Author: Rosalyn Leung

Episode 119 – The Twelve Links of Cyclic Existence

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>> This bhiksu is like a fine horse. He can tame and subdue his own heart. He has eliminated all desires and is free from cyclic existence. His current body is the last one of his physical existence, an already-defeated army of evil.

>> A Pratyekabuddha is also called a solitary realizer or one enlightened through conditions. For those who sought to be Pratyekabuddhas, He responded with the Twelve Links of Cyclic Existence. Because the law of interdependent origination suited them, He spoke according to what they desired.

>> In a constant cycle, an effect becomes a cause. This cause then becomes a condition, [which produces an effect]. By contemplating the truth of the Twelve Links, one is enlightened through conditions.

>> The Twelve Links of Cyclic Existence：. Ignorance, Volitional Formation, Consciousness, Name and Form, Six Roots, Contact, Feeling, Craving, Grasping, Becoming, Birth, Old Age and Death 1. Ignorance: not understanding anything 2. Volitional Formation: taking action 3. Consciousness: delusional thoughts that lead us to rebirth 4. Name and Form: the intangible and tangible forming in the womb 5. Six Roots: the sense organs forming.

>> 6. Contact: After birth, sense objects connect with the sense organs 7. Feeling: the sensations we receive from outside 8. Craving: greed for the five desires 9. Grasping: continuously seeking the conditions of the sense objects 10. Becoming: never-ending cause and effect 11. Birth: taking the form of a body in the Five Realms 12. Old Age and Death: The body ages and decays.

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Every day, we think about ways to clearly apply the teachings of the Buddha in our daily living, ․to connect our daily conditions with His Dharma. Since we want to hear the Dharma, we have to mindfully grasp the principles at the Dharma-assembly. Then the Dharma will truly enter our minds.

For example, in the Buddha’s lifetime, in the Jetavana Grove, He faced the fourfold assembly of disciples. As people were listening to the teachings, all of a sudden a new person arrived. When people saw him, they wondered how could a bhiksu have such a haggard appearance. His skin seemed pale and bloodless, and he was not at all dignified. How could he so brazenly come in like this and present himself before the Buddha, then reverently pay his respects and step to the side to sit down? Seeing this, everyone was suspicious of him.

The Buddha knew that no one regarded this bhiksu with respect, so He said, “Everyone sees this bhiksu’s haggard appearance. But you should not look down on him. You should know that he worked hard on his spiritual practice to experience, contemplate and then fully comprehend people, matters and objects. There is nothing he does not fully grasp and understand, In particular, when it comes to life and reincarnation, he can come and go freely. Now, this bhiksu you see here is like a fine horse. He has completely tamed his own heart. Furthermore, he has completely eliminated all his desires. He is free from cyclic existence and is no longer affected by the pull of karma. He has already attained the fruit of realization. So, he will ‘no longer enter the cycle of existence.'”

This bhiksu is like a fine horse. He can tame and subdue his own heart. He has eliminated all desires and is free from cyclic existence. His current body is the last one of his physical existence, an already-defeated army of evil.

The body that he had was “the last one of his physical existence,” an already-defeated army of evil. This bodily form was the “last one” of his physical existence, his very last body. Will he return to the human realm in the future? He already knew the answer. This bhiksu had been liberated from cyclic existence. This means that he had not only understood the Four Noble Truths, but he also comprehended the Twelve Links of Cyclic Existence.

If we can understand them one by one, we can eliminate all afflictions. So, the Buddha said that for Pratyekabuddhas, He expounded the Dharma of the Twelve Links of Cyclic Existence.

A Pratyekabuddha is also called a solitary realizer or one enlightened through conditions. For those who sought to be Pratyekabuddhas, He responded with the Twelve Links of Cyclic Existence. Because the law of interdependent origination suited them, He spoke according to what they desired.

All Buddhas share the same path and teach people of all three capabilities, the great, average and limited capabilities. Those who just developed an aspiration are taught the Dharma for Hearers, which is the Four Noble Truths. Those of a slightly higher capability do not need to hear [teachings]; they can already understand the same principles by [observing] their external conditions. They are “ones enlightened through conditions” or “solitary realizers.” Some people already have certain understandings, but these are not yet complete. Therefore, He expounded the Dharma of the Twelve Links of Cyclic Existence for them.

In a constant cycle, an effect becomes a cause. This cause then becomes a condition, [which produces an effect]. By contemplating the truth of the Twelve Links, one is enlightened through conditions.

What are the Twelve Links of Cyclic Existence? They are expounded for those of average capabilities. After they learn about this Dharma, they can become open and understanding. We must pay attention to these 12 things.

The Twelve Links of Cyclic Existence：. Ignorance, Volitional Formation, Consciousness, Name and Form, Six Roots, Contact, Feeling, Craving, Grasping, Becoming, Birth, Old Age and Death 1. Ignorance: not understanding anything 2. Volitional Formation: taking action 3. Consciousness: delusional thoughts that lead us to rebirth 4. Name and Form: the intangible and tangible forming in the womb 5. Six Roots: the sense organs forming.

In the Twelve Links, the first is “ignorance.” Exactly how did our “birth” come about? Everyone, do you know how you came to be born? We simply do not know. We came here out of confusion. After being born, we continue to live in a state of confusion. In the same way, we keep developing our ignorance and afflictions. In that state of mind, we repeatedly create and reproduce karma in this lifetime. This is because we lack understanding. So, this lack of clarity brought us to this current lifetime along with the connections we created with this set of parents. Thus, we were born.

This happened because of past ignorance, our lack of understanding. “An ignorant thought causes the Three Subtleties” refers to the original ignorant thought, which is the condition for “volitional formation.” Because of this ignorant thought, we begin to act foolishly and create [karma]. This is called volitional formation. In our past lives, we acted rashly because of ignorance. So, this created the conditions for volitional formation. Thus, ignorance leads to the conditions for these actions. In our past lives, we were guided by ignorance, so we experienced volitional formation, which created karma. Thus, “an ignorant thought causes the Three Subtleties,” which are three kinds of very subtle afflictions. These are very minute afflictions of the mind.

So, in our past lives, whether we were creating causes or conditions and so on, it was the result of a previous life. Similarly, we cannot control this “volitional formation.” We are guided by “consciousness.” Because of our “volitional formation,” we created causes and conditions in our past lives. Once we left those bodies behind, we were naturally guided by the conditions we had already created. In these causes and conditions, our ignorance and our volitional formation create conditions. Ignorance is the condition for volitional formation, which is the condition for consciousness.

Here, this refers to our mind-consciousness. We have eight or nine kinds of consciousness, but most ordinary people only reach their eighth; only the first eight are actually being used. Of these eight consciousnesses, we already know the first six, the eye-, ear-, nose-, tongue-, body- and mind-consciousness. First, the sensations of eyes, ears, nose, tongue and body are experienced in the sense organ of the mind. The eyes see, but happiness arises in the mind, not the eyes. When we see something and want to grasp it, the eyes are not doing the grasping; it is the mind. Then the body will take action.

In other words, the mind-consciousness is in charge of the five sense organs and sense objects. But when the mind [wants something] in the external environment, it feels happy when it can attain that thing, or frustrated and angry when it cannot. Will that thing remain in our minds? Things that leave a deeper impression will appear in the seventh consciousness. This is a level beyond “thinking”; it is “contemplation.” This “contemplation” lasts a very long time. Something may have happened many decades ago, yet hatred and vengeance remain on our minds. All those past appearances remain in our hearts; the seventh consciousness holds these memories.

Contemplation will drive the first six to act and create karma etc. But our afflicted mind-consciousness will store the causes and effects of the karma we have already created into the eighth consciousness. It is like a storehouse. Whatever we do, good or bad, is stored in the eighth consciousness. These fruitions of ignorance are deeply stored in the eighth consciousness. When we encounter conditions, [what is stored] in the eighth consciousness emerges and engages with the sixth consciousness.

So, when facing external conditions, ignorance is the condition for volitional formation, which is the condition for consciousness. “Volitional formation” creates [karma], then “consciousness” deludedly leads us to the womb after we leave our body. In the past, we already had these ignorant thoughts, committed these kinds of acts and created these kinds of conditions. By the time the conditions we have formed here are exhausted, our conditions there will already have formed. So, this “consciousness” is actually following our own orders to transport the “self” into another body. This consciousness is the delusional thoughts that lead us to rebirth. Because of our connection with these parents, our consciousness will be drawn into the womb.

Next, the fourth [Link] is “name and form,” the intangible and tangible forming in the womb. Because it is not yet tangible, it is called “name and form.” There is already something forming in the womb, shaped by the father’s sperm and mother’s egg. Indeed, pregnancy is a “name and form.” [The fetus] is not yet completely there. Once something is in the womb, with the passing of time, as the second and third months pass, it gradually takes shape. Next, there are the Six Roots. Slowly, we can see eyes, ears and nose take shape.

So when a child is prematurely born at six months, he is very small, but he already has the Six Roots. By the seventh month, everything has taken shape. So, “name and form are conditions for the Six Roots.”

6. Contact: After birth, sense objects connect with the sense organs 7. Feeling: the sensations we receive from outside 8. Craving: greed for the five desires 9. Grasping: continuously seeking the conditions of the sense objects 10. Becoming: never-ending cause and effect 11. Birth: taking the form of a body in the Five Realms 12. Old Age and Death: The body ages and decays.

“The Six Roots are conditions for contact. Contact” happens when, after 40 weeks, or earlier if premature, children are born. The moment of birth is called “contact.” After being born, the [Six] Roots encounter the sense objects. That moment of initial contact with the air shocks the body of the naked baby. The first thing all children do when they are born is cry because the air of this world shocks their entire body, so they feel pain. Thus, we say that “birth is suffering.”

Right when they arrive in the human realm, the pain shocks them to their bones and provokes them to cry. Next is “feeling. Contact is the condition for feeling.” When we first come to this world, we feel hungry and want to eat. When a child is hungry, he will cry. The first time he wants to eat, he cries because he has these feelings. When his diaper is wet and he feels uncomfortable, he will also cry. Then he grows older and can then decide where he wants to go and what he wants to get etc. From the very beginning, when we encounter external conditions, we develop “feelings.” So, “contact is the condition for feeling.”

“Feeling is the condition for craving.” With “cravings” come greed. By the time we are adults, there are many things we crave. We crave for fame and sensual pleasure. Cravings and desire between men and women create continuous entanglements. The five desires of the human realm are thus produced over and over in this way. Thus, “feeling is the condition for craving. Craving is the condition for grasping.” When we want something, we immediately begin to actively seek it. When we begin grasping, we are creating karma.

Tenth, “grasping is the condition for becoming. Becoming” is never-ending cause and effect. Once we take an action, we have already created causes and conditions. We have formed good and bad causes, along with positive and negative karma. We have already begun “becoming.” What is becoming? Karma.

Eleventh, “becoming is the condition for birth.” Once we have karma, once we have created causes and effects, we bring them with us when we leave. Thus, we are born with these ten Links. Because of contact, feeling, craving and grasping, we create a great deal of karma. At the end of this lifetime, we bring this karma with us into our next one as we “take the form of a body in the Five Realms.” We may be born as a sentient being in any of the Five Realms. We may not be human again. We may be in the hell, hungry ghost or animal realm because we have acted out of contact, feeling, craving, grasping and becoming. This leads to suffering in our lives.

Next is the twelfth, “birth is the condition for old age and death.” This is the cycle of a lifetime, and not just one lifetime. The previous lifetime is the condition for being reborn into this one. Then when we come in contact with this world, we feel, crave, grasp and become. This leads to another birth, which then leads to aging, illness and death. This continues endlessly again and again.

So, we should all try to understand that this is the cycle of the causes and effects of a human existence, but we may not necessarily return to this world. Our affinities may lead us to transmigrate to one of the other five realms. So, in our daily living, we must consider what we are seeking to grasp. These are all things that we can control right now. So, let us not wait until “becoming,” until we have to face our karma. Then in our next lifetime, we will once again be in a state of confusion.

So, let us avoid clinging to people’s appearances. When we interact with any person, we should be respectful and remember the law of karma. Therefore, we need to always be mindful.

Episode 118 – Expound True Dharma According to Capabilities

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>> In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.

>> He expounded Right Dharma, with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.

>> For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.

>> Those who sought to be Hearers wished to find liberation. So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.

>> He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.

>>Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 links of cyclic existence and practiced this path, they were called realizers of conditions.

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As spiritual practitioners learning Buddha’s teachings, we must maintain right thinking and diligence. During the Buddha’s time in this world, ․many people practiced under Him, regardless of ethnicity or social status. The Buddha’s one intention was to remind us all of our intrinsic Buddha-nature.

In Amra Grove near Vaisali, Well-Born became a monastic and met the Buddha. He deeply believed that all things are impermanent so he became a monastic to learn the path and eliminate all afflictions. He was completely without Leaks, and his mind achieved liberation. He realized the unconditioned [Dharma] and forever ended his cyclic existence. His pure practices were already established so he would have no more rebirths.

In the Buddha’s time, those who could accept the Dharma were exercising Right Mindfulness. When the Buddha was in Amra Grove near Vaisali, a man who recently became a monastic came. He was very dignified, and also young. He had an outstanding appearance. When he came before the Buddha, he respectfully prostrated. There were many practitioners present, and they saw that this man was very dignified and already had the appearance of a monastic. Yet, they had not seen him before. The Buddha saw that everyone was curious about this new monastic practitioner. So, the Buddha introduced him to everyone, “Bhiksus, the man you see respectfully prostrating before me, this new monastic practitioner, is named Well-Born. He has already realized the principles of this world. He deeply believes my teachings; thus, he believes that ‘worldly phenomena are impermanent.'” This is because he knew that regardless of the joy and wealth enjoyed by different families, according to this principle, in the end, everything is impermanent and returns to nothing. So, he decided to “become a monastic to learn the path and eliminate all afflictions.” Having made the aspiration to become a monastic, now there is not a single affliction in his mind.

