Author: Rosalyn Leung

Episode 1245 – Abandon Indolence to Uphold the Dharma

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>> “In eliminating evil and practicing good deeds, if we do not do our utmost, indolence can hinder us from diligently advancing and increase our defilements, resulting in karma. This means that those who are indolent feed their defilements and obstructions. In order to accept and uphold the teachings of this wondrous sutra, we must abandon indolence.”

>> The sutra says that those who follow the Three Directives and constantly teach this sutra will certainly be safeguarded by the Buddha. From this we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it, will all be protected by the Buddha who will cover them with His clothing and explain for them its meaning.

>> “Although I will be in a different land, I will constantly allow those who teach the Dharma to see my body. Should they forget any parts of this sutra, I will teach them again so their understanding will be complete.”

>> At that time, the World-Honored One, wishing to restate His meaning spoke in verse: “Those who wish to abandon indolence must listen to this sutra. The opportunity to hear this sutra is hard to attain. Those who have faith in it and accept it are also hard to come by.”

>> Those who wish to abandon indolence must listen to this sutra: Anyone wishing to rid themselves of indolence should listen to and accept this sutra with utmost sincerity.

>> It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it: This sutra is rare to hear. People who believe in and accept it are also rare.

>> This means the perfect and immediate teaching of the One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter into. Unless they have sharp capabilities and wisdom, upon hearing it, people will become confused and frightened and will doubt and slander it.

>> “It is like how at the Lotus Dharma-assembly, there were 5000 people who, though the Brahma-voice filled their ears, still left their seats.” Thus, in the sutra it is said, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma.” It is rare to hear the Dharma.

>> “This is like a thirsty man in need of water who digs into a high plateau. When all he sees is dry earth, he knows that the water is still far away. As he gradually sees the moist earth and mud, he knows for certain that the water is near.”

>> This is like a thirsty man in need of water who digs into a high plateau: Seeking the Dharma with sincere resolve is like being thirsty, in need of water, digging a well on that high plateau.

>> When all he sees is dry earth, he knows that the water is still far away: When we abide in the ground of dry wisdom, we know the water of the principles is still far away.

>> As he gradually sees the moist earth and mud, he knows for certain that the water is near: As we abide in the inner assembly, we are next to the stage of noble beings. As we gradually see the principles, we know that we will attain Buddhahood and will for certain be unobstructed. This is called nearing the water.

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“In eliminating evil and practicing good deeds,
if we do not do our utmost,
indolence can hinder us from diligently advancing
and increase our defilements, resulting in karma.
This means that those who are indolent
feed their defilements and obstructions.
In order to accept and uphold the teachings of this wondrous sutra,
we must abandon indolence.”

Everyone, we must be mindful! If we want to eliminate evil and practice good deeds, we must do our utmost. We must focus our minds and be diligent in our efforts. Only then will we be able to eliminate our unwholesome thoughts, afflictions, ignorance and habitual tendencies. We will then be able to very completely fulfill the vows we have made to practice good deeds. Otherwise, if we do not do our utmost, our wholesome and unwholesome thoughts will be in a tug-of-war with one another. Between these two sides, the force of evil will be more powerful, since it is due to habitual tendencies accumulated throughout a very long time. We have accumulated these habitual tendencies for a very long time. Now that we have listened to the Dharma, since we want to change our past habitual tendencies, ignorance and afflictions, we must rely on virtuous karma. We should work hard to do good deeds. We need to put effort into [carrying out] these kind thoughts. But when it comes to evil, we have formed habitual tendencies of afflictions and ignorance for such a long time. Tell me, which side is more powerful? Of course it is our unwholesome thoughts, our afflictions and ignorance, that are more powerful.

So, when we form spiritual aspirations, we must work hard; we must do our utmost. “In practicing good deeds, if we do not do our utmost,” then we will become indolent. This indolence “can hinder us from diligently advancing.” Indolence is having habitual tendencies toward ignorance and afflictions. These habitual tendencies overpower our kind thoughts and the power of our wish to be diligent. They are suppressed by the indolence of our afflictions and ignorance, This is a hindrance; it obstructs us from advancing diligently. Actually, not only does it obstruct our diligence, it also multiplies our defilements, resulting in [negative] karma.

As part of a kind and virtuous community, we wish to form aspirations and to diligently advance. However, as long as we are influenced by ignorance and afflictions, these habitual tendencies will hinder our progress. So, even in a good environment, we will keep giving rise to ignorance and afflictions keep giving rise to ignorance and afflictions, proliferating our defiled karma. We will fail in practicing good deeds while our defiled karma and deviant perspectives keep getting more severe. Therefore it says, “Indolence can hinder us from diligently advancing.” It hinders us from diligently advancing and increases our defiled karma. We go on to create [more karma] and give rise to discursive thoughts. We are unable to bring peace to our minds. From our original aspiration, that good thought, we instead give rise to discursive thoughts. We increase our defilements, resulting in karma. We give rise to afflictions and hindrances, causing us to create [negative karma] and give rise to discursive thoughts.

So, “This means that those who are indolent feed their defilements and obstructions.” People who are indolent feed their defilements, constantly multiplying them. When we feed something, it increases; we keep propagating all kinds of defilements and obstructions. Not only is our own diligent progress hindered by our habitual tendency toward indolence, even our relationships with others is affected by this indolence. It keeps feeding our negative thoughts, which creates hindrances in our [relationships] with people, matters and things and makes us go against the principles. This is what we are most concerned about. In life, it is rare to hear the Buddha-Dharma. The Buddha-Dharma is rare to hear, but we are able to accept and uphold the Buddha-Dharma and be in this greater environment that helps us implement it in our daily lives. However, we obstruct ourselves; we are obstructed by our own minds as well as by people, matters and things. Is it that we are hindered by people, matters and things or is it we who hinder other people? This is all a matter of whether we feed our afflictions and ignorance.

Therefore, we must “accept and uphold this wondrous sutra.” We must accept and uphold the Wondrous Dharma Lotus Flower Sutra, these teachings. Since we have resolved to accept and uphold this sutra and have formed aspirations not just to accept uphold, read and recite it but also to teach it and spread this Dharma throughout the world, in order to do this, since we have the aspiration to transmit the teachings, we must abandon our thoughts of indolence.

Taming [our own] mind is something truly difficult. Yet it is not impossible to do. It is just that we obstruct ourselves; we create the karmic forces that obstruct us. The Buddha often taught us what is said in the sutras, that everything [depends on] our minds. Once we turn our minds around, what difficulties are there? We will have no more difficulties. With a change of mind, the universe will be empty and still, free of obstructions. It is just that we are obstructed by our own minds. The most important thing in spiritual practice is to take good care of our minds. Therefore, this sutra continuously emphasizes the importance of upholding the sutra and passing down its teachings. What worried the Buddha most of all was how, after He entered Parinirvana, this sutra and its teachings would be passed on. He also knew that spreading the sutra’s teachings would be a very difficult thing to do. It was difficult even during His own lifetime, to say nothing of after He entered Parinirvana.

After the Buddha entered Parinirvana, the world, people’s way of life and people’s mindsets changed. [Our world] is filled with filth and turbidities, thus this is called the world of turbidities. There are layers upon layers of afflictions and ignorance in peoples’ minds today. People’s minds have created so many [afflictions]. Moreover, their minds have deviated; they have deviated from the right track. Without these perfect teachings, it would be impossible to transform people according to the needs of the world. So, to transform [sentient beings] according to the needs of the world, we must rely on these perfect teachings. This means that we must walk the Bodhisattva-path. Bodhisattvas have many methods; they actualize the Six Paramitas in all actions. Although the Six Perfections are nominally giving, upholding precepts, patience, diligence, Samadhi and wisdom, they actually encompass countless kinds of teachings for transforming [sentient beings] according to their capabilities. According to sentient beings’ capabilities and needs, we think of ways to help them.

What are sentient beings’ needs? All sentient beings are suffering! How can they transcend suffering to seek and attain happiness? What must we do to become happy? We will only have happiness when we have peace of mind. The road to peace is not through material things. The road to peace goes through the Dharma and the principles. In the past, although some people were very poor, their minds were at peace. Their minds were very peaceful and they had realized the principles, so they were very happy. Some people’s suffering actually begins right when they are born. Not only do they suffer from poverty and hardship, but also from congenital disabilities; they are disabled from birth. Along with a poor environment and poverty, they face one misfortune after another in life. Isn’t this kind of life full of suffering? It is very painful!

Can they ever attain happiness? It is possible! This depends on whether the Dharma has reached that place and whether they have attained the principles. If they can attain the principles, although their living conditions may not change, their spiritual conditions will change. For example, in Suzhou, [China] there is a village called Wujiang.

There is a man named Shen Linhu who is over 60 years old. More than 10 years ago, we started to approach him. This person lived in that poor village. Moreover, when he was born, he was adopted in infancy, and not long after he was adopted, he contracted polio. At that time in that place, there was no treatment. Because of this, he was never able to use his legs. Moreover, his legs are very small; only his upper body developed. As he gradually got older, his adoptive parents passed away, so he was all alone. He had to be independent, but how was he going to make a living? He took a board and installed wheels underneath it. He then used his own two hands. Sitting on the board fitted with wheels, he used his two hands to push himself along on the ground. It was very hard; his life was very difficult.

After we went to visit him, [we found out] that although he had a sister living nearby, she had her own family, so she could not take care of him, so we started caring for him. As soon as Tzu Chi volunteers went there, they saw that at his home, outside his house, he had a plot of land, but with his legs the way they were, he was not able to work on it. Tzu Chi volunteers began to go there, they approached him and gave him guidance. In the beginning, Tzu Chi volunteers helped him to pull all the weeds on his land. They cleaned up the entire piece of land and then prepared a road for him so that he could access this plot of land. This was how they helped him. From when he was in his 50s until now that he is in his 60s, he has been planting [crops] on that plot of land. Tzu Chi volunteers would often go to visit him. They often went to see his harvest. They also helped him do weeding and harvest his crops.

From then on, Shen Linhu was very grateful to the Tzu Chi volunteers. The Tzu Chi volunteers asked him, “After all these years, are we a family or are we good friends?” He said, “Good friends.” So Tzu Chi volunteers said, “Oh, so we are only good friends. Are we not a family?” He quickly came around and said, “We are a family. I am very grateful that over these past 10 years or so, I have had this family, these family members who come to help me. Every day, you make me so happy.” When our Tzu Chi volunteers started to promote recycling, he said that his front yard could be used as a recycling station. When they started to clean it up to to turn it into a recycling station, he went from passive to active. He started going everywhere around his village to promote recycling, and he led many villagers to come and do recycling work with him.

He also went to pick up recyclables himself, and other people would sort their recyclables at their homes and bring them over. He started to learn the wonders of recycling and used his ten fingers to explain [the different categories of recyclables]. When he talks about recycling now, he talks very smoothly and elegantly. And so, that village, inspired by him, began to recycle. During recycling days, it is very lively. Occasionally, Tzu Chi volunteers will go there to do recycling work. They also bring news of Tzu Chi and discuss recycling and the principles with them. The whole village is very joyful; doing recycling work has enlivened the entire village. Although some of them are very poor, in their poverty, they feel very at ease and are very happy. Even Shen Linhu is able to volunteer.

There is a family where the mother is over 80 years old, and the son is 60-some years old. The son had a stroke over 10 years ago and the mother had to constantly take care of him. It was very difficult for her. Shen Linhu started visiting them to provide care, and began to guide this man who had suffered from a stroke. He was one or two years older, so [Shen Linhu] called him Big Brother Fan. He brought him to do recycling work. Because of this, Mr. Fan started to open his heart. After his stroke, not only was he physically disabled, he was also very depressed and frustrated and would have a bad attitude towards his mother and [other people]. But [Shen Linhu] guided him and. Tzu Chi volunteers also went to accompany him and advise him; they did this for a long time. They told him, “Can you tell how hard your mother is working? She is over 80 years old. At this age, she is waiting on you and taking care of you like this. Shouldn’t you tell your mother you are grateful?”

He actually thanked his mother and also returned her care by serving her tea. Not only did he not need his mother to wait on him, but now he will even serve tea to her. The mother was very touched by this. So, mother and son both started devoting themselves to recycling work. Someone gave Mr. Fan a wheelchair, so the mother could wheel her son around outside. They started to collect recyclables and bring them to the recycling station.

