Author: Rosalyn Leung

Episode 129 – Achievement of the Samadhi Demeanor

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>> “First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma.”

>> First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma – Chapter on Virtues, Sutra of Infinite Meanings.

>> “At that time, Sun-Moon-Lamp Radiant Buddha expounded a Great Vehicle sutra named Infinite Meanings. This sutra taught the Bodhisattva Way, which was guarded and retained by all Buddhas.”

>> This situation was the same as how the present Buddha had to wait for the opportunity to freely carry out. His original intent, which is the Fulfillment of Time.

>> “When He had finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus and entered the Samadhi of Infinite Meanings; His body and mind were unmoving.”

>> “When He finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus.” This condition was the same as the present Buddha and the demeanor He achieved. “His body and mind were unmoving” shows the achievement of the demeanor of Samadhi.

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Learning the Buddha’s teachings is about taking good care of our minds. Even when the most subtle thought arises, we must uphold that fundamental responsibility. This especially applies to spiritual practitioners. Therefore,

“First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma.”

“First, drops of dew fall” tells us to take care of our minds so we will always retain (the Dharma) like the earth retains moisture. For the earth to remain moist, it requires a balanced climate. If the climate is balanced, there is sunshine during the daytime and moonlight during the evening. There is moisture in the surrounding atmosphere. [Dew occurs when] the heat from the daytime sun draws moisture from the earth, which then condenses when the (temperature) falls again. It is so subtle, miniscule and unnoticeable. First thing in the morning, before the sun comes out, if we carefully examine the grass and leaves, do we not see the dew? When we look carefully at the ground, the ground seems more moist. This is like the minds of spiritual practitioners. Every day, we must take good care of our minds to avoid accumulating fiery afflictions.

Fiery afflictions come from greed, anger, ignorance, arrogance and doubt. These afflictions create countless “Consequent afflictions.” As we allow these five kinds [of afflictions] to arise in our minds continuously, we feel suffocated, feverish and afflicted. Having anxiety and distress does not create a good mindset. So what can we do? The Dharma is like water and can penetrate and protect our minds. If there is always Dharma-water, then the dust from the parched fields will not fly up whenever the wind blows. Therefore, we must protect our minds well and retain this pure mindset.

The Dharma is [embedded] within every tiny drop. From every matter, person and object, we can gain wisdom. So, our minds must always have such dewdrops [of Dharma]. The Dharma we seek in the world does not only come from sutras or listening to teachings. In our daily living, everything is Dharma. So “first, drops of dew fall.” Everything is like dew, like Dharma-water, which “immerses the dust of desire.” Our afflictions originate from desires. If we constantly use Dharma-water to nurture our minds, then naturally the land will be moist. Then when the wind blows, dust will not stir up into the air.

So, this is “opening the gate of Nirvana and fanning the wind of liberation.” The gate of Nirvana leads to purity and tranquility. That stillness is called Nirvana. Only when our minds are free from contrivances and desires can we truly be tranquil and at peace. This is the kind of mindset that spiritual practitioners and learners of the Buddha’s teachings should have. Developing this state of mind is similar to a breeze coming when it is muggy, or like waving a fan when it is hot. As spiritual practitioners, we have our own wind of liberation in our minds to [cool] ourselves. When we are feeling very hot, we must fully wave the fan in our minds so our feverish, afflicted minds can cool down a little.

We need to self-reflect and feel remorse. We must be remorseful and reflective. This is like waving the fan in our minds to dissipate the heat so things become cooler. So, “they eliminate the fiery afflictions of the world with the refreshing Dharma.” This tells us to take good care of our minds.

First, drops of dew fall to immerse the dust of desire. Opening the gate of Nirvana and fanning the wind of liberation, they eliminate the fiery afflictions of the world with the refreshing Dharma – Chapter on Virtues, Sutra of Infinite Meanings.

The next section in the Lotus Sutra states,

“At that time, Sun-Moon-Lamp Radiant Buddha expounded a Great Vehicle sutra named Infinite Meanings. This sutra taught the Bodhisattva Way, which was guarded and retained by all Buddhas.”

What the Buddha guarded and retained was the Great Vehicle sutra. It was the Bodhisattva Way of infinite meanings. Infinite Meanings is the Dharma that we derive from our daily living and then exercise and teach to people in our interactions. These are called Great Vehicle teachings, [which are taught in] a Great Vehicle sutra.

“A sutra is a path; this path is a road to walk on,” to be followed in our everyday actions. We have just mentioned that the Buddha’s teachings are very subtle. As we are absorbing His Dharma, we are also training our minds and teaching [others]. He also talked about engaging in spiritual practice by living as a monastic as a way to practice Great Vehicle teachings. I hope everyone can understand this principle.

The same happened during the time of. Sun-Moon-Lamp Radiant Buddha; He taught a Great Vehicle sutra named “Infinite Meanings.” The short passage I was quoting before was also from the Sutra of Infinite Meanings. Indeed, it trains our minds. It is also the teaching of Bodhisattvas.

Some people may think that. Bodhisattvas are those who help and give to others. That is not all. As part of our Bodhisattva-practice, we must be very aware of the subtleties in our minds, “the perfection of precepts, Samadhi, wisdom, liberation and liberated views and knowledge.” Isn’t that right? This is also a way to walk the Bodhisattva-path. We must also be very meticulous in training our minds so we can go among people to be a role model.

This is what the Buddha wanted to protect, so this is “guarded and retained by all Buddhas.” When the Buddha taught His disciples, He hoped everyone would start by developing Great Vehicle aspirations and go among people. This shows that the past Sun-Moon-Lamp Radiant Buddha was the same as the present Sakyamuni Buddha. Both wanted to freely carry out their original intent, what was guarded and retained by Buddhas. The Buddha’s first thought after attaining enlightenment was to share that [mental state] with everyone down to the smallest, finest [details]. He wanted everyone to know the true principles of all things of the universe. He wanted to share this profound and vast state. But the time was not right, so His original intent had to be kept in His mind.

He hopes the Dharma will become widespread, that all people will understand it, that their minds can be that meticulous, clear, expansive and embrace everything in the world. This was the Buddha’s original intent. So, the past Sun-Moon-Lamp Radiant Buddha and the present Sakyamuni Buddha did the same. They waited for the [right] opportunity to teach. This was the moment; the time was probably right.

Manjusri made this comparison between the past Buddha’s mind and the present Sakyamuni Buddha’s original intent. Because Sakyamuni Buddha was still in Samadhi and had not yet emerged, Manjusri Bodhisattva [referenced the past] to explain that the present Sakyamuni Buddha was preparing to carry out His original intent. He was going to expound the Dharma He had retained and guarded for the past 40-plus years. This subtle and wondrous Great Vehicle teaching did not only exist at that time, but had since the time of Sun-Moon-Lamp Radiant Buddha and up through the present.

We must remember that Sun-Moon-Lamp Radiant [actually refers to] the over 20,000 Buddhas who share the same path and have the same mindset. The true great Dharma has to be freely proclaimed to all sentient beings. But He had to wait for the right opportunity. This is how all Buddhas share the same path. Every single Buddha, facing sentient beings with various capabilities, has to wait for the opportunity to give teachings.

This situation was the same as how the present Buddha had to wait for the opportunity to freely carry out. His original intent, which is the Fulfillment of Time.

So, next it says,

“When He had finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus and entered the Samadhi of Infinite Meanings; His body and mind were unmoving.”

The Buddha expounded that sutra. Does everyone know what “that sutra” was? “The Sutra of Infinite Meanings,” just like Sakyamuni Buddha. Sun-Moon-Lamp Radiant Buddha also radiated light when. He was in a state of Samadhi. “The Lotus Sutra without words” is the Samadhi of Infinite Meanings, which awakens everyone’s minds. He hoped this Great Vehicle sutra would speak to all three capabilities. Among sentient beings, there are people with limited, average and great capabilities. As I previously mentioned, the Four Noble Truths, the Twelve Links of Cyclic Existence and the Six Paramitas were taught according to three different capabilities.

The “Lotus Sutra without words,” is a subtle and wondrous Great Vehicle teaching, and the conditions were ripe for all three capabilities to absorb it. So after teaching the Sutra of Infinite Meanings, He sat in full lotus among the assembly. Sun-Moon-Lamp Radiant Buddha, after expounding these Great Vehicle teachings, had to then observe the conditions, and note whether or not everyone understood “the Lotus Sutra without words.” Therefore, He sat in full lotus to observe them and enter the Samadhi of Infinite Meanings. This Samadhi of Infinite Meanings is the state of right Samadhi. Then He waited. Since He had entered Samadhi, of course His body and mind were unmoving. This is the state of Samadhi.

“When He had finished expounding that sutra,” refers to the period of time after. He had expounded the Great Vehicle teachings and sat in full lotus in the midst of the assembly. This shows that the rituals for. Buddhas to expound [this] sutra are the same. Past Buddhas did this and so did the present one. They usually [taught] Lotus Sutra without words, as well as the Sutra of Infinite Meanings. Then They would enter Samadhi to observe everyone’s capabilities. His body and mind were unmoving which is achieving the demeanor of Samadhi.

Every single Buddha, when walking, standing, sitting or lying down, has a demeanor of being in Samadhi because each is endowed with the 32 Marks and has perfected their demeanor. So I often remind everyone that, as we go about our daily living, as we walk, stand, sit or lie down, we have a dignified demeanor, which is [a form of] Dharma. We also must take care of the way we speak and move. All must be carried out in a dignified demeanor. Even when we sit, we must have the correct form. These are all demeanors.

“When He finished expounding that sutra, He then, in the midst of the assembly, sat in full lotus.” This condition was the same as the present Buddha and the demeanor He achieved. “His body and mind were unmoving” shows the achievement of the demeanor of Samadhi.

Everyone, learning the Buddha’s teachings start from our minds. If we cannot control our minds in our daily living, it is very possible that our motivation will dry up. Then our minds cannot be calm, and we may easily seem crude in the way we speak or act toward other people. Sometimes we instruct others, “Carefully place this item here.” In the beginning, we may remember to gently say, “Please put it away.” Then we say, “I told you to put it away.” [If the response] is “I’ll do it later.” [Then we say] “Put it away right now!” You see, if we cannot control our minds in our daily living, thoughts will arise and stir.

This is because we did not listen to the Dharma, did not follow the teachings. This is a very common occurrence. It happens again and again, forever and ever, and thus we cannot quickly perfect [our spiritual cultivation]. This is due to our human habitual tendencies. If we do not change them, how can the “drops of dews first fall”? If the Dharma has not entered our hearts, how can we do things properly every day?

So, “first, drops of dew fall to immerse the dust of desire.” In our living, we must be meticulous and take good care of our minds. The Dharma is applied to the intangible. If the Dharma is always in our hearts, there will naturally be Dharma in our actions. Thus, we must retain the Dharma in our hearts so we can absorb even the most subtle teachings and practice them in our living. Then the way we live will never run counter to the Buddha-Dharma. Everyone, please always be mindful.

Episode 128 – Everyone Intrinsically Has a Light Within

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>> “Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”

>> When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.

>> It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”

>> Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”

>> They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.

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Are our minds pure? We must always take good care of our minds. Even if we achieve “tranquility” on the outside, we actually still need “purity” on the inside. Otherwise, when afflictions cover our minds, even if we are in a peaceful and quiet [place], the Dharma cannot enter our minds. We need to make an effort when learning the Buddha’s teachings to “attain great wisdom, understand all Dharma” and “comprehend and distinguish the nature and appearance of reality.” Therefore, we must properly adjust [our mindset].

Next, [the Sutra of Infinite Meanings] says,

“Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”

In the Sutra of Infinite Meanings, this passage is also very important. Continuing from the previous passage, if we can “comprehend and distinguish” [reality], naturally we can “know well the [capacities, natures and desires].” Then our hearts can truly connect to our external conditions and give rise to teachings. How do we know what external conditions are like? If we use our eye-root to see form-objects, that contact will give rise to thoughts. What are those thoughts? Ignorant and afflicted thoughts. If we turn consciousness into wisdom, naturally when we are among multitudes of sentient beings, matters and objects, we can clearly understand all things and know well the capacities, natures and desires of all beings.

Thus, when we are among people in the world, we have to know how to make this discernment. We must know what things can be done and then proactively go do them. If a thing should not be done, we must prevent ourselves so we do not do it. Thus, I often say we must clearly know right from wrong. I always say, “Doing what you should do is wisdom. Doing what you should not do is ignorance.” Learning the Buddha’s teachings not only requires our minds to be pure and tranquil, but we must also, when among people, “know well the capacities, natures and desires of all beings.” Whether something is right or not, we must clearly distinguish.

So, “[they use] dharani and the unhindered power of eloquence.” Dharani means to “retain all teachings and practice all good deeds.” We can clearly comprehend the principles of all things in the universe. If we fully understand everything we see and come in contact with, that is called “retaining all teachings,” that is called “retaining all teachings.” With all principles, we can also “practice all good deeds.” Immediately doing the right thing is called [exercising] wisdom. This is “practicing all good deeds.” Because there is much suffering in the world, we have to seize each moment by just doing the right thing. This is how we exercise compassion and wisdom. So, dharani means to retain all teachings and practice all good principles. If we can understand all this, we will naturally have “unobstructed abilities of eloquence.” If we understand all principles, then everything we say will contain principles, and then we can lead others.