His present inner state is “without Leaks; his mind achieved liberation.” Now, he is already “without Leaks,” which as everyone knows, is a state free of afflictions. For a new monastic to completely eliminate his afflictions and [achieve] this kind of liberation and freedom is is truly not easy! He “realized the unconditioned [Dharma] and forever ended his cyclic existence.” To have realized unconditioned Dharma means that his body and mind were both very pure. ․”Unconditioned” means that thoughts will no longer arise to create the burden of unenlightened emotions. So, when all of them have been eliminated, one has ended one’s cyclic existence. When desires and needs no longer arise, there are no attachments. Thus, “his pure practices were established so he would have no more rebirths.”

Thus, the Buddha used him as an example to remind all His disciples that since they were monastics, their minds had to be this pure. Only then do they have right faith; only then are they [practicing] Right Dharma. Since the Buddha expounds Right Dharma, we who learn the Buddha’s teachings must believe, accept and practice it accordingly. This also requires us to have right faith.

So, previously we said,

He expounded Right Dharma, with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions, complete with the marks of pure practice.

The Buddha is always hoping that each of us will have a pure mind without any defilements. This is what the Buddha wanted to teach, and why the Dharma is like water. But the capabilities of sentient beings are all different and not equal. So, for these varying capabilities, the Buddha had to establish all kinds of methods. When the Buddha expounds the Dharma, He has to provide for all three capabilities, great, average and limited. He must ensure that everyone can comprehend and develop this aspiration to have right faith, right mindfulness and right action. So, he must teach according to their capabilities. For over 40 years, the Buddha provided for the capabilities of all disciples.

For those who sought to be Hearers, He responded with the Four Noble Truths so that they could transcend birth, aging, illness and death to reach ultimate Nirvana.

If people sought to be Hearers, He would expound the Four Noble Truths for them. The goal was to help everyone understand that birth, aging, illness and death continue throughout cyclic existence in the Six Realms, endlessly reproducing afflictions. We will experience suffering forever and endure all kinds of difficulties and hardships.

At the very beginning, we attain understanding by hearing the Buddha expound the Dharma. Thus, we must use our ear-root to hear. Only by hearing the Dharma can we comprehend it. For those who needed to hear to comprehend, those who had the capabilities of Hearers, the Buddha expounded the Four Noble Truths.

Those who sought to be Hearers wished to find liberation. So, in response to their seeking the Dharma, He taught them to recognize suffering, eliminate its causes, and realize its cessation through practicing the path.

The Four Noble Truths were [taught] for those who sought liberation. As Hearers, their only goal was liberation. They knew that birth, aging, illness and death were very painful. They also believed that this continued cyclic existence in the Six Realms will endlessly replicate the afflictions that they could not eliminate. This was truly very exhausting. In the end, how could they be liberated? For them, the Buddha expounded the teaching that suited their capabilities. So, “in response to their seeking the Dharma” means He responded to their appeal for Dharma; He taught based on their capabilities and helped them recognize suffering. Where does suffering come from? Its “causation” is the accumulation of all kinds of afflictions. So, He hoped that everyone could practice based on this method to realize what they truly seek. They can experience attainment if they can realize what they truly seek.

“To realize” means to thoroughly understand what was spoken. After we thoroughly understand it, it can stay in our minds; there, one can give rise to infinity. Then we can use many methods to resolve the afflictions in our minds. When the Buddha expounds one teaching, we can comprehend many principles and use them to explain things to ourselves. This is “to realize.” If we can realize and comprehend, then we can follow this path and move forward. This is realizing cessation by practicing the path.

This all depends on our minds. Clearly, we know that birth, aging, illness and death are due to [accumulation of] “causes.” The accumulation of all our afflictions results in endless suffering that we cannot be liberated from. Now that we can hear Right Dharma, we should be very mindful and use right faith to walk on the right path. This is the capability of Hearers.

He responded with the Four Noble Truths. The four were found to be true and not false. Suffering and its causation are worldly causes and effects. Cessation and the path of cessation are world-transcending causes and effects. This Nirvana with residue ultimately enables them to joyfully attain realizations.

What are the Four Noble Truths? The Four Noble Truths are four principles that were examined and found to be true. These principles are not something that we are to just accept after we hear them, saying, “Yes, yes, I believe it.” When we believe something, are we believing something true or something false? Do we have deep faith in it or not? Have we analyzed it? The same applies when we hear teachings. We must listen, contemplate and then practice. After hearing the teachings, we have to carefully contemplate the. Dharma expounded by the Buddha to see whether these principles are correct.

So when we listen, we have to carefully and thoroughly contemplate, analyze and think about these principles. They are “true and not false”; they are solid. We can stand on this solid ground and firmly walk forward on this path. So, the causes of suffering are worldly causes and effects. We should carefully contemplate this to understand what suffering and its causes really are. Actually, they are worldly causes and effects.

All of us ordinary people live in this world and cannot live apart from its mundane matters. These mundane matters are inseparable from love, hate, affection and enmity and the desires of greed, anger and ignorance. These are all worldly things, worldly causes and effects. This world is full of greed, anger and ignorance and desire for fame, status etc. That is why there is suffering.

People work earnestly to succeed in business, but suddenly, when there is a great financial crisis, everything is ruined. Some people, with great difficulty, are able to climb very high on the social ladder and gain a lot of power, fighting off many contenders. Then they suddenly fall and are even trampled. This is a common occurrence in this world. Or, maybe with a house, yard, and land, a beautiful and wonderful spouse, a family seems very prosperous. However, prosperity will inevitably decline. To summarize, worldly things are accumulated, resulting in suffering. Suffering is caused by this accumulation. So, love, hate, affection and enmity create many karmic causes and effects. All of this takes place in this world.

Cessation and the path of cessation are world-transcending causes and effects. How can we eliminate the karmic causes and effects of love, hate, affection and enmity? Cessation refers to cleansing, which is also the meaning of repentance. It means to first eliminate all the love, hate, affection and enmity or desires for fame and fortune etc. from our minds. This is the “cessation” of all the afflictions and desires in our minds. We must understand all of this thoroughly to transcend this world. To transcend these sufferings, we must no longer create negative causes and no longer form negative karmic connections.

There is only one way to do so, which is first eliminating afflictions from our minds. This is “cessation.” These are world-transcending causes and effects. ․For us to cultivate spiritually on this path, we must start with our minds. If we can thoroughly understand this, then we will reach “Nirvana with remainder, ultimately enabling us to joyfully attain realizations.” On this path, we know we can attain Nirvana with remainder. Of course we are still unable to attain the state of Nirvana without remainder. At best, we can attain [Nirvana] with remainder.

We ordinary people have not yet completely eliminated afflictions, but we already know not to take issue, not to become greedy, and to no longer give rise to desires. When we are in this state, we can control ourselves well. Even though we have not completely eliminated afflictions, we clearly know and understand that we have to try to eliminate them, no longer create disasters, and not have so many afflictions in our hearts. If we continue on the road of the right path with right faith, naturally it “enables us to joyfully attain realization.” You will achieve joyful attainment of realization. This is the Dharma the Buddha taught for Hearers.

He also taught Pratyekabuddhas.

Those who sought to be Pratyekabuddhas attained enlightenment without a teacher because they were born in a time without a Buddha. If they heard teachings on the 12 links of cyclic existence and practiced this path, they were called realizers of conditions.

We know Pratyekabuddhas as “solitary realizers.” Solitary realizers were born in a time without a Buddha, or had no chance to encounter the Buddha. Yet, they had already attained realizations. They are called “solitary realizers,” and also “realizers of conditions.” This means that based on their surroundings, they can analyze and think carefully. This is a level higher than. Hearers’ capabilities.

Because they are in this environment [and observe the turning of the seasons,] they can carefully consider why they were born into this place and why time passes by unceasingly. Why is it that in this vast universe, the cycle of spring, summer, fall and winter continues in this way? Why do humans go through birth, aging, illness and death? They can comprehend all this. So, “solitary realizers” are also called “realizers of conditions.” They do not need anyone to remind them that life is full of suffering, that the world is impermanent. They have already experienced these truths in their daily living. So, they are called “solitary realizers.” For those who sought to be Pratyekabuddhas, what teachings were they given? For them, the Buddha explained the Twelve Links of Cyclic Existence: how we are born, how we continue experiencing cyclic existence, and the state of the body, a small microcosm. He first explained this to them.

So, fellow Bodhisattvas, we engage in spiritual practice to go straight to the Bodhisattva-path, which leads us directly to the state of Buddhahood. So, we must first understand how the Dharma came to be, how we can accept it, and which path we must follow so that our minds can remain in a wonderful state. We must be very clear on this. So everyone, please always be mindful. 

Episode 117 – Practice the Middle Way

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>> All kinds of causes and conditions create suffering and its causation. All kinds of faith and understanding lead to practicing the path to cessation of suffering. All kinds of appearances are manifested to enter and teach in this world. Practicing the Bodhisattva-path creates the causes for transcending the world.

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We must diligently practice day and night. Let us be diligent at all times. Because as time passes by, we are still far from the path of Buddhahood. Therefore, we must be focused and not scattered; we must advance and not regress. Then we will reach the path we are striving for. So, we must seize this rare opportunity in this lifetime.

As we have discussed previously, all Buddhas of the past, present and future and all Bodhisattvas come to this world for one great cause. That is to teach sentient beings how to wash away their defilements, become pure and move toward the Buddha’s wisdom and state. The Buddha did all He could to make this happen, so He also hoped that sentient beings will resolve to practice.

What the Buddha taught were purifying practices. When He came to the world, He was certainly not one to lie or flatter; He was one who spoke the truth. So, we must have faith in the Buddha’s teachings. No matter what skillful means He used in the past, He was always thoughtfully and patiently guiding us to walk the right path. For example, a person who is lost may ask a passerby, “I need to go to such-and-such village. Can you point out the way there? This is a big road with many forks. This is a big road with many forks. How will I know when and where to turn in order to find my destination? ” The guide points and says, “It is there, do you see it?”

“Yes, but it is very far. I am afraid if I am not careful and take a wrong turn, I will circle back to the same spot.” The guide then says, “This is true, there are many ways to arrive at the destination. But, if you deviate from the right path at any point, you may circle around for a while and not be able to find your way. You may even end up in another village.”

Then the person who is lost may say, “Indeed, I am very grateful to have met someone like you who knows the roads. Can you point me to the right path amongst these complicated forks?”

“Since you asked for directions so sincerely, I will tell you a simple and direct way; then you will not get lost easily. As you walk forward from here, there will be wide and narrow roads. Remember, do not take the road that is too wide or too narrow. There is a road that is not too wide or narrow. It is just right.”

“Just right? How wide is ‘just right’?”

The guide says, “I thought you were smart, but actually, you can’t understand ‘too wide, too narrow,’ and ‘just right.'”

“I really don’t know what is ‘just right.'”

The guide then says, “A road that is too wide has no boundaries, so you may actually get lost if you keep going. A road that is too narrow may be dangerous. The middle-sized road was paved by many people, so this entire route is safe and sound. As long as you trust this road and follow it, you will reach your destination, the place you are looking for.”

The person asking for directions is grateful and will trust in the guide’s clear instructions. If many people have paved and walked on this road, it must be safe and trustworthy. Then the person [who asked for directions] will also follow this road.

This story tells us that if we ask for directions, we must be sincere and thorough. A person who guides others must also understand what [the correct] road looks like. Although every path leads to the destination, some will be unnecessarily longer, and we end up taking a long detour before our arrival. Some roads are also dangerous. When we are choosing a path, we should not yearn for a very wide road, nor should we risk taking a very narrow one. We want something in between; a road that is “just right ” will be safe. It is a reliable road that has been walked on and paved by many people in the past. This is called the Middle Way.

The path we need to walk on now is the Middle Way. The Lotus Sutra contains the Buddha’s teachings on the Middle Way, which sets aside what He taught about emptiness and existence. At this moment, He wanted to show us both true emptiness and wondrous existence.

We should know that the Buddha comes to the world to save sentient beings from suffering, which arises from the accumulation of its causes. Suffering comes from causes accumulated over a very long period of time. For lifetime after lifetime, for countless kalpas, we have been transmigrating in the Six Realms. So, over this long period of time, the accumulation of ignorance, afflictions and karma is “the causation of suffering.” The Buddha came to save sentient beings from suffering by telling them that suffering comes from the accumulation of its causes. So, He had to expound the Dharma and give teachings. What kind of teachings? Something that gives sentient beings joy, “the path to cessation.”

He shows people how they can eliminate suffering, which must be done step by step. We should understand that the causes of suffering are greed, attachment and desire. If not for those thoughts, we would not have so many afflictions. This is a very rocky road, but we must believe in ourselves; we will accomplish our goals no matter how long the journey is. We may still have worries since we cannot prevent impermanence or passage of time and wonder if this long path can really lead us to our goals. This is what we worry about. So, I always say, “Time is running out.”

Additionally, what can we do about all this suffering in the world? In this era of ignorance, are people able to cultivate wisdom? Only with wisdom can we know right from wrong and awaken our compassion. With compassion and wisdom, we naturally know that we need to keep repenting our past actions. Without repentance, we cannot awaken our wisdom. If we cannot awaken our wisdom, we cannot awaken our compassion. Without compassion, we cannot know right from wrong. This is how life is.

