truly feel it.

So,

“The Dharmakaya of all Buddhas is like a boundless void. It does not arise or cease, come or go.”

This is the highest stage for a spiritual practitioner. He already transformed his body into a Dharmakaya, or Dharma-body. People come and go because of their causes and conditions. All things grow from the seeds of causes and from the conditions created by earth, water, fire and wind. This is how physical forms manifest in this world. Only the Buddha can understand the shared principles of all things, which is the true Dharma. The true Dharma and all principles are encompassed by the Buddha’s Dharmakaya, His wisdom, which is as vast as the universe. This is like how the universe encompasses all things on earth. He has an understanding of everything that is very clear.

He no longer arises nor ceases, [yet] all things in the universe do arise and cease. Similarly, the human body goes through birth, aging, illness and death. But, the true principle.

“Has neither appearance nor non-appearance, is neither with name nor without name. It is ever-abiding but does not exist. It is empty and still but is not non-existent.”

This may sound very profound. As I shared previously, we cannot truly connect to each other’s feelings and truly experience them. [One may say], “I feel great suffering! I feel great pain!” But it is impossible for others to feel this. Life is beyond our control. Non-appearance, Non-appearance [refers to how] what we say or wish to convey cannot be seen by other people. [Meanwhile], no non-appearance means that this person still truly has this feeling. But is this existent? Or is it non-existent?

Is there [a thing] named “pain”? In fact, pain is a noun, In fact, pain is just a noun, which can be [described] in many different ways. So, “pain” also has no fixed appearance, but it is not without a name. Indeed, the word “pain” is truly able to express that feeling. So, it is “neither with name nor without name.”

Humans are always bound by these labels and appearances, for others cannot feel exactly what we feel. Sometimes we feel up, sometimes we feel down. So, does this [feeling] really exist? Or is this [feeling] non-existent? This happiness we are enjoying, can we enjoy it forever? And those who are suffering, will they suffer forever? These things have no fixed appearance and are also not ever-present. But they are also not non-existent. They are in between existent and non-existent. This depends on what kind of mindset we use to turn them around.

So, “[His body] has neither appearance nor non-appearance, is neither with name nor without name. It is ever-abiding but does not exist. It is empty and still but is not non-existent.”

“Though it is said to exist, it leaves no traces or footprints. Though it is non-existent, it pervades the ten directions.”

Whether this world is existent or non-existent depends on whether our wisdom can penetrate the principles of all things in the universe. If we can clearly understand these principles, by grasping one truth, we understand all truths. In fact, “[it] arises from neither causes nor conditions, does not discriminate self from others.” We often talk about “causes and conditions.” How does one come into the world, how does one leave, how does one feel, and how does one comprehend? This requires the presence of “causes” and “conditions,” the convergence of self and others.

Take all of us for example, him [and her], you and me. Between us, there are causes and conditions that led to these appearances. Because we have the affinity to be teacher and student, we gather here to engage in spiritual practice together. This is our spiritual training ground, our Dharma-lineage and our school of Buddhism. Whatever we do in our daily living is an appearance created from the convergence of causes and conditions, of self and others. The formation of an organization is a kind of “appearance.”

Him [and her], you and me, we each have a different name, a different responsibility, our own causes and conditions. “In conclusion, when causes and conditions converge, they give rise to appearances.” How do they arise? How do they cease? The appearance of arising and cessation depends completely on causes and conditions.

“[It] arises from neither causes nor conditions, neither self nor others.” But, if these factors are separated, there is nothing at all. If these factors converge, they give rise to these names, these organizations, these appearances. When an appearance is created, that is called formation. Therefore, I speak of formation and abiding. After something has been formed and is present in this environment, it is abiding. This is the appearance created by the convergence of causes and conditions.

[It] arises from neither causes nor conditions, neither self nor others: Causes and conditions, and self and others, converge to create appearances. In conclusion, when causes and conditions converge, they give rise to appearances. The Buddha’s Dharmakaya does not arise nor cease; therefore it arises from neither causes nor conditions, does not discriminate self from others.

We are ordinary beings and are influenced by causes and conditions, So, each of us are led by causes and conditions. What about the Buddha? The Buddha’s Dharmakaya has neither a beginning nor ending, is neither arising nor ceasing, neither coming nor going. It is fundamentally ever-abiding. So, it does not arise nor cease; it is part of the Buddha’s original nature.

The Buddha, all Buddhas and Bodhisattvas, return to the world out of compassion for all suffering sentient beings. So, He “arises from neither causes nor conditions, neither self nor others.” The Buddha came to this world not because. He was led by any causes and conditions. If anything influenced Him, that would be His compassion and wisdom. With great loving-kindness, great compassion, great joy and great equanimity, He could not bear to see sentient beings suffer. He came to this world with such a clear state of mind. He “arises from neither causes nor conditions, does not discriminate self from others.” The Buddha’s Dharmakaya does not continuously arise and cease in this world; He is ever-abiding.