During our morning and evening recitations, we chant the “Three Refuges,” with the lines, “I take refuge in the Sangha. May all sentient beings lead the people harmoniously without obstructions.” Don’t we want to lead everyone? What do we use to lead everyone? The Dharma. The Dharma is the principles. If we lead people but do not have principles, we will not know how to lead them. Therefore, to lead others without obstacles requires first having “unobstructed abilities of eloquence.” We must first understand all principles and “retain all teachings.” Meanwhile, we must “practice all good deeds.”

When sentient beings are suffering, we must personally go to them to comfort them in their suffering and relieve them from their difficulties. If we are not there, if we do not come in contact with the suffering, how will we be able to teach others about the principles of “suffering, its causation, its cessation and the path to its cessation”? We must first understand all teachings and practice all good deeds; we must physically perform these actions so that we can have unobstructed abilities of eloquence. I hope everyone understands these principles.

“[They] appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.” Indeed, the Dharma originated from the Buddha’s wisdom. For our entire lives, will we just say, “I heard it so I understand it”? Is this all? Can we understand everything just by hearing one thing? No, we must continuously ask the Buddha to abide in this world and turn the Dharma-wheel.

Though Sakyamuni Buddha is separated from us by over 2000 years, He is still the founder of this religion in the Saha World. So, we still live in a world that is guided and transformed by the Buddha’s teachings. Therefore, we must continuously seek the Dharma. We must ask for the Dharma. Whether in the time of the Buddha, or now that He has already [physically] left the world, we need to have the same mindset that He is here and respect the Buddha and the Dharma. We must ask the Buddha to turn the Dharma-wheel. [With] the Buddha’s teachings, we can be one with the Buddha-mind.

I often share with everyone, “When the Buddha enters our mind, our mind is [like] the Buddha’s.” If we sincerely take the Buddha-mind as our own, we will use it to turn the Dharma-wheel. A mind like the Buddha’s is pure and reverent.

We mentioned the Eight Consciousnesses earlier. They originated from and can return to the mind-king, to that pure and undefiled state. Then won’t the Buddha always abide in this world? So, we must use this mindset to appeal to the Buddha to stay in the world at all times. There are myriad sentient beings, and we must accommodate all as [the Dharma-wheel] turns. Not only do we invite other Buddhas here, the Buddha in our hearts must also turn the Dharma-wheel to accommodate all sentient beings. This requires us all to mindfully seek to understand through experience and study.

When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.

The previous sutra passage mentioned that there were 20,000 Sun-Moon-Lamp Radiant Buddhas. The last of them renounced his throne to become a monastic, engage in spiritual practice and attain perfect and universal enlightenment. The eight princes heard that their father became a monastic and had already attained Anuttara-samyak-sambodhi. The eight princes were very delighted. Not only did they support their father’s decision to become a monastic, the fact that he attained these principles also brought them joy. They understood the impermanence of life, that even reign over a kingdom is impermanent.

So, the eight princes also renounced their thrones and followed this Buddha to become monastics. They “formed Great Vehicle aspirations,” which means every one of them formed a great aspiration. They understood completely that they were practicing on behalf of all sentient beings. I have previously explained to all of you that we must work very hard to turn consciousness into wisdom. This is also an analogy. So, we must “constantly cultivate Brahma-conduct.” Since we [choose to] become monastics, we must form great aspirations, make great vows, and constantly cultivate Brahma-conduct. Brahma-conduct, or purifying practices, let us cultivate a heart free of defilements. Thus, in this evil world of five turbidities, there is a greater need for.

Bodhisattvas and sages to be among us. So, we must always engage in Brahma-conduct and “all become Dharma teachers.” The eight princes engaged in spiritual practice and took joy in the teachings of the great noble beings. They purified not only themselves; they transformed others as well, so they were worthy to “all become Dharma teachers” because they “have already planted roots of goodness in the presence of millions of Buddhas.” It was in the presence of millions of Buddhas. Think about it! The last of the 20,000 Buddhas had eight sons. Clearly they were born and had engaged in spiritual practice after the manifestations of many Buddhas.

It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”

This section explains even more clearly. If we understand the Dharma thoroughly, then our origin is clean and pure, and then everything that follows will be clean and pure. This is like the way the eight princes planted the root of goodness in the presence of millions of Buddhas. Since this was the source, they practiced in this way with great earnestness and diligence. This is called the diligent path. Lineage is passed from father to son by blood, so whether the father is deluded or awakened, the children will be the same. So, Lamp Radiant [Buddha] is the source. This is radiance. [We speak of] the radiance of sun, moon and lamp. The “sun” represents wisdom. The “moon” represents compassion. The sun and the moon have a type of radiance. The sun, the moon and the lamp exists in everyone. This light is our inherent wisdom.

Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”

This story serves as an analogy for us. A father with eight sons is comparable to our mind-king dividing into eight consciousnesses. They go on to create all karma, which is then stored in the eighth consciousness, which brings all eight consciousnesses into future lifetimes. If these eight consciousnesses are purified, that is our perfect and radiant nature. With this nature, we will be free of confusion. This is a kind of analogy.

Next, by being very diligent, preserving the mind-king’s pure nature will be like the eight sons forming great aspirations to diligently engage in spiritual cultivation and become Dharma teachers. Thus, we can all practice and uphold the Dharma, and use it to teach others.

They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.

The first [meaning] is “taking the Dharma as one’s master.” We must constantly take in the Dharma and always keep it in our hearts. Earlier I said we must appeal to the Buddha to turn the Dharma-wheel. When the Dharma enters our minds, there is a Buddha in each of our minds. With the Buddha in our hearts, all things contain the Dharma and all Dharma in the world will be in our minds. As long as the Buddha enters our minds, consciousness will naturally turn into wisdom. Every matter and object comes into being from the convergence of many things. These things are like flowers. A flower does not spring into being out of nothing. A seed has to be planted in the ground. Then it needs water and sunshine for it to slowly sprout, for the shrub to slowly blossom. Consider how many things need to converge to create a simple flower.

As I said before, we must “retain all teachings,” which is all teachings in the world. We need to clearly know how things converge to come into being. Taking the Dharma as our teacher means to completely understand all things in the world. What is suffering and what is its causation? This is also Dharma. So we take the Dharma as our teacher.

Second is “through one’s own practice.” We are not born understanding the Dharma. Though we are born with wisdom equal to the Buddha’s, the Buddha’s, when we come into this world, we are filled with afflictions and are led by our karma. So, we must start anew and go “through one’s own practice.” To work to return to one’s original, pure Buddha-nature, we must motivate one another at this time, in this space and through our interactions. We must form aspirations, put them into action and focus on our practice. This is the only way for us to discover the principles behind all Dharma.

“[With] understanding of the Dharma, one becomes a teacher for sentient beings.” If we can understand and analyze [things] for others, we will be a teacher for all sentient beings. Using the teachings one understands to guide sentient beings makes one a Dharma teachers. These eight princes were all able to become Dharma teachers, especially because “in the presence of millions of Buddhas” they “planted the root of goodness.” In the presence of many Buddhas, they truly planted many roots of goodness and have already returned to the source of Dharma.

I hope we can all work hard to achieve understanding. We must always be mindful.

Episode 127 – Restoring the Wonders of the Tathagata-garbha

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>> “Infinite Dharma-doors readily appear in front of us; we will attain great wisdom and understand all Dharma, then we can comprehend and distinguish the nature and appearance of reality.”

>> “When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their right to the throne and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

>> The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are categories of the leaders of the mind’s functions and objects of perception.

>> “They heard that their father became a monastic and attained universal enlightenment, so they followed him and became monastics, formed Great Vehicle aspirations and constantly cultivated Brahma-conduct.”

>> So, “whatever the Tathagata’s mind touches will be a condition illuminated by wisdom. Since this is inexhaustible, it is called the inexhaustible connections of the mind.”

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Can we maintain vows as vast as the universe and remain unwavering for countless kalpas? If we can uphold our mission, practice the path and understand that the purpose of practice is to become awakened, help others awaken and have perfect awakened conduct, then as we go among others, the Dharma is everywhere. I keep saying that we need to turn consciousness into wisdom. No matter what situation we are in or what challenges we face, everything can help us grow in wisdom. Living among sentient beings,

“Infinite Dharma-doors readily appear in front of us; we will attain great wisdom and understand all Dharma, then we can comprehend and distinguish the nature and appearance of reality.”

Don’t we often read [these verses in] the Sutra of Infinite Meanings? Indeed! The infinite wisdom that is found in our interaction with others is called turning consciousness into wisdom. [In this way,] we naturally understand all Dharma. Every day the people, matters and things we experience help us grow in wisdom. We have to pay attention to them. If we let these opportunities slip away, they may become possible sources of affliction. If we just indulged ourselves our whole lives, that would be a pity, and would create karma. So, we have to seize [these opportunities]. We can have clear wisdom about principles and appearances of things as we interact with others.

The Lotus Sutra began with the Buddha entering Samadhi, teaching the “unspoken Lotus Sutra.” By doing so, He already taught us so many principles. But many people still did not understand. So, Manjusri Bodhisattva talked about the Sun-Moon-Lamp Radiant Buddha of the past. Of the 20,000 Sun-Moon-Lamp Radiant Buddhas, when the last one practiced and became a monastic, His eight sons also became monastics. This sutra passage continues,

“When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their right to the throne and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

I have explained these eight princes earlier. When these eight princes heard that their father had become a monastic and had already attained Buddhahood, attained Anuttara-samyak-sambodhi, which is supreme, perfect and universal enlightenment, they were all joyful. So, these eight princes followed their father and renounced their claim to the throne. They completely renounced worldly pleasures and became monastics like their father. “They followed their father to become monastics. They formed Great Vehicle aspirations.” The aspiration formed by each prince was [to follow] the Great Vehicle [Dharma].

When we can turn consciousness into wisdom, wisdom that is supreme and unsurpassed, we can become awakened, awaken others and practice perfect awakened conduct. This is the Great Vehicle aspiration. The skillful means [taught] in the past were developed based on sentient beings’ capabilities. The Buddha’s original intent was to teach the Dharma of the One Vehicle, which is the true Dharma. He hoped everyone could understand His teachings and become awakened, then guide others to realize that they also naturally have this perfect and radiant intrinsic nature. He hoped that people will guide each other so their perfect and radiant nature can shine.

In the Sutra of Infinite Meanings, it states, “One gives rise to infinity; infinity arises from one.” Infinity exists already, which is the infinite sentient beings. The infinite sentient beings originally had that Buddha-nature. If we have this state of mind, we can share it with others; this is called walking the Bodhisattva-path. Once a candle is lit, it can light countless other candles. Not all candles need to be lit from the original. Once one candle lights another candle, the other candle can light other candles, and its flame neither increases nor decreases. The original candle still radiates light. So, if we all form aspirations and kindle the light in our hearts, that light can also shine on others. Then we can help their light shine forth. This is the Great Vehicle aspiration.

When we awaken and aspire to awaken others, we begin to “constantly cultivate Brahma-conduct. Brahma-conduct” are cleansing. Everyone knows that “Brahma[-conduct]” is also known as purifying practices. We ordinary people have constantly been reproducing afflictions without end. Every day, whenever we are dissatisfied with people and matters, we begin to produce afflictions again. When we dislike or loathe people, afflictions will enter our minds. Or, we may hear that there is a business opportunity somewhere, and become tempted by the wealth of this world. [An example is] opening a franchise. We open one store after another and if we do not have enough money, we borrow. So, we accrue more debts with the bank. When a financial crisis hits, we lose everything. This is how afflictions continuously reproduce. If we only increase our knowledge, we only continue to create karma.

We engage in spiritual practice to turn consciousness into wisdom, So, we should live a life of contentment. If our families are safe, have enough food to eat clothes to wear, that should be enough. Whatever we have left, we share with other people. But now, it seems that everyone is busy. How can they cultivate Brahma-conduct? Brahma-conduct is cleansing. This is when the mind no longer produces afflictions because of greed, anger or ignorance. We are in an era of great calamities. In this universe, in this world in particular, there are many natural disasters. Whether we are speaking of the macro- or microcosm, disasters arise from the imbalance of the four elements. The disharmony in our hearts is the disharmony of the microcosm. We are constantly accumulating an imbalance of the four elements in our hearts, so we are constantly creating afflictions.

That is why we must cultivate purifying practices. Since we are engaging in spiritual practice, we must repent the karma we created in the past. Karma from [dealing with] people, matters and objects attaches itself to our hearts. Therefore, we must repent, cleanse our defilements and change our habitual tendencies. This is how we cultivate Brahma-conduct. We must constantly eliminate the ignorance and afflictions that are in our hearts. We must also change our external practices and habitual tendencies quickly. We must truly change our actions in daily living to cultivate Brahma-conduct, a very pure way of engaging in spiritual practice.