And in this era, sentient beings experience so much suffering. How can we enable more people to quickly kindle the light within themselves so that they can help others safely walk the path toward their goals?

Whether it is day or night, we must diligently advance in our practice. We do not only walk this path during the day; we must also do this throughout the night. So, when the Buddha was still alive, He practiced at all hours of the night. This shows us that we must cherish time and not only set aside certain times to be diligent. Once we know this, we must quickly practice diligently.

This is how the Buddha saves sentient beings from suffering when He comes to the world. He helps everyone realize that they must stop accumulating ignorance and afflictions. We must see everything with an open mind and simplify our minds so that ignorance and afflictions will pass through and not linger in our minds.

To be able to lead people happily, we must teach according to their capabilities, so that afflictions, ignorance and conflicts can be eliminated from their minds. People can follow this illumination; when they see the light, they can walk the [right] path. This is “the path to the cessation of suffering.” Once we eliminate afflictions, the path appears.

As we eliminate a bit of affliction, we will see a bit more light, which is our spiritual light. Though we have not yet been able to become Sun-Moon-Lamp Radiant Buddhas, I hope we can at least be flashlights that illuminate the path. This is how we “bestow joy and eliminate suffering for sentient beings” by helping them walk a safer path.

All kinds of causes and conditions create suffering and its causation. All kinds of faith and understanding lead to practicing the path to cessation of suffering. All kinds of appearances are manifested to enter and teach in this world. Practicing the Bodhisattva-path creates the causes for transcending the world.

“All kinds of causes and conditions create suffering and its causation.” Due to various kinds of causes and conditions, sentient beings create the causes of suffering. Then “all kinds of faith and understanding lead to practicing the path to cessation of suffering.” If we are deluded sentient beings, we will accumulate causes of suffering because of all kinds of causes and conditions. But as spiritual practitioners, we must also apply all kinds of faith and understanding. We must believe in the Buddha’s teachings. Though this goodness in the beginning, middle and end used different methods that suited different capabilities, we must have faith in and understanding of the many different methods. Then we can practice the way to cessation.

What methods can we use to eliminate mistaken views and understandings, as well as our mistaken habitual tendencies, such as greed, anger and ignorance? We must earnestly walk this path to find a way to eliminate these ignorant thoughts and afflictions. So, “all kinds of appearances are manifested to enter and teach in this world.” We must use teachings that engage with the world to walk the world-transcending Bodhisattva-path.

So, I often say, we must engage with people and adapt to their capabilities. Whatever roles we may play, we can always guide others. If you are the head of a department, you will have already clearly thought out what your department has to do to benefit the department and your group. If everyone believes and follows, it will work. But perhaps some people may wonder, “Why are you making such big changes?” We must all calmly observe [the situation]. Is it the right thing to do? If so, everyone must move forward without doubts, working together in harmony. Then the path will be very clear.

So, “all appearances ” refers to all the different roles that we play, the things we do with the positions that we hold in this world. In all of this, our minds must be firm. We must gently share [this path] with people and exercise wisdom to guide them forward. Thus, “all kinds of appearances are manifested to enter and teach in this world.”

When the Buddha came to this world, He felt the same sentiments toward all sentient beings, no matter their status or whether they had limited or sharp capabilities. For those with sharp capabilities, He used teachings suitable for them. For those with limited capabilities, He used teachings that they could believe. This was using all kinds of appearances. Regardless of people’s knowledge or capacity, He guided all of them equally toward this path.

This required playing different roles and adjusting to sentient beings’ capabilities when entering the world. So, we must play all kinds of roles to create good affinities with everyone while avoiding creating bad affinities. Whatever afflictions you have, I will advise you to eliminate them and open your heart to joyfully walk forward. This is teaching according to capabilities so “all kinds of appearances are manifested.” This sentence is very important.

With this, we can work with people. To “enter and teach in this world,” we must live among and engage with people. Lastly, we walk the Bodhisattva-path. This is truly the path to having no hindrances in this world and advancing toward our goal of being diligent. This is the cause for transcending the world, by helping everyone plant these world-transcending causes. Use a world-transcending spirit to carry out missions in this world.

This is what we often talk about. If we do not have a world-transcending spirit, we cannot carry out missions in this world because of its many traps and temptations. People’s minds are very complex. If we want to engage in spiritual practice and guide others but our minds are not stable and our direction is not correct, we will be quickly pulled under by these complex challenges. So, we must be resolute in our will to practice, in our aspiration to walk the Bodhisattva-path. We should not allow complications in our circumstances to disturb our minds or lead us to become weary.

Bodhisattvas are already awakened sentient beings, so they can lead all sentient beings on the path to transcend this world. To do this, we must spread the seeds of goodness. The Sutra of Infinite Meanings states that the Buddha comes to this world and teaches in response to sentient beings’ suffering. Thus, He wants to be an unsummoned teacher and offer a place of stability and joy in the midst of this suffering. So, whenever He teaches, He is sowing seeds in [the hearts of] those people. One gives rise to infinity, infinity arises from one. May we all “relieve sentient beings’ suffering.”

We need to know that suffering comes from the accumulation of its causes. Before we tell other people, we must first understand that “to give sentient beings joy, He taught the path of cessation.” To understand the methods of eliminating suffering, we must practice the path. All kinds of causes and conditions will create the karma of suffering, so we must be careful. With all kinds of faith and understanding, we can practice ways to eliminate suffering and walk the correct path. “All kinds of appearances are manifested to enter and teach in this world.” No matter what kinds of people we meet, we are willing to engage with them to dissolve the ignorance that covers their minds. When they cannot find the way, we have to guide and teach them.

All kinds of appearances are manifested to enter and teach in this world, and only walking the Bodhisattva-path is truly the strongest cause for transcending the world. So, as enlightened sentient beings, we must not allow sentient beings’ confusion to influence us, especially when we should be influencing others and helping them cleanse their minds so they are free of defilements. These are our purifying practices. Alright, everyone please always be mindful.

Episode 116 – Wondrous Words with Deep and Profound Meaning

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>> He expounded Right Dharma with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions and complete with the marks of pure practice”

>> [His teachings] were unfathomable to. Two Vehicle [practitioners], so He hid the true and manifested the provisional. He split His teachings into three periods and expounded the Agama teachings. The meaning is deep and profound. The words are skillful and wondrous.

>> Speaking according to others’ capacities is skillful.

>> “These three all have right faith, right actions and right fruitions. Thus, they are called Right Dharma”

>> The meaning of the Dharma is unsurpassed, therefore, “The meaning is deep and profound.” Expounding Dharma according to the capabilities of sentient beings enables them to attain benefits.

>> He expounded Dharma to enable all sentient beings to transform evil into goodness, to transform defilements into purity, all to lead them towards ultimate unsurpassed Bodhi so they will not settle in the Two Vehicles. Thus, it is “pure without distractions”

>> All kinds of skillful means were opened and revealed so we may realize and enter the Buddha’s wisdom

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As Buddhist practitioners, we must remember to reverently and sincerely reflect upon the Dharma at all times after we read or hear it. Then the Dharma will enter our hearts and naturally manifest in our actions. This is what we Buddhist practitioners must do.

Does everyone remember the sutra passage we previously discussed? It was Manjusri Bodhisattva’s description of how past Buddhas expounded the Dharma

He expounded Right Dharma with goodness in the beginning, middle and end. The meaning is deep and profound. The words are skillful and wondrous, pure without distractions and complete with the marks of pure practice”

Previously, I shared with everyone that the Buddha is the Teacher of Heavenly Beings and Humans who appears in this world. His teachings at the beginning, middle and end all have deep and profound meanings and the words are skillful and wondrous. This is the Dharma widely taught by the Buddha for sentient beings when He came to this world. We now must understand that the excellence in the beginning, middle and end was explained according to sentient beings’ capabilities.

Excellence in the beginning came from the Buddha’s original intent to freely share what He attained. Even heavenly beings and Dharma-protectors could not comprehend it; how could people in this world comprehend it? So for a period of time, the Buddha was very discouraged. For the sake of sentient beings, He engaged in spiritual practice and attained enlightenment, so of course He wanted to teach them the Dharma. But what should He do if no one could understand? So, all Buddhas and Bodhisattvas appeared to comfort Sakyamuni Buddha and said, “Sentient beings have always been like this. Since You are enlightened, You have this very rare opportunity to exercise Your inherent abilities, Your might in loving-kindness and. Your intrinsic Samadhi and wisdom, to go among sentient beings and transform them.”

So, Sakyamuni Buddha began to think about the methods He would use to teach people. Thus, for 42 years, He sincerely and skillfully guided them with skillful means according to their capacities. He taught the Dharma that was suitable for them. After 42 years, the Buddha wanted to freely express and share His original intent, spiritual state and the causes and conditions of His coming to the world. So, this is the third and last stage of teaching. When He expounded the Dharma toward the end, skillful means were set aside for direct teachings. He began to reveal the ultimate truth. So, He expounded Dharma in three periods of time.

[His teachings] were unfathomable to. Two Vehicle [practitioners], so He hid the true and manifested the provisional. He split His teachings into three periods and expounded the Agama teachings. The meaning is deep and profound. The words are skillful and wondrous.

Actually, when He expounded the Avatamsaka, at that time, He had many difficulties. Sentient beings truly could not comprehend, because His practice and realization of the truth, which was His original intent, took even Him a very long time to achieve. Since it took such a long period of time for. Him to practice and attain this, how could heavenly beings and Dharma-protectors understand this right away?

Also, even the sages of the Two and Three Vehicles in this world could not comprehend it either. So, heavenly beings and humans could not understand the Buddha’s original intention because its meaning was so deep and profound. The words are skillful and wondrous. So at that time, the Buddha had to teach what was suitable for sentient beings’ needs and abilities. This is called “skillful and wondrous.” Depending on the states of sentient beings’ minds, the Buddha would teach them accordingly to transform their deluded and ordinary minds and guide them to take in the Dharma. So, He had to use clever and skillful means to speak according to others’ capacities. Whatever sentient beings needed, He gave it to them in a way that they could understand, simply and clearly.

Speaking according to others’ capacities is skillful.

“Using the provisional to reveal the true is wondrous.”

In order to freely carry out His original intent, He had to utilize sentient beings’ complex habitual tendencies and their numerous afflictions. We often say, “Afflictions are Bodhi.” The afflictions of myriad sentient beings are the sufferings that the Buddha investigated. So, He already understood that the suffering of this world comes from sentient beings’ various habitual tendencies and complex afflictions. They cause so much difficulty and suffering. This is what the Buddha investigated.

At that point, He already understood this, so He bestowed Dharma-medicine according to sentient beings’ illnesses. In “speaking according to others’ capacities,” the Buddha took advantage of the numerous afflictions of sentient beings to put His wisdom to good use. This was “skillful and wondrous.”

“These three all have right faith, right actions and right fruitions. Thus, they are called Right Dharma.”

Before, we spoke of the Buddha’s Right Dharma. Remember, the right Dharma the Buddha taught was the excellence in the beginning, middle and end. Of course, the excellence in the beginning was the Buddha’s original intent, which we ordinary sentient beings could not immediately accept because it is too profound. But the Buddha in His compassion never abandoned sentient beings and created all kinds of skillful teachings. This is the excellence in the middle. This is also used to inspire right faith in all beings because sentient beings have remained deluded.

During the Buddha’s lifetime, there were many religious sects. The Buddha engaged in spiritual practice to help people perfect their right faith. Then He wanted to share the fruits of spiritual practice so that everyone could have right faith. After right faith, we must take the right actions. Only when we have right faith and right actions can we attain the right fruitions. The true fruition of our spiritual practice is to return to our pure intrinsic nature, which is equal to the Buddha’s. This is the ultimate fruit of spiritual practice. If our spiritual practice lacks right faith and right actions, we cannot attain the right fruitions. Then difficulties arise, and we remain in the Six Realms of cyclic existence. When we are born again, we must start over from the beginning to develop right faith, right actions and right fruitions.

The Buddha comes here for the sole purpose of teaching the Dharma and leading all beings to take right actions to [achieve] right fruitions. Thus the Dharma He expounded, whether in the beginning, middle or end, is all inseparable from the Right Dharma. So, the meaning of the Dharma is unsurpassed. Each skillful means used in the past 42 years was also carefully thought out and taught according to sentient beings’ capabilities and needs. They could also be used to guide everyone to right faith. Even the skillful means were established to enable everyone to have right faith. So, the meaning of the Dharma is unsurpassed. The supreme wisdom of the Buddha has deep and profound meaning.

The meaning of the Dharma is unsurpassed, therefore, “The meaning is deep and profound.” Expounding Dharma according to the capabilities of sentient beings enables them to attain benefits.

The meaning of the Dharma expounded by the Buddha is deep and profound. All of it is the Right Dharma. Though adapted to sentient beings’ abilities, it is all still the Right Dharma. So this Dharma, though suited to sentient beings’ capabilities, still enables sentient beings to reap benefits. This benefit is the attainment of the Right Dharma. With right actions, they attain right fruitions. Because the Buddha is pointing sentient beings to the right [ultimate] goal, Therefore, “The words are skillful and wondrous.” Everything He said was to help sentient beings avoid straying off-course. This is truly very skillful and wondrous.

Thus,

He expounded Dharma to enable all sentient beings to transform evil into goodness, to transform defilements into purity, all to lead them towards ultimate unsurpassed Bodhi so they will not settle in the Two Vehicles. Thus, it is “pure without distractions.”

