Author: Rosalyn Leung

Episode 139 – Bodhisattvas Play Effortlessly in this World

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>> “Are like majestic and brave lions that can subdue and overpower all beasts, near impervious to harm.”

>> The lions, fierce and brave, fear no sounds. Just like one who speaks fearlessly when facing deviant and odd teachings. When the lion roars, the brains of wild beasts will burst.

>> Replete with all precepts, there is no shortcoming in demeanor. In the practice of all good deeds, each has its decree. Thus, it is called a demeanor.

>> What is a dignified demeanor? “Having dignity in the way we move and act.”

>> Bodhisattvas play effortlessly in all the Paramitas; then at the stage of Tathagata they remain firm and unwavering, they abide in the power of their vows and extensively purify Buddha-lands -Chapter on Virtues, Sutra of Infinite Meanings.

>> “Attain the Samadhi of effortless play.”

>> “It is said that all Buddhas and Bodhisattvas focus on saving sentient beings as play.”

>> So, “at the stage of the Tathagata” refers to how. So, “at the stage of the Tathagata” refers to how “all Bodhisattvas use this vehicle of Dharma to arrive at the state of the Tathagata.”

>> “Dignifying the Buddha-state is a great matter. Merits and virtues from benefiting ourselves cannot accomplish this, so this requires the power of great vows.”

>> “After the Buddha bestowed this prediction, at midnight, He entered Nirvana without residue.”

>> “After the Buddha crossed into cessation, Wondrous Light Bodhisattva upheld the Wondrous Dharma Lotus Sutra for a full 80 small kalpas, expounding it to others.”

>> To uphold: This has many meanings. After hearing and understanding the Dharma, that comprehension leads to actions. Through actions, one attains realizations.

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In our spiritual practice, “the mind is without hindrances, therefore there are no hindrances.” This is how we must cultivate our mind to take in the Dharma. As for taking the Buddha-Dharma to heart, before the Buddha gave the Lotus teachings, He gave the “unspoken Lotus Sutra,” which was His state of mind. When our mental states are free of hindrances, we.

“Are like majestic and brave lions that can subdue and overpower all beasts, near impervious to harm.”

So, the bravery and fierceness of lions can [give rise to] majesty. It is commonly said, “The absence of greed results in bravery; the absence of fear results in determination.” So, if our minds are free of greedy thoughts and if we can eliminate afflictions, that is bravery. So, “the lions, brave and fierce” is an analogy for spiritual practitioners. After removing all afflictions, [everything we think and do is right,] so we are naturally fearless. Moreover, the words we speak will be right.

The lions, fierce and brave, fear no sounds. Just like one who speaks fearlessly when facing deviant and odd teachings. When the lion roars, the brains of wild beasts will burst.

[When we are right,] we “speak fearlessly when facing deviant and odd teachings.” Knowledgeable people may ask us very difficult and profound questions. But no matter how they argue, as long as the Buddha-Dharma is firmly in our minds, our mindset, path and actions will be right. So we will not be afraid to speak up or. Then we are “majestic.” So, the Buddha’s expounding of Dharma is like a lion’s roar. As a lion lies in the jungle and is about to release his roar, That sound will shake the entire land. Not only will the sound be heard throughout the jungle, the ground will seem to quake. This is the comparison He makes.

At the same time, there are many other creatures in the forest. In saying “the brains of wild beasts will burst” the “wild beasts” are rodents, which can refer to people with a limited mind and incorrect mindset. So when the roar is heard, “the brains of wild beasts will burst.” They are so scared that it feels as if their brains will split apart. This is an analogy. The Buddha’s majesty can cause all beasts to surrender.

Replete with all precepts, there is no shortcoming in demeanor. In the practice of all good deeds, each has its decree. Thus, it is called a demeanor.

To train all sentient beings, we must have a dignified demeanor. Thus, we use our demeanor to subdue sentient beings.

What is a dignified demeanor? “Having dignity in the way we move and act.”

As we walk, stand, sit or lie down, every movement of our body must have a dignified demeanor.

We must be dignified in the way we move and act. For a spiritual practitioner, internal cultivation and external practice are very important. “Replete with all precepts” means that, aside from our external behavior and our every action and conduct, we must also uphold internal discipline. We cannot keep breaking precepts in our minds or when no one is watching, then act dignified when someone is around. This goes against our spiritual aspirations. “Dignity without virtue” cannot tame sentient beings.

So, we must be “replete with all precepts” so that “there is no shortcoming in demeanor.” With internal cultivation and external practice, we are not lacking in discipline. “In the practice of all good deeds, each has its decree. Thus it is called a demeanor.” Everything we do, all the words we speak, every movement of our body, all interactions with people and things, must be carried out in accordance with rules. These are decrees. We base them on our scriptures. If we can achieve this, we truly have a dignified demeanor.

Bodhisattvas play effortlessly in all the Paramitas; then at the stage of Tathagata they remain firm and unwavering, they abide in the power of their vows and extensively purify Buddha-lands -Chapter on Virtues, Sutra of Infinite Meanings.

Bodhisattvas play effortlessly in this world. We have been born into this world, and I often talk about how. Bodhisattvas play effortlessly in this world. Sometimes they see people and wonder why they cannot get past things and be understanding. Life is like a play and. Bodhisattvas play effortlessly. But in this play, whatever role we play, we must act the part very successfully. Then on this stage of life, we have successfully played our roles. We can also compare our spiritual cultivation to being in a play. In the Record of Passing on the Lamp, one of the passages states,

“Attain the Samadhi of effortless play.”

This means,

“It is said that all Buddhas and Bodhisattvas focus on saving sentient beings as play.”

Samadhi is the mind’s meditative state. In it, the mind does not waver, and spiritual aspirations absolutely do not waver. While there may be outward movement, inwardly the mind remains very still and does not waver. Therefore, “all Buddhas and Bodhisattvas focus on saving sentient beings as play.” Focus leads to Samadhi, an unwavering spiritual aspiration, right thinking, right view and right action. There are multitudes of suffering sentient beings, and Buddhas and Bodhisattvas come to this world to transform sentient beings. But this requires focus. They treat this as play. So, we say, “Bodhisattvas play effortlessly.”

In the Sutra of Infinite Meanings, this passage contains the right Dharma that has been retained and guarded by all Buddhas.

So, “at the stage of the Tathagata” refers to how. So, “at the stage of the Tathagata” refers to how “all Bodhisattvas use this vehicle of Dharma to arrive at the state of the Tathagata.”

All Bodhisattvas have this mindset when they engage in spiritual practice to reach the state of the Buddha. But before reaching that state, they have to save all sentient beings. Saving all sentient beings is the Bodhisattva Wath. So, we need to follow this path to arrive at the state of the Tathagata. Once there, we can rest peacefully. When we abide peacefully, we are in Nirvana, a state with neither arising nor ceasing. Therefore, “they abide in the power of their vows and extensively purify Buddha-lands,”

“Abiding in the power of their vows” is talking about the “power of great vows;” it is the power of fundamental vows. In the Treatise on the Great Wisdom Paramita, it is said,

“Dignifying the Buddha-state is a great matter. Merits and virtues from benefiting ourselves cannot accomplish this, so this requires the power of great vows.”

We engage in spiritual practice for Buddha’s teachings, for sentient beings. Spiritual practitioners must dignify the Buddha-state. We need to reach a place where the Buddha-Dharma, the right Dharma, can peacefully abide. In this world, whether it is the realm of physical existence or a spiritual state, we must be able to dignify the Buddha-Dharma. This is a vow we must all make. So, this is a great matter. The Buddha came to this world for one great cause, so that in this physical existence, and in our state of mind, we can hold on to the power of our vows. This is how we dignify the Buddha-Dharma. So, this is “a great matter.” Dignifying the Buddha-state is our great matter.

“Merits and virtues from benefiting ourselves cannot accomplish this. Benefitting ourselves” refers to practicing only for our own awakening. If we want to only practice by ourselves, our merits and virtues cannot accomplish this. How can we widely spread the Buddha-Dharma throughout the realm of physical existence and throughout the minds of all sentient beings. So, we must work in concert with others, with unity, harmony and love. This is how great merits and virtues are achieved.

In the next passage of the Lotus Sutra, this section begins to discuss how Sun-Moon-Lamp Radiant Buddha bestowed a prediction upon Virtue Treasury Bodhisattva.

“After the Buddha bestowed this prediction, at midnight, He entered Nirvana without residue.”

“Nirvana without residue” is a state not tarnished in the slightest. Because the mind is pure and tranquil and has eliminated all afflictions, this state is “without residue.” The rapids of life and death have been cut off, so one will not return to the Six Realms. Even if one returns to the Six Realms, one will be steering the ship of compassion. All afflictions have been eliminated, so the spirit is calm and the mind is unwavering. As I have discussed previously, majesty is [a state of] freedom and ease.

Though all Buddhas share the same path, their term of transformation is limited by time. So, a lifetime of transformation will come to a conclusion. When it has reached its end, “at midnight, He entered Nirvana without residue.” This is also called Perfect Rest. The conditions for transformation have been “perfected.” There are no flaws, so everything is perfect. Therefore, this is called Perfect Rest. Because these conditions are perfected, what one takes in is tranquil and still, free of afflictions and hindrances. Entering a tranquil and still state is entering the Land of Calm Illumination. Nirvana is also the Land of Calm Illumination. It is tranquil, still and bright, free of impurities. This is called a Buddha-land, or a pure land. This is also called Perfect Rest or Nirvana. At this moment Sun-Moon-Lamp Radiant Buddha was about to enter Nirvana.

So the next passage says,

“After the Buddha crossed into cessation, Wondrous Light Bodhisattva upheld the Wondrous Dharma Lotus Sutra for a full 80 small kalpas, expounding it to others.”

Though a Buddha may be in Perfect Rest, the Buddha-Dharma is still here, just as Sakyamuni Buddha is in Perfect Rest, but the Buddha-Dharma is still here. It had to be passed down from lamp to lamp. Over 2000 years later, don’t we still have the same Buddha-Dharma? So now we must promote it in the world in the hope that there will be Dharma in both the physical and the spiritual world. This is what it means to “uphold.” For Dharma to be passed on, we must uphold it.

So, “since the Buddha crossed into extinction, Wondrous Light Bodhisattva upheld the teachings to transform the assembly.” He needed to uphold the sutras and the Dharma to transform sentient beings. This means he “endlessly turns the Dharma-wheel.”

Not only can the Buddha turn the Dharma-wheel, Bodhisattvas can also turn the Dharma-wheel. The Dharma-wheel cannot stop turning. Similarly, when a car is traveling, its tires cannot stop turning; they have to keep moving to go forward. Bodhisattvas must still continuously turn this [Dharma-]wheel to arrive at the state of the Tathagata. So, this is the reason Bodhisattvas uphold the teachings and transform the assembly. Thus, they “endlessly turn the Dharma-wheel.” To “uphold” has many meanings. But most importantly, it means to understand the Dharma they hear. We need to take in what we hear. “That comprehension leads to actions” means we must physically put our understanding into practice. Only then can we have a wonderful state of mind. When we see and attain realizations ourselves, we bear witness to the Buddha-Dharma.

Ancient masters and virtuous people of the past have upheld their understanding of the Buddha-Dharma and passed it down to today. We start by taking action and then later review to verify that we have not strayed from the teachings. “Through actions, they attain realizations.”

To uphold: This has many meanings. After hearing and understanding the Dharma, that comprehension leads to actions. Through actions, one attains realizations.

To focus on saving all sentient beings is spiritual practice and how Bodhisattvas play effortlessly in the world. This is also bearing witness. “Acting on one’s own accord to transform another” is part of what it means “to uphold,” like how Dharma Master Wondrous Light upheld the Wondrous Dharma Lotus Flower Sutra. This is what it means to “uphold.” This story comes from. Manjusri Bodhisattva’s description of the era of Sun-Moon-Lamp Radiant Bodhisattva. At that time, the demeanor of. Sun-Moon-Lamp Radiant Bodhisattva before He began to expound the Dharma also included radiating light and manifesting auspicious signs. Likewise, there were many people waiting. And, upon emerging from Samadhi, He also bestowed predictions on the Bodhisattvas. After doing so, He also entered Parinirvana. Then there were also Bodhisatvas who continued to pass down the Dharma.

This is how Manjursri Bodhisattva presently described Sun-Moon-Lamp Radiant Bodhisattva. So, this tells everyone that. Sakyamuni Buddha is now about to expound the wondrous Dharma. The Buddha is sitting there, starting off just like the ancient Buddhas. That is a “cause.” Because He is going to expound wondrous Dharma, He manifested appearances and radiated light. So, all Buddhas share the same path. Fellow practitioners, fellow Bodhisattvas, we must truly be joyous when we hear the Dharma. To do that, we will need to always be mindful.

Episode 138 – One Lamp Kindles the Flame of Another

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>> “As tamers or great tamers, they are disciplined in their conduct. They are like trainers of elephants and horses who can train all.”

>> The Buddha-Dharma is a cart. The disciples are horses. The true Dharma is the treasure and the Buddha is the tamer. If the horse deviates from the course, He immediately commands and tames it.

>> At that time, there was a Bodhisattva named Virtue Treasury. Sun-Moon-Lamp Radiant Buddha, who was bestowing a prediction, announced to the bhiksus, “Virtue Treasury Bodhisattva will next become a Buddha called Pure Body, Tathagata, Araha, SamyakSambuddha.”

>> “At that time, there was a Bodhisattva named Virtue Treasury.” Virtue Treasury: Replete with merits and virtues as numerous as the sands of the Ganges. By storing them in his treasury, he benefitted himself. With these virtues, he widely gives to sentient beings to benefit them.