Because there are problems in people’s hearts, we now need to use various methods [to help them]. Some people say that to have Brahma-conduct is to ignore what happens in the world around us so the mind can be cleansed. I have just said that as we interact with people, everyone is a Dharma-door. If we have turned consciousness into wisdom, everyone is [a source of] wisdom. So, only with experience can we grow in wisdom. Then our minds won’t be disturbed by things in our external conditions, or be defiled by afflictions. But as for our mind-king, when we transform the Eight Consciousnesses and return to our intrinsic nature, we will attain purity. Our Eight Consciousnesses remain pure and undefiled as it connects to external conditions. We will have turned consciousness into wisdom. This is “constantly cultivating Brahma-conduct. Constantly” means regularly interacting with others, not isolating ourselves. By cultivating purifying practices as we interact with others, we remain undefiled. “All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.”

The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are categories of the leaders of the mind’s functions and objects of perception.

Next, let us try to understand how. “They are categories of the leaders of the mind’s functions and objects of perception.” If the eight princes, those Eight Consciousnesses, are restored [as the mind-king], then they are “leaders of the mind’s functions and objects of perception.”

Every day, our minds are connecting with the phenomena of the outside world. The eyes connect to external forms. The ears connect to external sounds. The nose connects to external smells etc. This is the mind connecting with the outside world. How can we discern the external phenomena it connects with? With our consciousness? Or with our wisdom? Wisdom includes discerning wisdom. If, within these categories [of our mind’s functions], we use our consciousness to discriminate, we will give rise to greed, anger, ignorance, pride, and doubt as we ceaselessly connect with the five sense objects in our external conditions. The mind-consciousness constantly absorbs, and the seventh consciousness constantly creates. With this karma, negative karma and karma of afflictions, we will cycle through the Six Realms without respite.

So, if we can exercise wisdom in facing and mastering external phenomena, our minds will not be influenced by conditions. This is returning to our true nature. There is only a small difference between consciousness and wisdom. Both connect with external phenomena, but wisdom returns us to our intrinsic nature while consciousness is influenced by external phenomena, creates confusion and reproduces those layers of afflictions.

So, in this passage,

“They heard that their father became a monastic and attained universal enlightenment, so they followed him and became monastics, formed Great Vehicle aspirations and constantly cultivated Brahma-conduct.”

This is restoring the Eight Consciousnesses back to the wonder of the Tathagata-garbha. The Tathagata-garbha mind is wisdom.

We turn the Eight Consciousnesses back to the Tathagatha-garbha, which is wisdom, our pure and undefiled nature. This is a wondrous ability. That is why we call the Buddha the Enlightened One of the Universe. His Tathagata-garbha can analyze all things in the universe very clearly. This is His great awakening, His Tathagatha-garbha and its application. This is the intrinsic Buddha-nature we all have. The Buddha is not the only one who has it; we all intrinsically have Buddha-nature. Everyone intrinsically has the Tathagatha-garbha to turn consciousness into wisdom.

So, “whatever the Tathagata’s mind touches will be a condition illuminated by wisdom. Since this is inexhaustible, it is called the inexhaustible connections of the mind.”

If we can return to our Tathagata-garbha, our radiant and pure nature, that is the state that is illuminated with the Buddha’s wisdom. What the mind connects with is endless. The consciousness of ordinary people can only connect with one state. I see you right now. I can only see from here to there. I see many people. My eye- and my mind-consciousness can see all of this. You are sitting there, and you can see me and the background behind me. This is the scope of what we see. But if I ask you how big is our vegetable garden outside, does your mind go to the vegetable garden? “How big is the land of our abode?” Your mind-consciousness goes there. [If I say,] “Quickly rein it back in to pay attention,” then your mind-consciousness comes back again.

This is why we say every ordinary person has the Tathagata-storehouse consciousness. It is used the same way, but we can only use it for an instant. If we do good deeds and listen to good teachings, we can become awakened for a short time. We know this is possible, but then we regress to the way we were. As ordinary people, even after we know better, we keep doing the same things. Whenever we see something new, thoughts stir, and we take issue with people, matters, objects. This is the way of ordinary people. Our consciousness constantly covers our wisdom. If our wisdom can infuse our consciousness, and eliminate it gradually, if we get rid of consciousness and keep wisdom, then we can clearly understand many things. Our minds can encompass the endless void and very clearly understand the true principles of the universe. We can be clear about every phenomenon we connect with so that our minds will not be covered by people, matters and objects.

So, I hope we remember what we hear every day. Every matter and phenomenon we encounter can increase our wisdom. Do not let them lead to reproducing afflictions. This is where the difference lies. Therefore, please always be mindful.

Episode 126 – Eight Consciousnesses Turn Defilement into Purity

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>> “Tranquil and clear, with vows as vast as the universe. We remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of us.”

>> The sixth was named Resolving-Doubts-Intention. Mind-consciousness understands phenomena, resolves doubts to achieve understanding, resolves questions over matters and principles to understand the delusions of cyclic existence. The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

>> The eighth was named “Dharma-Intention. The eighth consciousness stores all phenomena, flawed and flawless, good and evil, proper and deviant.”

>> “The mind-king transcends delusions, realizes truths, renounces the desires of the Three Realms, rejoices in the non-contriving path of the One Vehicle. When they also became monastics, the defilements of their Eight Consciousnesses were purified.”

>> The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are leaders of the divisions of the mind’s functions and objects of perception.

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Are we always mindful? We examine our spiritual state to see if it is.

“Tranquil and clear, with vows as vast as the universe. We remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of us.”

If our minds are in this state of tranquility and clarity, our vows will not waver. If we can guard our minds in this way, naturally “infinite Dharma-doors” will “readily appear in front of us.” This is a definite principle.

“Vows as vast as the universe” reflect such broad and open hearts. If we can take every [teaching] into our hearts, when we come in contact with external conditions we can transform consciousness into wisdom. If we can transform consciousness into wisdom, naturally, “infinite Dharma-doors readily appear in front of us.” No matter what external conditions we encounter, they can all develop our wisdom. We can discover wisdom in any circumstance. Therefore, we must be very mindful. A tranquil and clear mindset must be carefully guarded.

Earlier I said that the names of the Eight Princes all included the word “intention.” The sixth prince, Resolving-Doubts-Intention, means we are naturally very clear about the external conditions we encounter. “Mind-consciousness understands phenomena.” The mind-consciousness can identify an object and the parts that make it up. We are aware it goes through the states of arising, abiding, changing and ceasing. Or it forms, exists, decays and disappears.

Actually, because material objects around us continuously form and abide, thoughts will stir in our minds. We never think that eventually all things will decay and become a pile of garbage. If we understand this, we will not crave what we do not need. This is how the “mind-consciousness understands phenomena.” Furthermore, do we really need it? Once we resolve our doubts, we will not need to think about whether we want something. We do not need to keep questioning. We must quickly resolve these questions. Thus, we “resolve doubts to achieve understanding.” Then we can be open and clear-minded. We can also resolve questions about principles or matters. When we can clearly discern right from wrong, naturally we have no questions about principles. A principle without doubt is called a true principle. Thus, we can understand delusions of samsara. Delusions are a form of ignorance. When the Six Consciousnesses turn into wisdom, our minds are purified.

The sixth was named Resolving-Doubts-Intention. Mind-consciousness understands phenomena, resolves doubts to achieve understanding, resolves questions over matters and principles to understand the delusions of cyclic existence. The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

The seventh was named Resounding-Intention, which refers to how people respond to the external world with the seventh consciousness. External conditions connect with our consciousness and we begin thinking. The seventh consciousness thinks very nimbly; it can quickly and clearly know right from wrong. So, it continuously makes an effort to contemplate. Therefore, it has no doubts when it encounters external phenomena; it is very pure. Our “doubts,” our ignorance of “self” and the four states are already analyzed very clearly. This is because it has already been “constantly examining and then connecting to the eighth consciousness. Examining” means to very carefully understand something.

Therefore, thinking is very important because the seventh consciousness can use a pure mind to face challenges in this world. So, its thinking is exceptionally clear and sharp. It connects with external conditions, and then returns [them] to the eighth consciousness. Therefore, it is “constantly examining and then connecting to the eighth consciousness.” When this enters the eighth consciousness, what is stored is wisdom from this world. A very clear understanding and analysis is then given to the eighth consciousness. In this way we can clearly know whether we should do this or if this is proper. This is concealed in the eighth consciousness, “like an echo following a sound.” The sound and its echo are interrelated. Right now we have amplifiers, so when we hold the microphone closely and make a sound, that sound will “ring” out. The sound can be amplified to be far-reaching. So, even when a sound is made close to us, even faraway places can echo with this sound. When we connect with good things, they enter our eighth consciousness, which is also called the Storehouse Consciousness. We can fill our memory with good things and keep thinking about how to benefit people. When we see conditions, our mind-consciousness can manifest wise actions. Our intention must be utilized in this way.

The eighth was named “Dharma-Intention. The eighth consciousness stores all phenomena, flawed and flawless, good and evil, proper and deviant.”

Some of what it stores is flawed. We all know that flaws, or Leaks, are afflictions. Afflictions, after being created, are then stored in the eighth consciousness. Once an ignorant thought stirs, greed, anger, delusion, arrogance and doubt arise. Every day we encounter people, matters and objects in our external conditions. This is how we ordinary people, in daily living, connect to the outside world with our Six Consciousness and take in external appearances. Then whatever the seventh consciousness thinks and generates is concealed in the eighth consciousness. It has already turned into a seed, which is hidden in the eighth consciousness. So, we store these flawed afflictions. When we keep it in our hearts, it is stored. One day, when we recall this matter or encounter a certain condition, it will emerge, and we may take revenge and produce more afflictions. This is having Leaks.

What if we are without Leaks? We will then naturally always have a wise and pure nature so we will not engage in delusional actions. We transmigrate through the Six Destinies because of delusional actions. Now that we have encountered Buddha-Dharma, the Dharma-water cleanses us and washes away our ignorance and afflictions. We return to precepts, Samadhi, wisdom, liberation, and liberated views and knowledge. This state is flawless, without Leaks. So, the eighth consciousness stores good and evil. Everything is eventually aggregated in the eighth consciousness. Returning to a flawless state is good. [Remaining] in a flawed state is evil. So, all phenomena, proper or deviant, are concealed and stored in the eight consciousness.

When we reach a state of “Dharma-Intention,” we have returned to our intrinsic, pure nature. Everything in that warehouse, that consciousness, is the Dharma. External conditions first enter through the eye-consciousness; eye-, ear-, nose-, tongue-, body-, and mind-consciousnesses continue on. Those consciousnesses can turn into wisdom, then everything in our external conditions can create blessings for sentient beings and bring them to the great Bodhisattva-path. This broad path leads straight to the state of Buddhahood.

So,
“The mind-king transcends delusions, realizes truths, renounces the desires of the Three Realms, rejoices in the non-contriving path of the One Vehicle. When they also became monastics, the defilements of their Eight Consciousnesses were purified.”

What is the mind-king? It is our Eight Consciousnesses. So, the mind-king must forever escape from delusion. So, the mind-king transcends delusions. “Realizes truths” means it has already attained and realized True Dharma. Therefore, we can renounce the desires of the Three Realms, which are the desire, form and formless realms. Some people give very esoteric explanations of these realms that our minds cannot comprehend. But according to worldly teachings, there are these three realms. In the desire realm we pursue desires all day. In the form realm, though we see form and feel pleasure, we will not use immoral means to pursue things. However, there is still the enjoyment of a world of forms. Then the next step is to eliminate this realm of forms. That is a state of formlessness.

And even that is not enough. Our minds must not be attached to those states and must return to our radiant Buddha-nature. In this state, our minds are naturally free of hindrances. This is what we are practicing to achieve. Therefore, we must renounce the desires of the Three Realms and happily seek what we need, “rejoicing in the non-contriving path of the One Vehicle.”

One Vehicle refers to the Great Vehicle, which is the Bodhisattva Vehicle. Transforming oneself and others, awakening self, others and having perfect awakened conduct is the great path of the One Vehicle. “Non-contriving” refers to a mind that, when facing external conditions, does not create a sense of possession, a sense of what is “mine.” Not at all. It has returned to a natural state. Non-contriving means we are free of desires. This is a great path to enlightenment.

So, the previous passage states that the eight princes saw their father become a monastic and attain supreme, universal and perfect enlightenment. Therefore, these eight children also became monastics. This reflects how our pure, radiant Buddha-nature is so clear and free that all afflictions the Eight Consciousnesses connect with in external conditions are fully eliminated. So, of course, we naturally return to our intrinsic, pure and radiant Buddha-nature. “Defilements of their Eight Consciousnesses were purified.” This shows that the defilements of the Eight Consciousnesses have been washed away. When we successfully transform consciousness into wisdom, we return to our intrinsic nature.

“The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world.” This is in the sutra text. They followed their father and became monastics. These eight princes strictly followed the rules and studied hard with the Sangha. Their minds were pure, and they clearly discerned all external conditions. Thus, they naturally manifested a sense of majesty and freedom.

A virtuous demeanor is a manifestation of our inner spiritual practice. So, internal cultivation shows in external practices. When our minds are well-cultivated, our appearance and demeanor will be dignified. When we work on ourselves, we will have a virtuous appearance. This is a definite principle. With that, we naturally can lead the whole world. Thus, these eight princes could all go out and transform sentient beings.