The Dharma that the Buddha taught enables all sentient beings to transform evil into goodness. Why do we commit evil? Evil comes from our greed, anger, ignorance, arrogance and doubt. If we doubt the Right Dharma, we are unable to look back and accept the true Dharma.

Now, young people are arrogant and doubtful. They do not believe in their elders’ path of propriety, justice, integrity and honor. Because of that disbelief, their hearts are constantly defiled, and they will do bad deeds. Thus, they manifest evil thoughts and actions because their hearts have been defiled by ignorance. So, they do not believe in ethics, morality or propriety. Because this is the case, the Buddha used the law of karmic retribution to guide us through each step so we can understand how our arrogance and conceit hurt others, and in the end, also hurt ourselves. He used many methods to explain this.

So, the Dharma the Buddha expounded aims to “transform evil into goodness” and “transform defilements into purity, to lead them toward ultimate unsurpassed Bodhi.” We must not say, “Aren’t these very simple words? What do they have to do with our lives or with our parents? What do they have to do with our elders, or with the Buddha-Dharma?” It has everything to do with the Buddha-Dharma. The Buddha-Dharma is related to worldly practices and is completely used to manage our hearts. If our hearts start to deviate, we can quickly guide them back so that we can return to our intrinsic kind nature.

If we can maintain that, we can slowly return to [the path of] the ultimate, unsurpassed Bodhi. As we learn Buddhism, this is what we must truly understand. This Dharma also enables us to “not settle in the Two Vehicles; thus it is pure without distractions.” We must not stop at the stage of the Two Vehicles of Hearers and Pratyekabuddhas. The Buddha told us to do good deeds. Do not hesitate in doing what is good. This is right. Doing good deeds is wondrous existence. When we are free of obstructions, that is true emptiness. But have we really attained the ultimate? The ultimate wondrous existence is what the Buddha truly wanted to expound. He wanted us to not have attachments. But have we really reached the state of true emptiness? Our minds should be free of attachments. Have we reached that state of mind? Not yet.

Some people say, “I recite the name of the Buddha.” But it is easy to be attached to just chanting. Remember? When my teacher, Master Yin Shun was here, [he made a comment] when people responded to what they heard by saying “Amitabha, Amitabha.” Remember? At the time, didn’t we often hear him challenge the volunteers, “Why are you always chanting Amitabha? Do you know what it means?” The same principle applies. Although we are engaged in spiritual practice in our daily living, do we have to say this name at all times?

When reciting the Buddha’s name, we need to let it enter our hearts so we have a Buddha-heart. That means we cannot bear to let sentient beings suffer, so we do good deeds. But in doing good, we cannot become attached. We need to have a Bodhisattva’s heart and give unconditionally while being grateful. These kinds of causes and conditions give us the opportunity to create good affinities. But Bodhisattvas do not become attached to even the good affinities they create. They just give. This is wondrous existence. To relieve the suffering of sentient beings is the mission of Buddhist practitioners, and. It comes from our inherent ability and original kind nature. So, we must be pure without distractions and not become so attached to what we have heard that we insist that things have to be this way.

Therefore, the Dharma expounded by the Buddha does not settle on the Two Vehicles. So, the Dharma expounded now by the Buddha is pure without distractions. This was His original intent. Everything He taught is without complications and is very pure. The Dharma is like very pure water that can cleanse our defilements and discursive thoughts. Therefore, the Right Dharma is pure without distractions.

All kinds of skillful means were opened and revealed so we may realize and enter the Buddha’s wisdom.

The Right Dharma is used to guide everyone to have a purified mind.

No matter what we do in our daily living, we should practice giving. As we do this, we must be free from attachments, pure and without distractions. In this world we cannot lack skillful means, but the [essence of] the true Dharma must still be in our hearts. Therefore, the Dharma was opened and revealed so we may realize and enter it. He made use of all kinds of worldly matters to help sentient beings understand. We often say, “Witness suffering to recognize blessings.” Seeing others’ hardships, we must nurture our compassion. This is part of our essence.

So everyone, as you study the Dharma please continually try to comprehend each paragraph of the sutras and apply it to your daily living. That is truly being mindful.

Episode 115 – Exercise Compassion, Wisdom and Samadhi

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>> One mighty in loving-kindness has compassionate vows to not abandon beings. One replete with Samadhi and wisdom exercises the power of wisdom to extensively help [sentient beings]

>> Sentient beings who endure great suffering and can transform themselves and others to experience great joy are worthy to be the fields of blessings for the heaven and human realm.

>> To expound the right Dharma with excellence in the beginning, middle and end. “The meaning is deep and profound. The words are skillful and wondrous, pure without distractions and complete with the marks of pure practice.”

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In learning from the Buddha, we must cultivate both compassion and wisdom. These two things are what spiritual practitioners cannot lack․ So, we have to always act from our hearts when we go among people to provide for their needs by giving of what we have.

Sentient beings need either spiritual or material things. Of these two, the more important is the spiritual. When our hearts are satisfied, our living can be very simple and basic. There are limits to material enjoyment. If the heart is not content, no matter how much wealth and material things we have, [our desires] are still endless. The Buddha came to this world, and because of His compassion, He hoped for all of us to have a sense of contentment. How can the heart be content? We must fully grasp the true principles. If we are clear about them, then naturally, our hearts will always be content.

So, the Buddha came to the human realm to establish and teach methods that bring contentment to sentient beings. As Buddhist practitioners, these are also the principles we must put into practice. So, His compassion makes Him mighty in loving-kindness, which means He maintains the power of His compassionate vows to not abandon sentient beings. Therefore, Sakyamuni Buddha is also called Mighty in Loving-kindness. This name reflects what this Buddha wanted to express from His heart, the teachings He wanted to offer this world and His sense of mission toward sentient beings, which stems from His compassion.

He extended His compassion to all sentient beings and created good karmic connections with them. For a long time, for three asankyakalpas, His spiritual practice was focused on cultivating His compassion. So, He never let go of His compassionate vows and continuously actualized them over incalculably long eons. Sentient beings have many sufferings that cannot be resolved, but the Buddha will not abandon them. Though they are obstinate, stubborn and difficult to reform, the Buddha still adheres to His compassionate vows and does not abandon them.

Aside from compassionate vows, one must also have Samadhi and wisdom. The mind has to be in a state of Samadhi, and one has to have wisdom. I often say to everyone, wisdom helps us distinguish “true” from “false” in this world. This wisdom gives us a type of power. If something is right, we must resolve to do it. If a thing is wrong, we must have the perseverance to eliminate it. This is the power of discerning wisdom.

There is also impartial wisdom. The stubbornness of sentient beings can be tamed through [the Buddha’s] gentle patience. So, Samadhi and the power of wisdom are essential to training sentient beings. Thus, we need to exercise loving-kindness and must have Samadhi and wisdom. We need to make compassionate vows and have the power of wisdom. With compassionate vows, our wisdom can benefit all sentient beings.

One mighty in loving-kindness has compassionate vows to not abandon beings. One replete with Samadhi and wisdom exercises the power of wisdom to extensively help [sentient beings].

To truly help people in this world requires very hard work. If this is so taxing, how do we do it? We have to be patient and endure the worst kinds of suffering. Sentient beings suffer so much in the cyclic existence of the Six Realms and still have not awakened from delusion. Sentient beings suffer greatly. So, Bodhisattvas and all Buddhas willingly go among people who experience the worst kinds of suffering. If they were not mighty in loving-kindness and replete with Samadhi and wisdom, how could they have this power of vows that enables them to enter conditions of great suffering? What do they do in such places? They manifest appearances.

They leverage the appearance of suffering beings so they can show everyone, “This is suffering. Let us promptly recognize this as suffering so we will be able to free ourselves from it. Beyond this state of suffering, there is a state of freedom and openness, a place that is calm, wondrous and vast. It allows us to be very free so that we are not restrained by afflictions. There is no fear, and there is no suffering. This is a carefree and liberated place.”

How can we get there? “Do what I did. I worked to understand many principles. After attaining understanding, I now share them with you, and I want to tell you how to transcend suffering. Come, follow me and do what I do. Come, walk this path with me.” In this way, we can naturally attain a state of liberation without obstructions and be carefree and at ease.

Because the Buddha manifested attaining enlightenment in this world, we now know how to engage in spiritual practice. By letting go of family ties and being free of attachments, desires, greed etc., we can eliminate the states of anger and ignorance. That is, we have to adhere to the principles of the Dharma expounded by the Buddha. We have to accept them. Once we do, our hearts will be free of worries and will not be bound by afflictions. So, when we share our experience with others, we benefit ourselves and others. We enter a state of the greatest happiness and our minds have no obstructions. Because we have no obstructions, there is no fear, no afflictions, no greed, anger, ignorance, arrogance or doubt, and no conflicts or interpersonal disputes etc. We completely release all these afflictions and are very happy! So, [whether we experience] great suffering or great joy depends on our attitudes in life.

Before, I spoke of how the Buddha, after attaining Buddhahood, had ten epithets, Tathagata, One Worthy of Offering, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One. We must diligently study and learn to live up to these ten epithets.

The Buddha is mighty in loving-kindness and replete with ten kinds of virtues. Shouldn’t we diligently cultivate these ten kinds of virtues? In particular, attaining human form is difficult. After finding Buddha-Dharma among humankind, we must develop a great field of blessings in the heaven and human realms.

We often say we can see heaven in this world. The wealthy live in heaven on earth. It is difficult for them to learn the Way. We can make good use of our wisdom, exercise our loving-kindness and Samadhi. Then, through the suffering of the multitudes of sentient beings, we can explain the Dharma so that the wealthy, the blessed ones in this world, can accept it. This will inspire their compassion so they can then help those who are suffering. This is their first step toward the Buddha-Dharma, the beginnings of their great field of blessings. In the Sutra of Infinite Meanings, this is also mentioned in the Chapter of the Ten Merits. So, we have to guide everyone to help those who are suffering, to create a great field of blessings for them.

Sentient beings who endure great suffering and can transform themselves and others to experience great joy are worthy to be the fields of blessings for the heaven and human realm.

Some people suffer from spiritual emptiness; some suffer from material poverty. So, we must be fields of blessings for others. This is also a very important step in learning from the Buddha.

Before, I said that the Buddha was endowed with the ten epithets, so He went among people and began.

To expound the right Dharma with excellence in the beginning, middle and end. “The meaning is deep and profound. The words are skillful and wondrous, pure without distractions and complete with the marks of pure practice.”

After this section of the sutra, Manjusri Bodhisattva told Maitreya Bodhisattva that in the past there was a Buddha, Sun-Moon-Lamp Radiant (Buddha), who was also endowed with the ten epithets, and who also expounded the right Dharma to others. His teachings were also divided into the excellence in the beginning, middle and end. What is excellence in the beginning, middle or end? We have to understand that “excellence in the beginning” refers to when the Buddha became enlightened. I have often shared this with everyone. The Buddha was in a state of Samadhi when He saw the morning star. Suddenly, His mind and that star became one. That is, the microcosm and the macrocosm suddenly converged in that moment.

I often say the body is a microcosm. Before enlightenment, the microcosm of the human body is an individual entity. But after some time of spiritual cultivation, the body and mind become completely tranquil, still and clear. In this state, they far surpass the microcosm of the immediate self. At that time, in that state of tranquility and clarity, His gaze happened to fall upon that star. Suddenly, His mind and that star became one, the micro and the macro. At that moment, His mind was all-encompassing and boundless. Our mind is actually also that wondrous!

It is not just limited to this planet, but [can encompass] the wider universe. This is the vastness of the mind. So the Buddha’s first words in that moment were, “How amazing! All beings possess the Buddha’s nature of wisdom.” This was His first thought. When His mind and surroundings became united, His first awakening was that all beings have the Buddha’s nature of wisdom; He was not the only one. That is why He always said, “The mind, the Buddha and sentient beings are no different [in nature].”

In this spiritual state, the Buddha saw that all of us sentient beings can attain Buddhahood, and that we all have this perfect and radiant Buddha-nature. So, He was very joyous, very happy. He wanted to quickly share this state with everyone. After this spiritual state arose in Him, all Buddhas of the ten directions and. Dharmakaya Bodhisattvas gathered. This was called the Avatamsaka Assembly.

Heavenly beings and Dharma-protectors also emerged there. How did such an extraordinary state come about? All Buddhas and Bodhisattvas of the ten directions were there, so all heavenly beings and. Dharma-protectors also came. In this spiritual state, the Buddha began to teach the true principles of the universe that He had realized. His mindset was vast, boundless and encompassed the endless void. With such an open mind, He wanted to share these principles.

But the heavenly beings and humans who attended could not understand or comprehend them. At that time, the Buddha was truly discouraged and thought about just entering Parinirvana. “Since I have attained Buddhahood, I have such great principles to share. Buddhas and Bodhisattvas can comprehend my state of mind, but why can’t the eight classes of Dharma-protectors comprehend them? Then what use is my attaining Buddhahood? “I should just enter Parinirvana.” At this time, all Buddhas of the past came to comfort Sakyamuni.

This was the state of the Buddha that was described in the Lotus Sutra. So all past Buddhas comforted Him and asked Him to exercise His Samadhi and wisdom. “You already made these compassionate vows; now exercise Your Samadhi and wisdom. The many sentient beings are stubborn and difficult to train. So You must exercise Samadhi and wisdom. Still Your mind and apply Your wisdom. Doing this is within Your ability.”

Thus, He was originally going to teach Avatamsaka, which was His path to realization. This was how He practiced and achieved the state of attaining fruition. Throughout many past kalpas, for a very, very long time, this was what He practiced and achieved. It took three asankyakalpas and much hard work to attain this realization. Heavenly beings and humans could not understand.