>> Bestowing a prediction: When a Holy One speaks and imparts, He is bestowing. The fruit and His expectation is the prediction.

>> Question: In the past, while expounding sutras, the Buddha gave predictions to Bodhisattvas. Now He gives predictions to Hearers. How can we say they are the same? Answer: Those who have perfected [their virtues] are now called Bodhisattvas. Those who will also practice this path are the Hearers.

>> “From one lamp two flames were kindled. One [flame] was passed to Wondrous Light to promote the Dharma and benefit living beings by transforming endlessly, so this path will never vanish. One [flame] was passed to Virtue Treasury for humans and heavenly beings to rely on, so the lamps will be passed on.”

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We must constantly tame our minds. We listen to teachings solely to tame our minds. The Buddha taught us the Dharma because. He wanted us to return to our intrinsic nature. That intrinsic nature is still within us. If we can tame the mind and keep it pure, then that is our intrinsic nature. If our intrinsic nature has been defiled, then it becomes the discriminating mind. Then it is a “mind” and no longer a “nature.” That is why we must work on taming our minds. We walk the right path without straying, so we can return to our intrinsic nature.

So, this passage from the Sutra of Infinite Meanings states,

“As tamers or great tamers, they are disciplined in their conduct. They are like trainers of elephants and horses who can train all.”

When we talk about a tamer, we are using the analogy of a carriage. The cart needs a horse. A horse needs someone to care for it, so it can take the cart to a destination. The cart is like the Buddha-Dharma. The horse is the disciple. On the cart, there are true treasures of Dharma. The driver of the carriage is the Buddha. He wants to train His disciples to carry the Dharma to a destination. He wants to drive this carriage. He knows where to direct the cargo. The horse pulling the carriage forward must not deviate from the path. If the horse deviates from the path, it must be corrected immediately. This is an analogy.

The Buddha-Dharma is a cart. The disciples are horses. The true Dharma is the treasure and the Buddha is the tamer. If the horse deviates from the course, He immediately commands and tames it.

So, the Sutra of Infinite Meanings uses crazy elephants and wild horses as an analogy for sentient beings. These animals can only be controlled by a tamer. He has to know the nature of the beasts. He knows the kind of method that is needed to tame each kind of beast. We sentient beings are like these wild animals, so we need a tamer to discipline us. The Buddha is the tamer that disciplines us. He is a great tamer.

I recall a story about how Devadatta wanted to kill the Buddha. He intoxicated some elephants and caused them to become out of control. When he saw the Buddha coming in the distance, he let these wild elephants loose. he released these drunken elephants, so their violent energy would cause them to trample the Buddha. But the Buddha is dignified and wise, awe-inspiring and at ease. Though He saw the herd of wild elephants, He remained calm and at ease, advancing steadily. The elephants ran toward the Buddha. But when they came right up to Him, they stopped suddenly, as if bolted to the ground. They stopped moving. The Buddha gestured toward them, and they calmed down. The elephants were then well-behaved and sat down in an orderly fashion. Their minds and bodies were calmed. They became docile and obedient. This is what a tamer, a great tamer, does. He is a great tamer.

A tamer has to know the nature of sentient beings. To do that, he must tame his own mind. Because inside each one of us, there are crazy elephants and wild horses. If we do not pay attention, even just momentarily, the elephants in our hearts will get drunk and the horses that are in our minds will not accept our taming. So, these states of mind are signs that we are still unenlightened beings, that we are still sentient beings.

The Buddha appeared in the world to tame sentient beings. There are so many sentient beings; how does one begin to tame them? Even though the Buddha manifested cessation over 2000 years ago, His Dharmakaya still remains in the world. We must apply the Buddha’s teachings and methods. We need to spread Buddha-Dharma in the world, so all sentient beings can come in contact with it. This is using the Dharma to tame the mind. The Dharma of the mind has to be experienced.

So, “as tamers and great tamers, they are disciplined in their conduct.” We must be disciplined in our conduct. Time passes quickly. Life exists in the space of a breath. Why take issue over things? Being able to accept Buddha-Dharma is precious. We have to be diligent and make progress; that is our great goal as we learn the Buddha’s teachings.

At that time, there was a Bodhisattva named Virtue Treasury. Sun-Moon-Lamp Radiant Buddha, who was bestowing a prediction, announced to the bhiksus, “Virtue Treasury Bodhisattva will next become a Buddha called Pure Body, Tathagata, Araha, SamyakSambuddha.”

The previous passage comes from the Lotus Sutra. “At that time, there was a Bodhisattva named Virtue Treasury.” Sun-Moon-Lamp Radiant Buddha picked him out of so many people to bestow this prediction [of Buddhahood]. He accumulated virtues as numerous as the sands of the Ganges. That is a very large number. He was replete in all kinds of virtues.

Everybody, [doing] a good deed is a virtue. [Saying] a kind word is also a virtue. Helping others is also a virtue. All these small deeds accumulate until there are “virtues as numerous as sands of the Ganges.” By doing something regularly, it becomes “stored in our treasury.” It is said, “If the husband practices, he attains. If the wife practices, she attains. If someone does not practice, they do not attain.” So, he practiced everything, and stored it all in his heart. This is called “virtue.”

I often say that internal cultivation creates “merit,” and external practice creates “virtue.” We have to constantly tame the crazy elephants and wild horses within us. We must constantly tame [our minds] and take action to help others. The ability to control ourselves is a “merit.” If we can give, that is a “virtue.” These are then stored. In doing this, we benefit ourselves. He was replete with both internal cultivation and external practice.

“At that time, there was a Bodhisattva named Virtue Treasury.” Virtue Treasury: Replete with merits and virtues as numerous as the sands of the Ganges. By storing them in his treasury, he benefitted himself. With these virtues, he widely gives to sentient beings to benefit them.

So, “with these virtues, he widely gives to sentient beings to benefit them.” With these kinds of virtues from internal and external practices, we can also set an example for others and pass along these teachings to them. If we have the virtue to widely give to sentient beings, everybody will listen to and comply with our words. This is called benefiting others. So, Virtue Treasury Bodhisattva is replete with all these virtues. Sun-Moon-Lamp Radiant Buddha bestowed the prediction on him to attain Buddhahood out of the many people there.

Bestowing a prediction: When a Holy One speaks and imparts, He is bestowing. The fruit and His expectation is the prediction.

Bestowing is when a Holy One speaks and imparts. When a Holy One makes you a promise, that is called bestowing a prediction. A Holy One’s promises never fail. When He tells you that you will become a Buddha, you must believe Him. Everyone else must also believe Him. This is the promise of a Holy One. This is called bestowing a prediction. “The fruit and His expectation is called a prediction.” That he will become a Buddha is what the Buddha wishes for him deep in His heart. His promise is His hope. It is more than hope; Virtue Treasury will certainly become a Buddha.

Question: In the past, while expounding sutras, the Buddha gave predictions to Bodhisattvas. Now He gives predictions to Hearers. How can we say they are the same? Answer: Those who have perfected [their virtues] are now called Bodhisattvas. Those who will also practice this path are the Hearers.

Some people asked, “In the past, Buddhas expounded sutras and bestowed predictions on Bodhisattvas.” But this time [was different] as Sakyamuni Buddha expounded the Lotus Sutra. Later there is a Chapter on Bestowing Predictions in which those to whom predictions were bestowed upon were Arhats. So for those who have read sutras, they found this strange. In the past, Sun-Moon-Lamp Radiant Buddha bestowed predictions on Bodhisattvas that they would become Buddhas. So, why was Sakyamuni Buddha bestowing predictions on Arhats, instead? What is the reason? People asked this question.

The answer is, “those who have perfected their virtues are now called Bodhisattvas.” At the time when. Sun-Moon-Lamp Radiant Buddha bestowed predictions on Virtue Treasury Bodhisattva, who had already accumulated merits and virtues as numerous as the sands of the Ganges. After perfecting his virtues, he became a Bodhisattva. Now, the Arhats that Sakyamuni Buddha bestowed predictions on are still at the stage of learning. They are predicted to become Bodhisattvas. The Buddha gave them teachings so they can focus on practicing the Bodhisattva-path. If they practice that path diligently, they can also become Buddhas in the future.

Virtue Treasury Bodhisattva once became a monastic, a bhiksu, then an Arhat. Then he made a great aspiration to practice the Bodhisattva Way, so these predictions were bestowed upon him by Sun-Moon-Lamp Radiant Buddha. Now, the Buddha bestowed predictions on these bhiksus. These bhiksus have also aspired to practice. Whether they were Solitary Realizers or Arhats, they listened to Him teach the Great Vehicle Dharma and they formed Bodhisattva-aspirations. Thus predictions were also bestowed upon them. Now, He was bestowing the predictions earlier so they would practice the Bodhisattva-path and become Buddhas. So “those who will also practice this path,” had predictions bestowed upon them that they can also become Buddhas in the future.

People also asked, “Why did He give teachings to Wondrous Light and give predictions to Virtue Treasury?” Didn’t Sun-Moon-Lamp Radiant give teachings to Wondrous Light Bodhisattva after emerging from Samadhi? Why did He bestow predictions on Virtue Treasury? The answer is, “Wondrous Light had the capabilities. He must have already received a prediction.”

Wondrous Light was the one the teachings suited and had predictions bestowed upon him in the past. This implies that Wondrous Light [Bodhisattva] had already attained Buddhahood in the past. This reflected how Buddhas and. Bodhisattvas constantly return out of compassion. [They are those] who have achieved, have yet to achieve and are achieving. Wondrous Light had achieved, he had also attained Buddhahood in the past and had returned to assist at this Dharma-assembly. Virtue Treasury is achieving Buddhahood. And then the Hearers, on whom the Buddha bestows predictions in expounding Lotus Sutra, are those who have not yet achieved Buddhahood. But, they will achieve Buddhahood in the future. Have achieved, is achieving, and yet to achieve are the three categories of capabilities. These three are in completely different stages, but they can all achieve Buddhahood.

“From one lamp two flames were kindled. One [flame] was passed to Wondrous Light to promote the Dharma and benefit living beings by transforming endlessly, so this path will never vanish. One [flame] was passed to Virtue Treasury for humans and heavenly beings to rely on, so the lamps will be passed on.”

So, this was the prediction: You now know that one had become a Buddha and returned as a Bodhisattva. The other is a Bodhisattva about to achieve Buddhahood. This is using “one lamp to kindle two flames.” Once one lamp is lit, another two can be illuminated. All will be bright. I hope we can all understand the Buddha’s wisdom and the wonders of Dharma. One flame was passed to Wondrous Light to promote Dharma and benefit living beings. This path will continue forever. The other lamp was passed to Virtue Treasury for humans and heavenly beings to rely on so that future humans and heavenly beings will know that there are those who will become Buddhas, and we can rely on them. The wisdom of Sun-Moon-Lamp Radiant Buddha and the wisdom of our Sakyamuni Buddha should be equal.

Everyone, we must really make an effort. After Sun-Moon-Lamp Radiant bestowed predictions, He soon entered Nirvana without residue. So when we hear this sutra, we must cherish it. We must use our bodies to practice the Dharma. We must not hear the teachings and then forget it. Without practice, listening to it would be useless. So, I hope that the Dharma will be in our heart and in our actions. Everyone, please always be mindful.

Episode 137 – With Spiritual Medicine, Transform Self and Others

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>> “As master boatmen or great master boatmen, they ferry all living beings across the river of life and death to the shore of Nirvana.”

>> A medicine-king or great medicine-king analyzes the phases of diseases, knows well the properties of the medicine, dispenses it according to the disease and enables people to joyfully take it -Chapter on Virtues, Sutra of Infinite Meanings.

>> Sun-Moon-Lamp Radiant Buddha finished expounding this sutra at the end of 60 small kalpas. To the Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras assembled, He made this announcement: “Today, at midnight, the Tathagata will enter Nirvana without residue.”

>> “At that time, there was a Bodhisattva named Virtue Treasury. Sun-Moon-Lamp Radiant Buddha, who was bestowing a prediction, announced to the bhiksus that. Virtue Treasury Bodhisattva would become the next Buddha, called Pure Body, Tathagata, Araha, SamyakSambuddha.”

>> “After the Buddha made this prediction, at midnight, He entered Nirvana without residue.” I had just generally explained that Nirvana means “crossing into cessation,” a state of calmness and cessation, no rebirth and non-contriving. It is a state of peace and joy, as well as liberation.

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Being a Buddhist practitioner is about transforming ourselves and others. This is our aim as Buddhist practitioners.

“As master boatmen or great master boatmen, they ferry all living beings across the river of life and death to the shore of Nirvana.”

Everyone, when we read this passage, doesn’t joy arise in our hearts? The master boatman can cross the river and simultaneously help others cross.

On the other shore is the tranquility of Nirvana, such a pure and undefiled state. The afflictions of birth and death on this shore are truly unbearably painful. Aside from having a confused and chaotic state of mind, people suffer from illnesses of the body and mind. According to the laws of nature, humans must go through birth, aging, illness and death. This is what happens to a physical body; it naturally ages and becomes ill. This is unbearable suffering! There are also psychological illnesses, such as mania, depression and autism. These states of mind are truly unbearably painful. Patients do not suffer alone, their entire families suffer with them. Not only does the family suffer, other people who come in contact with them suffer as they do not know how to interact with them. This is life. Mental illnesses are more painful than physical illnesses.