So, once his mindset changed, Shen Linhu [was happy] despite being disabled. All his life, his legs were deformed and feeble. Only his upper body was strong. Isn’t this kind of life full of suffering? He lived alone, but when he realized that it had been over a decade that. Tzu Chi volunteers had accompanied him, he too began to form aspirations and exercised his strength to influence his village. The people of the village also became happier, and they reached out their hands to protect the environment together. He is furthermore able to help poor families and to guide others. But Shen Linhu has not stopped there. He also helps people cut their hair.

Everyone has innate potential. As long as we inspire a person, there is nothing he cannot do. So, everything is a matter of our minds. In these past few days, we have been discussing the Three Directives [for Spreading the Sutras]. “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat; this is where we teach the Dharma.” Once we open the door of our heart [to encompass] the vast universe, there will be nothing that can obstruct us. Even with his disability, [Shen Linhu] still had a way; he was able to influence his entire village. Of course, he also needed this community [of people] willing to devote themselves, accompany and guide others. Naturally, accompanying and guiding others results in seeds growing into Bodhi-trees so that an entire village, even the disabled and poor, can do care visits. This kind of power is very great. If we can open our minds like this, we are able to exercise our boundless potential. Then we “will certainly be safeguarded by the Buddha.” If we can do this, if we can take the Three Directives to heart, in this way, the Buddha gives us strength. When we teach the Dharma according to the sutras and actualize it in our lives, we will be safeguarded by Buddhas and Bodhisattvas.

The sutra says that those who follow the Three Directives and constantly teach this sutra will certainly be safeguarded by the Buddha. From this we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it, will all be protected by the Buddha who will cover them with His clothing and explain for them its meaning.

“From this we know that those who form aspirations to teach and practice this sutra as well as those who listen to, accept and have pure faith in it….” We discussed this yesterday. “[They] will all be protected by the Buddha, who will cover them with His clothing.” We will all in the same way be covered and protected by the Buddha’s clothing. This is like how loving parents care for their child. All sentient beings are like the Buddha’s only child, like His one and only child. The Buddha cares for the world’s sentient beings just as He cared for His only son. “[He] will cover them with His clothing.”

Furthermore, if we truly wish to teach this sutra, learn how to apply the Dharma in our daily lives and learn how to spread it throughout the world so that people can put it to use, naturally, the Buddha will “explain for [us] its meaning.” That meaning is the flavor of the Dharma, the principles [inherent in] its meaning. Once these principles are revealed, they encompass all things in the universe. The world nowadays is like this; it is so full of turbidities. People’s minds are full of afflictions and ignorance. Thus, they wage constant war against goodness; good and evil are in a tug-of-war. Some people form aspirations toward goodness, but their inner afflictions and ignorance quickly enshroud their kind thoughts. Without these kind thoughts, they become indolent. They lack this mindset. They have not formed aspirations to willingly uphold this sutra and enter this Dharma-treasury. Thus, they will very easily lose [their aspirations].

So, the previous sutra passage says, “Although I will be in a different land,” meaning after He enters Parinirvana, “I will constantly allow those who teach the Dharma to see my body.” Wherever the Buddha-Dharma is, wherever the Lotus Sutra is, the Buddha’s entire body will be there. We talked about this previously. “Should they forget any line of this sutra, I will teach them again so their understanding will be complete.”

“Although I will be in a different land, I will constantly allow those who teach the Dharma to see my body. Should they forget any parts of this sutra, I will teach them again so their understanding will be complete.”  

This was what we talked about yesterday. Although the Buddha has already entered Parinirvana and is in another place, in the Buddha’s true reward-land, these principles will be revived within us and live again within our minds. When we can take these principles to heart and take action to help people in this world, the meaning of these principles will become part of our lives. The meaning of the Dharma [lies in] the way we treat people and deal with matters.

The next sutra passage then says, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.” He had finished this section of long-form pose. Next, He repeated [His teaching] in verse. “Those who wish to abandon indolence must listen to this sutra. It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”

At that time, the World-Honored One, wishing to restate His meaning spoke in verse: “Those who wish to abandon indolence must listen to this sutra. The opportunity to hear this sutra is hard to attain. Those who have faith in it and accept it are also hard to come by.”  

There are people who “wish to abandon indolence.” We already know about indolence. We are constantly in a state of indolence; we keep giving rise to afflictions and ignorance. If we are vigilant, we should be able to abandon indolence and diligently advance forward. We must not fall back into indolence but must quickly repent and diligently advance forward. We must start by abandoning all indolence.

Those who wish to abandon indolence must listen to this sutra: Anyone wishing to rid themselves of indolence should listen to and accept this sutra with utmost sincerity.

“With utmost sincerity,” with a very reverent mindset, we listen to and accept this sutra. We must listen to and accept this sutra, the Lotus Sutra.

“It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”

It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it: This sutra is rare to hear. People who believe in and accept it are also rare.

The sutra passage says that we must faithfully accept this sutra. However, the Lotus Sutra, “this sutra,” meaning the Lotus Sutra, “is rare to hear.” Because this sutra is more difficult to teach, there are very few opportunities to listen to it. So even if there is someone who is patient enough to teach it, people with the patience to listen to it are hard to come by. Hence, it is “rare [to encounter] people who have faith in and accept it. This sutra” truly is “rare to hear,” and those who faithfully accept it are just as rare.

“This means the perfect and immediate teaching of the One Vehicle….” This sutra is the perfect and immediate teaching of the One Vehicle. There is only the One Vehicle Dharma. This is the great white ox-cart, the Great Vehicle Dharma.

This means the perfect and immediate teaching of the One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter into. Unless they have sharp capabilities and wisdom, upon hearing it, people will become confused and frightened and will doubt and slander it.

This Great Vehicle Dharma “is subtle, wondrous, extremely profound and difficult to understand and enter into.” Because it is so profound, it is difficult to understand and enter into.

“Unless they have sharp capabilities and wisdom, upon hearing it, people will become confused and frightened.” If people without sharp capabilities and wisdom come to listen to this sutra, not only will they be unable to understand it, they will “become confused and frightened.” After listening to it they will be afraid. “Do we really need to abandon our past ways of practicing for our own benefit.” They will “become confused. Did I hear it wrong?” In this way, people will be unable to understand what they hear; this is “becoming confused.” Or if they understand what they hear, they will be afraid of it and will naturally give rise to doubt. Some people will not dare to join us in the things that we do in the world. Instead, they will envy us from the outside, giving rise to a feeling of bitterness. Then they will give rise to ignorance and slander. “[They] will doubt and slander it.” They cannot accept it, feeling it is unimportant, and will moreover doubt and slander it.

“It is like how at the Lotus Dharma-assembly, there were 5000 people who, though the Brahma-voice filled their ears, still left their seats.” Thus, in the sutra it is said, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma.” It is rare to hear the Dharma.

Do you remember? When the Buddha accepted. Sariputra’s request for the Dharma and was about to teach, Even though His pure Brahma-voice, this subtle and wondrous sound, was in their ears, even though He was still speaking, 5000 people left their seats. “Though the Brahma-voice filled their ears, [they] still left their seats.” This truly was…. At this assembly, the Buddha truly took “the emptiness of all phenomena as His seat.” All phenomena are empty by nature, so [their leaving] had no impact whatsoever on the Buddha’s mindset. But for ordinary people, if I were speaking and you all left like that, if it were me, in my heart, although I would not say it out loud, I would feel very sad. How could this be endured? Yet, the Buddha said in the sutra text, “As for these 5000 people, it is good that they left.” It was just as well that they left. Because they would be incapable of accepting it, He would not force them to do so. This was from the beginning of the Chapter on Skillful Means.

“Throughout incalculable, innumerable kalpas,” This is written in the sutra text. “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma.” This is describing how 5000 people left. Even during the Buddha’s lifetime when His voice was still in their ears, 5000 people stood up from the assembly and left. Thus, the Buddha said that it is rare to hear the Dharma. This is not only true today; for incalculable, innumerable kalpas, it has been difficult to hear this Dharma. This is what that sutra passage says. This is to say that for people to listen to a sutra like this today is extremely difficult.

“This is like a thirsty man in need of water who digs into a high plateau. When all he sees is dry earth, he knows that the water is still far away. As he gradually sees the moist earth and mud, he knows for certain that the water is near.”

We should recognize this from the previous long-prose passage. Although we are listening to the sutra, we still need to seek out the Dharma. We are like a thirsty person in desperate need of water.

This is like a thirsty man in need of water who digs into a high plateau: Seeking the Dharma with sincere resolve is like being thirsty, in need of water, digging a well on that high plateau.

Though we are determined to seek the Dharma, we are still on that high plateau, wishing to dig a well. We need to get water, but “all [we] see is dry earth, [so we] know that the water is still far away.”

When all he sees is dry earth, he knows that the water is still far away: When we abide in the ground of dry wisdom, we know the water of the principles is still far away.

We are digging for water, but the earth we are digging through is still dry. Thus, we know that the water is still far away. This means that our wisdom is still very dry. “We abide in the ground of dry wisdom.”

We must practice the Bodhisattva-path. In the Ten Grounds of Bodhisattvas, we are still in the ground of dry wisdom; we are still far from the water of the principles. We have yet to see the water of the principles. The Dharma is like water. We have not yet attained the true Dharma; we have merely formed the aspiration to begin practicing the Bodhisattva-path. We still carry our afflictions and ignorance as we seek the Dharma. This is called the ground of dry wisdom; it is still very dry. However, with a sincere willingness, we continue to put forth effort. Thus, “As he gradually sees the moist earth and mud, he knows for certain that the water is near.”

As he gradually sees the moist earth and mud, he knows for certain that the water is near: As we abide in the inner assembly, we are next to the stage of noble beings. As we gradually see the principles, we know that we will attain Buddhahood and will for certain be unobstructed. This is called nearing the water.

We must not give up. Even though we have begun to learn the Dharma, we still have afflictions. We still have afflictions, but we are also working very hard to learn to eliminate our afflictions and transform our state of mind. We must advance diligently without ever becoming indolent. We must keep advancing. If we can do this, naturally, we will gradually see moist earth and mud and know for certain the water is near. This shows that we are gradually entering the door to the Buddha’s teachings; this is also known as the room of compassion. We are already gradually entering [this door].

So, “As we abide in the inner assembly we are next to the stage of noble beings.” We must gradually enter the state of Bodhisattvas. This is called being in the inner assembly and drawing near the stage of noble beings. “We are next to the stage of noble beings.” We are next to the stage of noble beings and will reach it soon. Thus, “We gradually see the principles.” As long as we are earnest and mindful as we follow this path, the principles will slowly become apparent to us. As we approach the water of the principles, the [principles] will gradually become apparent.

“We know that we will attain Buddhahood and will for certain be unobstructed.” We are certain that we are also capable of attaining Buddhahood because we all intrinsically have Buddha-nature. We all have innate enlightenment. Our intrinsic, awakened nature exists [within us]. Our awakened nature is there; thus, so long as we work hard, we are clearly capable of attaining Buddhahood. “We will for certain be unobstructed.” As long as we are determined and mindfully devote ourselves, [we will understand] this meaning, the flavor of the principles. If we do not go among people, we will have no way to understand the flavor of the Dharma.

Truly, the Dharma abides among people. Once we understand that flavor, naturally, we will definitely have no obstructions to attaining Buddhahood. We will absolutely be unhindered, for the only thing that hinders us is our own minds. So, “This is called nearing the water.” We are already gradually nearing the water.

As Buddhist practitioners, we must mindfully seek to comprehend [the Dharma]. If we do not do so, our afflictions and ignorance will always be in opposition to our thoughts of goodness and our nature of True Suchness. Our nature of True Suchness has always been there; it is neither increasing nor decreasing. Throughout the ages, it has remained unchanged. It is without beginning or end; we all intrinsically possess this. It is just that we create [negative] karma, causing our afflictions and ignorance to multiply without end.

In our interpersonal relationships, we have more harmful friends than virtuous ones. In this kind of society, people today have deviated from the right path.