You should know that when other people cannot understand what we say, it is very discouraging. Truly, the Buddha and people have the same mind. So, He said there is Buddha-mind in human minds and a human mind in Buddhas’ minds. This is so relatable and makes so much sense.

Everyone, we have developed the aspiration to practice, so we must cultivate both compassion and wisdom, exercise loving-kindness and have Samadhi and wisdom. We vow to never abandon sentient beings. In this evil world of five turbidities, sentient beings are filled with afflictions and lead hard lives. But in the midst of this great suffering, we willingly learn to bestow great joy so everyone can accept the Buddha-Dharma. We can then all have happiness in our daily living. This requires attaining the Dharma. Only then will we have a sense of Dharma-joy. So, we must always be mindful!

Episode 114 – Endowed with the Ten Epithets

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>> The Ten Epithets of the Buddha: Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

>> The Buddha proclaimed the right Dharma for sentient beings to enable them to attain the state of wisdom. One perfect in Buddha-virtues is worthy to be called Unsurpassed Guide.

>> This refers to “one who accomplishes great work.” This refers to “one who accomplishes great work with various methods and can tame all sentient beings in the Dharma-realm.”

>> Next is “Teacher of Heavenly Beings and Humans.” This refers to being “a guide for heavenly beings and humans so that all sentient beings who want to know the Buddha-Dharma can easily practice and uphold it.”

>> Human and heavenly birth are the two karmic retributions which are most conducive to attainment. Therefore, the Buddha was called the Teacher of Heavenly Beings and Humans.

>> Those who have not planted roots of goodness can plant them, those roots which have not matured can mature and those with mature roots can attain Bodhi.

>> Buddha, the World-Honored One is a teacher of humans and heavenly beings. A teacher can guide [sentient beings] to follow the right path and rules and be a model of Right Dharma.

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As Buddhist practitioners, we must be mindful. The Buddha taught us to keep our thoughts on what we are doing while focusing on the Dharma․ If we can be single-mindedly diligent and not become lax, we will naturally attain virtue. We must believe that by attaining the Dharma we will manifest virtue.

We have been talking about how one must be endowed with the ten epithets and replete with the ten virtues before one can be called a Buddha. A “Buddha” is a Great Awakened One. To “awaken” is to realize everything in the world, not just in this world, but in the great trichiliocosm. Thus, [He knows] the truths of the universe. To understand all matters and principles in the past, present and future, takes a long period of wholeheartedly experiencing and understanding all things.

Previously, we mentioned that one of the Buddha’s ten virtues was being an Unsurpassed Guide.

The Ten Epithets of the Buddha: Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

“Unsurpassed Guide” means He came to this world to teach all sentient beings in the hope that they will spread the seeds of goodness, to help everyone plant the roots of goodness. Once these roots matured, they could be liberated. Then they [could work to reach] the Buddha’s state of being endowed with the ten epithets, which are the perfections of His virtues. Therefore, He is called the Unsurpassed Guide

because He leads everyone to reach His level. What makes Him the Unsurpassed Guide? Heavenly beings, humans, Hearers, Pratyekabuddhas and Bodhisattvas have not yet perfected [their practice]. So, the Buddha is one stage beyond. Buddhas have the most perfect enlightenment. All Buddhas share the same path. Buddhas and Bodhisattvas come to this world to transform sentient beings by example. They teach everyone to have ethics and morality. So, the Buddha is called the Unsurpassed Guide, a position of utmost and perfect awakening. No one can surpass the Buddha’s most perfect and complete enlightenment. Thus, He is the Unsurpassed Guide.

The Buddha proclaimed the right Dharma for sentient beings to enable them to attain the state of wisdom. One perfect in Buddha-virtues is worthy to be called Unsurpassed Guide.

Next is. “Tamer.”

This refers to “one who accomplishes great work.” This refers to “one who accomplishes great work with various methods and can tame all sentient beings in the Dharma-realm.”

So, Tamer refers to one who will use supreme and unsurpassed Dharma to help all sentient beings in this world succeed. He will help every single sentient being attain this kind of enlightenment. The Tamer is someone who can train all kinds of sentient beings. All sentient beings have different habits. Even if we just talk about humans, each one has different habitual tendencies. Therefore, training the minds of humans is not easy, let alone those of all sentient beings. There are all kinds of living beings, each with their own forms and habitual tendencies.

When the Buddha appeared in this world, He vowed to use all kinds of methods to achieve His great mission, which was to awaken everyone’s intrinsic Buddha-nature and help us return our different habitual tendencies to that one nature, to our intrinsic self-nature which is pure and radiant. So, as we mention often, in spiritual cultivation, there is nothing to cultivate except our habitual tendencies.

However, taming our own habitual tendencies is not easy. So, how can we tame other people’s habits? It will be challenging, but we still have to encourage ourselves and do our best to be a role model for others. This is how we lead people; this is what we ordinary people must work on. So, for Buddhist practitioners to attain Buddhahood is not impossible. We need to return [to our true nature] and self-reflect. Are we taming our habitual tendencies?

The Buddha’s great mission is to tame all sentient beings in the Dharma-realm. It is also to teach us that Sakyamuni Buddha is not the only one [with Buddha-nature]. We also have the Three Treasures in our self-nature. We have our own Buddha-nature. We can teach ourselves and develop our own wisdom with the Dharma [within]. We can overcome our own habitual tendencies through our actions with the Sangha [within]. These are the Three Treasures of our self-nature. We all have to awaken our self-nature and manifest the Tamer within us. We need to practice to become an Unsurpassed Guide and a Tamer.

We are ordinary people, but we should not see ourselves as ordinary. We are now learning from the Buddha, and the only way to do so is to tame our self-nature and develop our perseverance and patience. We must do this ourselves. We do not need to seek the Dharma elsewhere; the Vulture Peak stupa is within our minds. The Vulture Peak assembly is also in our hearts. So, we can all be the host of that. Dharma-assembly on Vulture Peak by having more confidence.

Next is “Teacher of Heavenly Beings and Humans.” This refers to being “a guide for heavenly beings and humans so that all sentient beings who want to know the Buddha-Dharma can easily practice and uphold it.”

We need to know that a Teacher of Heavenly Beings and Humans is a role model. The Buddha was not a teacher only in this world. Sakro-DevanamIndra and other heavenly beings also took refuge with the Buddha. So, He was also a teacher for heavenly beings. Therefore, the Buddha is the teacher of heavenly beings and humans, guiding them to enter supreme, perfect and universal enlightenment.

As I have said before, practicing the Ten Good Deeds can enable us to be born in heaven. Upholding the Five Precepts can allow us to retain human form. Both heavenly beings and humans are still transmigrating in the Six Destinies. In our spiritual practice, we want to be liberated from the Six Destinies and even transcend the Three Realms. This is our goal as Buddhist practitioners. Whether it is the Form Realm, Formless Realm or human and heavenly existence in the Desire Realm, we want to transcend them all, including heaven. So, the Buddha came to this world to be a guide for heavenly beings and humans because they can most easily approach the Buddha’s teachings to get close to what He taught.

So, “Human and heavenly birth are the two karmic retributions most conducive to attainment.” The Buddha came to this world because these two groups are most similar to Him. In the other destinies, such as the animal, hungry ghost or hell destinies, beings suffer greatly. Their karmic retributions have pulled them away, so it is very difficult for them to approach the Buddha-Dharma. Thus, the Buddha approaches heavenly beings and humans, who can most easily [attain enlightenment].

Human and heavenly birth are the two karmic retributions which are most conducive to attainment. Therefore, the Buddha was called the Teacher of Heavenly Beings and Humans.

Even in this world, there are places that are like heaven on earth. People say, “It is difficult for the wealthy to learn the Way.” This is true! But we can use the right Dharma to bring these wealthy, educated people closer to the Buddha-Dharma. Not only can they draw near to it, they can faithfully accept and practice it. Not only that, they can also protect and uphold the right Dharma. These people are heavenly beings of this world.

So as Buddhist practitioners, we need to guide heavenly beings and humans toward the right Dharma. Only by taking the most correct path in the world can we benefit people and also help them correct their mindset. We give unconditionally and with love. Through the act of giving, a sense of mutual love and transcendence arises from our interactions. This state of love is unconditional. More than that, we are grateful [for the opportunity to give].

I often tell Tzu Chi volunteers to give unconditionally and always be grateful, because sentient beings are here to help us. People who are suffering inspire our wisdom. Their suffering in their cyclic existence spurs us to seek liberation from birth and death. We learn that birth and death are laws of nature; so naturally, in the midst of these conflicts from desire and ignorance, our bodies and minds will find a way to liberation.

Those who have not planted roots of goodness can plant them, those roots which have not matured can mature and those with mature roots can attain Bodhi.

Indeed, [the Buddha] wanted to tell us this so that our minds can be on the right course. Then we can eliminate or subdue our habitual tendencies, tame our minds, and learn the right Dharma without deviation. This is “the path.” Heavenly beings and humans are the two groups that the Buddha can most easily approach; He uses methods to help them accept [the Dharma]. He is the Teacher of Heavenly Beings and Humans. He guides them in the correct direction so they will not deviate. This is the Buddha’s goal in coming to the world.

“A teacher of heavenly beings and humans” can “guide people to follow the right rules and discipline.” To be a teacher, one must lead people, teach them how to walk in the right direction. So with this virtue, the Buddha is called. Teacher of Heavenly Beings and Humans, guiding teacher of the Three Realms and kind father of the Four Kinds of Beings. Don’t we chant this every morning? Not only Teacher of Heavenly Beings and Humans but also “guiding teacher of the Three Realms.” At that time, He was closest to humans and heavenly beings and could talk to humans at any time.

Among humans, there are wealthy families and those who live impoverished lives. The beings of the Five Destinies co-exist here. I have explained this in the past. This is where the Five Destinies are intermixed. These destinies include the heaven, human hell, hungry ghost and animal destinies. The place where the Buddha must teach is one of great complexity. So, He must be endowed with the ten epithets and replete with the ten virtues. In this place where all Five Destinies co-exist, He teaches everyone. He is a teacher of humans and heavenly beings and the guiding teacher of the Three Realms. He wants to guide everyone to follow the right rules and discipline.

Buddha, the World-Honored One is a teacher of humans and heavenly beings. A teacher can guide [sentient beings] to follow the right path and rules and be a model of Right Dharma.

To be a decent human being, we must abide by basic disciplines and rules. Spiritual practice has its own rules. To be a model of Right Dharma, we must thoroughly manifest the True Dharma of the Buddha’s teachings. When the Buddha was still alive, Devadatta used the Buddha’s teachings to delude people. Those teachings were not truthful; they had already deviated. So, we must always be vigilant in being models of Right Dharma as we teach people. Then everyone can walk the right path and follow the right rules. This is our responsibility.

“All Buddhas share the same path, are replete with the ten virtues, are perfect and flawless.” They [have reached] this state of being endowed with the ten epithets and ten virtues. All Buddhas of the past, present and future have the same perfect virtues. Earlier we discussed the shared and distinctive epithets. Sakyamuni and Sun-Moon-Lamp Radiant are distinctive epithets. There are many other Buddhas with different names, but They must all have perfected the ten virtues and worked to transform sentient beings. All Buddhas share the same path.

Some sentient beings have very dull capabilities, so skillful means were used to lead them. Some have very sharp capabilities, so supreme states are used to enable them to attain immediate enlightenment. This is how the Buddha taught sentient beings. Training sentient beings is very taxing.

If we ask ourselves whether we can even tame our own habitual natures, we will know the greatness of His teachings. The great cause [for which He comes to the world] is this and this alone, to help all sentient beings become His equals, to awaken everyone’s intrinsic nature. It is such great and taxing work! So, we must all train ourselves and start exercising the Three Treasures of our self-nature. So please, always be mindful.

Episode 113 – Buddha’s Virtues Help Sentient Beings Attain Bodhi

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>> The ten epithets of the Buddha: Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

>> Well-Gone One: The Buddha is skillful in entering infinite worlds to expound the Dharma in accord with the desires of sentient beings so they can clearly understand that suffering in this world is created by their desires.

>> “Though sentient beings are immersed in the afflictions of life and death, He can lead them to feel joy upon hearing the Dharma and guide them ably toward unsurpassed Bodhi.”

>> Next, we will talk about “Knower of the World”. “Knower of the World” refers to how the Buddha fully understands all kinds of desires, delusions and karmic retributions in the world of sentient beings and formation, existence, decay and disappearance in the world of physical objects.

>> “He uses all kinds of methods to lead all sentient beings so those who have not planted roots of goodness can plant them, those roots that have not matured can mature and those with mature roots can attain Bodhi.”

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As Buddhist practitioners, we must be mindful. Every day, I talk to everyone about the mind. Our minds can bring all things to fruition. Our minds can also lead us to create much negative karma. Everything is created by the mind.

We previously talked about the Well-Gone One. The Well-Gone One is also a [state of mind]. The Buddha was endowed with the ten epithets, which means He was replete with the ten virtues. Virtue is attained through spiritual practice. So, we must always be mindful when dealing with people and matters in our daily living. When we are mindful, we can come and go freely [in this world].

The ten epithets of the Buddha: Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

The Buddha can “skillfully enter infinite worlds.” He can come and go freely in infinite worlds such as worlds of sentient beings, worlds of material things etc. We are influenced by the world around us, so our minds are not free or at ease. But the Buddha is enlightened, so He can come and go freely and teach according to the needs of sentient beings. He understands the suffering of the world. This is reflected in the order of His teachings, which begin with “suffering, causation, cessation and the Path.”