The eight princes manifested a sense of majesty and freedom. Each ruled over the four quarters of the world. They are the mind-kings of the Eight Consciousnesses. Each leads the corresponding mental function and the external conditions it connects with. They are leaders of the divisions of the mind’s functions and objects of perception.

The “mind-kings of the Eight Consciousnesses each leads the corresponding mental function.” The corresponding mental function [connects] to external forms from the eighth, seventh and sixth consciousnesses and so on. I often talk to everyone about our thinking. Thinking deals with the forms that we connect with in external conditions. They are on our minds because the mind-consciousness allows these external forms to enter. Ordinary people are affected and confused by these forms. Then their thinking stirs up many cravings and ignorant thoughts. We must transform consciousness into wisdom, and we can store this wisdom in the eighth consciousness. Then we can “lead the corresponding mental function.”

Our mental functions respond to and connect with external conditions, including many good and evil things. So, now we can guide them, whether they are good or evil, because the eighth consciousness stores flawed and flawless, good and evil things. They are all stored in the eighth consciousness. The mind-kings of the Eight Consciousnesses can lead everything, the good and evil, the flawed and flawless, and bring them onto the enlightened Bodhi-path.

Fellow Bodhisattvas, now we further understand our mind-consciousness and the external conditions we come in contact with. When it comes to what we see and understand, what do we want to transform it into? We are between the unenlightened and the noble beings. If we want to become noble beings or learn to be like the Buddha, we must be very mindful. We cannot be led by our delusions. Therefore, we must always be mindful.

Episode 125 – The Eight Princes

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>> With meditative and still minds, they remain constantly in the state of Samadhi. They are peaceful, content, uncontriving and free from desires. No delusions or discursive thoughts can enter their minds.

>>It comes in contact with something. This leads to increases or decreases. An increase in desire brings suffering. A decrease in afflictions brings joy.

>> Then, “the sixth was named. Resolving-Doubts-Intention, the seventh, Resounding-Intention and the eighth, Dharma-Intention.”

>> The seventh was named Resounding-Intention. Seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

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Are we taking good care of our minds? The fundamental duty of spiritual practitioners is to take good care of the mind every day.

With meditative and still minds, they remain constantly in the state of Samadhi. They are peaceful, content, uncontriving and free from desires. No delusions or discursive thoughts can enter their minds.

Can we experience this state of mind every day?

This is what we call spiritual practice, which is different from worldly living. Worldly people live in a society of complications. Spiritual practitioners live with meditative and still minds within a monastery. Though those in monasteries interact more with society today, the spiritual training ground of their minds will always remain very quiet and pure. Right understanding, right views and right mindfulness constitute Samadhi. Our minds must constantly have right views and understanding, and in particular, they must be very peaceful and undisturbed. This is what our lives must be like; we must live in true purity and simplicity and without contrivance or desires. A state of non-contrivance is the most natural state. So, if we can live in accord with nature every day, have no mental contrivances and do not take issue with others, just living naturally, delusion and discursive thoughts will not arise. This is what we call spiritual practice.

Previously I talked about the eight princes becoming monastics. These eight princes all have the word “intention” in their names. These eight intentions are produced from one entity, the “mind-king.” This mind-king can inherently connect with and generate all things. Everything is created by the mind. When an ignorant thought stirs, the mind connects with various conditions. If we become awakened, we can turn evil conditions into good ones. So, the mind-king guides our Eight Consciousnesses. If we do not violate the precepts, we can then become awakened and return to our intrinsic nature. We can be “without contrivance or desire” and “free from all delusions or discursive thoughts.” Then our minds can always be pure, peaceful and undefiled.

We have discussed the “consciousnesses” before, starting with the eye, nose, and tongue, and stopped at the fourth prince, Precious-Intention. We said that the food we need enters our mouths and [connects with] our tongue-consciousness. The mouth and tongue can create karma, but they can also speak infinite Dharma. They can create conflicts, but can also spread the Buddha’s teachings. This depends on how we use our Six Roots [to connect with] the Six Dusts. So, we have to pay close attention.

The fifth prince is called Increasing-Intention. This is the body-consciousness, the feelings of the body when.

It comes in contact with something. This leads to increases or decreases. An increase in desire brings suffering. A decrease in afflictions brings joy.

“Increase” refers to an increase in desire. “Decrease” refers to a decrease in all afflictions of disruptive desire. Then we naturally attain a state of non-contrivance, a natural kind of joy, the joys of Nirvana. This is a state of non-arising, non-ceasing, tranquility and purity. This all depends on how our mind feels. Our body connects with external conditions to feel. In this [state of] increases or decreases, among the sights and sounds of the world, our body is tempted to take action. Our forbearers say that our greatest liability is this physical body because the body gives rise to feelings upon contact. How else is karma created? It is created through actions. No matter what our minds see in our external conditions, no matter how our minds are moved by what we see, as long as our bodies do not act, no karma will be created. So, we must use precepts to discipline our bodies.

“When the body-consciousness feels upon contact,” when the body experiences feelings, “it leads to increases or decreases.” Do you want to increase the karmic force of afflictions? Or create blessings and eliminate karma? To create blessings and eliminate karma, we must destroy our ignorance and afflictions. An increase in karma is directed by the mind. The body then begins to act, increasing the suffering. So, the sufferings in the world come about because we have this body. So, we must make good use of our body as a vehicle for spiritual practice. We hear and absorb the Dharma every day. “The Dharma, the sutra, is a path; this path is a road to walk on.” Hearing the teachings helps us see the path. Now that we can see the road, we must physically practice the Dharma.

“When the body-consciousness feels upon contact,” eyes, ears, nose, and tongue connect to external conditions. Forms, sounds, smells, tastes and touch are the sense objects that our consciousnesses discern in the world. Have we turned consciousness into wisdom? Have we aroused our wisdom? So, this is called “turning consciousness into wisdom.” The names of the eight princes who became monastics all include the word “intention.” This implies that when we encounter external conditions, we can intentionally transform our root-consciousnesses. The eye has eye-consciousness. The ear has ear-consciousness. The tongue has tongue-consciousness. The nose has nose-consciousness. The body has body-consciousness. As ordinary people, we rely on our five roots and five consciousnesses to connect with the five sense objects. The feelings of the body are easily triggered when the body-consciousness comes in contact [with sense objects], then it acts to create good or bad karma. To create good karma, we turn the consciousness of the five roots and sense objects into wisdom. When we exercise both compassion and wisdom, we use our bodies to do good deeds and use our wisdom to discern worldly phenomena.

So, “in these times, we must clearly discern right from wrong.” If we use consciousness to connect with external conditions, naturally we will be influenced by it, which is “wrong.” Then often we end up doing the wrong things. If we can turn consciousness into awakened wisdom, we can inspire the body to do good deeds. So, when the body’s consciousness feels upon contact, this leads to increases or decreases. “Increase” means an increase in afflictions and negative affinities. “Decrease” means elimination of attachments to the external conditions so we can be peaceful and at ease. Then we have attained joy from non-contrivance, and we will feel peaceful and at ease. This is a very natural, tranquil and pure state. So, this is the “body.”

Then, “the sixth was named. Resolving-Doubts-Intention, the seventh, Resounding-Intention and the eighth, Dharma-Intention.”

We will explain them next.

The sixth was named Resolving-Doubts-Intention; the sixth prince was Resolving-Doubts-Intention. This refers to mind-consciousness and how it understands phenomena and eliminates doubts to achieve understanding. The mind-consciousness knows phenomena. We have already turned consciousness into wisdom, so a mind-consciousness with wisdom thoroughly knows and understands phenomena. It knows that all the suffering of the world comes from accumulating causes of greed, anger, ignorance, arrogance and doubt, followed by repeatedly acting on these countless afflictions. We already know this, so we can eliminate doubts. We can clearly analyze what is wrong. Then we can eliminate doubts and afflictions, resolve questions about principles and matters.

We are inseparable from people and matters. We have to deal with people every day. In our space and environment, in addition to being with ourselves, we will certainly be with other people. We need to constantly feel respect toward other people. In the Lotus Sutra, isn’t Never-Slighting Bodhisattva always respectful to others? So, we never dare to slight anyone. By doing so, we create good connections. Because everyone is a future Buddha, we have to be respectful to other people. When we are all of the same mind, everything we do is good. So, when we are in harmony with others, our actions will be harmonious. Naturally, we will be in harmony with principles. When we are in harmony with people and matters, we are in harmony with principles.

If we doubt someone, do we feel good about that person? If we still have questions about them, how can we respect them? So, we have to resolve our questions about people. However, we must differentiate right from wrong. This is called wisdom. Some people are hard to change; they still have habitual tendencies. Even though we know what people say may be untrustworthy, because of our wisdom, against them we harbor no resentment, no hatred and no enmity. We accommodate them, but we must know what work they are suitable for based on their habitual tendencies and transform them by working alongside. We must transform them by working alongside them. We can get along with them happily and find a way to change them gradually.

When we engage in spiritual practice, each of us have various capabilities and various habitual tendencies. We cannot discriminate against or feel aversion toward anyone. We need to transform those we work with or engage in spiritual practice with. We have to develop an expansive mind through our practice and remember to be accommodating. We have to transform them and not reject them. This is very important.

So, Resolving-Doubts-Intention means to live every moment in harmony with people, matters and principles by. To do so, we must first resolve our questions. Once those doubts are eliminated, we can perfect many things. So, this is Resolving-Doubts-Intention.

The seventh was named Resounding-Intention. Seventh consciousness responds to the “self,” ignorance and the four states by constantly examining and then connecting to the eighth consciousness. This self-reflection is like an echo following a sound.

The seventh was named Resounding-Intention. The seventh consciousness responds to the “self,” ignorance and the four states. The “self” refers to our view of self, that everything is about us, a very arrogant way of thinking. We always see ourselves as the important one, as the center. It is truly taxing if we think this way. All these self-centered thoughts will easily lead to ignorance, which will continue to grow. Because we do not know any better, we think we are really great. So, we must have a deep desire to make an effort to engage in spiritual practice and to respect the heavens, love the earth, gather good affinities and eliminate delusions etc.

When we have not yet awakened, we have delusional thoughts. We have not realized that we are not in control of our minds. Our minds constantly go through the four states of arising, abiding, changing and ceasing. After we aspire to do good and make the great vow, those thoughts quickly go through the four states, and we continuously advance, then regress on this path. This is the great ignorance of spiritual practitioners. When this doubt and ignorance are in our hearts, we are subject to the four states of the mind as thoughts increase and decrease and go through arising, abiding, changing and ceasing.

So, this is how the seventh consciousness responds. We need to mindfully contemplate how our minds function and “constantly examine and then connect to the eighth consciousness.” There are six consciousnesses in the beginning, and the seventh consciousness is in the middle. It thinks about how to do things. In short, it thinks and drives the body to act. This kind of thinking and doing [reflects the shift] between the four states of the mind. This is the seventh consciousness. It may not think carefully, but if we can turn consciousness into wisdom, it will “constantly examine,” continually examine and assess what is right and wrong. So, we need [the seventh] consciousness to differentiate right from wrong.

Everyone, we must mindfully take external phenomena into our minds and examine them with the seventh consciousness. We must be very mindful!

Episode 124 – Sons of Sun-Moon-Lamp Radiant Buddha

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>> The spiritual states of all Buddhas and Bodhisattvas, who have all attained the realization of Dharmakaya, with its perfected precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.

>> The first son was named Existing-Intention; the second, Good-Intention; the third, Immeasurable-Intention; the fourth, Jeweled-Intention; the fifth, Increasing-Intention. The first was named Existing-Intention. When the eye-consciousness sees forms, it can discern the suffering of cyclic existence. Therefore, it leads to the joys of Nirvana.

>> Good-Intention means that when “the ear-consciousness hears sounds it can discern good and evil transcend all afflictions and penetrate the Six Dusts.”

>> The third was named Immeasurable-Intention. The nose-consciousness smells scents, which are intangible and immeasurable and cannot be destroyed or disarrayed.

>> The fourth is named Treasured-Intention. When the tongue-consciousness tastes flavors, it fuels physical life. It also has unobstructed abilities of eloquence to declare the world-transcending Dharma-treasure.

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The spiritual states of all Buddhas and Bodhisattvas, who have all attained the realization of Dharmakaya, with its perfected precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.

This is the spiritual state of all Buddhas and Bodhisattvas.

As practitioners, we must first understand that as long as we form great aspirations and make great vows, we will all have the Fivefold Dharmakaya. We must practice precepts, Samadhi and wisdom, this is our fundamental responsibility. If we do not uphold precepts, how can we say we are spiritual practitioners? Since we have formed aspirations and made vows, we must take the path to perfect enlightenment. This path has its own rules. If we do not follow the rules, we are not following the precepts. If we want to walk on this path, we must first follow its precepts. So, precepts are a protection; they protect and nurture our wisdom-life. So, with precepts, Samadhi and wisdom, Samadhi is very important, and only wisdom can lead to liberation.