The Buddha is the Great Enlightened One. Someone who has attained Buddhahood specializes in treating sentient beings’ illnesses and teaches according to capabilities. Thus, the Four Noble Truths and the 12 Links of Cyclic Existence both help us discover our problems. But after we discover our problems, how should we proceed? What physical actions can we practice to treat illnesses of the mind? The best treatment method is to actualize the Six Perfections in all actions. These six methods are tools that become our boats. Regardless of the size of the boat, it will need someone to sail it. We ourselves are master boatmen, the best at steering boats. Not only can we take ourselves from this shore of afflictions and confusion, of chaos and panic, directly across to the opposite shore, we can also help many people cross over. One gives rise to infinity, infinity arises from one.

The myriad actions of the Six Paramitas must be adapted to all kinds of people and their many kinds of suffering. People are numerous and their suffering is boundless. If we aspire to be a great boatman, we must adapt to the suffering of numerous sentient beings. We have to face boundless suffering. Their suffering is boundless; it has no end. So, we use 80,000 Dharma-doors to realize the Six Paramitas in all actions. Thus, there are many methods we need to adapt. This is how we transform the world, transform ourselves and others.

A medicine-king or great medicine-king analyzes the phases of diseases, knows well the properties of the medicine, dispenses it according to the disease and enables people to joyfully take it -Chapter on Virtues, Sutra of Infinite Meanings.

Thus, the Buddha came to the human realm as the Great Medicine-King and was able to analyze what causes people to suffer, and then figure out how to treat their boundless suffering. [The Buddha is] the Great Medicine-King and “analyzes the phases of diseases and knows well the properties of medicine,” This means He understands every person’s nature and the varying capabilities of all beings. He knows which method and medicine to use to treat each illness. The Great Medicine-King comprehends all of these things and has control over them. He knows how to “dispense medicine according to the disease, and enable people to joyfully take it.” He does not just prescribe medicine, He enables the patient to accept it and joyfully take it.

In summary, to learn and practice the Dharma, we must be diligent. Each sentence of the Buddha-Dharma can be adapted to the capabilities of all sentient beings. How do we adapt them? We must mindfully and deeply examine them. Thus, we interact with others to gain a deeper understanding.

The Buddhas of the past were like Sun-Moon-Lamp Radiant Buddha who did this for a very long time. Once He sat down at the Dharma-assembly, He sat for 60 small kalpas. This means this Buddha was in this world for a very long time. He encountered countless beings, two billion beings, and He taught according to their capabilities. Buddhas of the past did this, and. Buddhas of the present are the same.

Sun-Moon-Lamp Radiant Buddha finished expounding this sutra at the end of 60 small kalpas. To the Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras assembled, He made this announcement: “Today, at midnight, the Tathagata will enter Nirvana without residue.”

Sun-Moon-Lamp Radiant Buddha took 60 small kalpas to finish giving this teaching. He spent such a long time, 60 small kalpas, on teaching “the unspoken Lotus Sutra,” or the true Dharma to transform the world. He explained everything. Thus, Therefore, in the previous passage, the words “Brahma” and “maras” refers to a pure-minded heavenly king and beings who try to obstruct the Dharma. “Maras” destroy and disturbs spiritual aspirations. But by this point, they have self-reflected, changed their ways and become Dharma-protectors. So, Sun-Moon-Lamp Radiant Buddha had beings like these at His spiritual assembly.

Besides heavenly kings and maras, there were sramanas and Brahmins, as well as heavenly beings, humans and asuras. Amid such a large gathering, He announced. “Today, at midnight, I will enter Nirvana.” This shows everyone that even one who attains Buddhahood is still subject to the laws of nature. So, He was about to physically enter Nirvana. [Beings’] capabilities and circumstances had matured and the conditions for transformation had arrived. The things that needed to be done were done. Those with karmic connections were all transformed. The capabilities of those transformed were almost fully mature. So, this “transformation-body” should manifest extinction in this world.

The conditions for transformation for. Sun-Moon-Lamp Radiant Buddha had ended, Within that assembly He announced that. He would soon physically enter Nirvana. Indeed, Parinirvana is known as “calm illumination” or “tranquil stillness” or “crossing into cessation.” It destroys the rapids of birth and death. This is called Nirvana.

We ordinary people are still in the rapids of birth and death without any control. Amidst the 1000-foot swells in the river of cravings and the rapids of birth and death, we are stuck treading water. We need to know that the cause and effect of cyclic existence is continuously sowing seeds in and reaping fruits during our interactions with others. Because of these karmic retributions, we are trapped in the cycle of birth and death. Because of affinities with this set of parents, or with the person who becomes our spouse or child, we are entangled in these karmic connections.

So, we must understand the Four Noble Truths and the Twelve Links of Cyclic Existence. Then we make use of the Six Paramitas as six kinds of tools for building a boat. We need to cross the Truths of Suffering and the Twelve Links of Cyclic Existence. After we safely cross the rapids of birth and death, we reach Nirvana. This is crossing into cessation.

As stated in the Sutra of Infinite Meanings, “As master boatmen or great master boatmen, they ferry all living beings” from this shore across to the shore of Nirvana, which is the opposite shore, so “across the river of life and death to the shore of Nirvana.” I speak of this repeatedly because this is the Buddha’s “unspoken Lotus Sutra.” Sun-Moon-Lamp Radiant said the same thing. So, crossing into cessation is called Nirvana. Attaining Nirvana is crossing into cessation. What do we cease? We cease the rapids of birth and death.

We cross over with a boat, by using the Six Paramitas: giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are the tools for building a boat, and among these tools is a steering wheel. We should let everyone know our course and how the rapids of birth and death come about. We already know that these rapids come from our suffering. We have accumulated many afflictions, so we want to extinguish and eliminate them. Then we can escape [from the rapids].

Sun-Moon-Lamp Radiant Buddha had already attained this stage. He said to everyone, “Today, at midnight, I will enter Nirvana.” When a Buddha’s connection to this world is almost over, He will expound the great Dharma. After freely sharing these major teachings, He has finished saying all He wanted to say and can depart in peace.

Then the Lotus Sutra states,

“At that time, there was a Bodhisattva named Virtue Treasury. Sun-Moon-Lamp Radiant Buddha, who was bestowing a prediction, announced to the bhiksus that. Virtue Treasury Bodhisattva would become the next Buddha, called Pure Body, Tathagata, Araha, SamyakSambuddha.”

“[He] announced to the bhiksus” that is, He said to them, “Everyone should know that one of my disciples, Virtue Treasury Bodhisattva, has accumulated sufficient wisdom and sufficient connections with sentient beings. In the future, He will attain Buddhahood and come to transform sentient beings; he has the necessary qualifications.” This was because by interacting with people, Virtue Treasury Bodhisattva had already eliminated many afflictions. The intrinsic nature of his Dharmakaya had been awakened and was radiating light. So, he was called Pure Body, referring to his pure Dharmakaya. Also, “Tathagata” means “Thus Come,” meaning He remains unwavering as. He freely comes and goes. Thus Come is His pure and wondrous nature. Araha means “Arhat,” particularly the great Arhats, those worthy of offerings. “SamyakSambuddha” means completely awakened.

We all know the ten epithets of the Buddha, Tathagata, One Worthy of Offering, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, Buddha the World-Honored One. Each Buddha is endowed with these ten epithets.

At that time, Virtue Treasury Bodhisattva had already begun to slowly enter that state. Thus, the Buddha made a prediction.

“After the Buddha made this prediction, at midnight, He entered Nirvana without residue.” I had just generally explained that Nirvana means “crossing into cessation,” a state of calmness and cessation, no rebirth and non-contriving. It is a state of peace and joy, as well as liberation.

Non-contriving is transcending the world of physical existence. This material world is marked by contrivances and activities. By transcending this world of physical existence, we are in a state of non-contriving where nothing in the universe will hinder us. “Non-contriving” means “free of hindrances” or “creating nothing.” This is not like when ordinary people do nothing, it means one’s body and mind are freed and thus unaffected by obstacles in the realm of physical existence. This is non-contriving. It is called Nirvana.

“Nirvana” has many meanings. Ordinarily it is explained as “perfect stillness” or eliminating the cause and effect of birth and death, crossing the rapids of birth and death. As I just explained, it is a land of peace, joy and calm illumination.

Every Buddha is motivated by compassion to return to the Saha world, to re-enter the midst of sentient beings. In fact, a Buddha comes and goes freely and is always in a land of peace, joy and calm illumination. He only comes here to manifest an opportunity for sentient beings and once the conditions mature, He declares that He will cross into cessation. Afterwards, there are others who can provide guidance, who can transmit the right Dharma.

Fellow Bodhisattvas, when we learn the Buddha’s teachings, we must make a great effort to cross these rapids of birth and death. Let us remember the Four Noble Truths and the Twelve Links and how we can create the Six Paramitas. Thus can we safely cross the river of life and death. To treat the illnesses of the mind and many other illnesses of the world, we must make an effort to apply the wondrous medicine at all times. So, we must always be mindful.

Episode 136 – Help All Beings Cross the River of Life and Death

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>> “Superior conceit, equal conceit and inferior conceit. Those with these three kinds of conceits may have disputes. The elimination of these three conceits is called unmoving thinking.”

>> So, “to turn those who are confused, in chaos and panic, toward great Right Mindfulness,” we must become “master boatmen or great master boatmen who ferry all living beings across the river of life and death to the shore of Nirvana.”

>> “Sun-Moon-Lamp Radiant Buddha finished expounding the teachings at the end of 60 small kalpas. To the assembly of Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras, He made this announcement: ‘Today, at midnight, the Tathagata will enter Nirvana without residue’”

>> After 60 small kalpas of expounding this sutra, [the Buddha] said He was crossing into cessation and entering Nirvana. Brahma: beings who are pure. Maras: beings who seize wisdom-life, damage spiritual practice, obstruct virtuous deeds. Sramanas: beings who still their minds to stop evil. Brahmins: beings who engage in purifying practices.

>> The Buddha’s Dharmakaya neither comes nor goes. It does not arise nor cease. With this transformation-body and according to the capabilities and conditions of sentient beings, He gave teachings.

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Every day, I talk about time. Every day, I talk about the mind. Time and our mind are essential to our daily living, particularly in our spiritual practice. We must seize this moment, live in the present and [discipline] our minds. We must have full control of our minds. This is the true goal of our spiritual practice.

In our lives, as we communicate with each other, not only must our ears discern right from wrong, we must speak the right Dharma. This is how we truly, mindfully learn Buddha’s teachings. This does not only apply to ourselves. We also hope that other people can have correct views and understanding, can discern right from wrong in what they hear and can speak the right Dharma. These roots, [these sense organs,] that were not utilized properly in the past, must be corrected now. [We must] guide them toward correct views and understanding and help them to discern right from wrong. If we are to guide others to do this, we must be able to practice it ourselves. We want to always be able to remain unmoving in body and mind.

Actually, first we have to break down our arrogance. There are several kinds of “arrogance.” In the sutras, there is this story from the Buddha’s lifetime. There was a dignified-looking young man who had just become a monastic and held very firm spiritual aspirations. One day before daybreak, he went to a pool to bathe. After he took off his clothing and was heading into the water, in the dark [he suddenly] saw a ray of light shine upon him. This young man felt slightly alarmed. When he was able to focus, he saw a dignified heavenly being.

This heavenly being appeared before the young bhiksu to ask, “Young bhiksu, I esteem you for becoming a monastic at such a young age. But why did you choose to leave home at such a young age? You could still be enjoying the many sensory pleasures in this world. Why did you become a monastic so young?” The bhiksu replied, “Although it has not been long since I became a monk, I know that this is my heartfelt aspiration. I heard the Buddha talk about how young He was when He became a monk and how that is the right time for people to leave their secular lives. But that time does not seem to be a suitable time for the Buddha’s teachings.” The heavenly being heard this and said, “I don’t understand. You say you became a monk at the right time, but it is not the right time for the Buddha’s teachings. What do you mean?”

The young bhiksu said, “I heard the Buddha say that this world is filled with the Five Desires. These desires will confuse people’s minds, [lead them to] create much karma and cause them to experience much suffering. So, this is not the right time.” The heavenly being said, “I still don’t understand. The Five Desires are an inherent part of this world. Aren’t people born into the world to enjoy them?” The bhiksu replied, “I haven’t been a monk for that long; I have not heard that many teachings. I heard the Buddha say this but I do not fully understand it either. If you want to understand, why don’t you ask the Buddha yourself?” The heavenly being said, “If this is the case, can you present me to Him?” The bhiksu said, “No problem.” And so it was decided. After the sun rose, he brought the heavenly being to the Buddha,

The Buddha was very glad to see this heavenly being. After the heavenly being sat down, he asked, “Venerable Buddha, I was just listening to this young bhiksu’s aspirations for becoming a monastic. He said he became a monk at the right time, but in the world it is not the right time. I don’t understand what that means.” The Buddha said, “Whether the time is right or wrong, you only need to ask yourself how you came to be born in the heaven realm?” The heavenly being responded in an arrogant tone of voice and said, “I practiced the Ten Good Deeds in” “the human realm so. I could be born in the heaven realm. Since I practiced them often, I was able to be born in heaven.” He repeated this statement three times. The Buddha smiled and replied, “In this world, many impermanent things also arise from the mind.”

Then the Buddha told him,

“Superior conceit, equal conceit and inferior conceit. Those with these three kinds of conceits may have disputes. The elimination of these three conceits is called unmoving thinking.”

The heavenly being told the Buddha, “I don’t understand this principle.” Then the Buddha told him, “Right now you are a heavenly being and are very joyful”. “You believe you were born in heaven because you practiced the Ten Good Deeds. Will it last forever and ever?” The heavenly being said, “I don’t know how long I will stay in heaven. I really don’t know.” The Buddha said, “Though a heavenly lifespan is long, it will still come to an end. When heavenly blessings are exhausted, one will still descend. Descend to where? “That depends on the karma you have created aside from your heavenly blessings.” The heavenly being said, “I don’t know. I don’t know how much good I have done. I really don’t know. I also don’t know how much evil I have done.”