The Buddha understood the truth of suffering in the world. For any person who comes to this world, suffering is inevitable. In particular, suffering is created by the desires of sentient beings. Isn’t the origin of our birth into this world found in our parents’ desires? Isn’t it found in the karmic connections we created with them in our past lives? So, the sufferings of sentient beings are created by the desires in their minds.

Well-Gone One: The Buddha is skillful in entering infinite worlds to expound the Dharma in accord with the desires of sentient beings so they can clearly understand that suffering in this world is created by their desires.

Therefore,

“Though sentient beings are immersed in the afflictions of life and death, He can lead them to feel joy upon hearing the Dharma and guide them ably toward unsurpassed Bodhi.”

The Buddha’s virtue enables Him to understand that the origin of sentient beings’ sufferings is desire. In this world, the habitual tendencies and desires of the myriads of sentient beings are all different. We are born into this life, then we create karma during our entire lifetime, and finally we die. In between, we suffer constantly from afflictions. And because of our habitual tendencies, getting us to hear the Dharma is truly difficult. After we hear it, accepting it is also not easy. To feel joy upon accepting the Dharma into our hearts is even harder.

But the Buddha exercises both compassion and wisdom, so His teachings are not obstructed by the afflictions of sentient beings. Therefore, though they are immersed in the afflictions of life and death, He enables them to feel joy upon hearing the Dharma. This is why the Buddha is the Well-Gone One who can come and go freely. No matter what kind of sentient beings He encounters, He can enter and leave their states without difficulty. His goal is to enable sentient beings to feel joy upon hearing the Dharma and then “guide them ably toward unsurpassed Bodhi.”

Out of His compassion, He has accumulated many good affinities with sentient beings so everyone feels joy when they hear Him teach. As we have discussed in the past, if we have [good] connections with people, everything they say is Dharma. If we have [bad] connections with people, no matter how wonderful their words are, they become [a source of] conflict and hearing them makes us unhappy. If we have [good] affinities, we are joyful and accepting. Then He can “guide [us] ably toward unsurpassed Bodhi” and bring joy to us all. In the past, the Buddha’s compassion allowed Him to form good karmic connections with everyone, and He used His wisdom to teach the Dharma among the people. This is the virtue of the Well-Gone One.

Next, we will talk about “Knower of the World”. “Knower of the World” refers to. ․how the Buddha fully understands all kinds of desires, delusions and karmic retributions in the world of sentient beings and formation, existence, decay and disappearance in the world of physical objects.

The world of sentient beings includes all things with life; all living beings are sentient. All sentient beings have desires. Is there any animal that does not reproduce because of desire? No matter the size or shape of the animals, they can reproduce, generation after generation. Think about this. Regardless of the kind of animal, it lives in a world of desires which lead to all kinds of delusions and karmic retributions. The mind has many afflictions and delusions, so it is filled with darkness; there is no light. This is due to our karma and afflictions.

“[The Buddha fully understands] formation, existence, decay and disappearance in the world of physical objects.” This is the Buddha’s wisdom. He can understand the worlds of sentient and non-sentient beings. Anything that our eyes can see, including the space we live in, is called the world of physical objects. Everything within this world forms, exists, decays and disappears. Nothing lasts forever.

Do mountains, rivers and land formations never change? They will also change! The law of nature, the four elements of nature, are very powerful. If the four elements are in balance, the weather will be favorable and everything will be safe and sound. If one element is not in balance, the rivers, mountains and land can be damaged and altered overnight.

So just think; the Buddha fully understands the desires and sufferings of sentient beings and that birth, aging, illness and death are part of the natural course of life. In this human realm, and in all the Six Realms of sentient beings, there is nothing He does not clearly understand, particularly this world of physical objects. He understands the state of all material things as clearly as we know the backs of our hands.

So, the Buddha understood humans and this world very well. When He taught, He also applied His wisdom. Once, during the Buddha’s lifetime, a disciple from afar came to pay respect to the Buddha not long after the summer retreat had ended. The Buddha knew this disciple came from afar, so after he sat down, He asked. “Where did you come from?” The disciple answered, “I came from Mount Wei.”

“That is a long ways! It took me a while to get here. I started walking after the summer retreat ended because I have been thinking about You. I have finally arrived and have come to see You and pay my respects.” So the Buddha asked him, “Did this year’s summer retreat go well?” The disciple replied, “Thank You for Your care and compassion. This year, our summer retreat was near Mount Wei. The surroundings were very nice. When we were there, our minds were very tranquil. We could get by and come and go safely. There was only one drawback.” The Buddha asked, “What was the drawback?” He said, “When the sun set, many birds congregated around where we lived. They were very noisy. During the evening, when we wanted to meditate, we could hear the birds chirping loudly.” So the Buddha asked him, “Would you still want to go back and live there? Would you still like this place?” The disciple replied, “This place was really suitable for our spiritual practice; the only drawback was the noisy birds. In the evening, it was more difficult to keep our minds at peace.”

So, the Buddha taught him a method. “When you go back and hear the birds approach at sunset, you must reverently place your palms together and say to the birds, ‘Oh birds, I really need your feathers I need you to offer us your feathers.'” At the beginning, only a few birds heard the requests from these bhiksus asking them to give up their feathers as an offering. So, the birds quickly convened a meeting with the rest of their flock. “The bhiksus now expect something from us. They wish to have the feathers from our bodies. Everyone, think clearly. Do we want to give our feathers as an offering?”

All the birds heard this and said, “Our feathers are the most precious things on our bodies. How can we give them as an offering? If we cannot make this offering, then let us not congregate in this place anymore. Since we cannot fulfill the bhiksus’ request, we should leave right away.” Sure enough, from that night on, the evenings became quiet and peaceful. No bird dared to come near.

Not long after, the bhiksu went to the Buddha to express his gratitude for this method. “With clear days and quiet evenings, this is truly the best place for spiritual practice.” Then the Buddha gave another teaching. “Bhiksus, we all need to recognize that even birds are sentient beings. They know to cherish their feathers, so we humans [must do the same]. We should really care for ourselves and cherish our wisdom-life. Time and Dharma can nurture our wisdom-life. Can we really care any less about ourselves than those birds about themselves?”

In His wisdom, the Buddha used sentient beings’ surroundings to teach them. So, in this world of physical objects, the environments sentient beings live in each have their own strengths and weaknesses. All sentient beings seek to satisfy their desires and protect themselves. This is the state of sentient beings, one of haze and delusion. So, the Buddha repeatedly comes back to the world to expound His Dharma. He has to have blessings and wisdom in order to guide [beings in] this world and teach them the Dharma.

Next is “Unsurpassed Guide.” This epithet is one of the Buddha’s virtues. This refers to how.

“He uses all kinds of methods to lead all sentient beings so those who have not planted roots of goodness can plant them, those roots that have not matured can mature and those with mature roots can attain Bodhi.”

I often say that the Buddha comes to the world for one great cause, to spread the seeds of love and pave a path of wisdom. Then everyone can walk this path. He sows seeds of enlightenment in everyone’s heart so they can cultivate enlightened love in their minds.

We often talk about trailblazers. The Buddha comes to guide sentient beings through the confused wilderness of their minds, to teach them how to clear up their minds, to open up this wilderness and eliminate their confusion. He also comes to teach them ways to create a wondrous state of mind, to plant and cultivate the seeds of goodness in their hearts. With His wisdom, He uses all kinds of methods to deal with sentient beings, so those who have not planted roots of goodness can plant them, those with immature roots can quickly mature and those with mature roots can attain Bodhi. Fellow Bodhisattvas, the Buddha has both wisdom and compassion. Only with compassion can we form good affinities. With good affinities, sentient beings will be able to feel joy and thus accept the Dharma. Then sentient beings can awaken from their haze. That awakening enables them to understand the various principles of the world of physical existence. Since the Buddha attained enlightenment, everything, sentient or not, is known to Him like the palm of His hand. But we sentient beings are still confused.

So please, everyone, we need to awaken our true nature. This is not difficult as long as we are always mindful.

Episode 112 – Buddha-virtues Pervade Infinite Worlds

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>> One Perfect in Wisdom and Action is replete with the Three Insights 1. Insight into past lives 2. Insight into cyclic existence 3. Insight into ending all Leaks.

>> One Perfect in Wisdom and Action is replete in the Three Virtues and can clearly understand his own and others’ causes and conditions from all past lives, can attain ultimate liberation from all flawed phenomena and can attain the fruition of no Leaks.

>> “Every action is in accord with the right Dharma” and “every word is in accord with proper principles.”

>> The Buddha is skillful in entering infinite worlds to expound the Dharma in accord with the desires of sentient beings.

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We seek to learn from the Buddha because we strive to understand everything. But there are many things we do not yet understand. Why don’t we understand them? Because of ignorance, lack of clarity, which causes confusion and unease. So as we learn from the Buddha, we need to learn how to understand all people, matters, objects and principles clearly and thoroughly. Then our minds can be peaceful and at ease. So we have to learn to develop clarity, understanding.

Previously, I have discussed the virtues of the Buddha. He is endowed with the ten epithets. We have already discussed. “One Perfect in Wisdom and Action,” which means that one can enter and leave this world with clarity and freedom. Once we are replete with the Three Insights, we have virtue. “One who is virtuous attains.” What we attain through spiritual cultivation is virtue. If we do not engage in spiritual practice, we will not attain virtues. In order to know things clearly and thoroughly, we must put our efforts into gaining understanding. Once we understand, everything will be clear. This process requires us to be mindful.

The Buddha already understands everything. Is there anything the Great Enlightened One of the Universe does not understand? So, He is already “perfect in wisdom and action. Action” is like what we do with our feet. With two feet, we can walk very freely. But if one foot is out of step, each step will be very difficult. Walking will be very hard work. So, if we are to move toward Buddhahood and walk the path that the Buddha walked, we need to cultivate both blessings and wisdom. We must cultivate them simultaneously in order for us to walk steadily and easily. So, the One Perfect in Wisdom and Action is also the Two-Footed Honored One.

One Perfect in Wisdom and Action is replete with the Three Insights 1. Insight into past lives 2. Insight into cyclic existence 3. Insight into ending all Leaks.

With “insight into past lives,” the Buddha clearly knew everything about the past. This did not just apply to one previous life, but to His countless lifetimes in the past. With “insight into cyclic existence,” He knew clearly how people come into the world and how they leave it. Being born is straightforward. The karmic connections we developed in past lives determine where we are born. Dying is also straightforward. Everyone who is born must die; this is the law of the nature. It is the time between birth and death that is more complex. We live in this world, but how many of its principles do we understand? When people interact, there are many problems. How well do we understand other people? Not only are we unable to understand others, frankly, how well do we really understand ourselves?

Can we really clearly understand the periods between our birth, our childhood and our old age and death? We ordinary people still have not attained understanding or clarity. But the Buddha-Dharma is still here in this world. We have the karmic conditions to hear the Dharma, so we must learn it. This is called learning from the Buddha. In learning from the Buddha, we must practice His teachings. We need to learn about how He was born into this world, what kind of thinking and perspective He used to pursue, work hard at and ultimately realize [the truth].

When the Buddha was in this world, everything He did is something we can learn from. Is it enough to just learn? No, we also need to follow His example and practice His teachings. If we can do this, we can attain wisdom. This is more than just knowing. The construction of Chinese characters is truly very wondrous. “To know” is just to know of, nothing more. Is just knowing enough? [We also need] clarity. The character for “sun” is placed beneath the character for “to know” to indicate clear and thorough understanding.

This creates the character for “wisdom.” With discerning wisdom, He can discern worldly matters and principles. He can clearly understand the past, the present and the future and all the principles they contain. The Buddha can discern them all clearly, not just the wisdom from insight into past lives or into cyclic existence. Actually, with His penetrating wisdom. He has insight into ending all Leaks.

Right now our hearts are full of Leaks. Will we be able to remove all our past afflictions, eliminate all our past ignorance? Once we have attained pure wisdom, are we able to we retain it in our minds? [Eliminating] one bit of affliction to obtain one bit of the Dharma is not easy. Once we understand this, we will change and repent what we did in the past. After we cleanse [our minds] with repentance, will we continue to protect this purity? If we do, have we taken this Dharma to heart? If we have, we can always be vigilant of our [actions]. Then naturally we will not make mistakes again. Once the mind is cleansed, it remains clean. We will not defile it again. If we can do that, we have “ended all Leaks.” If not, no matter how much Dharma we seek to hear, once we hear it, we know it, but we do not clearly understand it. Or if we do understand and then self-reflect and repent, we still quickly revert to our unenlightened minds. This is because we have Leaks.

So, the Buddha is the Enlightened One who has “insight into ending all Leaks.” So, after all afflictions are eliminated, He will not defile His mind again, because the Dharma has not leaked from His mind. This is the insight into ending all Leaks.

These kinds of insights, the Three Insights, are virtues. If we do not practice spiritual cultivation, if we do not obtain the Dharma, how can we attain insights? So, when we engage in spiritual practice, we naturally attain virtues. With these virtues, we have clarity. With insight, we have discerning wisdom and can clearly discern right and wrong in the world. So, “At this time [of crisis], we must clearly discern right from wrong.” To be able to discern right from wrong, we need the insight that ends all Leaks. We have to eliminate afflictions in order to clearly understand what is right and what is wrong during this time [of crisis]. So, this is very important.