We have already said that there was not just one Sun-Moon-Lamp Radiant Buddha. There was another Buddha also named Sun-Moon-Lamp Radiant. And then there was another Buddha, and on to 20,000 Buddhas, all sharing the same path. Their spiritual states are the same. To start on this path, one must have precepts, Samadhi and wisdom. In this way, all Buddhas share the same path. As I previously said, the last of the 20,000 Sun-Moon-Lamp Radiant Buddhas was also a king. Later he became a monastic and engaged in spiritual practice, He had eight sons, eight princes. When they saw their father become a monastic and then attain perfect, supreme and universal enlightenment, they were touched and joyful. So, they also followed their father’s footsteps and became monastics. Actually, these “eight sons” are used to illustrate the pure intrinsic nature of the “mind-king” and how the stirring of just one ignorant thought gives rise to the Three Subtleties and the workings of the Eight Consciousnesses. I hope you will seek to mindfully understand this.

The names of the eight children all have the word “intention” in them. So, now let us learn the names of the eight sons.

The first son was named Existing-Intention; the second, Good-Intention; the third, Immeasurable-Intention; the fourth, Jeweled-Intention; the fifth, Increasing-Intention. The first was named Existing-Intention. When the eye-consciousness sees forms, it can discern the suffering of cyclic existence. Therefore, it leads to the joys of Nirvana.

The name of the first son was Existing-Intention, which refers to the eye and eye-consciousness. Ordinary people’s eye-consciousness connects to external conditions and observes forms and appearances which stirs the mind. But when the consciousness of the “mind-king” begins to connect with this condition, it is no longer using the eye-consciousness of unenlightened beings. Because the eight princes first saw that Buddha became a monastic and attained perfect and universal enlightenment and only then aspired to spiritual practice, this shows that their eye-consciousness was unlike that of ordinary people.

I often say, “in these times, “we must clearly discern right from wrong.” This begins with our views and understanding. If a person is awakened, his eye-consciousness, his views and understanding, “can discern the suffering of cyclic existence.” He can discern the difference. Those who have already awakened see the foolishness of sentient beings. These pitiable people do not understand that impermanence can strike at any instant and is all around them. They spend all day in conflict and turmoil because they are constantly striving for fame, wealth and status and to fulfill their desires. They are truly pitiable! They should recognize that life is full of the suffering of birth, aging, illness and death. Those who have already awakened see that the world is filled with suffering and know they need to practice the path. They are already awakened.

[They know that] suffering in the world comes from the accumulation of various causes. How do they bring suffering to “cessation”? To resolve the “causation,” they need to find a method to eliminate it. This means being aware and aspiring to become awakened. Then their bodies and minds can focus on this path and never stray from it. Thus, they can be diligent. By having the will to practice, they can be diligent and attain “the joys of Nirvana.” They have transcended disruptive afflictions; when their minds are on the path, naturally they are happy and at ease, which are states of Nirvana. Nirvana is a state of stillness and tranquility, in which the mind is completely at peace. It is a truly clear and bright state.

So, eye-consciousness is called Existing-Intention. It sees everything in the world, all forms and things. It sees people, matters, objects and principles; that is why “Existing” is part of its name. All these are contained within the principles. So, it is called Existing-Intention. This is the name of the first prince. The name of the second son was Good-Intention.

Good-Intention means that when “the ear-consciousness hears sounds it can discern good and evil transcend all afflictions and penetrate the Six Dusts.”

Hearers listen to the Dharma to understand its content. The sounds we hear can help our ignorant minds become open and understanding. If we want to understand the Dharma, we need our ear-root to hear sounds. So, when we engage in spiritual practice, what words do our ears hear? When we unenlightened beings hear people praise us, we are very happy. When we hear people criticize us, we are very angry. But people who have been liberated can discern good and evil in what they hear and will not be affected by conflict. On the other hand, when people praise us or say something pleasing, an ignorant thought arises and we are influenced by what we heard. Sounds and forms make us unable to discern good and evil. We cannot tell the difference between the Way and a trap.

The awakened people on this path will clearly understand what they hear and put into practice the things that should be done. They guard against things that should not be done by using the precepts. Our thoughts should not be stirred by what we hear. [The purpose of] the Dharma is to calm the mind. Right Dharma will never agitate the mind. So, when we hear sounds, we need to clearly discern good and evil. People who are awakened can do this already. They “transcend all afflictions and penetrate the Six Dusts.” They can surpass these.

Even though they live among the Six Dusts, where eye-, ear-, nose-, tongue-, body- and mind- consciousness correspond with the [dusts] of form, sound, smell, taste, touch and mental phenomena. Our ears connect with the external environment. When the eyes see and the ears hear things in our external environment, we need to discern them very clearly and transcend them. We should not be bound by all the phenomena of the world. So, this is how we “can transcend all afflictions.” Therefore, once all afflictions have been surpassed, we re-enter [the world of] the Six Dusts. We do so to awaken the self and others, to go among people to transform sentient beings.

We engage in spiritual practice to push these bothersome things to the side and walk forward on a clear path. We do not only walk for ourselves, but we also need to guide everyone onto the enlightened Bodhi-path. This is called “Good-Intention,” a metaphor for ear-consciousness.

The third was named Immeasurable-Intention. The nose-consciousness smells scents, which are intangible and immeasurable and cannot be destroyed or disarrayed.

The third son was named Immeasurable-Intention, which is the nose-consciousness. The nose smells scents from outside. “Quick, look and see where it comes from. Does it smell good or bad?” We may see a flower, so the smell is coming from the flower. Different flowers have different scents. What exactly is the shape of the flower that emits this scent? What kind of scent is this? We analyze the different scents.

“Something stinks! Where is it coming from? Let us look for it! Ah! It is from the dead mouse.” Why does the mouse smell so bad after it dies? Other beings also smell when they die. When we pass away, our bodies will smell really bad! That is why the Buddha tells us, “contemplate the body as impure.” So, when we talk about nose-consciousness, it [detects] something that is intangible and immeasurable. We smell [these scents] because of this nose. Awakened people will not be tempted by scents. We have already attained realizations. Awakened people can discern intangible and immeasurable things such as scents. Scents cannot be destroyed or disarrayed. If we want to know what a scent is, we need to analyze the object. Where do we find it? It is the mouse! And why does it smell bad? Let us try to take out the smell. Can we remove it? No, we cannot. Because even though the bad smell exists, it is intangible and immeasurable. It exists everywhere. No matter how far away the [scent] is, it will come to us; we will still smell it. Everything has its own smell. Everything has its own flavor. So, this is called Immeasurable-Intention, something we intrinsically have.

Since it is intangible and immeasurable, of course, it cannot be destroyed. We cannot find a way to [physically] take it apart, either. So, it cannot be destroyed or disarrayed. Since it cannot be found, we can surpass it and then will not be tempted by it.

The fourth is named Treasured-Intention. When the tongue-consciousness tastes flavors, it fuels physical life. It also has unobstructed abilities of eloquence to declare the world-transcending Dharma-treasure.

The fourth son is named Treasured-Intention, which is related to the tongue. The tongue-consciousness tastes flavors. Because we want our bodies to be healthy, we eat with our mouths and taste with our tongue. So, “the tongue-consciousness knows flavors.” To understands what is in our mouth, we chew the food carefully before swallowing it. It enters our bodies and prolongs our lives. If we did not have a mouth or tongue, I do not know how we could keep living.

Next is “unobstructed abilities of eloquence.” The mouth is not just used for eating, but also for speaking. Unenlightened people gossip but noble beings use “unobstructed abilities of eloquence to declare the world-transcending Dharma-treasure.” How do we transcend the world? How do we attain liberation? How do we eliminate afflictions? We also have to make an effort to understand the principles realized by the Buddha. To clearly distinguish phenomena and principles, we must understand principles through phenomena and deal with phenomena based on principles. This has to be explained to us, that is why we need people with unobstructed abilities of eloquence.

There are people who understand principles, but they do not know how to explain it. They find it hard to speak, like a mute who suffers in silence. “Clearly the principles are behind me. Clearly the thing I want to do is right. But you wish to go about another way, which is the wrong thing to do. I want to do this instead, but I cannot express it.” This is truly very taxing. If we know the principles but cannot clearly explain the phenomena, the principles are not apparent [to others]. Therefore, we need unobstructed abilities of eloquence. Once we have this, we can express things verbally.

Fellow Bodhisattvas, when we practice, we must have a firm spiritual aspiration. We choose our own paths, and since we know this is a good one, we have aspired to become monastics, just like the eight princes. They knew this was a great path, so they also wanted to become monastics. Once we become monastics, once we have chosen this path, we turn consciousness into wisdom. We do so by changing the way our consciousnesses connect with external conditions. So, I hope we can always be mindful!

Episode 123 – The Supreme Mind-king is Within Everyone

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>> Sentient beings do not understand the Buddha-mind and cannot realize the Buddha’s wisdom, so they cycle through the Six Realms without pause. The Buddha used the Three Vehicles to help [everyone], from ordinary to noble beings, realize the Buddha’s wisdom.

>> There was another Buddha named Sun-Moon-Lamp Radiant. And then another Buddha named Sun-Moon-Lamp Radiant. There were 20,000 Buddhas all with the same name, Sun-Moon-Lamp Radiant. They also had the same surname, Bharadvaja.

>> ” Maitreya, you should know that all of those Buddhas, from the first to last, had the same name of Sun-Moon-Lamp Radiant.”

>> There were so many Buddhas who had these same ten epithets and taught the excellence of the beginning, middle and end. Before the last of Them became a monastic, he had eight princes.

>> The phenomenon we are discussing: Lamp Radiant was a wheel-turning sage king when he was a layperson and actually had eight sons. Even though this can seem like a representation, the following text mentions that the eighth son became a Buddha and was named Burning Lamp.

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Sentient beings do not understand the Buddha-mind and cannot realize the Buddha’s wisdom, so they cycle through the Six Realms without pause. The Buddha used the Three Vehicles to help [everyone], from ordinary to noble beings, realize the Buddha’s wisdom.

We talk about the Buddha-mind every day, but can we really understand His mind? If we do not understand the Buddha-mind, we cannot realize the Buddha’s wisdom. So, we then cycle through the Six Realms, without respite. The Buddha, in His compassion, continuously teaches all sentient beings of varying capabilities. He uses all kinds of methods to teach according to their capabilities to open up their views and understandings. So, the Buddha continuously employs the teachings of the Three Vehicles. As I said, He uses the Four Noble Truths and the Twelve Links of Cyclic Existence, but He originally intended to teach the Bodhisattva-path.

He wanted us to awaken not just from the cycle of rebirth, but also awaken to the need of going into this world to help transform all sentient beings. The Buddha’s manifestation in the world had taught for over 40 years. But how many people out of those who eagerly gathered to hear Him speak at the. Vulture Peak could truly comprehend Him? Taking advantage of this gathering, Manjusri and Maitreya started a dialog in which. Manjusri described how. Sun-Moon-Lamp Radiant Buddha appeared in this world and taught the people of that time the goodness of the beginning, middle and end with various methods. He did this to enable those sentient beings who had not planted roots of goodness to plant them, those roots that had not matured to mature, those whose roots had matured to be liberated.

The liberation He spoke of is an opening of the mind. To have no self-centered afflictions is to open the mind. The Sun-Moon-Lamp Radiant Buddha was like this, and He was not the only one.

There was another Buddha named Sun-Moon-Lamp Radiant. And then another Buddha named Sun-Moon-Lamp Radiant. There were 20,000 Buddhas all with the same name, Sun-Moon-Lamp Radiant. They also had the same surname, Bharadvaja.

People may think that a single Buddha remains in the world for a very long time. But then there was a second and a third. Not only that, there were 20,000 Buddhas all with the same name and surname. Just how much time did They cover? I think that when we hear the teachings, we have to experience their meaning. My experience is that “sun” and “moon” represent “wisdom” and “compassion, lamp” represents the “illumination” which can lead sentient beings in the right direction. This has to be done again and again, with great perseverance. Because sentient beings have not attained wisdom, their minds are in darkness. So, they need a lamp to show them the way. What was the method used again and again? One of perfect wisdom and compassion. The number 20,000 also signifies perfect attainment. Thus, we should comprehend the meaning of 20,000 Buddhas.

“Saints have no names, only their virtues are evident.” True saints have no attachments to their names. When we say there are so many Buddhas with the same name, so many Buddhas with the same virtues, it is only a comparison. If we can understand the Buddha’s heart, we can then comprehend His wisdom. If we can realize His wisdom and exercise it, then we need not cycle endlessly through the Six Realms. Out of His compassion, the Buddha uses different ways to lead us. But He only has one purpose, for all people to completely realize their intrinsic Buddha-nature.

So, at this juncture, Manjusri called on Maitreya once again; this shows that their hearts were united. Buddhas and Bodhisattvas are closely connected. “Since you ask me, I will tell you.” Since he was speaking to Maitreya, He called on him once again. 

” Maitreya, you should know that all of those Buddhas, from the first to last, had the same name of Sun-Moon-Lamp Radiant.”