The Buddha said, “Ah, yes, evil”. “Evil arises from the mind, from greed, anger, delusion, arrogance and doubt. During your past lives, you probably did not have many greedy thoughts. You knew to give from what you obtained. You created blessings so you were reborn as a heavenly being. [Your] anger probably varied in intensity. Delusion easily caused you to become arrogant.” The heavenly being quietly thought to himself, and then said, “Oh, I understand now. Venerable Buddha, you mentioned ‘arrogance.’ Is that because in my mind, there is still a sense of arrogance?”

The Buddha said, “Correct! Arrogance [is also conceit] ‘Superior conceit’ means you feel like you have done so much that you are many times better than other people. Do you have that mindset? Yes, I do. What do you think of people who did more good deeds than you? I think that although they did more, since I was also born in heaven, we are about the same. We are equal. And then, what about when you are not as good as others? I think their goodness and my goodness having nothing to do with each other.” The Buddha said, “All right, you know you are not as good as others, yet you still don’t think about being more diligent. You even feel that it is fine to be not as good. You have a mind that is not willing to progress. This is called ‘inferior conceit.'”

Indeed, the Buddha taught the heavenly being about the Three Conceits. If they remained in his heart, then he would not know how scary the Five Desires are and thus would still want to enjoy pleasures. Then, he would still have conflicts [with others]. “If you can eliminate these three conceits, then you can be born in heaven and still comprehend the Buddha-Dharma and eliminate attachments. If this is the case, the mind becomes unmoving. As it enjoys pleasures, there are no ups or downs; such is an unmoving mind that will not be influenced by desires. Otherwise, although your good deeds have enabled you to be born in heaven, evil thoughts can still lead you into the three evil destinies.” Thus, “arrogance” is an illness of the mind.

Sentient beings are now filled with illnesses of the mind. How do we guide these sentient beings with illnesses of the mind toward the correct path? I often say that losing our temper is a form of temporary insanity. Indeed! This is the mind’s madness, recklessness and confusion. If our minds can constantly remain steady and calm, we can stay on the right course. With right mindfulness, throughout time and throughout our thoughts, we can constantly uphold and practice the Path. And not only should we do that, we must also guide others onto the right path.

So, “to turn those who are confused, in chaos and panic, toward great Right Mindfulness,” we must become “master boatmen or great master boatmen who ferry all living beings across the river of life and death to the shore of Nirvana.”

In this boundless sea, there are multitudes of sentient beings. We need to set sail on our Dharma-ship out of our compassion to save sentient beings in this boundless sea. Therefore, we must mindfully enter the path.

So, the next section of the Lotus Sutra states,

“Sun-Moon-Lamp Radiant Buddha finished expounding the teachings at the end of 60 small kalpas. To the assembly of Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras, He made this announcement: ‘Today, at midnight, the Tathagata will enter Nirvana without residue’”

60 small kalpas is a very long period of time. As I mentioned previously, even though it refers to a long time, it starts from the moment of “an arising thought” whether it feels long or short, we must cultivate [purifying practices]. Brahma means pure. Brahma also refers to Brahma Heaven. A heavenly being there, unlike those in Heaven of the Four Heavenly Kings or. Trayastrimsa Heaven, did not get to be born there just by practicing the Ten Good Deeds. They also had to maintain a pure heart, which is a more advanced [state of] mind. To be born in Brahma Heaven, one must be able to do good deeds without attachment. So, “Brahma” refers Brahma Heaven and people who are pure.

What about maras? They rob us of wisdom-life and damage the teachings of the path. Thoughts that arise can also act as maras to influence people’s spiritual aspirations and destroy their path. This is what maras do. There are also sramanas, which refer to bhiksus, spiritual practitioners who calm their minds to stop evil. As they engage in spiritual practice, they still their minds and cease to be affected by thoughts. They are called sramanas. Then there are Brahmins. “Brahmin” means purifying practices.

After 60 small kalpas of expounding this sutra, [the Buddha] said He was crossing into cessation and entering Nirvana. Brahma: beings who are pure. Maras: beings who seize wisdom-life, damage spiritual practice, obstruct virtuous deeds. Sramanas: beings who still their minds to stop evil. Brahmins: beings who engage in purifying practices.

In conclusion, at Dharma-assemblies where all Buddhas teach, there are heavenly beings and humans. Of course, there are also asuras, blessed beings who did not refine themselves and frequently lose their tempers. At a Dharma-assembly of so many beings, Sun-Moon-Lamp Radiant Buddha announced, “‘Today, at midnight, the Tathagata will enter Nirvana without residue’”. Then He began to prepare to physically enter Nirvana. This means that after a lifetime of transforming and helping people cross over, He prepared to enter Nirvana without residue.

“Nirvana without residue” is a tranquil and still state where one has crossed into cessation and completely eliminated every cause and effect of cyclic existence in one’s heart. So, the “midnight” that. He spoke of at that time reflected a kind of long, dark night. When sentient beings’ minds stray into darkness, a Buddha will appear in the world to guide them. When the conditions for this transformation end, He will manifest the form of entering extinction.

Originally, the Buddha’s Dharmakaya is neither coming nor going, is neither arising nor ceasing. It inherently does not arise nor cease, He is only manifesting this form to guide and expound the Dharma for sentient beings. This form is the transformation-body. What enters cessation is the “transformation-body” that gave teachings to sentient beings according to their capabilities and conditions.

The Buddha’s Dharmakaya neither comes nor goes. It does not arise nor cease. With this transformation-body and according to the capabilities and conditions of sentient beings, He gave teachings.

So, the Buddha’s Dharmakaya inherently does not arise nor cease, He only manifested this transformation-body in order to give teachings to sentient beings according to their capabilities and conditions. In conclusion, the Buddha is always abiding in the world, but He only appears on earth at suitable times to guide and transform sentient beings. We must mindfully and meticulously think about this principle in order to understand it. So, we must always be mindful!

Episode 135 – Diligently Focus on Cultivating a Buddha-mind

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>> They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings. They are the great guiding teachers for all sentient beings everywhere. They serve as eyes for the blind; they serve as ears, noses or tongues for those who are deaf, have no nose or are mute. Thus, they make defective organs complete.

>> For 60 small kalpas, [they sat] with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal. At this time in the assembly, not a single person grew weary, neither physically nor mentally.

>> Hence, “Sun-Moon-Lamp Radiant Buddha finished expounding the teachings at the end of 60 small kalpas.”

>> “[After He finished] expounding the teachings to the assembly of Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras, He made this announcement.”

>> “Today, at midnight, the Tathagata will enter Nirvana without residue.”

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They are the safe, stable and joyful refuge for all sentient beings.
They are the refuge of relief, protection and great support for all living beings.
They are the great guiding teachers for all sentient beings everywhere.
They serve as eyes for the blind;
they serve as ears, noses or tongues for those who are deaf, have no nose or are mute.
Thus, they make defective organs complete.

The goal of learning the Buddha’s teachings is to enlighten the self and others, to transform the self and others. This is our goal. Previously, this was also explained in the Sutra of Infinite Meanings. To engage in spiritual practice, we must have this awareness. This awareness can also awaken the potential of our infinite compassion to save suffering sentient beings. [We can] be their good and wise advisors, their great field of blessings and their unsummoned teacher. Everything we do for others will help to create a safe, stable and joyful refuge for them. Then, wherever we go, we can help others feel happy, safe, stable and joyous. When sentient beings face difficulties, we will set up relief and protection for them. So in our spiritual practice, we must become “a refuge of relief, protection and great support for all living beings.”

Bodhisattvas are the benefactors of all suffering sentient beings. We must all develop this aspiration and establish this vow to make our lives more valuable. People living in poverty may not have a physical or mental refuge. That is why I keep saying that we need to recruit more Bodhisattvas in this world. If Bodhisattvas can be everywhere, and Bodhisattvas arise because of suffering sentient beings, they can become a refuge for sentient beings, a source of relief, protection and great support.

Unfortunately, Living Bodhisattvas are few. If more people aspire to be living Bodhisattvas, wouldn’t this society become more harmonious? If there are more Living Bodhisattvas, our way of life will return to a more natural state, one of simplicity, few desires and contentment, one of cherishing people, land and all resources. Then we would know to abide by rules in living. Wouldn’t this kind of pure mind be more in harmony with society and the world? So, the Buddha taught us that we must always cultivate and transform ourselves, also teach others to engage in spiritual practice so they will transform themselves and others. If we can awaken ourselves and others, benefit ourselves and others, all sentient beings in the world can live in peace.

That is why the Sutra of Infinite Meanings states, “[They are] the great guiding teachers for all sentient beings everywhere.” Since sentient beings are lost and confused, their minds have afflictions of greed, anger, ignorance, arrogance and doubt. They are skeptical and do not believe in the right Dharma, so eliminating greed, anger and ignorance from their minds will be difficult. If we can all believe in the right Dharma and understand the law of karma, we will be able to accept the Dharma and adjust the working of the mind and body. When sentient beings become lost, one thought [can lead them astray]. That is why we must become the guiding teacher for all beings in all places. We must continuously interact with people to guide them and “serve as the eyes for the blind.”

People have biased views and understanding. Their mind was originally a pure and clear mirror, but material [objects] from external conditions have tainted that clear mirror. If you apply many colors to a mirror and then smudge and smear those colors, wouldn’t the mirror be covered with colors? How then can it reflect the material things in the realm of physical existence? Can principles be [clearly reflected]? The mirror has become blurry and unclear. That is why even though humans have eyes, their views and understandings are biased. Therefore, the great guiding teacher needs to guide others to have correct views. We will orient their views and understanding so they can have a more correct perspective, clearer thinking and a better understanding of material things and principles. This is how we “serve as the eyes for the blind.” This means we guide the direction of their views and understanding and transform their defilements into purity, wash away the mind’s defilements so that it can be pure.

Every day as we chant these passages from the Sutra of Infinite Meanings, do we develop aspirations? We may realize that the Buddha does not teach us to only benefit and save ourselves, but to benefit and save others and bring purity to everyone’s minds as well. This is what the Buddha taught and what He originally intended to say and teach. I hope we can truly comprehend His teachings from the bottom of our hearts. So, we need to “realize and enter” what He “opened and revealed.” Indeed, our minds need to enter the true principles of the Buddha’s teachings.

So, we need to really aspire to become a great guiding teacher for sentient beings in all places. We must guide them with right understanding, right views, right mindfulness and the right Dharma so that they can develop correct views and thinking they can develop correct views and thinking. We must “serve as ears, noses or tongues for those who are deaf, have no nose or are mute” and “make defective organs complete.” As for the ear and nose, some people refuse to hear good things and instead choose to hear things that are not good. Words that incite, nitpick and create disputes are what they like to hear. Because of these words, they cannot distinguish right from wrong and become critical of others and opinionated about their work and so on. Even though they have ears, they do not know to listen to the right Dharma. They want to hear about sexual, violent, disruptive and unwholesome things. This truly makes us very worried.

So, we need to act immediately. Otherwise, it will be too late. We need to form aspirations and make vows to properly lead those who are fond of hearing disturbing things so that they have right understanding and right views. In addition, the nose connects with smells, which may be fragrant or odorous, and let us know if something is good for our bodies or not. Nowadays, people’s appetites are aroused by their noses, and thus they consume all kinds of living beings. This is also wrong. Next, we will discuss [speaking]. Some people have very pleasant voices, but unfortunately, they speak harsh words, flattery, gossip and lies. So, despite their pleasant voices, their words are confusing other people. Don’t our ears hear improper things because some people speak irresponsibly? Therefore, we need to properly guide the ear, nose, mouth and tongue. Those who can hear need wholesome sounds, the right Dharma that allows us to truly understand the principles.

We really need to take good care of our Six Roots. Not only that, we also need to guide others’ eyes, ears, noses, tongues and bodies so they can walk the right path, do good deeds, listen to good words and believe in the law of karma. Doing this is part of our fundamental duty as spiritual practitioners. Otherwise, sentient beings’ sensory organs are gradually becoming defective. Their ears do not listen to the right Dharma so they become confused. Also, when people do not speak good words, they disturb the minds of others. In our lives, [our attitudes] in interpersonal relationships and toward things in the world completely destroy the positive potential intrinsic to our nature.

Fellow Bodhisattvas, please make the effort to become the guiding teacher for sentient beings. We need to truly speak good words and be a great guiding teacher. The Buddha is a great guiding teacher. Every one of us intrinsically has the potential to be a great guiding teacher. So please work to study, recite and understand the Sutra of Infinite Meanings.

For 60 small kalpas, [they sat] with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal. At this time in the assembly, not a single person grew weary, neither physically nor mentally.

As previously mentioned in the Lotus Sutra, Sun-Moon-Lamp Radiant had remained unmoving in body and mind for 60 small kalpas and radiated light and manifested auspicious signs. We already understand that not only were His body and mind unmoving, the attendees at the assembly were the same. The magnificence of that Dharma-assembly was such that “at this time in the assembly, not a single person grew weary, neither physically nor mentally.” During that time, not one person “grew weary, neither physically nor mentally.” They were all very diligent. Since Sun-Moon-Lamp Radiant Buddha was coming to expound the great Dharma, they were very happy and attentive, and they single-mindedly came to listen to Him. That was why no one became weary or lax [or said,]. “I have been sitting for so long. I am tired. How come He hasn’t started teaching yet? What will He teach?” None of them had that kind of mindset. They all believed that. Sun-Moon-Lamp Radiant Buddha was very formal because He was about to give great teachings.