This is the evil world of the Five Turbidities. The turbidity of views, the turbidity of afflictions, our ignorance and afflictions, the turbidity of life and so on all come together at this time, during the kalpa of turbidity. And so the turbidity has become very severe. At this time, we need the Dharma-medicine to cure [the world]. Only this sutra can do this. To [taste] the flavor of this Dharma-medicine, we must do more than just read the sutra and understand its words. We must also observe what happens in the world, become one with the Bodhisattva Way taught by this sutra and actualize the Six Paramitas in all actions.

There is giving; there are countless ways to practice giving, Then there are the precepts and patience. We must be patient toward everything in the world. With so many afflictions and so much ignorance, how can we respond to [the world]? How do we practice patience? There are millions of ways for us to face so much ignorance and so many afflictions in this world. Therefore, we must have patience. There are millions of ways to give and millions of ways to practice patience. This all depends on our diligence, on our determination to advance diligently. To advance, we obviously need Samadhi and wisdom. We must have Samadhi and wisdom. This is what it means to actualize the Six Paramitas in all actions.

Actualizing the Six Paramitas in all actions is the essence of the Bodhisattva Way. If we lack this essence, we will never know the flavor of the Dharma, and we will have no way to go among people. When it comes to the flavor of this meaning, please everyone be very mindful! Only by doing the work ourselves are we able to gain understanding of [the Dharma]. So, we must take the Dharma deeply to heart; only then will we be able to enter into the Dharma-essence. Only the Dharma-essence can nourish our wisdom-life. From its meaning, we attain our wisdom-life. Therefore, we must always be mindful!

Episode 1243 – The Buddha Transforms and Dispatches People

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>> “Those the Buddha will transform and dispatch are the initiators who gather the people who uphold and advance this sutra. Thus those teaching the Dharma come in response to entering the room of compassion. He will transform and dispatch the fourfold assembly, where the emphasis is on the adopters who listen to the Dharma. The influencers come in response to wearing the clothing of patience”.

>> By being gentle, we can overcome hardness; by being peaceful, we can embrace living things. When He teaches them to wear the Tathagata’s clothing, this is not the Small Vehicle’s clothing of freedom from defilement, but the clothing of patience that transcends the Three Realms which are difficult to endure.

>> “They abide peacefully in these, and then, with hearts that never grow indolent, for all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively”.

>> “Medicine King, from another land,. I will dispatch those I transformed to gather an assembly of Dharma listeners for them. I will also dispatch transformed bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma”.

>> Medicine King, from another land, . I will dispatch those I have transformed to gather an assembly of Dharma listeners for them: . This means, from the other land of skillful means, . He will dispatch those He has transformed to gather an assembly of Dharma listeners . This is like those being dispatched in secret in the Chapter on Faith and Understanding.

>> [He will] dispatch those I have transformed: The emphasis is on the word “gather”. These are the initiators; those teaching the Dharma come in response to entering the room of compassion. Gather an assembly of Dharma listeners: This means gathering people together to listen to the Dharma.

>> I also dispatch and transform bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma: The Buddha, through His spiritual power, dispatched these people to listen to the Dharma.

>> Also dispatch: He will transform and dispatch the fourfold assembly. Here the emphasis is on the two phrases about listening to the Dharma. This refers to the adopters and influencers who come in response to wearing the clothing of patience.

>> Those who hear the Dharma and are transformed believe in and accept it, follow it and do not go against it. If those who teach the Dharma are in open areas, at that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma.

>> These people who have been transformed listen to, believe in and accept the Dharma, follow it and do not go against it: . All those transformed by the power of the Buddha immediately have faith and accept [the Dharma] . They do not violate or go against it .

>> If those who teach the Dharma are in empty places: In terms of matters, they abide in spacious and tranquil places without people. In terms of principles, they withdraw their minds, abide in Samadhi and take delight in empty and tranquil states of non-arising.

>> The following tells about dispatching the eight classes of Dharma-protectors. In the mountains and forests there are no people, so the Dharma-protectors listen to the Dharma. These are the associators who come in response to sitting on the seat of the emptiness of all phenomena.

>> “At that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma”. They will all come to listen to the Dharma, all the eight classes of Dharma-protectors. They will all be transformed and dispatched by the Tathagata’s spiritual power.

---

“Those the Buddha will transform and dispatch
are the initiators who gather the people who uphold and advance this sutra.
Thus those teaching the Dharma
come in response to entering the room of compassion.
He will transform and dispatch the fourfold assembly,
where the emphasis is on the adopters who listen to the Dharma.
The influencers
come in response to wearing the clothing of patience”.

Let us mindfully comprehend this. Recently, my only hope has been that everyone will take the Three Directives to heart. We must spread the sutras, must ensure that this sutra can continue on so that people everywhere in the world can make use of it. The Buddha made painstaking efforts [to this end]. In the Chapter on Dharma Teachers, the Buddha says, “I will dispatch those I have transformed to gather an assembly”. This is what the Buddha [said] during His era, more than 2000 years ago. He hoped this sutra would continue to be spread in the future. So, He wished to dispatch people to endlessly spread its message;. He wanted the message of the perfect teachings of the wondrous Dharma to be constantly passed on. Thus, the sutra says, “From another land,. I will dispatch those I have transformed”. This means that there always needs to be people who ceaselessly transmit the Dharma. People need to gather an [assembly to listen]. The most crucial task is “gathering together”. For the Dharma to be spread ceaselessly, many people need to be gathered together to understand this sutra of the perfect teachings and wondrous Dharma. The Buddha was very intent on this.

“Those the Buddha will transform and dispatch are the initiators who gather the people who uphold and advance this sutra”. That is, He wanted to bring together people who uphold this sutra to [pass it on] in an endless progression. The Dharma-lineage must not be broken; the lineage of the Buddha-Dharma needs to continue on unbroken. This sutra must be widely spread and transmitted. To transmit this sutra, the wondrous Dharma, there need to be initiators to mobilize many people. Otherwise, the Buddha-Dharma in the world would just be left in the sutra library without anyone reading it. Or even if they were to read it, no one would take it out to share with others. No one would read, recite, accept, uphold or explain it. If the sutra were simply left in the library, the Dharma in the great sutra treasury would be unable to transform others. Sentient beings need the Dharma to transform them, and the Dharma needs people to advance it. So, “Those the Buddha will transform and dispatch gather the people who uphold and advance this sutra”. Many people need to be inspired to listen to the sutra and after hearing it, they must put it into practice and uphold it.

In order to accept and uphold the sutra, they need to follow the Three Directives [for Spreading the Sutras]. We must definitely understand this. “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat”. Our hearts must be open and spacious. We teach the Dharma all day, yet do not see any Dharma to be taught. We transform sentient beings all day, yet do not see anyone to transform. This means that we are simply doing our duty. There is no “self” that can do anything, nor is there anything to be done, nor is there anyone to accept [our teachings]. This is simply the natural law. We must simply do what we should do. If we want peace for all beings in the world and if we want the Buddha-Dharma to persist in the world, then we must all return to the natural laws, to a very smooth, unhindered life. This requires us to be in accord with nature.

The Buddha hoped for the perfect teachings of this wondrous Dharma [to be passed on]. In the Buddha’s era, His final wish was that this sutra would flow unceasingly into the future, that it would continuously be transmitted. We must mindfully [contemplate] these phrases. The Buddha expressed His sincere, heartfelt [wish] that all sentient beings in the future would have the opportunity to accept this Dharma and be able to make use of it. So, He will need to dispatch people He transformed to gather an assembly of people who uphold and advance this sutra and thus be initiators; they must initiate this opportunity for everyone to accept this sutra. This is very important.

So, “Those teaching the Dharma come in response to entering the room of compassion”. To be a teacher of the Dharma, everyone needs to enter the room of compassion. We must all awaken our compassion; we [need] loving-kindness and compassion. In this room, we can call many people to come inside; this is entering the room of compassion.

“He will transform and dispatch the fourfold assembly, where the emphasis is on the adopters who listen to the Dharma”. Those listening to the Dharma are the adopters. When many have gathered to enter this room, this room of great loving-kindness and compassion, naturally, “He will transform and dispatch the fourfold assembly”. Dispatching those He transformed means to gather, to call everyone to come and to ask them to call upon others as well. It has that same meaning, that of “gathering together. Transform and dispatch” also has the meanings of gathering together. It is a request that people go and gather others. Thus, “He will transform and dispatch the fourfold assembly”. Whether we are lay people or monastics, we all need to listen to the Dharma. Those listening to the Dharma are the “adopters”. There needs to be people to uphold this sutra and to spread the Dharma, but as they uphold and spread the Dharma, there must also be those willing to receive it and listen to it. So, the Buddha’s hope was always that people would uphold the sutra and pass it on. This is to “transform and dispatch”. It means to gather [people] together. But even more crucial is that others are willing to gather to accept and listen to the Dharma. This is all [part of] dispatching those He transformed. This means to gather an assembly.

So, “The influencers come in response to wearing the clothing of patience”. There needs to be many people, many adopters [who listen to the Dharma], as well as many who provide assisting conditions; these are the influencers. At this Dharma-assembly, the influencers came to provide assisting conditions. The following passage will explain this. This is just like how these few days, on August 4, [2016], Tzu Chi International Medical Association members [gathered] from Singapore, Taiwan and. Manila in the Philippines [etc.]. People from a total of six regions and three countries, doctors and nurses as well as volunteers, [gathered together]. In total, there were more than 500 people. On August 4, everyone met up in Tacloban to hold a very large scale free clinic. There was internal medicine doctors and surgeons, ophthalmologists, ear, nose and throat doctors as well as dentists; they was all there. All those specialties were represented as well as gynecology and pediatrics. These were all there. Such an impressive group of doctors, nurses, anesthesiologists and medical technicians all gathered together. They arrived on August 4 and borrowed a space in a school. In this school, they set up [the clinic].

Aside from the school, they also rented space in a local state hospital. In case someone needed a major surgery, it would be safer to do it in the hospital. So, they were based both in this hospital and inside the middle school. This was how they set it up. During three days, they saw over 5000 patients. The patients came with all kinds of illnesses. We could clearly see [their efforts]; it was very moving. Among the patients, there was one elderly woman. She could not see because of cataracts. She had to be guided into [the clinic]. After the surgery, she could see again!. That day happened to be her birthday.

When everyone heard that it was the elderly woman’s birthday, immediately everybody began signing “Happy Birthday” to her. She was truly very happy. To have a cataract operation in that place normally costs around 40,000 [Filipino] pesos, while people’s monthly income is, at most, between 3000 and 4000 pesos. Considering living costs, how could she possibly [afford this]?. How long would it take to save up 40,000 pesos for such an operation? It would be very difficult!. Thus, there were many people with cataracts there. Another case that stood out was a person who had not been able to walk for a long time.

This person needed people to support her, so they helped her into a wheelchair and rolled her into [the clinic]. After an acupuncture treatment, they helped her back into the wheelchair. Then, slowly they encouraged her to stand up, and she could do it!. They told her to walk, and she actually started walking!. They all felt so happy, they began to cheer. A Chinese medicine doctor from Taiwan, Dr. Wu Sen, demonstrated at the clinic his mastery of acupuncture. Everyone gasped in amazement. There was another person there with diabetes, who also had not been able to walk for a long time. After the same kind of acupuncture treatment, he could also stand up. He could move his feet, lift his arms and bend at the waist; he could make all [these movements]. [These doctors] all went there, and they all exercised the power of their love.

A [doctor] at the ear, nose and throat station had [his patients] recline in a treatment chair. It was actually just a regular chair in which he had them lie back. Because [the chair] was so low, when the patients were reclined, the doctor had to kneel on the ground. He would [address] them very softly and gently. [The doctor] gently questioned the patient in order to carefully diagnose the problem. This doctor truly humbled himself. This compassion, this power of love, is [the meaning of] “the room of compassion”. These doctors are all very compassionate. Surrounding these doctors were assistants. They were our medical students from. Tzu Chi University in Hualien who were brought over by Superintendent Yang to participate [in the clinic].

There were also volunteers there. They were neither patients nor doctors, but they were on site to help. These are what we refer to as “influencers”. They were able to lend a hand there, to help. In that place, they put forth great effort. This is just like what we were discussing earlier. The patients were like those who came to listen to the Dharma. There were doctors willing to serve them by exercising their ability to cure illness. However, the doctors’ counterpart was their the patients.