Calling to Maitreya was using fitting conditions. It reminded everybody to listen carefully. This shows [Manjusri’s] wisdom, as he worried those who had been listening for a long time may have lost focus. Some were curious and kept wondering, “Why is the Buddha emitting light?” Because they had questions and their interest in receiving Dharma had waned, he called on Maitreya again, to remind everybody to refocus and to listen carefully.

After the first Sun-Moon-Lamp Radiant Buddha, there was a second, a third, another 10,000. In the end, 20,000 Buddhas had the same name. Why? [They] were all endowed with ten epithets. 

There were so many Buddhas who had these same ten epithets and taught the excellence of the beginning, middle and end. Before the last of Them became a monastic, he had eight princes.

This tells us that each of these Buddhas, these 20,000 Buddhas who appeared in this world, must be endowed with ten epithets, like Tathagata, Worthy of Offerings, Perfect in Wisdom and Action, [and so on]; we can all recite them. These [represent] the Buddha’s virtues. Because He possesses virtues, He has these epithets. These epithets are shared by all Buddhas. Every Buddha must perfect the ten virtues. So, Sun-Moon-Lamp Radiant Buddhas of the past, even though there are 20,000 of them, all have the same epithets, name and surname. These are manifested virtues. In the past, present and future, they absolutely have to have these virtues and be fully endowed with them in order to be worthy of being called a Buddha, a Great Enlightened One. So, They must be endowed with the ten epithets and teach the excellence of the beginning, middle and end.

This is the same. Before the last of the 20,000 Sun-Moon-Lamp Radiant Buddhas became a monastic, he had eight princes. These princes are also analogies for teaching. We must understand this clearly.

The “eight princes” represent the Eight Consciousnesses. The Buddha represents the “mind-king.” This is a metaphor. The [eight princes] is an analogy for “the mind-king in bonds, which transforms into Eight Consciousnesses. The eight princes are all called ‘intentions.'” Each of their names contain the word “intention.” The eight princes each have a name and all eight names contain the word “intention.” So, this is a way to conceal the obvious and reveal the hidden. We conceal the Dharma in the discussion of this matter.

The eight princes represent the Eight Consciousnesses. Previously, I have explained how the five sense organs connect with the five sense objects to give rise to the five consciousnesses, which converge in the mind-consciousness. The five sense objects are experienced when the five roots of eyes, ears, nose, tongue and body, connect to them. Then everything comes together in the mind. The mind makes discernments about the external conditions. We have talked about this often. Besides the six consciousnesses, there are the seventh and eighth consciousnesses. We unenlightened beings are stuck at the eighth consciousness, which is karmic-consciousness.

Since the Buddha represents “the mind-king,” it is the king that gives rise to “the eight princes.” What is “the mind-king”? You have often heard me mention that after the eighth consciousness is the ninth consciousness. So, we have to realize that we all have the same intrinsic nature as the Buddha.

We discuss phenomena as representations of the Dharma concealed within. The representation here is a father who begot eight sons. Using representations is a way for us to discuss [Dharma] using phenomena.

The phenomenon we are discussing: Lamp Radiant was a wheel-turning sage king when he was a layperson and actually had eight sons. Even though this can seem like a representation, the following text mentions that the eighth son became a Buddha and was named Burning Lamp.

Lamp Radiant was a wheel-turning sage king when he was a layperson. Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. Before he became a monastic, he was a wheel-turning sage king, the leader of a country. He had eight sons. Before he became a monastic, he had eight sons, eight princes. Even though he had eight sons, his story as a layperson is similar [to Sakyamuni’s].

So, this section (of the sutra) is used to reveal this. After the “eight sons” were mentioned, a very long sutra passage follows. So, right now we are first going to illustrate this with a story. Manjusri Bodhisattva delayed speaking the principles by first presenting the situation. When the very last Sun-Moon-Lamp Radiant Buddha was a layperson he had eight children. This was the story.

Actually, all phenomena arises from the mind. The mind is the king of all phenomena, so it is called “the mind-king.” I have just said that a Buddha is analogous to the mind-king. The mind-king is a Buddha because everyone intrinsically has Buddha-nature. All phenomena arise from the mind. A Buddha has realized the truth of all things in the universe, which is that everything arises from the mind. So, because all phenomena arise from the mind, the mind is the king of all phenomena. Indeed, all phenomena are created by the mind. The mind-king can understand all phenomena. All phenomena are created by the mind, so it is called the king of all phenomena. The king of all phenomena is our mind, so it is called “the mind-king.”

Originally the mind is a single embodiment; it is divided into eight consciousnesses of use. Even though there are differences in function, its embodiment is still of one nature. What is this embodiment? One-nature. But this one-nature that we all intrinsically have, this intrinsic awakened nature, has turned into ignorance and has given rise to the Three Subtleties. Because one ignorant thought arose, our clear and pure nature was scattered and became the Eight Consciousnesses.

So, earlier we spoke of the truth of suffering, causation, cessation and the Path. Suffering arises because humans live in this world and are focused on their afflictions. Everyone has many afflictions, attachments, greed, anger, ignorance, arrogance and doubt. This creates a lot of suffering in this world. Life is full of suffering. So, how do we eliminate this suffering? How do human beings come to be? The Buddha then further explained the Twelve Links of Cyclic Existence. That first ignorant thought also arose from the mind-king. Its embodiment is still of one nature. Even though there are differences in functions, the embodiment is of one nature, but separated into eight consciousnesses. We have to make an effort to realize this.

If we can thoroughly comprehend the Dharma expounded by the Buddha and be mindful, we will not let down the Buddha, who continues to return to this world on the ship of compassion. His one great cause has always been to “open and reveal” [teachings]. He continues to wait for the multitude of sentient beings to comprehend the Dharma He taught. [The Buddha] opened and revealed [the Dharma] for us to realize and enter it. But are sentient beings attaining realizations? Has the Dharma entered their hearts? I hope we will first self-reflect on this because our mind-king is waiting for us to self-reflect. Just how much we have understood? If we have not yet reflected on our self-nature, we may still be in the Eight Consciousnesses, wandering aimlessly, continuously creating karma out of confusion.

So, we must understand that all phenomena arise from the mind. The mind is the king of all phenomena, I hope we can understand this [sutra passage] and engrave it deeply into our minds so we can experience and discover our mind-king. Everyone can become a Buddha; the Buddha abides in each of our minds. We all have this awakened, intrinsic nature, so we must always be mindful!

Episode 122 – Regard Precepts as Teachers

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>> Contemplate feelings as suffering. Contemplate the mind as impermanent. Contemplate all things as having no self.

>> The mindfulness of the body is. The mindfulness of the body is to “contemplate that this physical body is completely impure.”

>>2. Mindfulness of feelings. Contemplate that experiencing positive and negative feelings all lead to suffering.

>>3. The mindfulness of the mind. Contemplate that consciousness is impermanent, constantly arising and ceasing.

>>4. The mindfulness of phenomena. Contemplate that all things arise from causes and conditions and has no [permanent] self.

>> Live in the Fourfold Mindfulness. Regard precepts as teachers to understand the wondrous Great Vehicle Dharma. Go and practice among people to promote the Bodhisattva-path.

>>Bharadvaja is translated as “sharp capabilities.” It is one of the 18 great Brahmin surnames.

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Every day, we have to constantly alert ourselves that another day is passing. This moment is the start of another day. At the beginning of each day, we must seize that moment and make good use of time. By making use of time, we will not lose our spiritual aspiration, which we must maintain at all times.

Earlier, I talked about how. Manjusri Bodhisattva used the moment the Buddha manifested light as a skillful way to talk about. Sun-Moon-Lamp Radiant Buddha and how He also came to this world and manifested [amazing] appearances before teaching the Dharma. Using the name of. Sun-Moon-Lamp Radiant Buddha as an illustration, he made everyone aware that the Buddha came to this world to teach according to the capabilities of sentient beings. But from the start, the Buddha wanted everyone to know that everyone intrinsically has Buddha-nature, that everyone has the same potential to reach a state of mind equal to His. But, sentient beings could not comprehend this. So, He wanted people everywhere to attain all-encompassing wisdom.

The majority of us think that being a Buddhist is about asking for the Buddha’s blessing or the Bodhisattvas’ protection. We ask for recognition and wealth, a longer lifespan and so on. We believe that all Buddhas and Bodhisattvas are here to respond to the desires of sentient beings. On the contrary, all Buddhas and Bodhisattvas come to teach sentient beings to eliminate desires and cleanse the mind of greed. This is the goal of all Buddhas and Bodhisattvas when they come to this world to teach.

Think about how, in life, some people keep pursuing things but are never satisfied. Some people do not ask for anything. “I am content. I am joyful. I am happy. I have enough.” So, isn’t this the way to be peaceful and at ease? So, we Buddhist practitioners must constantly live in the Fourfold Mindfulness. We must carefully guard our minds. Aside from learning about suffering, its causes, its cessation and the path to its cessation through the Four Noble Truths, we have to also live in the Fourfold Mindfulness.

Everyone should know the Fourfold Mindfulness. Contemplate the body as impure.

Contemplate feelings as suffering. Contemplate the mind as impermanent. Contemplate all things as having no self.

All of us should understand these principles. We must remember to contemplate and self-reflect.

The mindfulness of the body is. The mindfulness of the body is to “contemplate that this physical body is completely impure.”

Our body is normally protected by our skin. But if we get ulcers from an internal imbalance of the four elements, or if we accidentally cut ourselves, the wound may fester. Then this body will be one of the most foul-smelling things in the world. So, we should contemplate the body as impure. Even the best foods we eat will still become feces. Every day, we need to have bowel movements, otherwise we will become ill. Therefore, what should we provide for this body?

Even expensive clothing is still only used for covering our bodies and keeping ourselves warm in the winter. That is all. ․Do we really need something like mink fur or animal skin to cover our whole body to keep warm? Some think those wearing mink are the most noble. They live a confused life. They only strive for things for the sake of this impure body in terms of food, clothing, shelter and so on. For the sake of this body, think about how much we have toiled and how hard we have worked. If we keep thinking, “I want this, I want that,” then we must quickly reflect and contemplate the body as impure. Next is the Mindfulness of Feelings.

2. Mindfulness of feelings. Contemplate that experiencing positive and negative feelings all lead to suffering.

To contemplate feelings as suffering, look at the positive and negative feelings we experience. When our minds encounter people, environments, matters or objects, a good experience will lead us to feel happy. We are satisfied when things go our way and feel very happy. With those who rub us the wrong way or those with whom we lack an affinity, we feel very unhappy. This is how anger, hate and enmity begin with our experiences of feelings.

3. The mindfulness of the mind. Contemplate that consciousness is impermanent, constantly arising and ceasing.

The third is the mindfulness of the mind. We must contemplate our minds. I talked about before how the first six consciousnesses perceive external conditions for the seventh consciousness to process. After we start to take action, that is stored in our eighth consciousness. In other words, before the eighth consciousness, there are the seventh, sixth and fifth etc. When we are mindful of these, [we see that] they are constantly arising and ceasing. So, we must constantly contemplate how thoughts arise, abide, change and cease. Our minds can give rise to a happy thought, then we change our minds and become unhappy. We may give rise to a good aspiration, but soon we become lazy and create karma again. This is the workings of the mind. The mindfulness of mind means that [we know thoughts] constantly arise and cease.

4. The mindfulness of phenomena. Contemplate that all things arise from causes and conditions and has no [permanent] self.

The fourth is the mindfulness of phenomena, to contemplate all things as having no self. We have to carefully observe all things in the world. For the sake of our bodies, we crave and toil and suffer. Is it worth it? In the end, don’t we all go through birth, aging, illness and death? This is what we need to contemplate. This is a law of this world, that no material object in the world of physical existence will last forever, including our minds. Even our thoughts are not firm and unchanging.

Below the eighth consciousness, everything we do follows the principles of impermanence, constantly arising and ceasing. Not only is everything impermanent, fundamentally, everything is Empty. So, “contemplate all things as having no self.” Is there a “self” that exists? There is not. So, we should understand the Fourfold Mindfulness as four kinds of contemplation in our minds. If we can thoroughly comprehend our body, our feelings, the arising and ceasing of our mind-consciousness, and all things in the world, we are living in the Fourfold Mindfulness.

The Fourfold Mindfulness makes us more vigilant. Do we need to take issue with others? With Right Thinking, Right Views and Right Dharma, shouldn’t we appreciate what we have? Do we really need to ask for more? Do we really need to ask that everything happens as we wish? The things in this world that satisfy us now are impermanent and have no self. Why should we spend so much time on taking these small side roads? Why can’t we peacefully abide in the mindfulness of Right Dharma? So, being mindful of Right Dharma begins with contemplating the body, the mind and surrounding matters and objects. Then we are truly learning the Dharma. In this way, we can then follow precepts. We must “regard precepts as teachers.”

When the Buddha was in this world, He had to enter Parinirvana at some point. So, Ananda asked the Buddha, “Venerable Buddha, even when You are in this world, there are six groups of bhiksus that are difficult to subdue. After You enter Parinirvana, what will happen to this Sangha? Who will we rely on as our spiritual teacher?” The Buddha then said, “Regard precepts as teachers.” Everyone has to follow the rules. They are our best teachers. So, I often say that everyone has to follow systems and rules. In this way, we will not go astray.