So, they remained unmoving in body and mind, as if in the span of time it takes to eat a meal. When we feel very happy and our minds are tranquil and free of defilements, the passing of time will feel very short. “As if the span of time it takes to eat a meal.” When they sat down with a diligent mindset, time passed very quickly. They did not doze off or think about how tired they were from sitting. They did not think this at all. They felt peaceful and at ease; they did not feel that a long time had passed. That was why no one became lax. This showed the sincerity of “the assembly’s desire to hear the Dharma.” The people in the assembly were very happy. That joy came from the heart. They single-mindedly wanted to hear the teachings.

That Buddha was radiating light and was about to teach the supreme, unsurpassed and holy teachings stored in His heart. At the time, that was the setting and the assembly’s mindset.

Hence, “Sun-Moon-Lamp Radiant Buddha finished expounding the teachings at the end of 60 small kalpas.”

Which teaching does this refer to? Which sutra? The Lotus Sutra.

There, the Buddha [taught] His original intent, “the unspoken Lotus Sutra.” The principles of ultimate truth contained in that silence were used to inspire everyone to have the mindset to pursue supreme, perfect and universal enlightenment. The minds of sentient beings and that of Buddha were in tune. Not only was that Buddha sitting there quietly, radiating light and manifesting auspicious signs, in that setting, everyone’s minds were unmoving and also very joyous. Not one of them was lax because their minds were in tune with that Buddha’s.

“[After He finished] expounding the teachings to the assembly of Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras, He made this announcement.”

After He finished giving the Lotus teachings, He told the assembly,

“Today, at midnight, the Tathagata will enter Nirvana without residue.”

At the stroke of midnight, it was very tranquil and still outside. Inside, everyone’s mind was pure and undefiled. This was the time to enter. “Nirvana without residue.” The principle behind it is quite profound. Everyone may think that [entering] “Nirvana without residue” is to pass away. It is not. It is [a state] of tranquility, stillness and pure radiance. Everyone, this tranquility, stillness and pure radiance can exist in our hearts. The goal of learning the Buddha’s teachings is to grow our own wisdom-life as well as guide the lives of all other sentient beings. Therefore, both our bodies and minds need to constantly be immersed in a state of tranquility, stillness and radiance. Then we can resonate with the Buddha’s mind. This depends on whether we can always be mindful.

Episode 134 – Hold on to That Moment of Initial Resolve

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>> “With infinite compassion, they relieve the suffering of sentient beings. They are genuine, good and wise advisors for all living beings. They are a great field of blessings for all living beings.”

>> “They are the un-summoned teachers for all living beings. They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings.”

>> “for 60 small kalpas; He did not rise from His seat. The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.”

>> Wondrous Light Bodhisattva, in the time of Sun-Moon-Lamp Radiant [Buddha], manifested as a Bodhisattva to Hearers.

>>Kalpas are categorized as great or small. The small kalpas mentioned here can refer to a year, or a certain time period. The smallest period of time is the span of one thought out of 60 thoughts. A long period of time is called a kalpa.

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The mind! With our every thought, are we being calculating for the sake of our desires or considerate for the sake of all sentient beings? This all depends on our minds; if we are able to have only benevolent thoughts for all beings then the capacity of our hearts will constantly expand. But, if we are being calculating for ourselves, then we will become very narrow-minded and unable to accommodate other people or matters. With every thought [that arises], do we focus on expanding its [scope]? Or do we focus on narrowing it? This depends on whether we can hold on to our aspiration and great vows. So, it is said in the Sutra of Infinite Meanings,

“With infinite compassion, they relieve the suffering of sentient beings. They are genuine, good and wise advisors for all living beings. They are a great field of blessings for all living beings.”

This is very clear. The words of the Sutra of Infinite Meanings are simple and can enter our minds at any time. With that mindset, we can then go among people and be their virtuous friend. Only with great compassion can we spread the Buddha-Dharma among people. With great compassion, we feel pain when sentient beings suffer, so we truly cannot bear for them to suffer. Therefore, we become their virtuous friends. If they are trapped by their thoughts, if they encounter difficulties, we must quickly comfort and guide them with the principles that we have come to understand. This is how we can be a virtuous friend and give unconditionally. This is like what I have said before about one lamp kindling another. Since we have kindled the lamp in our hearts, then we can of course do the same for others. We can also go to those with darkness in their minds to brighten it up for them.

This is how we can be a virtuous friend and a great field of blessings for all living beings. We all have such a field in our minds. If we do not cultivate it diligently, then it will fall into a state of neglect. If a Bodhisattva learns of a neglected field, he will voluntarily go to teach that person and guide them toward the right path, right thinking, right Dharma and right views. Then they will know to cultivate the field of blessings in their minds to benefit all living beings. This field of blessings is not only for our own use; it can also be used to benefit others. This is a field of blessings.

Next it says,

“They are the un-summoned teachers for all living beings. They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings.”

We have vowed to [act] for the sake of all the suffering sentient beings in the world. We do not need to wait until we are asked; we voluntarily go to where people are suffering. The suffering we speak of is beyond just tangible, worldly suffering. There is also intangible, spiritual suffering. This is all considered suffering. See, there are so many living Bodhisattvas who disregard difficulties and their own safety to go wherever material aid is needed and deliver it to wherever people are living difficult lives. This makes us unsummoned teachers. When people cannot resolve their issues and have closed off their minds, we fear that they may become stuck, so we think of ways to open up their hearts. This is being an unsummoned teacher. We bring peace to their hearts, so we are a safe, stable and joyful refuge. This is our greatest goal in coming to this world. We want to help them attain peace.

We often say that if one person’s mindset can change, an entire family will then live in peace. Since society is made up of many families, when people change, society will become harmonious. If every country and society is peaceful then there will be no disasters in the world. This requires people to continuously establish interpersonal affinities and strengthen their states of mind and fortify the physical world around them. Then naturally there will be peace internally and externally. This is a safe, stable and joyful refuge. So when we come to this world, we can be a savior, a protector of sentient beings. This is something we can all do. Anyone can be like the Buddha and do these things. In particular, we can be a “great support for all living beings.”

Everyone should clearly understand that this is the Buddha’s original intent. These are the words He wanted to freely express. This is what He hoped everyone can achieve, because there is much suffering in the world, both spiritual and physical. Whether the suffering stems from the mind or from the material world, if we can understand it, [we can be a refuge for others] as long as we have great compassion in our hearts. Once we exercise great compassion, it becomes infinite. From one arises the infinite, and the infinite arises from one because we cannot bear for sentient beings to suffer. We hurt when others are injured, we are sad when others suffer. This shows that we have great compassion. These are words that the Buddha kept in His mind for a very long time and waited to tell everyone. So before He gave the Lotus teachings, He [taught] “the Lotus Sutra without words,” the enactment of the Sutra of Infinite Meanings. So, we must value the Sutra of Infinite Meanings.

At our abode, we prostrate and chant the Lotus Sutra Preface and recite the Sutra of Infinite Meanings. This is all so that the unspoken Lotus Sutra, the Buddha’s original intent can be thoroughly understood by everyone and be applied to our daily living. So, we must highly value the Sutra of Infinite Meanings.

We have discussed the previous passages of the Lotus Sutra, up to how Sun-Moon-Lamp Radiant Buddha had already sat at the Dharma-assembly.

“for 60 small kalpas; He did not rise from His seat. The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.”

How long did He sit there, radiating light and manifesting auspicious signs? For 60 small kalpas 60 small kalpas is very long time. Do you realize that? A “kalpa” means a very long period of time 60 small kalpas is then a very long time. How do you think it was possible for Him to sit there for 60 small kalpas? After the Buddha sat down in that spot, He manifested auspicious signs and radiated light to illuminate the 18,000 lands to the east. That light can shine a great distance to [cover] 18,000 worlds. This serves to describe the infinite capacity of the Buddha’s mind. No matter the time, the space or the interpersonal relationships, all this is an infinite world representing the breadth of the Buddha’s heart and mind.

“The assembled listeners also sat in that place for 60 small kalpas, with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal.” This shows that when everyone sat down at the Dharma-assembly and observed the Buddha’s magnificent presence, the light radiated by His body and the auspicious signs, their minds became very still. The minds of the Buddha and sentient beings were in accord, becoming one. This shows that the listeners were wholeheartedly dedicated to listening to the teachings. From this, we know that the Dharma-assembly had auspicious timing and was filled with peaceful and auspicious signs. So everyone also sat there, with bodies and minds unmoving, for 60 small kalpas.

Do you remember this? The Great Vehicle teachings had been guarded in the Buddha’s mind for a very long time, waiting for the right moment. Since Wondrous Light Bodhisattva was at the Dharma-assembly, Sun-Moon-Lamp Radiant Buddha revealed teachings in response to his wisdom. These were teachings that the people there, the Hearers and Solitary Realizers, could hear and believe.

Wondrous Light Bodhisattva, in the time of Sun-Moon-Lamp Radiant [Buddha], manifested as a Bodhisattva to Hearers.

Wondrous Light Bodhisattva was believed by everyone to be the Bodhisattva foremost in wisdom, just like Manjusri Bodhisattva at. Sakyamuni Buddha’s Dharma-assembly. By directing His teachings at this person, everyone at the assembly was able to achieve understanding. This is an example of the Buddha’s skillful means, using this space and [opportune] time to speak to everyone. Thus, time, space and relationships need to converge for karmic conditions to mature.

[At that time,] it was also said that kalpas are categorized as great and small. How small is small? The short period of “time” is the “smallest slice of time, the span of one thought out of 60 thoughts.” Can’t each of us give rise to a thought very quickly? When I say, “Our vegetable garden,” does it arise in your mind? Where is our vegetable garden? How do we get there? The garden is over there, and right now it looks like this; these thoughts arise so quickly in our minds at that moment, in “the span of one thought out of 60 thoughts.” Don’t you think this is a very short period of time? These fleeting milliseconds are still considered periods of time.

Time can be extremely short or very long. One small kalpa is made up of one increasing and one decreasing kalpa, so 60 of each are called 60 small kalpas.

Kalpas are categorized as great or small. The small kalpas mentioned here can refer to a year, or a certain time period. The smallest period of time is the span of one thought out of 60 thoughts. A long period of time is called a kalpa.

The Buddha’s mental state can extend the shortest periods of time into the longest. Our [states of mind] are inherently extremely short-lived. Our minds are capable of thinking, “This is great, I want to do this too.” In a very short period of time, we make an aspiration, then it only lasts for a short period of time. Do we hold on to it? Do we persevere in that good mindset? If we do, we can maintain it for a very long period of time. Don’t I always say, “Seize the moment, sustain it forever”? When we make that aspiration in that instant, we must really seize it. A mindset can arise very quickly, but if we hold on to it, it can last a long time.

[I] remember when I took refuge with my master, [he gave me] only six words “for Buddha’s teachings, for sentient beings.” From these six brief words, an aspiration arose in my mind. “I am willing.” With that sense of “willingness,” I held on to that “moment” my heart absorbed them in that instant, and that instant has lasted until now. Therefore, if we persevere, every thought that arises in our minds can extend for a long time and leave a legacy. This is the meaning of “kalpa.”

So, it is commonly said that if something lasts for a kalpa, it can last for a very long time. Truly, if we encounter difficulties as we do good deeds and lose our spiritual aspiration by giving up, [that thought] dies prematurely. However, if we encounter difficulties and can overcome them in that period of time, once that difficult period is over, [that thought] can last for thousands of years. By this same principle, we must take good care of our hearts and minds. Every day I tell you that we must take good care of our minds, of every thought that arises. Every thought will only last an extremely short period of time, for “the span of one thought out of 60 thoughts,” a split-second. For us to continuously hold on to that short moment in time is not easy.

So, “time” can be very long or very short. It can refer to one year or any length of time. [The length of] “one small kalpa” depends on the attitude we have toward time. Time can pass very quickly, and it can last forever. So everyone, please always be mindful.

Episode 133 – Go Among People to Accomplish Great Vehicle Work

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>> They support and nurture Great Vehicle work and lead all to readily attain. Anuttara-samyak-sambodhi and abide in the happiness of the wondrous truth.

>> The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, [He] “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth it will continue on eternally. It is retained and guarded by the Buddha.

>> The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, He “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth, it will continue on eternally. It is retained and guarded by the Buddha.

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They support and nurture Great Vehicle work and lead all to readily attain. Anuttara-samyak-sambodhi and abide in the happiness of the wondrous truth.

We must always examine and pay attention to our minds. As we do so, we are constantly self-reflecting and asking if our minds are calm and peaceful. Or are our minds troubled and uneasy? This depends on whether we have been taking good care of our minds.

The Sutra of Infinite Meanings is the. Great Vehicle teaching that is guarded and retained within the Buddha’s mind. Indeed, it is the essence of the Lotus Sutra. Everything the Buddha did was in hopes that everyone would comprehend the Great Vehicle teachings. He hoped that seeds of goodness in their minds can quickly mature, and moreover, when causes and conditions ripen, will take root and bear an abundance of seeds. These can then be sown in the minds of all sentient beings. This is how “one gives rise to infinity; infinity arises from one.”

We have to seize every opportunity. When we encounter someone who we have karmic affinity with, we have to hurry and share the Dharma, share our experiences with them. Then we are seizing the opportunity to exercise our wisdom. Once we have the karmic conditions to plant seeds, we have to make an effort to nurture them. People who have the conditions to encounter the Buddha-Dharma should not practice to only benefit themselves. They also need to develop the Great Vehicle work.