Then, we can “understand one’s own and others’ causes and conditions from all past lives.” We will know very clearly what causes and conditions were formed between us in past lives. In this world, there are many complex interpersonal matters. Family members can turn on each other with hatred. The relationship between parent and child should be loving, but instead some kids are unfilial and disobedient. They even commit patricide and matricide. What causes this kind of complicated life? The causes and conditions from past lives.

So, we must be very careful in how we conduct ourselves with others. We do not know about the past, but we have to take advantage of the present to create good affinities with everyone. Since everything is related to the law of karma, focusing on the present is very important in our spiritual practice. We must be clear and aware of everything, and we must not be confused. This is “Perfect in Wisdom and Action.”

If we are perfect in wisdom and action, not only can we clearly understand past lives, we can also “attain ultimate liberation from all flawed phenomena.” We can also thoroughly eliminate all afflictions and be free of bonds. People are tied to each other. A family starts with [a child who has] parents and siblings; then the child grows up and starts another family. This new family also involves dependents, such as a spouse and children. First his parents and siblings [cause] worries as their good and bad affinities affect each other. Then this continues with the new family, which also creates burdens and concerns. There are so many worries. In addition to concerns for our families, in order to survive, we are constantly creating a lot of karma as we interact with other people. There is no end to this.

So, after we understand the causes and conditions from past lives, how can we fully liberate ourselves from worries and from all flawed phenomena? By having insight. So we must cultivate blessings and wisdom.

We cultivate blessings by creating good affinities with everyone. If everyone helps us succeed in our practice instead of creating obstacles for us, that is a blessing. With wisdom, we can then discern everything. We must have a clear understanding of the past, present and future. With discerning wisdom and impartial wisdom, we will have clear understanding. Only then will we reach “ultimate liberation” and naturally be liberated from all flawed phenomena. All afflictions, worries and entanglements will be removed. To do so, we must cultivate blessings and wisdom.

I hope our life together is a blessing so we can help each other in our spiritual practice. With good affinities, we will not create obstacles for anyone. We cannot live apart from people. Do not believe that [becoming a monastic] and leaving loved ones means being apart from society. It does not. We need to interact with more people. We leave our immediate families to join the great family of the Tathagata, which is humankind. When we interact with others, they help us succeed. This is the virtue of blessings. Besides that, we also need the virtue of wisdom. So, we must perfect both blessings and wisdom. Then one is called Perfect in Wisdom and Action.

When we “attain the fruition of no Leaks,” our minds are clear and free from obstacles and afflictions. What a beautiful state of mind this is, pure and tranquil, with everything perfectly clear. This is being perfect in wisdom and action.

One Perfect in Wisdom and Action is replete in the Three Virtues and can clearly understand his own and others’ causes and conditions from all past lives, can attain ultimate liberation from all flawed phenomena and can attain the fruition of no Leaks.

If we can arrive at this state of mind,

“Every action is in accord with the right Dharma” and “every word is in accord with proper principles.”

In the human realm, our every action has to be in accord with worldly principles. So, we often say that the Dharma must be in our hearts. Not only must it be in our hearts, as we live within this world, we all need to act in accord with the right Dharma. Then, even when we speak, “every word is in accord with proper principles.” This is a guideline for us. We do not speak thoughtlessly. What we say [must be] reasonable, every sentence in accord with proper guidelines. This is a principle. Whatever we do, whatever we say, needs to be in accord with the right Dharma and the proper guidelines. This is a principle. We live within these rules, which is the path of the Dharma. To become perfect in wisdom and action, we must be even more mindful to comprehend how the Buddha traveled around the world to save all sentient beings.

Next, we will talk about the Well-Gone One, which means one who travels freely.

The Buddha is skillful in entering infinite worlds to expound the Dharma in accord with the desires of sentient beings.

The Buddha’s wisdom is within all sentient beings. Although sentient beings are numerous, with many afflictions and all kinds of obstacles, the Buddha traveled freely among them without hindrance. He had attained liberation without hindrance and can freely enter and exit all conditions. So, He constantly returns out of compassion. This is the Well-Gone One.

Why did He come to this world? To “enter infinite worlds to expound the Dharma in accord with the desires of sentient beings,” because they truly have many desires. For them, He manifested and lived in this world. So, Prince Siddhartha was born in the palace over 2000 years ago. He grew up and was educated in the palace. Then, according to the ways of the world, his father needed him to marry, so he married and had a son. This was a worldly practice and the desire of sentient beings. He understood what these desires were, so He manifested the process of spiritual practice. Without engaging in spiritual practice, He would not have had an opportunity to awaken.

Actually, He had already attained Buddhahood countless eons before and could come and go freely without being defiled. So, although He came to the world in that particular incarnation and had the burdens of a family, He was a great person so. He clearly realized He had to let them go. Thus, He released Himself and left to find a path [to enlightenment]. After He awakened, He returned to the people to guide them onto the right path. Thus, the Well-Gone One freely came and went.

In summary, if we want to be free and liberated, we need to have both blessings and wisdom, and we must be replete with the Three Insights. These are the Buddha’s virtues. So, we all need to clearly understand that wherever we are, whenever it is and whoever we are with, we must always understand this principle and create good affinities with others. Then we will have no burdens and will not be hindered. Then others will help us succeed in our spiritual practice so [our understanding] may be thorough, unobstructed. This is what we must work on. Therefore, we must always be mindful.

Episode 111 – Replete with the Three Insights

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>> “Our Buddha-nature is perfect and radiant. It is intrinsically and naturally pure and undefiled, superb and brilliant.”

>> The Buddha-virtues are clearly revealed to guide the deluded to enlightenment. With the three complete and perfect virtues, one is endowed with the ten epithets.

>> “The Ten epithets” which are. Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

>> “He deserves offerings from those in the heaven, human and the nine Dharma-realms that are below the state of. Bodhisattvas of Equal Enlightenment.”

>> “Four noble realms: the Buddha, Bodhisattva, Pratyekabuddha and Hearer realms.” These are the four noble realms. “Six unenlightened realms: the heaven, human, hell, hungry ghost, animal and asura realms.”

>> There are three kinds of offerings: offerings of material goods, offerings of reverence and offerings of conduct.

>> “Perfect in Wisdom and Action means one is replete with the Three Insights.”

>> “1. Insight into past lives 2. Insight into cyclic existence 3. Insight into ending all Leaks.”

>> One replete with the Three Insights can clearly understand one’s own and others’ causes and conditions from all past lives, can attain ultimate liberation from all phenomena with Leaks, and can attain the stage of no Leaks.

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“Our Buddha-nature is perfect and radiant. It is intrinsically and naturally pure and undefiled, superb and brilliant.”

We all intrinsically have Buddha-nature, this perfect and radiant nature. We are naturally born with it. It is pure and undefiled, superb and radiant. We all have this precious jewel inside of us, but unfortunately we do not know it. We all have it, but unfortunately we never exercise it. We have concealed it with layers of ignorance and affliction we now know this. But where can we find this true nature? What does this true nature look like? There is a saying, “Mountains and rivers are easy to move compared to how hard it is to change our nature.”

Mountains and rivers can be altered easily and quickly by technology or natural disasters. However, we still have our nature which was originally pure and radiant. It has just been concealed with layers of ignorance. Now we exercise our habitual nature. These acquired tendencies have been constantly and repeatedly reinforced to the point where they are now difficult to change. Actually, if we can undo our habitual tendencies, we can return to our true nature. So some say, “Our natures are hard to change.” Nobody can alter our true intrinsic nature. This Buddha-nature is pure and radiant. We possess it naturally and intrinsically. Nobody can change it.

In our present, future and past lives, we all intrinsically and naturally have this perfect Buddha-nature. But because we obscure this true nature, we are constantly influenced by superficial habitual tendencies that are carried from the past on into the future. So, our habitual tendencies are hard to change. That is why I often tell everyone that in spiritual practice, the only thing we need to practice is eliminating our habitual tendencies. If we are vigilant of our habitual tendencies and the way we live, we can slowly return to our pure and radiant Buddha-nature.

It seems this should not be difficult; it is actually quite simple. Still, it is truly not very easy. The Buddha has been enlightened for countless kalpas, while we ordinary beings have been transmigrating through the. Six Destinies for the same amount of time. An enlightened one always enlightens Himself. One who is deluded will continually be deluded. There is a fine line between “enlightenment” and “delusion.”

The Buddha-virtues are clearly revealed to guide the deluded to enlightenment. With the three complete and perfect virtues, one is endowed with the ten epithets.

The Buddha had already attained enlightenment a very long time ago; His virtues have already been clearly revealed. So, one who has already attained Buddhahood can “guide the deluded to enlightenment” by clearly revealing His Buddha-virtues. This lets everyone know that this is the only difference between us and Him. You and others and I all have an intrinsic self-awakened nature that. He has already clearly revealed.

I have often said that the Buddha manifested the attainment of Buddhahood through eight aspects of His life. He showed these examples so that everyone could resonate with these principles. So, in this world. He used the appearance of people and matters to lead everyone closer to these principles. This is called “clearly revealing.” A pure and radiant true nature is something we all have; we have just obscured it. Since the Buddha was already enlightened, why do we say that He attained Buddhahood? He already intrinsically had Buddha-nature, but He manifested the attainment of Buddhahood to clearly reveal the Buddha-virtues. Through such a process of spiritual practice, one can understand these principles so one can truly take them to heart. They are then revealed to others as “virtuous appearance.” So, “the Buddha-virtues are clearly revealed to guide the deluded to enlightenment.” The eight aspects of the Buddha’s life use the appearances of people and matters to guide everyone to awaken from delusion.

So “With the three complete and perfect virtues, one is endowed with the ten epithets.” All Buddhas are “endowed with the ten epithets,”

“The Ten epithets” which are. Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.

These are the ten epithets. “The ten epithets” are also the ten virtues. The Buddha is worthy of offerings. Because He is replete with virtues, He has returned to this world countless times in the past. He uses different causes and conditions and different appearances over many lifetimes to continually transform sentient beings. So, for many kalpas, the Buddha continued to practice, continued to self-awaken, continued to transform others and continued to interact with other people. He was able to attain Buddhahood because He was replete with “ten thousand virtues.” Because He has done this for a long time, for countless kalpas, what He has given and the number of people He transformed are incalculable. So, in each lifetime He is replete with virtues. “Ten thousand” represents a countless number. Therefore, the Buddha is perfect and replete with all virtues.

“He deserves offerings from those in the heaven, human and the nine Dharma-realms that are below the state of. Bodhisattvas of Equal Enlightenment.”

[This says] nine Dharma-realms, but we often talk about the Ten Dharma-realms, four noble realms, six unenlightened realms. Do we understand all of them?

“Four noble realms: the Buddha, Bodhisattva, Pratyekabuddha and Hearer realms.” These are the four noble realms. “Six unenlightened realms: the heaven, human, hell, hungry ghost, animal and asura realms.”

These are the six unenlightened realms. So, the Buddha is replete with all virtues and is worthy of offerings from those in the nine Dharma-realms.

“Offerings” refers to [something] that comes out of our respect and reverence. The kinds of offerings are offerings of material goods, offerings of reverence and offerings of conduct. As I have previously shared, offerings of material goods are when we pay respect to the Buddha using incense, flowers and fruits. When we make these offerings, the area has to be clean. So, temples have monastic attendants who keep the Buddha-hall very clean. This is what we mean by offerings of material goods.

Next is sincerely paying respect. Every morning, don’t we reverently prostrate to the Buddha? This is an offering of reverence. Offerings of conduct are the most important. What are offerings of conduct? Whatever the Buddha taught, we must respectfully accept and uphold. Each time the Buddha finished teaching, all were joyful, then they paid respect and left. After listening, we are very happy and can also understand [the teachings]. Once we understand, we put them into practice. This is how we offer our respect.

There are three kinds of offerings: offerings of material goods, offerings of reverence and offerings of conduct.

So, there are three kinds of offerings, not just offerings of material goods, but also offerings of reverence from the heart. Reverence cannot be seen by others unless we put it into action and take on the Buddha’s mission. The Buddha came here for one great cause, to teach the Dharma to transform sentient beings. Whatever we can understand, we can practice. We also have to share the Dharma with other people right away. Then they can also hear and accept the Dharma and then actualize it. This is a true offering, one of actions and spiritual practice.

Next, [the Buddha] is called Completely Awakened. The Buddha is the. Great Enlightened One of the Universe. There is nothing that He does not know. [He has] supreme, perfect, universal enlightenment so He is Completely Awakened. What He has realized cannot be expressed in ordinary people’s words. The Buddha is already completely awakened. How much does He know? Very much. What the Buddha understands is the great universe, which is the great trichiliocosm.

Earth that we live on is. Earth that we live on is in the solar system, which is only one thousandth of a small chiliocosm. So, we are on [a planet] in the solar system, [which is a very small piece of the universe]. How much can we actually know? Even if we completely understand all things and all creatures on Earth, the extent of our knowledge only covers this limited area, especially compared to [what the Buddha knows]. Consider how deep and profound His principles are. The enlightenment of the Completely Awakened is not something we ordinary people can realize.

We ordinary people live our lives in a daze. During our short lifetimes of a few decades, how much can we understand? But fortunately, we have encountered the Buddha-Dharma. We should establish our faith and believe in the Buddha’s teachings. The Buddha’s enlightenment is complete, supreme, perfect, universal enlightenment. This enlightenment is truly all-encompassing. So, we must make an effort to believe in His teachings.

Next,

“Perfect in Wisdom and Action means one is replete with the Three Insights.”

What are the Three Insights?

“1. Insight into past lives 2. Insight into cyclic existence 3. Insight into ending all Leaks.”