So, this section of the Lotus Sutra states,

“This Buddha then taught a Great Vehicle sutra by the name of Infinite Meanings. Amidst the assembly, and for their sake, He set it forth with broad distinctions.”

“This Buddha then taught a Great Vehicle sutra.” The most important goal for the Buddha was to freely express His original intent. So, when the time came, He began to expound a Great Vehicle sutra. This Great Vehicle sutra is “the path all Buddhas and Tathagatas with true and right enlightenment have practiced.” This is the Great Vehicle, which is Annutara-samyak-sambodhi, or perfect and universal enlightenment. With His already enlightened nature, the Buddha walked this path. We can also walk this same path. It has always existed. If people have already walked on this path, others who follow them can also walk on it. The Buddha attained enlightenment, and we sentient beings also intrinsically have Buddha-nature, so why haven’t we attained Buddhahood? So, the Buddha taught the principle of the Way, the principle of this true path.

[He] then taught a Great Vehicle [sutra]: All Buddhas, Tathagatas have true and right enlightenment. The path They cultivate is the Great Vehicle, which is also the supreme vehicle, the wondrous vehicle, the unequalled, universal vehicle.

So, this vehicle “is the Great Vehicle.” [So, this vehicle travels] the great road, the truly broad path to the absolute, perfect, universal enlightenment. “[It] is also the supreme vehicle.” This path is supreme and unsurpassed. So, it is called the supreme vehicle. No other principle can surpass it. “It is also the wondrous vehicle.” There is no path safer or broader than this one. It can directly reach the state of Buddhahood, the most supreme, perfect, universal enlightenment. This is very wondrous and profound. So, it is called “the wondrous vehicle. The unequalled, universal vehicle” encompasses all Great and Small Vehicle [teachings].

I have previously discussed the Four Noble Truths, the Twelve Cyclic Links of Existence and the Six Paramitas. With the Six Paramitas, we can analyze the Twelve Cyclic Links of Existence, which are contained in the Four Noble Truths. Therefore, the great encompasses the small. This is like the way the universe encompasses all planets in the cosmos. The great can contain the small, all principles are encompassed within it.

The sutra named Infinite Meanings: Because Buddha wanted to give Lotus teachings, the principles of ultimate truth, He first taught these infinite meanings and then entered the Samadhi of infinite meanings, which led back to the principles of ultimate truth.

What is the name of this Great Vehicle sutra? “The sutra named Infinite Meanings.” As I have often said, the Sutra of Infinite Meanings is the essence of the Lotus Sutra. The essence of the Lotus Sutra is contained within the Sutra of Infinite Meanings. It encompasses all things; just one principle can encompass all things.

So, the Buddha wanted to expound the Lotus Sutra to freely carry out His original intent. The Lotus Sutra had always been in His heart, He had always wanted to give these teachings. “He first taught these infinite meanings.” He started by teaching about infinite meanings then entered the Samadhi of infinite meanings, When He entered Samadhi, He was actually [teaching] “the Lotus Sutra without words.” This was called Samadhi of Infinite Meanings. Whether He was radiating light or manifesting appearances, when He was in that state of Samadhi, He was fully in the Dharma-essence of infinite meanings. He was truly very happy and eager. So, when He first began to teach, He entered the Samadhi of Infinite Meanings, which led back to the principles of ultimate truth. Indeed, many principles are contained in the truth of the Great Vehicle. So, the Sutra of Infinite Meanings states, “One can give rise to infinity. Infinity arises from one.” For infinite Dharma to become readily apparent, we need to attain infinite wisdom. This depends on whether we can achieve thorough understanding. The principles of “infinite meanings lead back to the principles of ultimate truth.” So, [one truth] encompasses many principles.

“Within ultimate truth, there are endless wondrous meanings.” So, this is the Sutra of Infinite Meanings,

which was guarded and retained by the Buddha.

So, we can think about how within ultimate truth, there are endless wondrous meanings. Just by reading this phrase, our hearts become happy and excited about the Sutra of Infinite Meanings. When infinite meanings enter our minds, we can comprehend and understand all matters, objects, principles and appearances in the universe.

So it is said, actually, in these infinite meanings, “His body is neither existent nor nonexistent.” Do our bodies really exist or not? Are we that baby in our childhood? Are we that youth in our adolescence? Or, are we this elderly person? The questions go on. This same body is really “neither existent nor nonexistent.” It actually has no [fixed] appearance. I no longer have a youthful appearance. I certainly do not look like a child. Is there any appearance that can be ever-abiding? No.

“It arises from neither causes nor conditions, neither self nor others.” Actually unconditional loving-kindness and great universal compassion are the Buddha’s state of mind. With the Four Infinite Minds, He naturally is not led by His karmic retributions. This is all in the Sutra of Infinite Meanings. So everyone, our minds must enter the Dharma; the Dharma must penetrate our hearts. Then, how can any affliction or hindrance still remain? None can. So, we must always be mindful.