We also have to understand Great Vehicle Dharma. The Buddha expounded the Lotus Sutra to set aside skillful means and reveal the true Dharma, which is the Great Vehicle Dharma. So, we have to work hard to understand this Right Dharma of the Great Vehicle. The Buddha came to this world for this great cause, for these subtle and wondrous principles. So, let us begin to prepare our minds to carefully receive the Buddha’s wondrous Great Vehicle Dharma.

Actually, to be clear, the Buddha’s Great Vehicle Dharma solely teaches the Bodhisattva-path. In the sutra, the text talks about needing to practice among people. The Bodhisattva-path is not about avoiding people; it is about interacting with people. So, when we promote the Bodhisattva-path, this is very important.

Live in the Fourfold Mindfulness. Regard precepts as teachers to understand the wondrous Great Vehicle Dharma. Go and practice among people to promote the Bodhisattva-path.

The Buddha diligently taught for over 40 years. This took a lot of hard work. Within those teachings, He concealed the wondrous Dharma in the hope that everyone could find their own intrinsic nature. But they were stuck on awakening only themselves. Those with these limited capabilities and wisdom could only be taught limited teachings. They truly failed to live up to the Buddha’s forty-plus years of hard work.

So, now I will tell the story of Sun-Moon-Lamp Radiant Buddha. In the past, He manifested in this world and was named “Sun-Moon-Lamp Radiant.” He came to this world to expound the Dharma according to sentient beings’ capabilities. He also taught the Four Noble Truths and the Twelve Links of Cyclic Existence. In His name, “sun” represents wisdom, “moon” represents compassion, and “lamp” represents illumination. He applies wisdom, compassion and illumination to guide sentient beings on a certain course, which is a path of right understanding and right view.

Next is the beginning of the story of Sun-Moon-Lamp Radiant Buddha. This is a supreme and wondrous teaching. Not only was there one such Buddha who came to this world to expound the Dharma countless kalpas ago, later there continued to be other Buddhas. “Then, there was another Buddha, also named Sun-Moon-Lamp Radiant.” He also had the same name, He was called “Sun-Moon-Lamp Radiant. Then, there was another Buddha, also named Sun-Moon-Lamp Radiant.” ․You see, there have already been many Buddhas in the past. “There were 20,000 Buddhas, all with the same name.” Not only did these Buddhas share the same path, they also shared the same name, “Sun-Moon-Lamp Radiant, and also the same surname, Bharadvaja.”

This shows that altogether there were 20,000 Buddhas with the same name and even the same surname. They had the same name, surname and teachings, which were supreme and wondrous.

This shows us that our Buddha-nature has been intrinsic since ancient times. For an incalculable amount of time, our self-nature has been perfect and radiant. This perfect, radiant and natural Buddha-nature was shared by all Buddhas. They were all called by this name [because of] the wisdom, compassion and illumination of. Their intrinsic nature. So, They had the same name and surname, which was “Bharadvaja.”

At that time in India, Bharadvaja meant “sharp capabilities” and is sometimes translated as such. Sharp capabilities refers to supreme wisdom, which is supreme, perfect and universal enlightenment.

Bharadvaja is translated as “sharp capabilities.” It is one of the 18 great Brahmin surnames.

In ancient India, Brahmins were very arrogant. One Brahmin said, “I am the most enlightened. I have the sharpest capabilities and am the wisest.” As Manjusri Bodhisattva was also in India at that time, because the Vulture Peak assembly was in India, He used their noblest and wisest tribe to describe these [Buddhas].

Therefore everyone, as Buddhist practitioners, we really have to have consideration for our spiritual training ground and always abide in it. Since we are engaging in spiritual practice, we want to live in the Fourfold Mindfulness. We contemplate the body as impure, and know it is a vessel for spiritual cultivation. We must not use this body to create all kinds of karma. We must know how to really go among and interact with people to really and truly help them. This is what truly gives value to our bodies. We must “live in the Fourfold Mindfulness” and “regard precepts and virtues as teachers.”

We need to seek and understand the wondrous Great Vehicle Dharma. It will open the way for us to go among people to promote the Right Dharma and uphold the Bodhisattva-path. This is the true goal of learning the Dharma. So everyone, please always be mindful.

Episode 121 – Walk the Great Bodhi-Path

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>> The Three Principles and Four States are a part of all things. The meaning that can arise from this is the wisdom to differentiate between all of the different kinds of paths. Thus it is called all-encompassing wisdom. It is also called wondrous enlightened wisdom. If one enlightens oneself and others and has perfect enlightened conduct, one has attained all-encompassing wisdom.

>> The Four Truths, Twelve Links of Cyclic Existence and Six Paramitas. Though teachings of the Three Vehicles differ, the World-Honored One’s intention is the same, solely to enable them to attain unsurpassed Bodhi and achieve all-encompassing wisdom.

>> These are the noble beings of the Three Vehicles. They hear the Buddha expound the Dharma, perfect the ultimate and attain all-encompassing wisdom.

>>Manjusri cleverly discussed [the methods] that helped practitioners of the Two Vehicles at the Dharma-assembly self-reflect. For forty years, they enjoyed the Small Vehicle teachings and were attached to and biased toward emptiness. They failed to live up to the wish that the World-Honored One had for sentient beings to attain all-encompassing wisdom. This lasted for a long time.

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As we engage in spiritual practice in our daily living, whether we are moving or still, all we do must be in accordance with the Dharma. In the Buddha’s lifetime, one day, when He was at the bamboo grove outside Rajagrha, He was invited to go into the city to give teachings to the people there. As He was exiting the city, He encountered a cattle herder with a whip in his hand. As the cattle herder yelled and raised the whip, his herd of cattle began to move forward.

[The Buddha] observed that this herd of cattle only obeyed orders from the herder. As they moved forward, these cattle fought with each other, so some made loud noises. The Buddha saw these cattle’s behaviors as. He walked on the side of the road. He lamented, “People and sentient beings are deluded and without awareness.” He sighed regretfully and continued forward on the road back to His abode.

After He entered and washed His hands and feet, He sat down and meditated. Ananda saw that He seemed to have something on His mind that He wanted to share. So, he waited until the Buddha came out of His state of Samadhi. Ananda then respectfully paid respect to Him and said, “Venerable Buddha. As You were just exiting the city and saw that the herd of cattle, You seemed to have something on Your mind. You sighed as you spoke. There must be some Dharma that the Buddha wants to teach us.” The Buddha sighed and said, “Oh Ananda, you also saw that herd of cattle, right?” Ananda replied, “Yes.”

The Buddha said, “You see, those cattle are driven by the cattle herder to remote areas outside the city to graze. This is how he puts them out to pasture. Then in the afternoon, he herds them back. Did you see these cattle? They ate and drank their fill of grass and water, but they still listened to the herder’s calls and followed him wherever he went. Within the herd, the cattle fought with each other and some of them made noises. Are those sounds of sadness or joy?”

“See, the lives of these cattle are growing shorter day by day, but they are not aware of this. But people are just like them, regardless of whether they are butchers or ranchers, even if they own lots of things, the same applies to them. Any blessings they have are constantly depleted as their karma is continuously increasing. They also are unknowing and unaware. I was lamenting that sentient beings live in a state of sadness and suffering.” ․”but are unaware of it. They live very short-sighted lives. I lament over when people will truly awaken.”

This time, the Buddha used the cattle and the way they entered the city as an explanation. He lamented that in life, sentient beings live and die without any awareness. They are accumulating karma under these kinds of circumstances with their different ways of living. People live the life of humans. Cattle live the life of cattle. Their circumstances are different, but they are both incredibly foolish. In our lives, if we do not know what is going on around us, we are foolish. Therefore, I often say that the Dharma is not hard to find. It exists in our daily living in ways we should be able to comprehend.

So, I often speak of the Three Principles and Four States. Can our lives be separated from this world? Can our lives be separated from this world of physical existence? Doesn’t everything we face every day appear as material things in this world of physical existence? Even now, as I am speaking to you, as you are sitting in front of me, you are also not separated from material things. As we sit here, over our heads there is a roof, beneath our bodies is the floor. Also, you can see me and hear my voice through the use of these material things.

The lives of people in this world of physical existence are inseparable [from material things]. So, everything we own is subject to the physics of formation, existence, decay and disappearance. When have we ever been separated from this in our daily living? Never. But we are not aware of when things form, exist, decay and disappear. Our body is an intimate part of us, but when is it aging? When is it deteriorating? It changes with birth, aging, illness and death, but we still do not know or realize it.

We have always known that life is impermanent and that time will never stop. We know all this, yet our actions [are to the contrary]. We wake up very early to come to morning recitation and listen to the teachings. [But some say,] “I am too busy and tired. I can’t do this today.” Clearly, they know that the Dharma is very important. How can we practice without following it? Diligence is important. How can we practice without being diligent? However, we cannot control our minds. This is the sad thing about sentient beings. We are not able to maintain our direction.

So, every day of our lives is inseparable from the Three Principles and Four States.

The Three Principles and Four States are a part of all things. The meaning that can arise from this is the wisdom to differentiate between all of the different kinds of paths. Thus it is called all-encompassing wisdom. It is also called wondrous enlightened wisdom. If one enlightens oneself and others and has perfect enlightened conduct, one has attained all-encompassing wisdom.

The Three Principles and Four States are part of all-encompassing wisdom. What is “all-encompassing”? “All-encompassing” refers to everything in the universe, A full understanding of all matters, things and principles is called all-encompassing wisdom, or “the wisdom to differentiate between all of the different kinds of paths.”

I often tell you that there is discerning wisdom and impartial wisdom. I have recently been speaking about how, in these times, we must clearly discern right and wrong. [The ability] to be able to clearly discern right and wrong is called wisdom. Thus, we need to use wisdom to discern what is right, what is wrong, what is the chain of events, how did it happen, how was it created, what will it become, what will be the result etc. This is all included in all-encompassing wisdom.

We need to learn to discern and to understand the difference between all the different kinds of paths. What practices are we cultivating? In our spiritual practice, how do we follow the path? Do we see a wide road and just walk towards it? We still have no sense of what is at the end of this wide road. Are there any forks in the road? Will part of this big road branch off? When we stand at the fork, which way do we go? Can we choose? Perhaps we take a very narrow road of limited capabilities and wisdom. Will this road simply dead end? We do not know.

We need to choose a very clear and steady Middle Way that is not attached to emptiness or existence. With penetrating wisdom of the different paths, we [realize] true emptiness and wondrous existence. All-encompassing wisdom and the wisdom of all paths are very profound and must be comprehended. So, all-encompassing wisdom helps us understand the course of our spiritual practice.

All-encompassing wisdom can also be called “wondrous enlightened wisdom,” an unsurpassed subtle and wondrous wisdom of supreme, perfect and universal enlightenment. How can we reach this level of “wondrous enlightened wisdom”? We must enlighten ourselves and others and have perfect enlightened conduct. This is what all-encompassing wisdom is. Hopefully, everyone can realize all-encompassing wisdom. The Buddha did not want to be the only to be enlightened and understand. He worked hard in the world and was diligent, solely because He hoped for everyone to achieve thorough understanding by bringing the mind and the path together. Then they can walk diligently on this great Bodhi-path.

This is what the Buddha most wished for, and this is also our goal for spiritual practice and the way we engage in spiritual practice. When we hear and can accept the Dharma, we ultimately transform ourselves. With this same Dharma, we can then aspire to transform others. But when we guide others in spiritual practice, we absolutely cannot deviate by using unenlightened methods. If we deviate in our spiritual practice, we will lead people off the right path toward evil and onto the wrong path. This depends on whether our minds have the Right Dharma. As we mentioned before, speaking the Right Dharma, the Dharma of the right path, is very important.

The Four Truths, Twelve Links of Cyclic Existence and Six Paramitas. Though teachings of the Three Vehicles differ, the World-Honored One’s intention is the same, solely to enable them to attain unsurpassed Bodhi and achieve all-encompassing wisdom.

The Four Noble Truths, the Twelve Links of. Cyclic Existence, and the Six Paramitas, are the Dharma of the Three Vehicles. The Buddha teaches according to capabilities. Although teachings of the Three Vehicles differ, the Buddha’s, the World-Honored One’s, intention is the same. When He gives teachings to one person, He hopes that the person can accept, understand and achieve liberation. He also hopes this person can teach others the same methods. For one person, He has this hope; for many people, He also has the same hope. So, the Buddha’s intention is the same. The methods of His teaching are to help sentient beings truly reflect on their intrinsic nature so the pure and radiant Buddha-nature can manifest. This is the Buddha’s original intent. So, He hopes to enable us to attain unsurpassed Bodhi and achieve all-encompassing wisdom. This is the Buddha’s original intent.

So, this all-encompassing wisdom is something everyone should understand after hearing about it. “The Three Vehicles” can summarize His teachings. The Dharma of the Three Vehicles is divided into the. Small, Middle and Great Vehicles, which are the teachings for. Hearers, Pratyekabuddhas and Bodhisattvas.

These are the noble beings of the Three Vehicles. They hear the Buddha expound the Dharma, perfect the ultimate and attain all-encompassing wisdom.