If we only listen to the Buddha’s teachings but do not physically practice them, it is like listening to directions without following them. “You now have to go to where the big trees are. There is an open vista and beautiful scenery.” If we only hear it, we can only feel a sense of admiration. We have no real sense of how many great trees there actually are. We cannot experience how open the view is. So, after we are given directions, we must actually go there immediately. Only once we get there can we really know it personally, as if counting our own family treasures. By personally seeing this beautiful scene with our own eyes, we will understand it better than the person who gave us directions. This is called a realization.

To really experience and realize Buddha-Dharma, we have to put it into practice. Listening to the Great Vehicle teachings is not enough if we do not dedicate ourselves to the work and actively do it. When we interact with people, matters and objects, our actions are called karma, which means “to create, to act.” So, we need to do the Great Vehicle work. Through our actions, we can grow very quickly. By directly experiencing that state, we are putting the teachings into practice and will “readily attain results.” This means we can realize the Buddha-Dharma very quickly and will soon fulfill our spiritual aspirations. We form aspirations and make vows, in this way we can “readily attain Anuttara-samyak-sambodhi,” We can quickly understand and achieve supreme, perfect, universal enlightenment.

When one person speaks, many people can listen. When one person proves something, many people can believe it. When one person gives direction to that state, many people will be able to enter into it. The principle is the same. So, this is complete and thorough understanding. Then our minds can “abide in the happiness of the wondrous truth.” Of course, the Buddha-Dharma is true. True principles are also called ultimate truth, which is [absolute] reality. True principles are exquisite and wondrous.

I often think, “How amazing! How truly wondrous!” When I think about how people are born, how they grow and how they age, even the structure of the body alone seems very amazing. What is so wondrous is that things grow and age without our awareness. Indeed, they operate according to certain underlying principles that are subtle and wondrous. These principles are everlasting. In every minute and second, every instant, they are ever-present and in operation. This is called the aggregate of action. It is like when we are sitting here, and the sky is still dark. Then, without noticing anything, after a while, we walk out, [and see,]. “Wow, it’s light out!” The sky darkens and lightens over every minute, second and instant, in a continuous state of “action,” of revolving. Isn’t this amazing? Indeed, very amazing!

So, I always feel that true Dharma is subtle and wondrous. But when it comes to how things really work in this world, a very important thing to know is how the mind works. Think about this. Our minds have no shape or image, but we can experience a lot of things. Everything happens in our minds. But the sad thing is that while our minds can form an aspiration very quickly, that aspiration can disappear very quickly. Thus it arises, abides, changes and ceases. Such is our unenlightened mind. The minds of noble beings abide in ultimate bliss. They form an aspiration and that enlightened state of mind lasts forever. When they face people, matters and objects, they can be understanding, accommodating, content and grateful. No matter what kind of people [they face], no matter how they act and treat them, they are always grateful.

Look at Never-Slighting Bodhisattva. When people scolded him, he said, “I’m grateful.” When people beat him, “I’m grateful.” When people chased after him, beat him and scolded him, he stepped back, knelt down, prostrated and said, “I’m grateful. I respect you because you are eliminating my karma and teaching me, because you will become a Buddha in the future.” Indeed! When you have two stones and wish to make one smooth, you need to polish it with the other stone. So, shouldn’t we be grateful? We understand that a stone can be polished smooth. So, we need to maintain a calm mind and a sense of gratitude. Then we can be diligent without retreating. In facing the workings of the world, we must have a world-transcending spirit.

Of course, we must also be happy. The workings of the world naturally [lead to] thick and heavy afflictions. We love the people around us, but birth, aging, illness and death lead to separation while living and parting at death. Isn’t that painful? It is all very painful. To completely understand the working of the world, we must have a world-transcending spirit. In life, issues and things [we encounter] and interpersonal conflicts all bring suffering. But if we understand this law of nature, then we will not be affected by the suffering that results from gains and losses. If we can do this, we can “abide in happiness” and nothing will feel painful or difficult. This is supreme, perfect, universal enlightenment, which is Anuttara-samyak-sambodhi. This is what “the unspoken Lotus Sutra” teaches us.

Every sentence in the Sutra of Infinite Meanings contains very profound principles. It talks about the workings of this world, but it also contains a world-transcending spirit. As for our spiritual aspirations and for abiding in bliss, if we can understand the Dharma thoroughly, it can abide in our minds and be “permanent” and “everlasting” like the sun and moon.

The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, [He] “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth it will continue on eternally. It is retained and guarded by the Buddha.

Since ancient times, the sun and moon have always existed in our world. Even now, during the daytime, the sun will shine, and at night the moon comes out. The sun and moon always cycle like this. It is a “permanent” and “everlasting” principle that they rotate in this way. This is “action,” the aggregate of action, and is a [constant] cycle. Because heaven and earth cycle like this, everything on Earth follows the law of nature. Everything from the earth, the grasses, trees, to humans, matters, and objects, operates according to principles.

So, we have to realize that the sun and moon represent our innate enlightenment, our realizations and our awakened natures. This is intrinsic to all of us. That is why the awakened must [extend the awakening,] as a lamp kindles other lamps. One candle can light many other candles without being affected. This space will become brighter. So, “each lamp is used to kindle more lamps, and the lights seamlessly merge.” The lights from the lamps merge harmoniously. We light one lamp, then another. The lights merge in this space. You cannot distinguish how much light is coming from this lamp or that lamp. Their lights merge and they become one. So, “their lights seamlessly merge.”

During the era of the Buddha, the Buddha still taught the Great Vehicle teachings. The skillful means taught in the past were suitable teachings of the Agama period. Also, the wisdom used during the Prajna period to analyze people, matters and objects was a view that everything is inherently empty. [According to] Prajna and Vaipulya teachings, that is the case but what is a practitioner to do? Since everything is empty, where does one belong? In the Lotus Sutra, the Buddha wanted to draw a conclusion. There is true emptiness, but also wondrous existence. The principles of true emptiness are exquisite and wondrous and are called the Great Vehicle teachings. The “Middle Way is the meeting of emptiness and existence” and is the Great Vehicle sutra called “the Wondrous Dharma Lotus.”

The Wondrous Dharma Lotus Sutra is a Great Vehicle teaching guarded within the Buddha’s mind. This was what this Buddha was about to begin freely proclaiming. After He attained a state of enlightenment, He taught because He wanted to reveal these teachings for people to realize, to understand. This was the Buddha’s original intent. The past Sun-Moon-Lamp Radiant Buddha was the same. When causes and conditions matured, He “expounded the Great Vehicle sutra called the Wondrous Dharma Lotus.” He did this to teach the Bodhisattva Way, because this “cause” is a true principle and will continue on eternally.

“Everlasting” also means eternal. Such absolute truth, the true principle, is universal and everlasting. This true principle is continued from the past to the present, by past and present Buddhas. The continuation [of this teaching] is what the Buddha guarded and retained. The Buddha hoped that we all have this spirit, this state of mind, and pass it on. The Buddha wanted to continue transmitting the principles taught by. Sun-Moon-Lamp Radiant Buddha in the past. Sakyamuni Buddha also wanted to transmit this to all sentient beings so they will have the same principles. If we can put these principles into action in our lives, we can turn hopes and ideals into reality. This reality begins with ideals.

The sun and moon are permanent and everlasting. Each lamp is used to kindle more lamps and their lights seamlessly merge. Therefore, He “expounds the Great Vehicle sutra called the Wondrous Dharma Lotus.” Because it is the ageless Truth, it will continue on eternally. It is retained and guarded by the Buddha.

So, principles and matters are one. Without those principles, there will be no matters and objects. Without these thoughts and ideals, we will not do this work. So, the spirit behind our missions comes from the Buddha’s original intent, which has been passed down to the present.

In summary, Buddhas of the past and present, have spent a long time on this. So, we must always make an effort to hold on to this spiritual state. We must protect our minds at all times.

Episode 132 – Inspiring the Radiance of Wondrous Wisdom

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>> They nourish sentient beings’ roots of goodness and spread the seeds of goodness over the fields of merits. They inspire all to develop the sprout of Bodhi. With wisdom as brilliant as the sun and moon, They apply skillful means at the proper time. They support and nurture the Great Vehicle work.

>> “At the time, there was a Bodhisattva named Wondrous Light, who had 800 disciples. At that time, the Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.”

>> He was named “wondrous light” because “with fundamental, non-discriminating wisdom, he realized the ultimate truth and radiated the light of wisdom. He was named according to that virtue.”

>> “For the sake of Wondrous Light Bodhisattva, [He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra and taught the Bodhisattva Way, which He guarded and retained.”

>> So, what makes Wondrous Light so special that this was taught for his sake? “Radiant Lamp Buddha represents the”

>> “Wondrous Light represents the wisdom of initial enlightenment. These principles will not resonate with those without wisdom. This wondrous light is also intrinsic to everyone.”

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They nourish sentient beings’ roots of goodness and spread the seeds of goodness over the fields of merits. They inspire all to develop the sprout of Bodhi. With wisdom as brilliant as the sun and moon, They apply skillful means at the proper time. They support and nurture the Great Vehicle work.

Be diligent every day, in every moment, and be careful not to become lax. We must comprehend the Buddha’s original intent, He came into this world for one great cause, to help sentient beings eliminate afflictions and discover that they already have Buddha-nature. Regardless of the era, the Buddha uses the Great Vehicle Dharma-water to “nourish sentient beings’ roots of goodness.”

We have discussed before that the Buddha hoped to “enable those who have not planted roots of goodness to plant them, the roots that are not yet mature to mature, those whose roots have matured to be liberated.” I bring this up repeatedly to make sure everyone understands that the Buddha retained this great Dharma solely because He wanted it to penetrate the minds of sentient beings. He hoped that those who have not heard the Buddha-Dharma will have the karmic connection to learn it and that the Buddha-Dharma will then enter their minds. Once the seed enters the mind, it can develop roots. Once the seed is planted and the roots extend, He hopes our Bodhi (awakening) will grow as well. Only after that happens can we grow in wisdom. By growing in wisdom, we can eliminate attachments to self. Only after that happens, can we attain liberation. So, He hopes that everyone will continue to get rid of their sense of self. After our roots of goodness have matured, we still need to eliminate our attachment to the existence of a self and continue to extend our karmic connections.

Thus, “as there are infinite sentient beings, my vows are boundless.” As long as there are sentient beings, even if our roots of goodness have matured, we still need to accompany them and continue to make [good] connections. But if there are still attachments in our minds, we cannot attain self-liberation. Therefore, we must not only bring our roots to maturity, we must also attain liberation. The Buddha used the Great Vehicle Dharma-water to nourish the capabilities of sentient beings so their roots of goodness can further mature, so the trees can truly grow, then flower and bear fruits.

If these trees have grown tall but do not flower or bear fruits, there will be no more Bodhi-seeds. So, we must “spread the seeds of goodness.” These seeds of goodness must come from a mature tree. Bodhi-roots develop into Bodhi-trees. They grow tall and produce seeds. This is called “spreading the seeds of goodness.” Many seeds need to be produced to be spread “over the fields of merits.” So we say, “spread the seeds of goodness over the fields of merits.”

To pave the long and extensive Bodhi-path, we need to be mindful. Helping Bodhi-trees flourish into a dense Bodhi-forest is also not difficult. These are actually very simple tasks. As long as we form an aspiration, have the right mindset and walk the correct path, we can grow a Bodhi-forest. When the seeds mature, we can spread them over the fields of merits. “They inspire all to develop the sprout of Bodhi.”

“With wisdom as brilliant as the sun, the moon, they apply skillful means at proper times.” After the seeds are in the ground, a gardener is needed. As Living Bodhisattva farmers, we must exercise wisdom like the sun to provide conditions for fruition and exercise compassion like the moon to nurture [the seeds]. By exercising compassion and wisdom together, we “apply skillful means at proper times.” Gardeners must know the kind of fertilizer to use and when to irrigate the land. They must know the nature of each plant and when it needs fertilization and irrigation. Most importantly, they need to remove the weeds. If [a seed is] planted but weeds have not been removed, the tree cannot grow because the nutrients will be taken up by the weeds. The weeds and their roots will overwhelm seeds that have just sprouted. The seeds that we actually planted will quickly be overwhelmed.

Isn’t this similar to our spiritual cultivation? Since we have formed an aspiration and sowed these seeds, we must quickly work hard [to nurture them]. If we work hard, when we see someone and feel averse, we will quickly remind ourselves to rid ourselves of afflictions and remove negative affinities, transform negative affinities into positive ones. If vigilance quickly arises in our mind, naturally we will eliminate the evil seeds that create resentment and enmity in our relationships. Then we will have promptly removed the weeds of ignorance and afflictions. In this way, the area surrounding the seeds will open up, and the seeds will be able to absorb nutrients and dew. Then the seeds will sprout beautifully into a small sapling. This requires effort on our part.

Not only do we need to pull the weeds, we need to also “support and nurture” [the seeds]. We need to understand how much space trees need in order to flourish and grow tall. [If need be,] trees may be moved and replanted. Then all the trees will grow bigger. This is similar to how hard everyone works as we learn the Dharma. We begin to see that myriads of beings need us to teach and transform them. When we absorb the Great Vehicle teachings, we can then help those we have affinities with. This is how we “nurture Great Vehicle work.” According to each of our affinities, we can all work to transform sentient beings.

This is the meaning of this passage in the Sutra of Infinite Meanings. Before the Buddha expounded the Lotus teachings, He [taught] “the unspoken Lotus Sutra” to continuously educate all sentient beings with this spirit. So, He hoped that all sentient beings’ roots of goodness will quickly grow and mature so they can quickly become liberated. They must be freed from attachments to the self in order to walk onto the Great Vehicle path.