Thus, they were just like people who uphold the sutra and spread the Dharma. “Bodhisattvas arise because of suffering sentient beings”. Bodhisattvas’ counterparts are suffering sentient beings. The counterparts of those who expound the sutra are those who listen to the Dharma. After listening to the Dharma, they must accept it and apply it in their own life. Only in this way will it be effective. This is like how the doctors exercise their potential in treating [their patients]. After the patient receives the doctor’s treatment, their body is relieved of suffering. Thus, they are each others’ counterpart. In this relationship, one serves while the other receives. Between them, there must be someone who provides assisting conditions, a [positive] influence.

This is like in the Lotus Sutra; when the Buddha began to expound the sutra. He was the one lecturing, but there had to be adopters [who listened]. Thus, Sariputra came forward to receive the teachings. But when the Buddha remained silent, everyone grew doubtful. Then, it was Manjusri and Maitreya Bodhisattva who stepped forward as the influencers at the Dharma-assembly. They spoke of the past to give those present an understanding of how this sutra was a continuation from the past, all Buddhas’ and Bodhisattvas’ original intent.

This is the same principle. It is like how that middle school was turned into a medical clinic. So many patients came, and there were so many doctors there. They needed to clean the entire school, since [some patients] would need minor surgery [and they had to avoid] contamination. Plumbers and electricians were also needed as well as carpenters and other Bodhisattva-volunteers.

These people also had a big influence. These volunteers were also influencers. They cleaned up that big space and laid pipes for water. The dental station needed water, as did the ear, nose and throat station. Many stations needed water, so they had to lay pipes for water. They also needed to install lighting, so they set up electrical circuits. They needed to seal off the windows to avoid outside bacteria, and inside, they had to sweep and disinfect. This was a very big operation. So, to accomplish this, over 500 people came [to help]. Just think about it, at this free clinic, aside from the doctors, nurses, anesthesiologists, medical engineers, pharmacists and technicians, they still needed so many people to help to turn this great space [into a medical clinic]. In this way, they helped create this place of spiritual practice, which was also a site for diagnosis and treatment. Likewise, if one wishes to teach the Dharma, one needs a large spiritual training ground where people from all over can gather together.

This is the mindset we must all have. In everyone’s heart, we all must carry this room of compassion. Our hearts must have this feeling of compassion; this is the room of compassion. This is what gathers [people] together. Dispatching those transformed is gathering people. [We must] quickly call everyone to gather together, call the fourfold assembly to gather together. Those listening to the Dharma are called “adopters”. Those who come from other places around to [support] this Dharma-assembly are called “influencers”. Everything they do is to serve others; these influencers also have to serve people. Those who have been transformed and dispatched, who go to serve, to uphold this sutra, must all “come in response to wearing the clothing of patience”.

In summary, if we wish to benefit sentient beings and are willing to give of ourselves, we must possess the Three Directives, these three kinds of guidelines. Therefore there must be people to do this.

So, “Gentleness and patience are the clothing”.

“By being gentle, we can overcome hardness”. 

By being gentle, we can overcome hardness; by being peaceful, we can embrace living things. When He teaches them to wear the Tathagata’s clothing, this is not the Small Vehicle’s clothing of freedom from defilement, but the clothing of patience that transcends the Three Realms which are difficult to endure.

Look at those patients lying on the [chair] with the doctor kneeling on the ground, speaking softly and gently as he diagnoses them. Although this space was very simple, he was able to provide truly outstanding service. For Bodhisattvas to transform sentient beings, they also need this gentleness. Stubborn sentient beings are difficult to tame, so we need gentleness. With this kind of mindset, “Gentleness and patience are [our] clothing”.

So, “By being peaceful, we can embrace living things. By being gentle, we can overcome hardness; by being peaceful, we can embrace living things”. Only with this gentleness and peacefulness can stubborn sentient beings be tamed. The stubborn beings of the Saha World are difficult to tame. Indeed!. It is because they are very stubborn that Bodhisattvas need to take “gentleness and patience [as their] clothing. He teaches them to wear the Tathagata’s clothing”. The Buddha teaches us that we must wear the Tathagata’s clothing, have the Buddha’s heart of great compassion and great gentleness. This is the clothing of patience.

“This is not the Small Vehicle’s clothing of freedom from defilement”. This is not the Small Vehicle that [focuses on] freedom from defilement, that seeks only to eliminate afflictions and for our own benefit; it is not. We must put on the Great Vehicle’s clothing of patience because we must go among people to face and tame stubborn sentient beings. We cannot wear the Small Vehicle’s clothing of freedom from defilement. We must not just isolate ourselves. We must not just quarantine ourselves if we visit sick patients. We must be like doctors who wear sterile clothing to treat patients. We must wear clothing that cannot be contaminated. The principle is the same.

This is “The clothing of patience that transcends the Three Realms which are difficult to endure”. The myriad sentient beings in the Three Realms are brimming with afflictions, ignorance and dust-like delusions. For a period of time I talked about how, in the Six Realms, sentient beings have so many layers of afflictions. Sentient beings in the form realm are ignorant, and sentient beings in the formless realm have dust-like delusions. Sentient beings in the Three Realms are all the same; they have not yet eliminated their dust-like delusions, ignorance or afflictions.

So, the Great Vehicle Dharma we now learn encourages every one of us to completely remove our afflictions. Only then do we have the patience to be liberated from the difficult-to-endure Three Realms. The Three Realms are filled with suffering as well as ignorance and subtle delusions. A moment of carelessness can bring about even more afflictions, which generate even more ignorance. So, we must definitely eliminate all of these, before we can truly wear the clothing of patience. What we wear should not be merely isolation clothing; it must also protect us from contamination by disease agents. This is the Great Vehicle’s clothing of patience.

The previous sutra passage says,

“They abide peacefully in these, and then, with hearts that never grow indolent, for all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively”.

They abide in the Tathagata’s room, sit in the Tathagata’s seat and wear the clothing of patience; they have already [accomplished] this. “Then [they have] hearts that never grow indolent”. From the beginning, we must be earnest and eager; we cannot be indolent. We are replete with compassion and patience. We have also [attained realization] of the empty nature of all phenomena. We understand all these teachings, but we [still need to] be diligent and seize the moment so we do not waste any time.

Think about that middle school in Tacloban. [There were so many people] working, earnestly cleaning it throughout the night and getting up early to disinfect. If people were not there to help with the plumbing, wiring, windows and doors, how could the cleaning and disinfecting of such a large space ever be accomplished [in time] for them to begin seeing patients?. So, we must make good use of every moment. We must all earnestly give of ourselves; we cannot have any indolence in our minds. This is necessary to assist people.

“For all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively”. We must hurry, [for we are in] the era of Dharma-degeneration, in the evil world of the Five Turbidities. We are already out of time, so we must hurry to extensively teach the Lotus Sutra to the fourfold assembly. We cannot be indolent; we must quickly teach it to the fourfold assembly.

The following passage states,

“Medicine King, from another land I will dispatch those I transformed to gather an assembly of Dharma listeners for them. I will also dispatch transformed bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma”.

This is what the Buddha [will do]. He will mindfully transform and dispatch people from another land. Here, “another land” is a land different from ours. It is like this time in the Philippines, at the site of the free clinic in Tacloban where the doctors came from Singapore, Taiwan and Manila. They all had to come by plane or by boat. From these different places, they all [brought] the same power of their hearts and gathered together in a place of need in order to serve others. This is the same idea.

This is what the Buddha discussed in the sutra. “From another land,. I will dispatch those I have transformed to gather an assembly of Dharma listeners for them”. He will call upon [people in] another land to all come, including other bhiksus and bhiksunis, upasakas and upasikas. They will likewise gather together to listen to the teaching of the Dharma. If, while we expound the sutra and the Dharma, no one comes to listen, there will be no way to manifest the delight of teaching the Dharma, that sense of Dharma-joy. If, teaching the Dharma, one does not have joy, one will be unable to teach it in all its richness. So, there definitely needs to be many people who are willing to mindfully listen. Whether they have heard the Dharma before or not, we must always teach it for those who have not, while those who have heard it should come to act as influencers, should come from other places to accompany those who are listening while likewise listening to it themselves.

Moreover, the Dharma can stand the test of time; the Dharma can embrace all things. A single phrase of the Dharma, when mindfully taken to heart or when mindfully expounded, can be explained in many different ways; it is all-embracing. If we hear [a certain teaching] today, tomorrow we may hear the same teaching, but it will be explained in different terms. It embraces all things in the world; that is the wondrousness of the Dharma.

Thus, He will dispatch those He has transformed so they will all come to listen.

Medicine King, from another land, I will dispatch those I have transformed to gather an assembly of Dharma listeners for them: This means, from the other land of skillful means, He will dispatch those He has transformed to gather an assembly of Dharma listeners. This is like those being dispatched in secret in the Chapter on Faith and Understanding.

“From another land” refers to “the land of skillful means”. From this other place, “He will dispatch those He has transformed to gather an assembly of Dharma listeners”. The Buddha, for the sake of encouraging those who teach this sutra, will call upon people to gather from another land and come to listen. He will “dispatch those He has transformed”. They are not from around there, but they will nonetheless be dispatched to come. To tell them to come and gather is referred to here as “dispatching”. [This can refer] either to sending someone out or to calling upon someone to come. It has both meanings. Those who are not from there come from surrounding areas. Originally, these people were not here, but now they are here; those people come here. [He will send them] “to gather an assembly of Dharma listeners,” which is those who come to listen to the Dharma.

“This is like those being dispatched in secret in the Chapter on Faith and Understanding”. Do you remember?. In the Chapter on Faith and Understanding, the elder saw his son outside the door. He recognized him as his son, so he had someone secretly follow him to the place he went in order to bring him back home. This is dispatching in secret. This is like in the Chapter on Faith and Understanding, when the father secretly ordered someone to watch where his son went in order to bring him back. This is the meaning of “dispatch”.

[He will] dispatch those I have transformed: The emphasis is on the word “gather”. These are the initiators; those teaching the Dharma come in response to entering the room of compassion. Gather an assembly of Dharma listeners: This means gathering people together to listen to the Dharma.

In dispatching those who are transformed, the emphasis is on the word “gather”. He does not want them to scatter;. He wants them to gather together. This Dharma must always remain in the world, so there must always be people to accept, uphold and teach it, and they must always gather people together to listen to the Dharma. This word “gather” is very important. So, these are “the initiators”; we need to have people to initiate and inspire. “Those teaching the Dharma come in response to entering the room of compassion”. Upon entering the room of compassion, one immediately feels great warmth and comfort, a very soft and gentle atmosphere. It is like when Sariputra saw the Buddha manifesting signs and radiating light; it was quite out of the ordinary. So, naturally, Sariputra asked about it and became the adopter receiving the teachings. The principle is the same. So, “To gather an assembly of Dharma listeners means gathering people together to listen to the Dharma”. They know they should gather together. “Come! Come and listen to the Dharma!”. They are like this.

So, “I will also dispatch transformed bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma”. They need an assembly to listen to the Dharma, so [He must dispatch] people from every place, whether monastics or lay disciples, to gather to listen to the Dharma. “The Buddha, through His spiritual power, will dispatch the people there to listen to the Dharma”.

I also dispatch and transform bhiksus and bhiksunis, upasakas and upasikas, to listen to them teach the Dharma: The Buddha, through His spiritual power, dispatched these people to listen to the Dharma.

With the awe-inspiring virtue of the Buddha, His spiritual power and. His awe-inspiring virtue of compassion, He teaches the Dharma to enable everyone to understand the teachings. He not only [wants us] to understand the Dharma, He also helps us all understand that assisting at the Dharma-assembly [brings about] merits and virtues. We must not only listen to the Dharma ourselves; we must take it to heart and apply it in our lives. We can also influence others so they are willing to listen to the Dharma as well. This too brings merits. With the Buddha’s abilities, He convinced many people to be willing to accept the Buddha-Dharma. “[He] will dispatch the people there to listen to the Dharma”. This is gathering many people together to listen.

Also dispatch: He will transform and dispatch the fourfold assembly. Here the emphasis is on the two phrases about listening to the Dharma. This refers to the adopters and influencers who come in response to wearing the clothing of patience.