Whether Small, Middle or. Great Vehicle [teachings], we should be able to understand when we hear the Buddha speak so patiently and diligently. “Manjusri cleverly discussed [the methods].” Manjusri Bodhisattva, when everyone did not yet understand, had a dialogue with Maitreya Bodhisattva. Manjusri Bodhisattva stated that the present and past Buddhas never deviated from these three methods when. They expounded the Dharma for sentient beings.

Manjusri cleverly discussed [the methods] that helped practitioners of the Two Vehicles at the Dharma-assembly self-reflect. For forty years, they enjoyed the Small Vehicle teachings and were attached to and biased toward emptiness. They failed to live up to the wish that the World-Honored One had for sentient beings to attain all-encompassing wisdom. This lasted for a long time.

He described things in this way. This is the wisdom of Manjusri Bodhisattva. He cleverly discussed the methods used by past and present Buddhas to teach sentient beings. The “practitioners of the Two Vehicles at the Dharma-assembly” were Hearers and Pratyekabuddhas. They could self-reflect and contemplate what the Buddha taught, such as the Four Noble Truths and Twelve Links. Now to sum things up, He wanted to conclude with the Six Perfections, or the Six Paramitas. If they were Small Vehicle practitioners in the past, they should carefully self-reflect. For the past forty years, everyone had enjoyed and remained at the stage of the Small Vehicle teachings. They “enjoyed the Small Vehicle teachings” and remained at the Four Noble Truths and. Twelve Links. Thus, they were biased and attached to emptiness or to existence. Biases toward either are the Small Vehicle teachings. They failed to live up to the original intent of the World-Honored One for them to attain all-encompassing wisdom.

So, fellow practitioners, we are all abiding in this Dharma. Manjusri Bodhisattva and Maitreya Bodhisattva were concerned that everyone did not understand, so they brought up the past Buddhas. The present Buddha’s original intent was to find ways to teach sentient beings. We, as the ones who are learning the Dharma, must always be mindful.

Episode 120 – The Twelve Links of Cyclic Existence

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>> “The result that is felt becomes the cause; the interconnection of causes becomes conditions.”

>> The Twelve Links of Cyclic Existence： Ignorance, volitional formation, consciousness, name and form, the Six Roots, contact, feeling, craving, grasping, becoming, birth, old age and death.

>> The Buddha manifests in this world for one great cause. According to capabilities and conditions, He gives skillful teachings of the Three Vehicles and explains the Four Truths and Twelve Links.

>> The Buddha manifests in this world for one great cause. According to capabilities and conditions, He gives skillful teachings of the Three Vehicles and explains the Four Truths and Twelve Links. For Bodhisattvas, those with great capabilities, He taught the Six Paramitas to enable them to achieve perfect enlightenment.

>> “For the sake of the Bodhisattvas, He responded by expounding the Six Paramitas, enabling them to realize Anuttara-Samyak-Sambodhi and attain all-encompassing wisdom.”

>> Bodhisattvas vow to transform self and others, so He expounded the Six Paramitas to them. When they have reached the shore opposite cyclic existence, they have realized supreme, perfect and universal Bodhi and have attained all-encompassing wisdom. They achieve complete Buddhahood.

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The Buddha-Dharma must be part of our daily living. When it is not part of our living, what can we gain from it? Truly we will not be able to get anything. So, we must experience the Buddha-Dharma through our daily living.

“The result that is felt becomes the cause; the interconnection of causes becomes conditions.”

Every day, in the way we live in our daily living, if our thoughts take us on the right course, they are good thoughts, and there will be a good effect. So, sentient beings experience effects, and before effects come the causes. For example, the kinds of seeds we plant determine the kinds of vegetables we harvest. We plant melon seeds to harvest melons, bean to harvest beans. The beans are the effects. The seeds we planted were their causes. So, in our daily living, we must speak good words and create good connections, which can come from praising others for their good deeds. So, good causes and conditions naturally yield good effects. So, “the interconnection of the causes becomes the conditions.” Here, everyone enjoys each other’s company, shares the Buddha-Dharma with each other, and works together in harmony. A monastery like this creates good causes and conditions. Naturally, this came out of a good effect. Results become causes, causes create effects. Causes, conditions, effects and retributions are a cycle. So, we must remember the law of karma in our daily living.

We talked previously about the Four Noble Truths of suffering, causation, cessation, and the Path. Our suffering comes from the accumulation of various causes and conditions. So, the painful results in this world are caused by an accumulation of their causes. How can we transcend these sufferings? Only by understanding that we need to eliminate afflictions and ignorance from our minds. Then we will naturally be on the right course. This is the world-transcending cause and effect. If we can understand this, we can further examine how we came to be in this world. This goes back to the Twelve Links of Cyclic Existence.

The Twelve Links of Cyclic Existence：Ignorance, volitional formation, consciousness, name and form, the Six Roots, contact, feeling, craving, grasping, becoming, birth, old age and death.

We start with ignorance. An ignorant thought is the condition for volitional formation, which is the condition for consciousness, and so on and so forth, until we reach the human realm, where there are feelings and cravings. These continue to entangle us throughout our whole lives as we face aging, illness and death. After this, we bring the karma we created [to our next life]. Again, we start with ignorance and thus this cycle continues. Our consciousness again brings karma from our actions to the next life, [where we develop] the Six Roots and so on. This continues our cyclic existence. This is the “cause” for “contemplating the Twelve Links.” But how can we understand this clearly? How did we come to this life? How will we leave? Why are we continually entangled? This is why we carefully analyze the Twelve Links of Cyclic Existence. If we can understand the Four Noble Truths and the Twelve Links of Cyclic Existence, we can “realize the principles of Absolute Truth.” At this time, we will clearly understand the principles of Absolute Truth and be called “one who was enlightened through conditions.” A Pratyekabuddha’s method of realization is to “contemplate the Twelve Links.”

We must know that the Buddha manifests in this world for one great cause. Once He is here, He has to adapt to sentient beings’ capabilities. He establishes skillful means and expounds teachings of the Three Vehicles.

The Buddha manifests in this world for one great cause. According to capabilities and conditions, He gives skillful teachings of the Three Vehicles and explains the Four Truths and Twelve Links.

He teaches the Four Noble Truths to Hearers and the Twelve Links of Existence to Pratyekabuddhas. Those with even higher capabilities are Bodhisattvas. They have superior capabilities and are not only attaining liberation for their own sake, but also helping others become more liberated. This is because Bodhisattvas realize that the world is filled with great suffering and sentient beings go through this endless cycle of existence. They realize and recognize this. But what method can they use to awaken others after they are highly awakened themselves? At the time of the Buddha, there were people of three kinds of capabilities practicing together within the monastic community.

One day, the Buddha was in the meditation room at. Jetavana Grove. Several bhiksus came in and told the Buddha, “Venerable Buddha, there is a bhikshu named Vaisakha who is expounding the Dharma to everyone in the lecture hall right now.” The Buddha heard this and asked, “What is Vaisakha’s motive for teaching the Dharma?” The bhiksus replied, “He is just sharing his realizations of the Buddha-Dharma with everyone.” The Buddha then asked, “What is everyone’s reaction after hearing it? Everyone is very happy. After listening to. Vaisakha share his insight of the Buddha-Dharma, everyone is very happy.” The Buddha said, “If this is so, when he finishes speaking, please ask him to come to the meditation room.”

After Vaisakha finished speaking, he came and prostrated to the Buddha. The Buddha asked him, “Vaisakha, were you really teaching the Dharma to everyone assembled in the lecture hall?” Vaisakha Bhiksu said, “Yes! Venerable Buddha, after I heard your teaching on the Four Noble Truths and the Twelve Links of Cyclic Existence, I really understood it and felt happy, so I wanted to share the teachings with everyone. But, I also hoped everyone could form great aspirations. I want to encourage everyone with my insights so then we would all encourage each other and share our insights. Similarly, after I shared the happiness that. I attained with everyone, I feel even happier. Venerable Buddha, was I right to do this?”

The Buddha rejoiced and praised him, “Vaisakha, you are right! You should internalize the teachings you have understood and properly take them into your heart. Then you should share your understanding of the correct Dharma with everyone. Then everybody will have a chance to receive what you have realized through your capabilities. Sharing these things with other people is the right thing to do.” Many bhiksus had followed Vaisakha into the Buddha’s meditation room. They heard the Buddha say, “All bhiksus, Vaisakha was right to share his insights. I hope you will be like him, listening to the Dharma mindfully, taking it to heart, and then sharing the correct teachings with everyone. But everyone, please remember, when sharing the Dharma, you must not use worldly knowledge and worldly views to discuss or encourage each other. I hope everyone will pass on the Dharma with right knowledge and right views. Do not reject or criticize based on worldly ways.”

This shows that the Buddha had high regards for Vaisakha Bhikshu. This protects people who can share the Dharma with right knowledge and right views and encourages them to share and teach more. So, He is warning those who do not yet have the right mindsets and are still confused about what is right and wrong to not criticize others.

In the Buddha’s lifetime, in His Sangha, He used all kinds of methods to teach according to His disciples’ capabilities. Some had superior capabilities and capacities and could quickly accept [His teachings]. Some were still stuck. This was how things were in that Sangha.

The Buddha manifests in this world for one great cause. According to capabilities and conditions, He gives skillful teachings of the Three Vehicles and explains the Four Truths and Twelve Links. For Bodhisattvas, those with great capabilities, He taught the Six Paramitas to enable them to achieve perfect enlightenment.

After everyone understands the Four Noble Truths and Twelve Links of Cyclic Existence, the sutra then states,

“For the sake of the Bodhisattvas, He responded by expounding the Six Paramitas, enabling them to realize Anuttara-Samyak-Sambodhi and attain all-encompassing wisdom.”

We must mindfully comprehend this passage. The Buddha did not just want His disciples to understand how they came to be born, why they suffer, and how they could eliminate those sufferings. Not only that, He wanted them to develop great aspirations and make great vows. So, He taught the Six Paramitas for them because those with great capabilities feel that they should not be the only ones to transcend suffering, that they must devote extra effort to seek and gain more knowledge and realizations. “Bodhisattvas vow to transform self and others.” Bodhisattvas’ vows are very great. After transforming themselves, they also want to transform others. So, the Buddha must teach him methods to cross over to the other shore and also to help others achieve a similar crossing.

A small boat can only take one person from this shore to the opposite shore. The Buddha wants him to reach that shore but hopes this boat can also bring more people across. These methods are called the Six Paramitas. The Six Paramitas are six methods to reach the other shore. We have often discussed these six methods, giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. If we do not use these six methods, liberating ourselves from the afflictions of cyclic existence on this shore will be very difficult.

After we understand [the Paramitas], we are still on this side of the shore, which is the state of ordinary beings. Because we are in this state, even if we understand everything, when we face challenges, thoughts will still arise. So, to become truly liberated, we have to do more than just understand the Four Truths and Twelve Links. We only have an understanding but have not actually achieved liberation. So, we have to cross to the other shore. For only one person to do this is not enough. So, we use this method for ourselves to cross, and we also help others cross over to the shore opposite cyclic existence and leave cyclic existence behind.

The cyclic existence we speak of is the arising and ceasing in our minds, the arising, abiding, changing and ceasing in our minds, which is another kind of cyclic existence. Therefore, we must accept the Six Paramitas into our hearts and open up our minds to encompass everything in the boundless universe. The vastness of our mind can help us cross from this shore to the other and thus attain liberation. Thus, [Bodhisattvas] “reach the shore opposite cyclic existence.” This is how they cross.

Bodhisattvas vow to transform self and others, so He expounded the Six Paramitas to them. When they have reached the shore opposite cyclic existence, they have realized supreme, perfect and universal Bodhi and have attained all-encompassing wisdom. They achieve complete Buddhahood.

“They have realized supreme, perfect and universal Bodhi,” enabling them to realize Anuttara-Samyak-Sambodhi. This is “supreme, universal and perfect enlightenment.” If we can realize supreme, universal and perfect enlightenment, and attain Bodhi, we will naturally attain all-encompassing wisdom. “Wisdom” is discernment. If we can clearly discern every matter and object, we have “all-encompassing wisdom” and we have “all-encompassing wisdom. They achieve complete Buddhahood.” The Buddha taught the Four Noble Truths and the Twelve Links of Cyclic Existence to help everyone achieve ultimate enlightenment. Then He had to expound the Six Paramitas, the way to perfect and universal enlightenment.

Everyone, to seek the Dharma, we cannot leave this world. If we live a life of away from this world, we cannot practice the Buddha-Dharma. We must remember that we are all still sentient beings, so “the result that is felt becomes the cause.” When “causes” come in contact with “conditions,” we attain the “results.” The law of karma is an endless cycle. We must be mindful in our daily living to know that “one ignorant thought gives rise to three subtleties.” These actions will affect the future. There is past, present and future. The future will become past, then there is another future. It never stops. So, we must always remind ourselves to be diligent in our daily living.

In the Buddha’s lifetime, there are people with three kinds of capabilities within the Sangha, to say nothing of the present. Therefore, the ones who are unable to share right knowledge and views with others must not criticize others or create conflicts with their worldly perspective. Hopefully, everyone can understand this. Everyone, please always be mindful!