The next passage in the Lotus Sutra states,

“At the time, there was a Bodhisattva named Wondrous Light, who had 800 disciples. At that time, the Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.”

We have previously discussed how. Sun-Moon-Lamp Radiant Buddha radiated light as He was about to expound the Dharma. At that time, in the assembly, there were two billion Bodhisattvas. Among them was one named Wondrous Light. Wondrous Light Bodhisattva had 800 disciples. So we can see, among the two billion Bodhisattvas, this one had 800 disciples. What about the others? We can imagine that an assembly of disciples taught by Sun-Moon-Lamp Radiant Buddha must be very magnificent.

If we think about this, it seems inconceivable that there could be so many Bodhisattvas. There is no mistake, there were indeed this many Bodhisattvas. In this world alone, Earth’s population numbers in the billions. If everyone has Buddha-nature then isn’t everyone a Bodhisattva? Isn’t everyone a Buddha? Never Slighting Bodhisattva said, “I dare not underestimate you because you will become a Buddha.” This is why Buddhist sutras talk about respecting the Buddha-nature that is intrinsic in everyone. From those who are planting roots of goodness, to those who have already planted the roots, to those whose roots have already matured, there is a progression to spiritual practice, but all eventually succeed, and are equal to the Buddha.

So, everyone intrinsically has Buddha-nature and all sentient beings are equal to the Buddha. If we can all understand this principle, we will feel respectful toward everyone and will not be trapped in a continuous cycle of karmic retribution because of our attachments to the self. If we truly want to be liberated, we must first understand this.

“At that time, Sun-Moon-Lamp Radiant Buddha emerged from the state of Samadhi.” After He entered Samadhi, radiated light and manifested auspicious signs, the Fulfillment of Time was achieved. So as He emerged from the state of Samadhi, He opened His eyes and looked around. At that moment, among this crowd of two billion Bodhisattvas, He saw Wondrous Light Bodhisattva.

He was named “wondrous light” because “with fundamental, non-discriminating wisdom, he realized the ultimate truth and radiated the light of wisdom. He was named according to that virtue.”

“With fundamental, non-discriminating wisdom,” means to make no distinctions, to not discriminate between the self and others, to co-exist with the earth and sentient beings. This non-discriminating attitude is a fundamental wisdom. Fundamental wisdom is what we all have. As long as we really make an effort, we can realize and enter [the teachings] that the Buddha opened and revealed. We can apply fundamental wisdom to accept the Buddha’s Dharma and comprehend it as soon as we come in contact with it. This wisdom is also the “ultimate truth.” Ultimate truth is a principle. We can apply fundamental wisdom to realize the truth of all things in the universe. This is using “non-discriminating wisdom” to “realize the ultimate truth.” We need such pure wisdom to realize the ultimate true principles of all things in the universe and “radiate the light of wisdom.” If we are in harmony with true principles, the light of our wisdom will radiate.

We have the fundamental wisdom to comprehend the true principles of the universe. Our minds must be truly pure for our wisdom to radiate light. Since “he was named according to that virtue,” his name was Wondrous Light, referring to the light of wondrous wisdom. With this subtle wisdom, a fundamental and non-discriminating wisdom, he saw everyone as equal. Only with this type of wisdom can we comprehend the ultimate truth of all things in the universe.

Next it goes on to say,

“For the sake of Wondrous Light Bodhisattva, [He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra and taught the Bodhisattva Way, which He guarded and retained.”

Manjusri Bodhisattva said when. Sun-Moon-Lamp Radiant Buddha emerged from. Samadhi, He saw Wondrous Light Bodhisattva and used this chance to expound a Great Vehicle sutra. So “for the sake of Wondrous Light” means His teachings were directed to one person. This person must have been the wisest one among these Bodhisattvas. The great Dharma that was to be expounded required someone with the ability to receive it. We know that at that time, Wondrous Light Bodhisattva was the leader of the Bodhisattvas. So, Sun-Moon-Lamp Radiant Buddha taught according to Wondrous Light’s capabilities. One with the capability to accept this teaching had to receive and pass it on. All Buddhas share the same path, and the teachings They give have to be widely accepted. The one to pass it on has to be trustworthy so people will think, “Since you believe it, I will too.” Sentient beings of the past were this way, and we are still this way.

So, “[He] expounded the Great Vehicle sutra called the Wondrous Dharma Lotus Sutra.” This was the Great Vehicle sutra that Sun-Moon-Lamp Radiant Buddha expounded to Wondrous Light Bodhisattva. Its name was “the Wondrous Dharma Lotus Sutra.” It “taught the Bodhisattva Way, which [the Buddha] guarded and retained.” So when the Buddha-Dharma is taught, it should be received as something which was treasured and cherished by the Buddha Himself. All Buddhas share the same path, and this treasured Great Vehicle teaching could not be comprehended by just anybody.

So, what makes Wondrous Light so special that this was taught for his sake? “Radiant Lamp Buddha represents the”

“principles of intrinsic enlightenment” and

“Wondrous Light represents the wisdom of initial enlightenment. These principles will not resonate with those without wisdom. This wondrous light is also intrinsic to everyone.”

As for innate and initial enlightenment, we all have innate enlightenment. It is concealed within our minds. Initial enlightenment occurs when we have the karmic conditions to learn the Buddha’s teachings. After we listen to the Dharma and begin to comprehend, we must then devote ourselves. This is called initial enlightenment. Actually, if we do not have innate enlightenment, we cannot attain realizations. So because we have innate enlightenment, when we hear [the Dharma] again, it re-inspires us. This explains innate and initial enlightenment and the initiator and receiver.

“These principles will not resonate with those without wisdom.” These principles can only be understood thoroughly with wisdom. This is what it means to have “wondrous light.” This wondrous light is also intrinsic to everyone, so we all have the wisdom of wondrous light. I hope that all of us, as we listen to the teachings, will inwardly reflect on our outward experiences, by taking what comes into our minds and seriously contemplating it. We must “listen, contemplate and practice.” Everyone, please always be mindful.

Episode 131 – All Buddhas Exercise Compassion and Wisdom

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>> “[Bodhisattvas] pour a stream of supreme Mahayana on sentient beings’ roots of goodness.”

>> The six auspicious signs prior to the Lotus Sutra were His introductory teachings, His Samadhi, the rain of flowers, the shaking of the land, the beholder’s delight, and the Buddha’s radiance. These six auspicious signs are rituals of teaching that all Buddhas of Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

>> So “all attained what they had never had before. They rejoiced and put their palms together and wholeheartedly gazed upon the Buddha.”

>> Everything up to “wholeheartedly gazed upon the Buddha” was the achievement of demeanor in the world of sentient beings. This was just like the present moment when. Sakyamuni Buddha was about to teach the Dharma.

>> “Then the Tathagata radiated light from the tuft of white hair between His brows, which illumined 18,000 Buddha-lands to the east, excluding none of them, just like how we see all Buddha-lands today.”

>> “At that time in the assembly, [were] two billion Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all Buddha-lands, all Bodhisattvas attained what they had never had and wished to know the causes and conditions for this light.”

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Have we taken care of our mind? Every day, after attending the morning recitation, we sit down to adjust our mind. Do our mind wander outside, or are we focused on our bodies, or focused on our thoughts? We can connect our mind to the inside, the outside or to itself. It is best for it to connect to our mindset; this state of mind is all Dharma. I have previously said that, in the Sutra of Infinite Meanings, the Buddha taught “the unspoken Lotus Sutra.” This begins when we first adjust our minds, starting with the Four Noble Truths and the Twelve Links. These teachings are like water that cleanses our minds, layer by layer, so we can become pure. It washes away our ignorance and afflictions and cools the mind when it is ablaze with anxiety.

Thus, the Buddha uses Dharma-water to irrigate our minds. So, the Sutra of Infinite Meanings says,

“[Bodhisattvas] pour a stream of supreme Mahayana on sentient beings’ roots of goodness.”

We pour this stream because after we plant the seeds, we need to work on irrigating them so the seedlings may sprout up from the roots of spiritual practice. For the roots to extend and for sprouts to grow, the Dharma is needed. After we absorb it, we need to extend the Buddha’s teachings and continuously use Dharma-water to nourish the seedlings.

As I have said before, we plant the roots of goodness and then bring them to maturity. When the roots of goodness mature, we may attain liberation. This is what the Buddha mindfully [worked towards]. We have to make an effort to water the seeds in our hearts so that the roots of goodness may grow. Thus it says, “spread the seeds of goodness over the fields of merits.” If the land is moist, we need to take advantage of the conditions and quickly sow and cultivate the seeds so they can cover the fields of merits. [To attain] merits, we need to exercise compassion and maintain our wisdom-life. Only with wisdom-life can the land be fertile.

We have said that before the Buddha spoke, there were six auspicious signs. Actually, these indicated that the Buddha was about to give great teachings. This was a great event in the world so six auspicious signs appeared to mark this start of the Buddha’s teaching. The Dharma-assembly had to be magnificent, it had to first have this auspicious appearance. When expounding the Lotus Sutra, both past and present Buddhas manifested the same appearance and engendered a sense of calm and auspiciousness. These are the “auspices of speaking the Dharma,” auspicious signs before the Dharma was taught. This is the first auspice of the Dharma.

After everyone arrived, the Buddha entered Samadhi. This is called “auspice of entering Samadhi.” With the Buddha in Samadhi, a shower of flowers then ensues and the six kinds of shaking occur. People are pleased by the shower of flowers and six kinds of shaking. They delight in the auspicious signs. Next, light is radiated. Everybody is in a calm and auspicious environment. Then they see the Buddha radiating light from the pores of His body. In particular, light radiated from between His brows. This was different from appearances when previously giving teachings. So, these are the “six auspicious signs.” They are rituals of teaching that all Buddhas of the Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

The six auspicious signs prior to the Lotus Sutra were His introductory teachings, His Samadhi, the rain of flowers, the shaking of the land, the beholder’s delight, and the Buddha’s radiance. These six auspicious signs are rituals of teaching that all Buddhas of Three Realms and ten directions must manifest as They are about to expound the Lotus Sutra.

We have often said that all Buddhas share the same path. No matter which Buddha appears in the world, no matter how long He has helped sentient beings, in the end, He must teach the Lotus Sutra, because it is the ultimate great Dharma. The Lotus Sutra is truly the great cause for which all Buddhas appear in the world. They all want to “open and reveal” teachings so sentient beings can “realize and enter” them. The true principles and teachings of all Buddhas are the same.

As I discussed previously about the Lotus Sutra, before Sun-Moon-Light Radiant Buddha taught it, these six auspicious signs already appeared in the Dharma-assembly. This phenomenon was unsurpassed and indescribably beautiful and peaceful.

So “all attained what they had never had before. They rejoiced and put their palms together and wholeheartedly gazed upon the Buddha.”

At [the assembly,] they all attained joy they had never had before. Out of that joy, they reverently put their palms together. All of them were reverent, and their minds were focused on the Buddha. Sun-Moon-Light Radiant Buddha [inspired] the same. Not just the first, second or third, all 20,000 Sun-Moon-Light Radiant Buddhas share the same path. Those in the same state, felt the same way and the same reverence, and wholeheartedly gazed upon the Buddha. This is “the achievement of demeanor in the world of sentient beings.”

Everything up to “wholeheartedly gazed upon the Buddha” was the achievement of demeanor in the world of sentient beings. This was just like the present moment when. Sakyamuni Buddha was about to teach the Dharma.

The Buddha gave teachings according to the capabilities of sentient beings. The Lotus Sutra is a great teaching, which teaches us to “retain all teachings and do all good deeds.” As I have said, this is Dharani, which encompasses all teachings. The Buddha came to this world to teach the magnificence of the Dharma. He meticulously expounded these teachings so they would know the sequence of the teachings and the proper ways to pay respect to the Buddha. Then the minds of sentient beings would become disciplined. This is “the achievement of demeanor in the world of sentient beings.” We can see those people listening to the Dharma had achieved discipline and demeanor just as when Sakyamuni was expounding the Dharma. Similarly, the 20,000 past Sun-Moon-Light Radiant Buddhas all shared the same path and gave teachings in the same order as the present Sakyamuni Buddha.

Furthermore, this is how the sutra describes it,

“Then the Tathagata radiated light from the tuft of white hair between His brows, which illumined 18,000 Buddha-lands to the east, excluding none of them, just like how we see all Buddha-lands today.”

This is what Manjusri Bodhisattva described. In the past, Sun-Moon-Light Radiant Buddha also radiated light from the tuft of white hair between His brows. This light illumines 18,000 Buddha-lands to the east and is very expansive and far-reaching. We all know that the sun rises from the east. Actually, the moment in which the Buddha sat there was the time the sun was about rise. The 32 Marks of the Buddha [included how] light shone on the tuft of white hair between. His brows will then be reflected back even more brilliantly. This describes a very long distance and a very broad area. “Excluding none of them” means that the light reached everywhere.

The Buddha’s light cannot be covered by anything, anywhere. This is intrinsic in our minds. If our minds are wise and pure and are able to radiate the light of wisdom, even when we are in a dark place, our minds will still be radiant. This also explains why when we hear the Dharma, it must penetrate our hearts. If the Dharma is in our hearts, there exists no place of darkness. Wherever the light of the Buddha shines, it also shines into the hearts of sentient beings.

This Dharma-assembly was very magnificent. Every person was wholeheartedly watching the Buddha. Everyone’s attention was focused on the Buddha. Every movement of the Buddha was Dharma. The Dharma penetrated people’s hearts. This means that a countless number of people have already received the light of the Buddha. This is called “excluding none of them.”