We ordinary people enter and leave the world according to our karma. What karma did we create in our previous lives? How did we come to be here, with these parents, in these living conditions, living this kind of life? Why do we encounter these kinds of people? Why do certain things happen? Why? We are in a daze; we do not know. This is because we lack “insight into past lives.”

The Buddha knows what causes and conditions. He created in each lifetime and how they led to certain karmic retributions in this world and so on. He knows this very clearly. We do not even know how we came into this world, let alone how we will leave it. In this cyclic existence, we do not know how we came to be born, how we will die, or when we will die. This is called impermanence. So the Buddha taught us about impermanence.

Indeed, when we speak of past lives, we must speak of cyclic existence in the Six Realms. So the Buddha told us what we must do to be born in the heaven realm. We need to practice the Ten Good Deeds to be born there. How can we be born into the human realm? We need to uphold the Five Precepts to remain in the human realm and retain this human form. If we cannot perfect the Ten Good Deeds or uphold the Five Precepts, we may fall into asura next, then the hell, hungry ghost or animal realms. So, the Buddha has the wisdom to have “insight into past lives.” We ordinary people are not even close to His level. Therefore, we must give rise to respect and accept and practice [His teachings].

We just spoke of “offerings.” We need to sincerely offer our respect to the Buddha and put [His teachings] into practice. We need to accept what the Buddha taught us regarding the Ten Good Deeds and Five Precepts. We can even transcend these by giving without expectations. Then we may have a mind free of worries. This is the “insight into ending all Leaks.”

We all have Leaks, or afflictions. Clearly the Buddha-Dharma is great. But after we have heard it, we allow it to leak away. This is because we are ordinary people. So we must end all Leaks, which means to eliminate all afflictions. We must cleanse the impurities from our minds, so that they can become clean and free of afflictions. Then the Dharma can stay in our hearts. This is the insight into ending all Leaks. These are the Three Insights.

One replete with the Three Insights can clearly understand one’s own and others’ causes and conditions from all past lives, can attain ultimate liberation from all phenomena with Leaks, and can attain the stage of no Leaks.

Fellow Bodhisattvas, the Buddha was replete with the ten virtues. He even clearly revealed His virtues in order to transform and guide us onto the right path of enlightenment. Since He clearly revealed His virtues, we need to really have faith in the Buddha so we can accept His guidance and walk in the direction He pointed out. Then we can escape delusion and awaken. This is what we must do. So, “With the three complete and perfect virtues, one is endowed with the ten epithets.” For the next few days, we must carefully contemplate this. So, please always be mindful.

Episode 110 – All Buddhas Teach the Same Path to Enlightenment

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>> The ten epithets are. Tathagata, One Worthy of Offerings, One Perfect in. Wisdom and Action etc.

>> The Buddhas’ epithets are extraordinary because. They cultivated virtue for long, countless kalpas. It is wondrous and extraordinary to be endowed with the ten virtues. It is wondrous and extraordinary to have the shared and distinctive epithets, to have the supreme and profound Dharma.

>> His distinctive epithet was. Sun-Moon-Lamp Radiance. The sun has two abilities: to guide with illumination, to bring to fruition. The moon has two abilities: to eliminate heat, to refresh. A lamp has two abilities: to dispel the darkness, to pass on illumination. This shows how this Buddha guided the deluded toward enlightenment.

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This time every day is our most peaceful and quiet moment, a time when we share the spiritual state of the Buddha. ․In this peace and quiet, we can mindfully and sincerely hear and accept [the teachings]. As we learn the Dharma and engage in spiritual practice, we must be sincere. The Buddha and all Buddhas in the present, past and future go through the same process of spiritual practice and seeking the Dharma, which requires sincerity. So now that we are engaging in practice, we also need to do so sincerely.

Before, I talked about how. Manjusri Bodhisattva recounted that in the past, there was a Buddha named. “Sun-Moon-Lamp Radiant.” So, like us, Buddhas also have shared epithets. They are great enlightened ones of the universe. When a Buddha is born in the human realm, He makes a great effort and is sincere and resolute in engaging in spiritual practice. Because of His strong resolve to practice, His mind does not waver on the path toward the truth. He investigates the principles of all things in the universe, and finally experiences the liberation of His mind.

We unenlightened beings have the same intrinsic nature as Buddhas. But because we are not sincere enough, because our resolve is not sufficient, because our spirit of seeking is lacking, we are unable to eliminate our attitudes and unenlightened habitual tendencies. Thus, we are still called “humans.” But the Buddha stands out from the rest because. He broke free from ignorance and afflictions. Furthermore, He attained Buddhahood countless kalpas ago. This means that for a very long time, He has maintained a pure, undefiled nature. This time, He came to the world to manifest enlightenment to help everyone understand that. Buddhas are also born into this world, have parents, and encounter good and bad environments. Amidst these good and bad environments, He was not tempted by the things before Him. His mind did not become confused.

So, this shows that a pure intrinsic nature can be well-protected. He was not tempted by people and worldly matters and could even take the next step to investigate people’s purpose in life. Just what was going on in their minds? Why did they experience so many kinds of suffering in the human realm? He used this time to manifest the state of leaving the lay life in order to guide people in the future. [He showed us that] for people to leave their delusions and become awakened, they have to transcend their immediate familial and worldly defilements. They have to leave that environment so they can focus. He did this simply by manifesting that appearance.

I often tell everyone that we write the script of our lives. When a play is written well and enacted on this world’s stage, we leave behind a legacy of success. Each day’s program is a valuable story. The legacy of Sakyamuni Buddha has been continuously passed down. Now, it has been over 2000 years. His spiritual principles, His Dharma, can remain forever so they were passed down through the generations. They can stand the test of time. These are the true principles. The name of this Buddha is Sakyamuni Buddha. This is His distinctive epithet.

But among Buddhas, there are shared and distinctive epithets. Shared epithets means They had attained the same level of enlightenment. One who realizes the truth of all things in the universe is called a Great Enlightened One. Their level of enlightenment must be the same to be called a Buddha. A Buddha is a Great Enlightened One. That is a shared epithet. Sun-Moon-Lamp Radiant is a distinctive epithet. So, Manjusri Bodhisattva told everyone that the present Buddha was doing this, but there were also Buddhas in the past. The Buddhas he had seen also manifested this same appearance before expounding teachings and also shared an epithet, “Buddha.” So, this is the Buddha’s extraordinary epithet. Do not wonder why this needs to be continually explained. We have to first understand how the principles of this world can be related to the Buddha’s state. He had cultivated virtues for countless kalpas. This shows us that it is not that easy to attain Buddhahood. It requires long, countless eons. The sutras talk of asankyakalpas, which means an incalculably long period of time. Such a period of time is called long, countless kalpas, a period of time that cannot be calculated.

So, spiritual practice is not short-term. Some people say, “I have practiced for a lifetime. Even though I have listened to the sutras all my life, I am still filled with afflictions.” For example, during the Dharma as Water musical adaptation, many Tzu Chi volunteers practiced great repentance and maintained a vegetarian diet throughout the process of this performance. They completely changed their living and eliminated unhealthy habitual tendencies. They shared with others how this transformed the tension in their family relationships. They changed their minds, their emotions, and eliminated past stresses in their daily living. Their doubts, arrogance, conceit etc. are now in the past. They self-reflected and knew they had to change. So, they changed themselves, and at the same time, benefited others. Hearing these kinds of stories makes me happy and warms my heart. This is how the Buddha-Dharma can be applied in this world.

The world is imbalanced. Human minds are imbalanced. These imbalances cause illness, so a wondrous medicine is needed. Where can we obtain this wondrous medicine? From the Dharma expounded by the Buddha. So, the Buddha-Dharma, for over 2000 years, [was transmitted] by the superior virtue, patience and great efforts of Dharma masters trekking over the great distance from China to India. The Sanskrit scriptures were brought to China. The translated texts are those that have been passed down. So, we have had these texts for a long time. Is that all we need? For the Dharma to arise, it had to have been spoken by the Buddha and come from His heart, from the undefiled purity that was attained countless kalpas earlier.

So, everyone should know that we cannot attain Buddhahood within one lifetime. Even the Buddha’s own spiritual practice, as I have said, lasted a very long time. We ordinary beings “claim to have attained.” [We say], “I know, I get it. I know all of that. I have heard it all before.” To hear is very easy. But do we understand? “Yes, I understand. I will explain it to you.” We may be able to explain it clearly and logically. But can we practice it? “Oh, practice it? That would depend on the situation!” People do this selectively, not pervasively. They say, “I know. I can do it.” But if it can only be done in certain situations, it is still not pervasive.

We must be completely awakened and perfect in wisdom and action. This indicates how long the Buddha has been cultivating His virtues. The principles He has attained through the process of spiritual cultivation reveal His virtue. So, “Those who attain will have virtue.” We must make an effort to engage in spiritual practice. So, during the process of our practice, the things we realize are what we attain. When this attainment truly enters our hearts, our nature naturally becomes virtuous. Our intrinsic nature is pure and radiant. We should always keep this phrase in mind.

In the past, things were not clear to us. If our mind’s mirror reflects a scene with red flowers and green leaves, we know that this image will appear in our minds. This is like [the minds of] unenlightened beings. The instant we hear this [description], we know it. We can picture the red and green. The mirror of our minds is showing that scene. But, [what is shown in] the mirror of our minds is quickly replaced by other things. So, the thing from before will be replaced by what comes next. Good, bad are all reflected in it, and they all disappear from it. As unenlightened beings, our limited wisdom and capabilities resemble a small, single-sided mirror. This small, single-sided mirror will reflect whatever is before it, good or bad, and then quickly forget it.

For the Buddha, who attained enlightenment, His mirror of the mind is not limited; it is like a perfect sphere. His intrinsic nature is perfectly round, radiant. It can reflect the universe in all directions. Not only can it reflect, it also clearly discerns right and wrong. The Buddha spent a long time cultivating virtues, so the mirror of His mind naturally became perfect. So, we have to understand that. His virtue is vastly different from [the virtues of] ordinary people who have limited capabilities.

He was already “endowed with the ten virtues and wondrous existence.” The ten virtues are shared epithets for Buddhas.

The ten epithets are. Tathagata, One Worthy of Offerings, One Perfect in. Wisdom and Action etc.

They describe the deeply profound and wondrous virtues [of the Buddha]. So, to be endowed with the ten virtues is wondrous and extraordinary. These are Buddhas’ shared epithets.

The Buddhas’ epithets are extraordinary because. They cultivated virtue for long, countless kalpas. It is wondrous and extraordinary to be endowed with the ten virtues. It is wondrous and extraordinary to have the shared and distinctive epithets, to have the supreme and profound Dharma.

In the previous passages, [these terms] have appeared. Manjusri Bodhisattva was the one who explained that this Buddha from the past was the same as this present Buddha. They both have supreme and profound Dharma that is wondrous and extraordinary. What Dharma is this? The great Dharma. Ordinary people cannot comprehend it. Even if they can, they do not retain it. This is because we are unenlightened beings. Even if we are wise, we still have Leaks. Previously, I have emphasized that indeed we all have wisdom, but it all leaks out. Today we say, “I know, I understand.” But soon after, our habitual tendencies replace what we know. So, the teachings that we know now will disappear because we have afflictions, which are Leaks. When we have afflictions, true Dharma will leak out.

The Buddha had no Leaks; He had flawless wisdom, a state free of Leaks. So, the true principles of all things in the universe are definitely in His mind and have not leaked away. This is great Dharma, the supreme and most profound Dharma. So, “the supreme and profound Dharma” is wondrous and extraordinary. Thus, past, present and future Buddhas share the same path. Therefore, [Buddha] is their shared epithet. Now everyone understands that this was the previous Buddha. Past, present and future Buddhas are all called “Buddha” and are all endowed with this wondrous Dharma. Those with this virtuous nature have these shared epithets.

His distinctive epithet was. Sun-Moon-Lamp Radiance. The sun has two abilities: to guide with illumination, to bring to fruition. The moon has two abilities: to eliminate heat, to refresh. A lamp has two abilities: to dispel the darkness, to pass on illumination. This shows how this Buddha guided the deluded toward enlightenment.

The sun has two kinds of abilities. One is to illuminate. If it is daytime, everything in the four directions is lit clearly, so we can see which paths we can safely travel. This is how illumination guides us onto the correct path. The sun can do more than guide with its illumination. As I mentioned the other day, it can also ripen the crops of the land. Their development depends on energy, on the illumination of the sun.

The moon also has two kinds of abilities. It can eliminate heat. In the daytime, when the sun is strong, it is difficult for us to stand outside. When night falls, it is dark. But with the brightness of a full moon, it is refreshing to be outside. When we look up and see the beautiful moon, it refreshes our bodies and minds. Next, the moon can also dispel the darkness. When the moon cannot be seen, the night is filled with darkness. When it appears again in its orbit, the darkness is dispelled. On a refreshing, moonlit night, the surroundings are well-illuminated.

What we have to understand is that this Buddha [represents] wisdom. His wisdom can guide the deluded toward enlightenment. We sentient beings are deluded, so we need illumination besides the sun and moon. This perfect, clear and natural world requires the sun and the moon. Thus, Sun-Moon-Lamp Radiant Buddha came here to eliminate sentient beings’ burning afflictions. The moon can help sentient beings refresh, so their minds can be tranquil and clear. This helps us to make vows as vast as the universe and guides us to establish our resolve and develop aspirations. This is “guiding the deluded toward enlightenment.”

Bodhisattvas, fellow practitioners, naturally we must put great effort into learning the wisdom of the Buddha. Do not fear the length of this journey. As long as we take that first step, the distance will not be a problem. So, everyone please always be mindful!