“Also dispatch” [means]. “He will transform and dispatch the fourfold assembly. Here the emphasis is on the two phrases about listening to the Dharma”. This comes next, “[They] believe in and accept it, follow it and do not go against it”. Most important is listening to the Dharma. There needs to be someone to listen. If we truly wish to expound the teachings and there is no one to listen, there is no Dharma we can teach. So, there must be people gathering to listen for someone to be able to teach the Dharma. Every sutra’s introductory chapter must have the “Six Fulfillments”. In order for someone to expound the Dharma, there must be someone to listen to the Dharma; this is also [one of] the Six Fulfillments. This is very important. So, the emphasis is on listening to the Dharma. For the fourfold assembly to listen to the Dharma, the four groups must be present, the monastic and lay practitioners. That the fourfold assembly hears the Dharma is very important. “This refers to the adopters and influencers”. These are the adopters [who listen] and the influencers who help the Dharma-assembly be more magnificent. They help those who come to listen feel even more interested. To do this, they need to “come in response to wearing the clothing of patience”.

To teach the Dharma, we must call everyone to gather and listen. This demands a great amount of effort. We need patience and endurance, and we need to be compassionate, gentle etc.. It is just like wearing an article of clothing, like covering oneself with clothing. For those willing to listen to the Dharma, the Buddha will cover them with His clothing to help them feel that listening to the Dharma is an enriching experience and make them feel joyful, filled with Dharma-joy and very at ease. To feel calm, focused and at ease requires entering the Tathagata’s room, putting on the Tathagata’s clothing, having emptiness as one’s seat and so on. Only like this can we gather the fourfold assembly. AS Buddhist practitioners, we must be mindful in our daily living. Buddhist practitioners must have that willingness and that sense of joy. But it is not just about willingness and joy; it is also about proactively taking initiative to influence and transform ourselves and also influence others.

So, next the sutra states, “These people who have been transformed listen to, believe in and accept the Dharma, follow it and do not go against it”. These transformed people who come to listen to the teachings all follow the Dharma and accept it.

“If those who teach the Dharma are in empty places, at that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma”.

Those who hear the Dharma and are transformed believe in and accept it, follow it and do not go against it. If those who teach the Dharma are in open areas, at that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma.   

That is to say, those who come to listen all come to accept the Dharma in an orderly way. All are able to accept it. All these people have been transformed. It is the Buddha’s spiritual power that transformed them so they assist at the Dharma-assembly. They are the ones who have been transformed.

These people who have been transformed listen to, believe in and accept the Dharma, follow it and do not go against it: All those transformed by the power of the Buddha immediately have faith and accept [the Dharma]. They do not violate or go against it.

So, “By the spiritual power of the Buddha, [they] immediately have faith and accept [the Dharma]. They do not violate or go against it”. Receiving the Buddha’s transformative influence, they all become influencers.

“If those who teach the Dharma are in empty places…”.

If those who teach the Dharma are in empty places: In terms of matters, they abide in spacious and tranquil places without people. In terms of principles, they withdraw their minds, abide in Samadhi and take delight in empty and tranquil states of non-arising.

Those willing to expound the Dharma not only teach in crowded public places, but also in empty places; this is in terms of matters. That is, “They abide in spacious and tranquil places without people”. In this way, they are in quiet places. “In terms of principles, they withdraw their minds, abide in Samadhi and take delight in empty and tranquil states of non-arising”. Those who teach the Dharma are in tranquil and empty places, or, internally, they are constantly joyful. They withdraw their minds and abide in meditation. By withdrawing their minds to within the Dharma, they feel joy. This [shows us] the true principles. In order to teach the sutra to someone else, we must first have understood it very well. We must have taken the Dharma deeply to heart. Thus, in our hearts we “take delight in empty and tranquil states of non-arising”. This is the mindset of one who expounds the sutra, the state of his mind.

So, “The following tells about dispatching the eight classes of Dharma-protectors. In the mountains and forests there are no people, so the Dharma-protectors listen to the Dharma”. In these empty places, of course there is no one. There are only spiritual practitioners who uphold the Dharma. They understand the Buddha-Dharma well and prepare to go among the people.

The following tells about dispatching the eight classes of Dharma-protectors. In the mountains and forests there are no people, so the Dharma-protectors listen to the Dharma. These are the associators who come in response to sitting on the seat of the emptiness of all phenomena. 

If this Dharma teacher is in an empty place,
 there are no other people around. Yet there are the Dharma-protectors who come to act as listeners. So, a teacher of the Dharma must be mindful. When among people, there are people listening. When in empty places, there are the eight classes of Dharma-protectors listening. All the same, our state of mind must be the empty and still wondrous Dharma. So, “The Dharma-protectors listen to the Dharma”. They have already been taught and transformed by the Buddha, so these Dharma-protectors are all associators. “[They] come in response to sitting on the seat of the emptiness of all phenomena”. This is coming in response to taking the emptiness of all phenomena as the seat. In empty places there are still the eight classes of Dharma-protectors.

“At that time I will widely dispatch heavenly beings, dragons, yaksas, gandharvas and asuras to listen to them teach the Dharma”. They will all come to listen to the Dharma, all the eight classes of Dharma-protectors. They will all be transformed and dispatched by the Tathagata’s spiritual power.

So, if we teach the sutra in a very crowded place, there are [many] people who come to listen. But it is the same in an empty and spacious place; there, the Dharma-protectors come to listen. They are transformed and dispatched by the Buddha’s spiritual power. This is to say, when we listen to the teachings, it is not just we who listen. The surrounding space is full of tangible and intangible beings who listen as well. It is the same when we recite sutras, when we uphold, chant, recite and teach the sutra. Everywhere, even in empty places, there are Dharma-protectors. This is what the Buddha meant when He said. He would “cover them with His clothing”. We only need to uphold a single phrase for the Buddha to safeguard us and cover us with His clothing. We spoke about this earlier.

So, when we all recite sutras, we must chant in a loud voice. As we do so, our voices come together as one; this shows the harmony and sincerity of our hearts. As we spread the Dharma into empty space, the Dharma-protectors will also hear it. They are transformed and dispatched by the Buddha to safeguard our place of practice. So, as we listen to the Dharma we must be mindful. We must be reverent and place importance on the Dharma. We must earnestly listen and not be indolent. [We must follow] the Three Directives; as we listen to this sutra, we must take them in to prepare our minds. We must be prepared to uphold this sutra. This is why we must all always be mindful.

Episode 1242 – Abide in the Three Directives

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>> “By embracing all living things with compassion, we ultimately benefit ourselves. Entering this room of compassion is known as ‘wearing the clothing of gentleness and patience.’ We transform sentient beings all day, yet do not see any beings to transform. Patience and the Six Perfections can protect us from harmful anger.”

>> The World-Honored One teaches us to enter His room, wear His clothing and sit upon His seat. Without these Three Directives, how can we promote the sutras as Dharma teachers? The five kinds of Dharma teachers use these Three Directives to direct themselves. Thus it says they peacefully abide in these directives and use these to transform others, teaching the Dharma with hearts that never grow indolent.

>> The five kinds of Dharma masters: 1. Those who accept and uphold this sutra 2. Those who read this sutra 3. Those who recite this sutra 4. Those who explain it 5. Those who transcribe it. These five kinds are the ones “who promote the Lotus Sutra.” They are called “the five kinds of Dharma teachers.”

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

>> “They abide peacefully in these, and then, with hearts that never grow indolent, for all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively.”

>> Abide peacefully in these: This means to abide peacefully in the throne of compassion, patience and the emptiness of phenomena. Dharma masters use these three practices to discipline themselves. Thus it says, “abide peacefully in these.”

>> With hearts that never grow indolent: Though we may be compassionate and patient and understand the empty nature of phenomena, if we are still indolent, promoting this sutra will be difficult. Thus, this sutra says, “with hearts that never grow indolent.”

>> We use this to transform others, so it says to teach the Dharma with a heart that never grows indolent. Thus, the Buddha taught us to enter His room, wear His clothing and sit on His seat. Without these Three Directives, how can we promote the sutra as Dharma teachers?

>> For all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively: This is teaching the Dharma to others. This says that those who teach the Dharma must maintain these directives and never succumb to indolence again. These are the directives for teaching this sutra in the era of Dharma-decay. Only in this way can they teach this sutra to Bodhisattvas.

>> Those who are learning must also cultivate and practice like this, so that they can attain Buddhahood in future lifetimes. Thus, to benefit living things, compassion is foremost, and we must take patience as our foundation. In teaching the Dharma, we must be rooted in selflessness. Those who can practice the Three Directives to promote the great teachings are thus called Dharma teachers.

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“By embracing all living things with compassion,
we ultimately benefit ourselves.
Entering this room of compassion
is known as ‘wearing the clothing of gentleness and patience.’
We transform sentient beings all day,
yet do not see any beings to transform.
Patience and the Six Perfections
can protect us from harmful anger.”

“By embracing all living things with compassion, we ultimately benefit ourselves.” From this passage, we can understand the meaning of compassion. It is out of compassion that we safeguard all sentient beings with love; this is our fundamental duty. We want to enter the Tathagata’s room and have great compassion equal to the Buddha’s, viewing all sentient beings as one with us, having universal compassion this is the Buddha’s unconditional loving-kindness and universal compassion; He is one with the universe. So, “embracing all living things with compassion,” is to protect all sentient beings in the world. In doing so, “We ultimately benefit ourselves.” Being able to learn the Buddha’s teachings, to learn the Buddha’s compassion and cherish all sentient beings [is our benefit]. We might say that it is we who love others, but actually, everyone’s gratitude toward us is also a form of love, a respectful love is also a form of love, a love of respect. Therefore, when we willingly serve others, it will ultimately come back; it will come back to benefit us.

This is entering the Tathagata’s room. When it is sunny outside, we all feel very hot. Or during blizzards or heavy rains, when the snow falls, it is so cold! We need a place where we can take shelter. When heavy rains come, we need to find shelter. By entering the Tathagata’s room, we are sheltered from the wind and rain and do not need to suffer from the freezing cold. In the end, who benefits from this? We are the ones who benefit from entering. The principle is the same. If we have the Buddha’s heart, which is to cherish all sentient beings in the world, in fact, we will also enjoy the gratitude from all beings in the world as well. This is why we must be grateful. Through mutual gratitude, everyone attains some benefit. So, by embracing sentient beings with compassion, we ourselves ultimately benefit. When it comes to us ourselves, we must mindfully seek to experience this. If all sentient beings in the world are at peace, we will naturally be at peace as well.

“Entering this room of compassion is known as ‘wearing the clothing of gentleness and patience.'” Great compassion is our room, and gentleness and patience are our clothing. If we enter this room, it will be like wearing a very warm clothing. We need not fear the cold weather. This clothing can also shield us from the wind and cover our bodies. Whether it is winter or summer, we will wear appropriate clothes that fit to cover our bodies. This clothing will dignify our bodies and also protect our minds. Our body and mind both receive protection when we wear this clothing.

“We transform sentient beings all day, yet do not see any beings to transform.” We say we want to transform sentient beings, but in fact there are no beings to be delivered. This is because everyone intrinsically has the Tathagata’s nature of True Suchness. We all innately have this capacity and potential. Since everybody has the same potential as we do, who are we going to transform? So, while we desire to rescue other people, it is actually we who are rescued. As we are rescued by the Dharma, our wisdom-life grows. This is all because, in our past lifetimes, we have been permeated by the Dharma. Now, in this lifetime, we have these conditions, so we are just reviewing the Dharma again. With these causes and conditions, we can then transmit it to everyone else. Those with affinities will naturally draw near us to listen. As they listen, they will naturally feel joy and gain insights. Likewise, they can gain the Buddha’s protection.

As we discussed previously, if sentient beings can hear the Lotus Sutra, even a single line or verse of it, they will be covered by the robe of all Buddhas. As long as we listen to this sutra, give rise to joy and enter it ourselves, begin to enter this door to the Dharma, we can then understand how to apply the Dharma in the course of our daily living. We transform sentient beings all day and spend all day simply applying the Dharma in our daily living. Then, what other teachings are left to teach, left to transform people? Everyone has this innate capacity. Everyone has this latent potential. We can all use this [capacity] to uphold the sutra and spread the Dharma. As long as we follow these guidelines as we walk [our path], then we are always teaching the Dharma in our life.