It is everywhere, “just like how we see all Buddha-lands today.” When Sakyamuni radiated light from between His brows and illumined the east, people did not understand. So, Manjusri Bodhisattva evoked past Sun-Moon-Light Radiant Buddhas to explain the present [situation]. This is Manjusri Bodhisattva’s skillful wisdom. But if nobody asked, Manjusri Bodhisattva would not have spoken. So, this was a sign of Maitreya’s compassion. He saw that people still did not really understand the great cause of the Buddha. The Buddha was about to freely carry out His original intent, but many people still did not understand.

So, this led Manjusri Bodhisattva to speak of past Buddhas. This passage sums up this teaching with a dialog between Maitreya and Manjusri. “Maitreya!” Manjusri Bodhisattva called on Maitreya again. “Maitreya, you should know.” This shows both Bodhisattvas knew each other well so they called each other by name. Moreover, Manjusri Bodhisattva had taught seven Buddhas, and Maitreya was one of Manjusri’s past disciples. So now, Manjusri called out to Maitreya, to alert us all to pay attention. So he called out again, “Maitreya, you should know,”

“At that time in the assembly, [were] two billion Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all Buddha-lands, all Bodhisattvas attained what they had never had and wished to know the causes and conditions for this light.”

“That time” refers to the time of Sun-Moon-Light Radiant Buddha. His Dharma-assembly was well-attended. In this Dharma-assembly, two billion Bodhisattvas wanted to hear the Dharma. Even though they were already Bodhisattvas, they wanted to improve themselves because every Buddha has unsurpassed wisdom. So though they had all reached the stage to be Bodhisattvas, they still have potential to improve. There is still Dharma for them to pursue. This means that we all need to be diligent. We cannot be arrogant and think that we have already heard the Dharma and that the teachings are always the same. When I talk, I also repeat what I say. Indeed, the Dharma is the same, but have you taken it to heart? Have you understood it? Have you experienced it? Have you physically put it into practice? We have to promote it ceaselessly and continue to be vigilant.

So at that time, two billion Bodhisattvas sought the Dharma at the same Dharma-assembly, and they “took delight in” and happily listened to teachings. “All Bodhisattvas, upon seeing this bright light illumine all Buddha-lands.” All the Bodhisattvas were waiting for the Buddha, who was radiating light and had entered Samadhi. They were all very happy to be there and mentally prepared to receive His Dharma. They were happy to “attained what they had never had and know the cause and conditions for this light.” They all saw the radiated light and were happily waiting to hear the great Dharma. They wanted to know why He radiated this light.

These are “auspicious signs of the Lotus Sutra.” All Buddhas share the same path. When they are about to teach the Lotus Sutra, six auspicious signs will appear. Light will radiate from the brows of the Buddha. The causes and conditions for expounding the Dharma have already begun to mature.

So, we have to understand that the Dharma is profound. If we are mindful in our daily living, the Dharma will be inseparable from our hearts. When the Dharma is in our hearts, it will be a part of our actions. So everybody, please always be mindful.

Episode 130 – The Subtle Spiritual Training Ground of the Mind

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>> “Next they rain down the profound Twelve Links of Cyclic Existence.”

>> “Ignorance, old age, illness, death and so on. Such violent, fiery suffering is like concentrated sunlight.”

>> “Desires are originally dried and wilted. New desires do not arise. Current desires do not grow. Without a sense of me or mine, we eliminate the bond of doubts.”

>> “Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers.”

>> “Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers,” Mandarava flowers are “pleasing flowers.”

>> “Manjusaka flowers and Mahamanjusaka flowers. Manjusaka flowers and Mahamanjusaka flowers” are called “softening flowers.”

>> [The flowers] were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

>> The “six kinds of shaking” “are the achievement of demeanor in” “the physical realm of existence,” 

>> “At that time, in the assembly” aside from “bhiksus and bhiksunis, upasakas and upasikas,” there were “heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, beings human and non-human, as well as minor kings, wheel-turning sage kings, and so on.”

>> “All attained what they had never had before.” They rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.

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Every day, we always start by talking about “the mind.” Our minds and consciousness are the place for our spiritual practice. Are we carefully cleansing them of their pollution every day? We need to make sure that our inner spiritual training ground is always dignified.

That is why previously we have discussed the ways to purify our minds, get rid of all kinds of afflictions and eliminate all kinds of sufferings. As we transmigrate within the Six Realms, how do we remove all suffering from this world? The Buddha has already clearly opened and revealed [His teachings] to us. So, we need to take the Four Noble Truths, the teachings expounded to Hearers, to heart. Moreover, the Buddha will teach the Twelve Links of Cyclic Existence to those with higher capabilities. These teachings help us thoroughly understand how we come into and leave this life.

In this lifetime, we [face] the karma we brought from past lives until we grow old and die. During this time, if we recognize [the effects of karma], we must eliminate [this karma] immediately. This is how we remove the defilements from our inner spiritual training ground. We need to dignify ourselves immediately and cleanse our minds so that there are no traces of pollution, no traces of afflictions. This is why Buddhas come to this world and give teachings to everyone. They hope everyone can understand the teachings and take the Dharma to heart. This is called an awakening, which is realizing and entering.

The Sutra of Infinite Meanings says that.

“Next they rain down the profound Twelve Links of Cyclic Existence.”

The Buddha [rained down] “the Twelve Links of Cyclic Existence upon.”

“Ignorance, old age, illness, death and so on. Such violent, fiery suffering is like concentrated sunlight.”

After He helps us understand the Twelve Links of Cyclic Existence, we will be able to cleanse our minds. Our defilements come from ignorance, I talk about ignorance every day. Ignorance is affliction. We do not want to carry this with us throughout old age, illness and death. Even though everyone will age, fall ill and eventually die, [karma] does not terminate when this life ends. We will still carry our good and bad karma and conditions with us to create more in future lifetimes. These kinds of influences and entanglements are truly unbearably painful.

To our next life we bring “such violent, fiery suffering…like concentrated sunlight.” These causes and conditions for afflictions are with us at the end of this lifetime and will influence us in our next lifetime. Even without considering the next lifetime, there is much to discuss about what happens in this life when we do not eliminate our afflictions. Upon hearing the teachings of the Twelve Links of Cyclic Existence, we must quickly eliminate them now so that we will not have these “violent, fiery” afflictions in our minds.

The Buddha thoughtfully gave us the Four Noble Truths and the Twelve Links of Cyclic Existence. How can we not work hard? How can we not earnestly and diligently tidy our minds? In the Buddha’s lifetime, there were all kinds of monastics in His Sangha. One of them was referred to as Elder Bhiksu. He felt that he needed to live alone, act alone and stand alone. He often praised those who lived and acted alone. Because of this, he created many bad karmic affinities with others and was very antisocial.

Another bhiksu told the Buddha that there was a monk who was very difficult to get along with, who told everyone that, to engage in spiritual practice, they must live and act alone. He was creating a disturbance in the Sangha. The Buddha said to him, “Go and ask him to come.” Indeed, the Elder Bhiksu came to the Buddha. The Buddha then asked, “I heard that you praise and advocate living alone, acting alone and standing alone, is this true? Yes, I believe, to practice, we must shed everything and recognize the entanglements of karma. Forcefully creating conditions brings hardship. To be liberated, I need to live and act alone.” The Buddha then said, “Come, I have a more wondrous method than your method of living and acting alone. What do I mean by living and acting alone? It means:”

“Desires are originally dried and wilted. New desires do not arise. Current desires do not grow. Without a sense of me or mine, we eliminate the bond of doubts.”

This is most important in spiritual practice. Originally, our minds were very pure and desires were originally dry and wilted. Originally, there were no defilements. As long as we remember what we have practiced, all cravings and desires will dry up. There will be no more cravings or desires as we have already eliminated them. Desires that arise are traps. We will not be enticed by them, so “new desires do not arise.” Even if conditions that foster desires appear, they will not stir up our thoughts. This results from the skills we cultivate.

Also “current desires do not grow.” New desires do not arise and current desires do not grow. Then, at no moment will our minds give rise to improper thoughts. Hence, “without a sense of me or mine”. We need to live naturally; there is nothing we need to particularly pursue. This is our true spiritual aspiration. Among other people, we need to eliminate doubts about each other. We must go and be among people without being suspicious of them. That is why we want to avoid thoughts of living and acting alone and distancing ourselves from other people. It is best to eliminate this kind of ignorance.

So, fellow Bodhisattvas, if we want to engage in spiritual practice, this is the way. We know we want to be among other people that are beneficial for engaging in spiritual practice. We will encourage each other and live together. We need to distance ourselves from desires that tempt us. At every moment, desires flourish. If we can be with people who are pure instead of people filled with desires, that will truly be our spiritual training center. Having a dignified inner spiritual training ground is very important.

The following passage from the Lotus Sutra states,

“Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers.”

These things dignified the Dharma-assembly.

After Sun-Moon-Lamp Radiant Buddha finished teaching “the Lotus Sutra without words,” He entered a state of Samadhi. The Dharma-assembly was very dignified.

“Then from the heavens there fell a rain of. Mandarava flowers, Mahamandarava flowers,” Mandarava flowers are “pleasing flowers.”

These flowers fell from the sky, leading us to feel very pleased so our minds would not give rise to afflictions. This is just a description. Indeed, this happens when the Dharma is very pleasing. “Pleasing” things help purify our minds. It is just right, neither cold nor hot. Then when we are in such an environment, we feel very happy and do not give rise to afflictions. This is called “pleasing.”

“Manjusaka flowers and Mahamanjusaka flowers. Manjusaka flowers and Mahamanjusaka flowers” are called “softening flowers.”

[All these flowers] not only made us feel pleased, just right and free of afflictions, there were also softening flowers that made us feel very warm and happy. There were both small and big flowers. “Pleasing” and “softening” are also descriptions of this spiritual training ground. Pleasing and soft flowers, big and small, were seen falling from the sky and scattering upon the Buddha. They were not just [scattered around] the Buddha, but also among the crowd. This made everyone realize that the mind, Buddha and sentient beings were all in the same state. There were also the six kinds of shaking.

[The flowers] were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

The “six kinds of shaking” also describe the states of our minds. When our minds are active and “vibrating,” we can thoroughly shake off our past afflictions.

We have explained the “six kinds of shaking” before, but this time we use different metaphors. In order to quickly and completely remove the afflictions in our minds, we need to feel moved and be touched after hearing the Dharma. This is our real gain after hearing the teachings. Our heart needs to feel very pleased and softened. And we must quickly shake loose our past afflictions. That is our goal when we listen to the teachings.

The “six kinds of shaking” “are the achievement of demeanor in” “the physical realm of existence,” 

just like when Sakyamuni Buddha expounded Dharma.

Indeed, we have spent a very a long time explaining these six kinds of shaking. We know that the physical realm of existence is comprised of tangible and material things that can physically move. However, I believe that our minds must also begin to move. They cannot lie dormant anymore. If we do not awaken after hearing the Dharma, we are still sleeping. Therefore, to awaken, we need to be shaken up. This is about the state of our minds, not just the demeanor of the physical realm of existence.

An example of that is the way you are sitting right now. With a great demeanor, I am also sitting here, and our relationship is that of a speaker and listener. This assembly is in the physical realm. The speaker teaches very earnestly. The listener listens intently. This is called the physical realm of existence. You can see it. I can see it. You can feel it. I can feel it. All things that are tangible and can be felt are called the physical realm of existence. At this Dharma-assembly, all the proper demeanors have been achieved, so the causes and conditions for this Buddha to begin teaching continued to be fulfilled, “just like when Sakyamuni Buddha expounded the Dharma.” This was how Manjusri Bodhisattva described the assembly of Sun-Moon-Lamp Radiant Buddha. His Dharma-assembly was just like that of Sakyamuni Buddha. The sequence of the six kinds of shaking was also the sequence of the Six Fulfillments.

Next,

“At that time, in the assembly” aside from “bhiksus and bhiksunis, upasakas and upasikas,” there were “heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, beings human and non-human, as well as minor kings, wheel-turning sage kings, and so on.”

The Buddha came to this world for one great cause, solely to open and reveal [the teachings], hoping sentient beings can realize and enter them. This was a very extraordinary Dharma-assembly. Other than the fourfold disciples, both monastic and lay, there were also people who had not taken refuge but came joyously to hear the Dharma. There were also Dharma-protectors, both those of this world and those of the eight classes. All the Dharma-protectors were present. In this assembly,

“All attained what they had never had before.” They rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.

All of them, whether heavenly beings, eight classes of. Dharma-protectors or humans, attained joy they had never had before. What were they so happy about? They were just sitting neatly at the Dharma-assembly. Every one of them worked hard and was diligent, and they were all waiting to hear the Buddha’s teachings. The whole Dharma-assembly was filled with joy, and they were very reverent. They “rejoiced, put their palms together and wholeheartedly gazed upon the Buddha.” Their hearts were in harmony and were free of discursive thoughts. After removing all desires, they naturally united as one. It was a most subtle, wondrous Dharma-assembly and inner spiritual training ground.

We must ensure that “previous desires do not grow, subsequent desires do not arise.” Then the mind will be completely tranquil. That is more important than isolating ourselves from others and being antisocial. That is also a kind of attachment. Therefore, we need to get rid of attachments. There must be no sense of me or mine, and no attachments. Then we will be true spiritual practitioners. Please carefully tidy up your inner spiritual training grounds. Do not allow the Dharma to leak out. Do not let afflictions remain. Please always be mindful.