This is like [our volunteers] in Zimbabwe. Mr. Chu has already spent many years in [Zimbabwe]. For a long time now, the locals there have been receiving. Tzu Chi’s spirit and principles. We help them [by providing] tangible materials and inspire them with this intangible spirit and principles, mobilizing them with love. In the past several years, they have sent volunteers back [to Taiwan] to become certified. Every year, they train [new volunteers] and send them here to be certified. Although there are not many of them, they are very dedicated. After they come back [for certification] and then return, their diligence is evident in how they put the teachings into action.

They belong to a very different culture, with a very different [way of life]. Yet the Dharma they have learned here, those spiritual principles, these methods, are brought back with them. Even though the environment in their country is so different from ours, though they live [without many] material resources and face many other [challenges] in their lives, having taken these teachings back with them, they apply the same [love] in their interpersonal relationships. With this love, and their mutual care and concern, they are able to guide each other. They will always be able to feel this love, this selflessness with which they care for others.

Everyone knows how it feels to take care of others. Everybody knows that taking care of others is a way of being close to people. This is the love and gratitude people feel for one another. Recently [in 2016], around May or June, on one occasion, volunteers from seven or eight regions planned a gathering. One of the volunteers said, “Since so many people will be gathered here, why don’t we hold an activity? For this activity, let’s do a street clean-up. There is a place in the market that is dirty and disorganized. Why don’t we learn from the spirit of the Cash for Relief Program?”

Although they had not used this program before, they appealed to everyone’s spirit of serving others with love through their actions. In that filthy place with poor sanitation, they [planned to] set out and help the local people clean up and care for their neighbors. Everyone gathered together, and after their meeting, they thought, “This is great! They also do this in Taiwan, caring for the community and guiding others to also contribute with the power of their love.”

And so, this was how they started. There were 70 volunteers or so from that area along with over 100 people from eight other places. Altogether, there were over 200 volunteers. They attracted everyone’s attention as they cleaned the street with so much joy. The street was very messy. It was very dirty; the sanitation there was poor. At dawn, they set out to begin cleaning. Volunteers from more remote areas took two buses and then walked to join the local volunteers. There were over 200 people cleaning that street; it was quite a big team.

Everyone looked so spirited and joyful. They cleaned from morning until noon. Turning around to see [their work], the road looked good as new. It looked so clean and welcoming! Everybody was so happy, and they began to sing. They sang there in the streets. All the songs they sang went something like, “Thank you Master Cheng Yen for guiding and transforming us with the Dharma. Tzu Chi’s teachings have opened our hearts. They bring us happiness and joy every day.” They recited and sang this all along the way.

Another 10 or 20 minutes down the road, they saw a place that was even more filthy. Before they arrived, that place was a garbage heap; it was like a mountain of garbage. That place was a market, where people sold various items. Yet when they walked in, the smell was terrible. All kinds of [trash were strewn around], but the more than 200 volunteers did not mind at all. They were still very happy and began to clean the entire space. They sorted all the garbage that needed sorting and cleaned everything that needed cleaning. They made the market very lively. [Others] watched this group of volunteers who had suddenly [appeared], and were joyfully singing and holding their cleaning tools as they entered the marketplace. They happily cleaned up the garbage, working from noon to dusk.

When everyone saw it [afterwards], it was completely different. The vendors, who were there since early morning and the customers, stood there discussing what had happened. “Where did they come from?” Someone said, “They came from Taiwan; they [are called] Tzu Chi. They often come here to distribute goods.” Another said, “These are our own local people, who brought the spirit of love from Taiwan. They brought it to us here.” Everybody, the businessmen and their customers, started to discuss this.

Some people were deeply moved by this. After the group finished the cleaning, from noon to evening, some of the people doing business there approached them and said, “Thank you for what you have done. You took this unsanitary, smelly place, and in half a day, you transformed it completely. We all feel so ashamed. When we were doing business and selling our goods here, we just dumped all our trash here. From now on, we will not keep dumping our trash.” One of them said, “I hope that since I do business here, I can also work to maintain this place and keep it clean. I want to be like you.”

This happened recently in Zimbabwe, Africa. This is giving with love. Would you say that we gave them the Dharma? It is was simply that our [volunteer] seeds were willing to carry the methods of Tzu Chi over there with them and combine it with the principles of the Jing Si Dharma-lineage. [This is] the Jing Si Dharma-lineage and the Tzu Chi School of Buddhism. The Dharma-lineage is our spirit and principles. The school is how we apply these methods in action. Once they accept and affirm them, they combine the two together and bring them back [to their country]. Over a few years, starting from a small area, they gradually expanded. Now they have already influenced the local people. Today, their reach continues to expand, For those who are volunteers now, we can see that they also have seeds of love. [They] had to take two buses and transfer twice, then walk to the site. These people have been certified already; for everyone to gather there like this, we can see that in the land they have cultivated, the seeds have already begun to sprout. Gradually as their reach grows wider, these seeds will also grow in number.

They have cultivated that land by serving others, and sprouts of Bodhi have already begun to appear. In due time, they will naturally grow into a forest of Bodhi. This is how people exert mutual influence. So, we want to transform sentient beings, but though we transform sentient beings all day, we do not see any sentient beings to transform. From the start, everyone innately has this latent potential. They intrinsically possess this potential. So long as they can accept this idea, they can naturally begin exercising this potential for transforming themselves and others. They have taken the Dharma to heart. These past few years, those who came back to become certified are always filled with gratitude, and constantly serve others with love. By serving with love, what they attain in return is receiving gratitude from others. Thus gratitude and love form an endless cycle. This is how it grows. Everyone intrinsically has Tathagata-nature; we all have this potential that we can exercise. I am truly grateful. Simply hearing the news they report back and seeing the pictures they send makes my heart feel joyful. There they have transformed themselves and others and continuously pass on the teachings. Even the smallest seeds can exercise great potential.

While watching Da Ai TV, I saw that around 400 or 500 young volunteers [from Jing Si Bookstore] came to Guandu. At that place, they performed a musical sutra adaptation. They started with the Medicine Buddha Sutra, then the Sutra of Infinite Meanings, and even the Lotus Sutra, with. “A Lotus Emerging from the Mud.” This lasted more than two hours. The children ranged from 3 to 12 years old. These 400 to 500 children also brought their parents and grandparents. There were more than 2000 people at Tzu Chi’s Guandu campus. This is truly transforming sentient beings. Downstairs and upstairs, every available space was packed with people. These children guided and transformed three generations of their families. Some families had three generations [come], including parents and grandparents. Some even had great grandparents, and all four generations were gathered there.

Those who performed all agreed to be vegetarian; they had to uphold this precept to be qualified to participate in the performance. This is also one of the purposes. This is also using the power of love. It has been a long period of nurturing them; since age 3 or 4 until now, in middle school. Several children are now attending. Tzu Chi Middle School in Hualien. That day, they also went to Taipei to pass on their experiences.

They went to teach the newer young volunteers, “This is how to host [the show]. This is how you stand on the stage. If you still have time, speak a little slower. If time is almost up, you need to speak faster. If people have not shown up yet, you can speak about how you are feeling to speak a little longer.”

“If people are waiting, then you should stick to the script.” They used this approach to teach them and accompany them. Even these young volunteers are working with generation after generation. This is transmitting the Dharma.

I am very grateful; with the Dharma as its source, these songs were composed and arranged with [sign] language. Each performer was one who transmits the Dharma. Beginning with the composer, Mr. Kuo, and the creative direction of Tzu Yue, what began as tiny seeds continuously developed and flourished. Now in Africa, they are also able to perform; they also have seeds there. This is [why] we must spread the Dharma.

So, the Lotus Sutra is now emphasizing how we must spread the Dharma. We need to enter the room of compassion. “Great compassion is the room, gentleness and patience is the clothing and the emptiness of all phenomena is the seat; being here at this place, one expounds the Dharma.” The most important thing in this chapter is upholding the sutra. We need to diligently uphold the sutra and earnestly spread the Dharma. When we have this Dharma, the seeds will sprout. We need to be like these seeds; we need to work hard to cultivate the field of our minds and sow the seeds of love there. Naturally, the seeds will grow densely together, until they grow into a large [forest]. This is what it means to spread the Dharma; this is the power of love.

Therefore, we must not say, “I am one who spreads the Dharma” but merely cling to how we are spreading the Dharma. Actually, “We transform sentient beings all day yet do not see any beings to transform.” We are transforming sentient beings every day. However, as the Dharma spreads further, others are already going out to transform people. Once others accepted the Dharma themselves, they too began to spread the Dharma, passing it down through the generations. Everybody has the innate potential to do this. So, we must earnestly put our heart into it; we need the power of our long-lasting love, [giving constantly] with utmost sincerity continuing to just do it.

“Patience and the Six Perfections can protect us from harmful anger.” We need to be mindful; spreading this sutra requires a lot of patience. Regarding the story in Zimbabwe we just spoke of, is spreading the Dharma really that simple? They also underwent many trials. Those children we just talked about, for so many years, from such a young age, have been able to accept the teachings. Their parents have been so supportive throughout. This is not easy either, is it? They have made it through many challenges that required a lot of patience and resilience in order to continually overcome.

This is why we must have patience and practice the Six Perfections, [which are] giving, upholding precepts, patience, diligence, Samadhi and wisdom. We must practice the Six Perfections continuously. To do this, we need to have patience, the patience of the Six Perfections. This patience can guard against anger, arrogance and the tendency to lose our temper and give rise to [deviant] thoughts. With patience, we will naturally prevent these; it “can protect us from harmful anger.” If we have this anger and ignorance, they can damage our spiritual aspirations or cause us to give up halfway through. We must work hard to prevent this. We must put on the clothing of patience. Wearing it, we can praise others’ virtue while concealing faults and end evil and do good. We must work toward this continuously.

The World-Honored One teaches us to enter the Tathagata’s room. The Tathagata’s room is the World-Honored One’s state of enlightenment. Thus, “the World-Honored One teaches us to enter His room. His” here refers to the great self of the Buddha.

The World-Honored One teaches us to enter His room, wear His clothing and sit upon His seat. Without these Three Directives, how can we promote the sutras as Dharma teachers? The five kinds of Dharma teachers use these Three Directives to direct themselves. Thus it says they peacefully abide in these directives and use these to transform others, teaching the Dharma with hearts that never grow indolent.

The Buddha has already attained enlightenment, united as one with all things in the universe. This is the Buddha’s room; this is entering the Tathagata’s room. “Entering His room” means “entering the Tathagata’s room. Wearing His clothing” means “wearing the Tathagata’s clothing. Sitting on His seat” means “sitting on the Tathagata’s seat. Without these Three Directives, how can we promote the sutra as Dharma teachers?” Without these Three Directives, without entering the Tathagata’s room, wearing the Tathagata’s clothing, and sitting on the Tathagata’s seat, without these guidelines, how can we promote the Dharma and benefit others? So, only by [practicing] these teachings can we become teachers who teach the Dharma, or those who expound the sutras.

There are five kinds of Dharma teachers. As the sutra previously mentioned, there are five kinds of Dharma teachers. These five kinds of Dharma teachers use Three Directives to direct themselves. “Thus it says they peacefully abide in these directives and use these to transform others, teaching the Dharma with hearts that never grow indolent.” Everybody should remember the Three Directives that I just mentioned a moment ago. “Entering the Tathagata’s room, wearing the Tathagata’s clothing, and sitting on the Tathagata’s seat” are the Three Directives. “Great compassion is the room, gentleness and patience is the clothing, and the emptiness of all phenomena is the seat.” These are “the Tathagata’s room, clothing and seat.” These are the Three Directives; Only when we abide by these can we always remain diligent.

Who are the five kinds of Dharma teachers? Let us review one more time.

The five kinds of Dharma masters: 1. Those who accept and uphold this sutra 2. Those who read this sutra 3. Those who recite this sutra 4. Those who explain it 5. Those who transcribe it. These five kinds are the ones “who promote the Lotus Sutra.” They are called “the five kinds of Dharma teachers.”

The sutras must be passed down. During the Buddha’s era, He encouraged everyone to read and recite, meaning they needed to memorize the sutras. It was not like now, when it is so simple to print. Now we can just reach out our hand and pick it up. They did not have this back then. Back then, they had to read, recite and memorize. They had to know [the sutras] by heart. Without printing, they needed people to transcribe and copy down the entire sutra so it could be disseminated more widely for people to read. Thus, it was necessary to uphold, read, recite and transcribe this sutra. This is how the sutras were spread. Most important of all is expounding the sutra and putting it into practice. This is the most important.

As the previous sutra passage says,

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

We have explained this previously. Everyone must be mindful.

“They abide peacefully in these, and then, with hearts that never grow indolent, for all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively.”

First, we need to abide peacefully in these Three Directives. Then, we need to be diligent and not grow indolent. “For all Bodhisattvas,” for all newly-inspired Bodhisattvas, as well as the fourfold assembly, we must expound the Lotus Sutra. These were all newly-inspired Bodhisattvas. There are both male and female lay and monastic practitioners; this is called the fourfold assembly.

To “abide peacefully in these” means to “abide peacefully on the seat of compassion, patience and the emptiness of phenomena.” We must all be clear on this. “Dharma teachers use these Three Directives to discipline themselves.” Those who teach the Dharma must take these three practices as rules to guide them. They must have these rules to follow. Thus it says, “abide peacefully in these.”

Abide peacefully in these: This means to abide peacefully in the throne of compassion, patience and the emptiness of phenomena. Dharma masters use these three practices to discipline themselves. Thus it says, “abide peacefully in these.”

When we expound the Dharma, if we do not have standards for ourselves, if we do not have these kinds of rules, then we are not qualified to expound the Dharma.

With hearts that never grow indolent: Though we may be compassionate and patient and understand the empty nature of phenomena, if we are still indolent, promoting this sutra will be difficult. Thus, this sutra says, “with hearts that never grow indolent.”

So, [we need], “hearts that never grow indolent.” We have these Three Directives, and we must be very diligent. We must have great resolve within. Otherwise, the sutra is very long, and its Dharma very abundant. It is the cure which adapts to this world. We cannot just read this sutra. We must [observe] the modern way of living, and determine which teachings to apply. For this, we must be mindful and very patient. This will not happen quickly; it takes a long time. We must use Dharma to guide and mobilize people in a way suitable to their lifestyle. And so, we need to be very patient and never grow indolent.

“Though we may be compassionate and patient and understand the empty nature of phenomena, if we are still indolent, promoting the sutra will be difficult.” Though we may be compassionate and patient, and understand the empty nature of phenomena, we [may still] retreat from our diligent resolve. Even though we are patient and understand the teachings, we may still be a little indolent. For example, these past two days, many said to me, “Master, should you rest for a day or two?” But I had to persist. Why is that? Though I have been feeling slightly unwell the past few days, if I stopped to rest because I feel slightly unwell, how could I [promote the sutra]? So, I kept on going, passing each day in the same way. So, I cannot be indolent. The Sutra of Infinite Meanings says, although his body was ill, though the ferryman was in poor health, he still knew how to steer the boat and could still ferry passengers across so he could not be indolent. He still had to work diligently to deliver people and serve as the ferryman.

So, “Though we may be compassionate and patient and understand the empty nature of phenomena, if we are still indolent,” then we must be aware that “promoting this sutra will be difficult.” Promoting this sutra will be very difficult, and we will not be able to teach it to completion. I am also worried about this; will I be able to teach it completely? This sutra is truly very long, and the world changes a lot. I am truly very worried. “Thus, this sutra says, ‘[We must have] hearts that never grow indolent.'” All we can do is persevere; we can never grow indolent. We must teach the Dharma as long as we live. No matter how long our lives will last, life follows the state of things, follows the laws of nature. This is the only way.

Next it says, “We use this to transform others.” We must use this teaching, the Three Directives, to transform and deliver. “So it says to teach the Dharma with a heart that never grows indolent.” We cannot become indolent. We must follow the Three Directives; we must enter the Tathagata’s room, wear the Tathagata’s clothing, and sit on His seat. We must take this Dharma, this sutra, and continually pass it down, not be indolent. As we teach in this way,

We use this to transform others, so it says to teach the Dharma with a heart that never grows indolent. Thus, the Buddha taught us to enter His room, wear His clothing and sit on His seat. Without these Three Directives, how can we promote the sutra as Dharma teachers?

“Thus, the Buddha taught us to enter His room, wear His clothing and sit on His seat. Without these Three Directives, how can we promote the sutra as Dharma teachers?” Therefore, these Three Directives are essential. Moreover, we must never grow indolent.

“For all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively.” So, it was for all Bodhisattvas and the fourfold assembly that they expound the Lotus Sutra. This is teaching the Dharma for the sake of others.

For all Bodhisattvas and the fourfold assembly, they teach this Lotus Sutra extensively: This is teaching the Dharma to others. This says that those who teach the Dharma must maintain these directives and never succumb to indolence again. These are the directives for teaching this sutra in the era of Dharma-decay. Only in this way can they teach this sutra to Bodhisattvas.

The fourfold assembly are the monastic and lay practitioners, each with male and female practitioners. The Lotus Sutra is not just for monastics to teach to laypeople. Not at all. Monastics must also earnestly listen to the Dharma. Only by mindfully listening to the Dharma do we have a way to pass down the teachings for the mutual benefit of the fourfold assembly. Whether we are monastic or lay practitioners, we transmit it for the fourfold assembly. As Buddhist practitioners, as long as someone aspires to learn the Dharma, we must mindfully expound the teachings for them. To do this, we must use these Three Directives. We must never be indolent; we need to be diligent. We must do this for the sake of newly-inspired Bodhisattvas in the future. There are always newly-aspired Bodhisattvas; they may be monastics or lay practitioners. We must continuously expound the Dharma to them. This is “teaching the Dharma to others.”

“This says that those who teach the Dharma must maintain these directives and never succumb to indolence again.” Those who teach the Lotus Sutra have this only this thought in their mind. It is so simple and pure; they single-mindedly vow to transmit the Dharma and uphold this sutra by reciting, reading, transcribing and expounding it. It is that simple and pure. They “must maintain these directives and never succumbing to indolence again.” They single-mindedly resolve to put the teachings into practice. They abide completely within this sutra and its teachings.

The sutra and its teachings have already endowed our lives with an abundance of Dharma. If we apply this sutra in our lives, there will be no complicated matters. We must keep this in mind. “Those who teach the Dharma must maintain these directives and never succumb to indolence again.” We must “enter the Tathagata’s room, wear the Tathagata’s clothing, and sit on the Tathagata’s throne.” We must keep these in mind and not become indolent. “These are the directives for teaching this sutra in the era of Dharma-decay.” In this era of Dharma-decay, these are the directives of those who expound the sutra. These Three Directives are the Tathagata’s room, the clothing of patience, and the throne of the emptiness of phenomena. These must be our guiding principles as we expound the Dharma in the future.

“Only in this way can they teach this sutra to Bodhisattvas.” With pure minds and firm determination, we will naturally be able to [teach this sutra] in this era of Dharma-decay, this era of turbidity. Right now, we are living in the era of Dharma-decay. In this evil world of turbidities, it is crucial to mindfully delve deeply [into the Dharma].

“Those who are learning must also cultivate and practice like this.”

Those who are learning must also cultivate and practice like this, so that they can attain Buddhahood in future lifetimes. Thus, to benefit living things, compassion is foremost, and we must take patience as our foundation. In teaching the Dharma, we must be rooted in selflessness. Those who can practice the Three Directives to promote the great teachings are thus called Dharma teachers.

We who want to expound this sutra and the people listen to it must both be like this. Those who expound it must be pure-hearted, and as those who listen must also be determined and pure-hearted. So, “By practicing like this they can attain Buddhahood in future lifetimes.” They must also abide by these teachings. This sutra is the path to Buddhahood. This is the path we must follow. The people who lead us have also walked this path, and we who follow them must walk it as well. This is the path to Buddhahood, which leads us the Tathagata’ room; it guides us to enter the Tathagata’ room, to wear the Tathagata’s clothing and to understand the empty nature of all phenomena. We are all walking to this place together this is the path for Buddhist practitioners to attain Buddhahood. We learn [the Buddha’s teaching] to attain Buddhahood. If we learn without hoping to attain Buddhahood, then what is the point or learning? We learn the Buddha’s teachings to attain Buddhahood.

“Thus, to benefit living things, compassion is foremost, and we must have patience as our foundation.” We must have compassion and enter the Tathagata’s room. With great loving-kindness and compassion, we enter the Tathagata’s room. Gentleness and patience are the clothing. This means that patience is necessary to be able to continue [in our practice] whether it is with our body or mind, our state of mind or our physical conduct. We must have a patient state of mind, completely eliminate our afflictions and maintain a focused, settled and determined mind to practice the perfect teachings of the Lotus Sutra. We must have this kind of determination to listen, learn, and expound; we must be able to do this.

“In teaching the Dharma, we must be rooted in selflessness.” I am not the [only] one who can expound the Dharma. In fact, many people can expound the Dharma. Once we hear the Dharma, we digest it, comprehend it and put the teachings of this sutra into practice, applying it in our lives and integrating it into our dealings with people and matters. It should be that simple. So, we must be mindful. “In teaching the Dharma, we must be rooted in selflessness.” Since the emptiness of all phenomena is the seat, those who expound the Dharma have no Dharma to expound. We can expound the Dharma all day, yet do not see any Dharma to expound. Therefore, there is nothing for us to cling to nor any reason to be arrogant.

“Those who can practice the Three Directives to promote the great teachings are thus called Dharma teachers.” We must abide by the Three Directives of the perfect teachings. The Lotus Sutra is the perfect teaching. It is the king of all sutras, foremost among them. So, we must be earnestly mindful. We need to earnestly listen to this sutra and apply its teachings in our daily life so that the teachings will become our own. Otherwise, the Dharma will leak away as soon as we hear it. We must always return to the Tathagata. We return to the Tathagata’s [state] where there is no Dharma to expound. There will be no one to listen to the Dharma, nor anyone to teach it either. We will have already returned to true emptiness. So, when we hear it, we must bring wondrous existence back to our hearts. We must not only return to true emptiness. When we listen to the Dharma, we must take it in as wondrous existence and apply it. So, we must always be mindful.

Episode 1241 – Upholding the Three Directives Benefits All

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>> “The Textual Commentary on the Lotus Sutra says the Three Directives must be possessed by those who promote and spread the teachings of this sutra. In benefitting living beings, compassion is the foremost and we must take patience as our foundation. In teaching the Dharma, we must be rooted in selflessness and sit on the seat of the emptiness of all phenomena. By being able to uphold the Three Directives, we can benefit ourselves as well as others.”

>> “These good men and good women must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. Then they should teach this sutra extensively to the fourfold assembly.”

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

>> The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings: For the realms of all sentient beings, because we have hearts of loving-kindness, we eradicate all their worries and afflictions and give them happiness.  Because we have hearts of compassion, we save them through skillful means, relieving them of suffering and hardships. A heart like this can accommodate everything. It is the room of loving-kindness and compassion.

>> “The Dharma-nature of the supreme meaning of emptiness that the Tathagata Himself realized is the room that the Tathagata always peacefully abides in. Only with this can He benefit sentient beings and give them joy. Entering great loving-kindness and compassion as the room.”

>> Loving-kindness and compassion are two of the Four Infinite Minds. There are three categories: 1. Loving-kindness and compassion arising from affinities with living beings 2. Loving-kindness and compassion arising from affinities with the Dharma 3. Unconditional loving-kindness and compassion. If people can abide peacefully in this mindset, they are said to have entered the Tathagata’s room.

>> 1. Compassion arising from affinities with living beings: Upon seeing others in pain and suffering, we long to rescue them. Because we perceive an appearance of the self, we perceive the appearance of sentient beings.

>> 2. Compassion arising from affinities with the Dharma. Through the wisdom we attain through the contemplation of the twofold emptiness, we completely rid ourselves of our perceptions of sentient beings. Thus we give rise to compassion. Our wisdom of contemplation also has the function to allow us to perceive appearances of the Dharma.

>> 3. Unconditional compassion: we perceive that from the very beginning, sentient beings and the Buddha have always been as one. There is no such thing as a state of compassion, nor is there a heart that can give rise to compassion. This path of no function leads to the great compassion of the Tathagata.

>> “By covering all living things with compassion, we ultimately benefit ourselves. This is known as the room. Those who enter this room transform sentient beings all day, yet do not see any beings to transform.”

>> “The Tathagata’s robe is a heart of gentleness and patience: When we are gentle, we do not become angry with others. When we are patient, we do not seek revenge. When we are conscientious and humble, we are said to be wearing the robe.

>> “Clothing has the function of regulating cold and heat on the outside and protecting one’s life on the inside. The ability to be gentle and patient shields us from external violence and evil and allows us to maintain internal virtue and goodness. This is what it means to wear the Tathagata’s clothing.”

>> Patience is one of the Six Paramitas. By being gentle, we can overcome hardness. By being peaceful, we can embrace living things. By being patient, we can influence things, shield one another as we transform ugliness and put an end to evil. By teaching others to commend goodness and praising them accordingly, we will be dignified with merits and virtues. This is known as the robe of patience.

>> The Tathagata’s seat is the realization of the emptiness of all phenomena: One who realizes the wisdom of suchness is called Tathagata. Those with the wisdom of suchness constantly resonate with and realize the essence of the principle of suchness, which is that all phenomena are ultimately empty and still. This is called “sitting on the Tathagata’s seat.”

>> “The realization of the emptiness of all phenomena is the impartial wondrous Dharma that the Buddha realized Himself. The true emptiness of ultimate reality is that with freedom from all appearances, we realize all phenomena.”

>> The realization of the emptiness of phenomena brings peace to the mind. The state of utmost freedom among all phenomena is known as the throne. Those who sit upon this throne teach the Dharma all day long, yet do not see any Dharma to be taught.

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“The Textual Commentary on the Lotus Sutra says
the Three Directives
must be possessed by those who promote and spread the teachings of this sutra.
In benefitting living beings, compassion is the foremost
and we must take patience as our foundation.
In teaching the Dharma, we must be rooted in selflessness
and sit on the seat of the emptiness of all phenomena.
By being able to uphold the Three Directives, we can benefit ourselves as well as others.”

In spreading this sutra, the three things that are essential are the Three Directives [for Spreading the Sutras]. The Three Directives are to enter into the Tathagata’s room, to wear the Tathagata’s clothing and to sit on the Tathagata’s seat. So, once we have formed our aspiration, in order to begin upholding the sutras and promoting the Dharma, we need to have these three essential methods. These methods are crucial to this sutra, so the Textual Commentary on the Lotus Sutra also carefully emphasized their importance by organizing them into the Three Directives.

So, it says that those of us who spread this sutra must be equipped with these methods. This is there especially to remind us. So, we want to benefit living beings. To “benefit living beings” is to deliver sentient beings. For the sake of the whole world, we must find ways to transform sentient beings, and not only those in the human realm, but in the Six Realms and Three Evil Destinies too. The Six Realms and Three Evil Destinies are can be seen in our world. The wealthy live like heavenly beings. Average peoples’ lives are like the human realm. Those who suffer live like they are in hell. Those who reject all discipline live like they are in the animal realm. Those who suffer from poverty are like the hungry ghosts. These six [states of being], along with the disharmony of people’s heart in this world, result in constant conflict. Our bad tempers, anger, hatred and animosity result in endless manmade calamities. Isn’t this due to the presence of all Six Realms in this world? Within the Six Realms, we can clearly see the Three Evil Destinies and the asura realm. [Those in these states] live with many afflictions and unbearable pain and suffering.

So, within our human realm, at the top is heaven, where people enjoy wealth. At the bottom are the Three Destinies, and the asura [destiny]. These are found throughout the world. Considering this, doesn’t it make sense to be more mindful of the Buddha’s teachings and the true principles? Wealth grants a heaven-like existence on Earth, but it is not ever-lasting. We must view these things mindfully. In their present lives, some might be very rich and prosperous, with satisfying careers, but will this kind of satisfaction last forever? The human world is impermanent; impermanence can easily strike at any moment. So what good is pursuing the heaven realm on earth?

If we live in the ordinary human world, we must follow the rules and do good deeds. Following the rules means that at home, in life, we must fulfill our roles in society. While this is good, while this is the kind of world society needs, we must further consider the Eight Sufferings of human life. They are birth, aging, illness, death, parting from loved ones, meeting those we hate, not getting what we want and the raging Five Aggregates. No one can escape from these Eight Great Sufferings. If we live our lives unaware of them, time will have passed us by without our awareness. The process of birth, aging, illness and death, leads us closer to [the end] with each passing day. Where is the joy in this?

We are like a fish in [a fishbowl]. The water leaks out every day, drop by drop by drop, leaking out continuously until the water dries up around the fish. Our own lives are just like the fish and water in the fishbowl. Though we lead such uneventful lives, [we cannot escape] birth, aging, illness, death, parting from loved ones, meeting those we hate, the raging Five Aggregates or any other kind of mental or physical suffering. Indeed! Human life is full of unbearable suffering. Clearly there is much poverty and suffering and many natural and manmade disasters. In this world of unbearable suffering, what is worth having emotional attachments to? If we want to be able to escape samsara, only the wondrous Dharma, the Buddha’s teaching, [can help us].

The Buddha realized the true principles of this world and all things in the universe. He helped us so that during our time as humans, we might thoroughly understand everything. If, with all things, all people and all matters, we have a thorough understanding, we do not give rise to greed, anger, ignorance, arrogance or doubt. When we understand everything completely, naturally we will be able to display self-discipline in our interpersonal relationships. We will conduct our lives harmoniously, earnestly focus on learning the Path. The Path is applied in our daily living to eliminate our 84,000 subtle afflictions, to completely eliminate dust-like delusions. All 84,000 types of ignorance and dust-like delusions must be completely eliminated.

Of course, this is not possible in one lifetime, nor just in past, present and future lifetimes. Rather, it takes many lifetimes. With the karmic conditions from many lifetimes, we are now able to practice the perfect teachings of the Wondrous Lotus Sutra together. [These karmic conditions] enable us to hear, teach, read, recite and so on. We can understand the Dharma and take it to heart. What remarkable karmic conditions these are! These karmic conditions are not from this lifetime, but rather from our many past lives; they were accumulated with great difficulty.

In the Buddha’s era, to see Him or hear the Dharma was not easy either. The Buddha taught the sutras for over 40 years before [teaching] the Lotus Sutra. At that time, when the Buddha was ready to open up the door of skillful means and reveal the True Dharma, 5000 people left the assembly. They were there, but when He was ready to teach it, these 5000 people left. Clearly, we must truly be mindful to finish this, to, from start to finish, firmly accept and uphold the sutra in its entirety. To listen to it mindfully, read it mindfully and teach it mindfully is truly not easily done! It is not easy. Furthermore, now (in 2016), the world’s population is over seven billion. How many people know about the Buddha’s teachings? And of those who do, how many are. Buddhist practitioners with correct beliefs? And of the practitioners with correct beliefs, how many can accept the principles of the Lotus Sutra and truly put them into practice in their lives? If we take time to consider this, it is truly [quite rare].

So, in the Chapter on Dharma Teachers, the Buddha repeatedly [addressed]. Medicine King as the Dharma’s recipient. He constantly addressed Medicine King Bodhisattva because Medicine King put the perfect teachings into practice. He engaged in practice by going among people. He sought the Dharma eagerly and made vows [to serve others]. Thus, Medicine King Bodhisattva, in the Chapter on Dharma Teachers, was the most appropriate representative. So, the Buddha made Medicine King Bodhisattva the initiator of the teachings. The Buddha deliberately addressed. Medicine King, saying, “You must listen carefully to the difficulties and merits of upholding this sutra. Even if you only hear one phrase or one verse, you will be safeguarded by all Buddhas.” This is from the previous passage that we discussed.

If we listen and take [the teachings] to heart, this shows that we have formed our resolve and strengthened our resolve. We can take the first steps and continue walking. Once we have started walking [on the path], then naturally the Dharma-protectors will safeguard us. We will also be safeguarded by all Buddhas; we will be covered by Their robes. We should remember this from the previous passage. This shows that we are willing to form aspirations to earnestly and mindfully seek to experience and understand the Lotus Sutra. This is a very difficult thing to do.

Once we form this aspiration, we must begin “benefitting living beings [with] compassion as the foremost.” If we want to benefit sentient beings, in all that we do, we must comprehend sentient beings’ suffering, their transmigration in cyclic existence and understand how they create karma due to afflictions and ignorance. So, there is much [we must understand]. The Buddha looks forward to His disciples being able to benefit and transform sentient beings. This is what it means to “benefit living beings.” Whether they are humans or animals, we must demonstrate our compassion for all life. So, we must make compassion the foremost.

“We must take patience as our foundation.” We must be patient; spiritual practice is not very easy, so we must be patient. Without patience, we cannot continue on this path. Although the great Bodhi-path is very straight and even, if we do not have patience, we will not be able to keep walking. So, we must be patient. Maras will come to disrupt this right path. This is a common occurrence, so we must demonstrate our sincerity and be focused and determined. Thus, “We must take patience as our foundation.” Truly, we must be very patient. Otherwise, in our efforts to truly benefit others, we will face many difficulties.

For the Buddha to attain Buddhahood, He first had to conquer Mara. He had to vanquish the many armies of Mara, those many afflictions. Only after breaking through the armies of Mara could He attain perfect enlightenment. How much more so must this be for those who aspire to follow the Bodhisattva-path. Of course, Mara [represents our] afflictions. When we are surrounded by afflictions, we must persevere and endure. We must be able to endure anything. So, [patience] is essential for upholding the sutra.

Next, it says, “In teaching the Dharma, we must be rooted in selflessness.” In fact, there is no Dharma to be taught; the Diamond Sutra tells us this. It is not me who is able to teach the Dharma. I also had to take common knowledge of the sutras in order to understand them. I was not born able to teach the Dharma. I also had to be very mindful and work hard to experience the truth [of the sutra]. Once I understood the Dharma, I also had to observe worldly matters among people. I am very grateful! The Buddha-Dharma is wondrous, and in the Buddha’s wisdom, what He first taught more than 2000 years ago, still [applies to] modern affairs. His teachings are still applicable in our modern times; applying them today can cure our world. When I share these [teachings] with you, there is no Dharma that I can teach. So, “In teaching the Dharma, we must be rooted in selflessness.” It is not that I am able to teach it; I can only try to be more mindful. In fact, after I teach it, sometimes I may forget it also, so I have to review it again from the beginning to help myself remember. In the end, we are only human, so, “In teaching the Dharma, we must be rooted in selflessness.”

We must “sit on the seat of the emptiness of all phenomena.” All phenomena are empty. Without the view of people, self or lifespan, all appearances are eliminated. This is to say, I simply teach the Dharma that I understand to others for them to understand.

“By being able to uphold the Three Directives, we can benefit ourselves as well as others.” We should [uphold] these Three Directives, taking great compassion as our room, gentleness and patience as our clothing and the emptiness of all phenomena as our seat. If we are able to apply these Three Directives in our daily living to uphold this sutra, we are naturally benefitting ourselves. I myself am also very happy. Although I am very busy every day, I must earnestly seize the time. By seizing the time and quickly immersing ourselves in the Dharma, we will feel very joyful. Anything that we encounter today, any kind of afflictions, will be resolved immediately. Having no afflictions is benefiting to ourselves. But how do we share these insights with everyone else? This is benefiting others. When we see everyone accept [the Dharma], put it into practice in their lives and go far and wide to help others everywhere, this is joy; they too are joyful doing it.

During the seventh lunar month [of 2016], the auspicious month, the month for filial piety and the month for repaying grace, volunteers gathered at Taipei’s. Chiang Kai-shek Memorial Hall. In three days [of performances], we demonstrated the teachings of the Bodhisattva-path, which are all about caring for the world. The Bodhisattva spirit [was demonstrated] continuously in that place. Tang Meiyun and Sun Cuifeng and their two theater troupes were at the Chiang Kai-shek Memorial Hall for three days working in concert with the Tzu Chi volunteers, These great Living Bodhisattvas express [this spirit] in their performances. With the cadence of the sutra passages accompanied by body language, they expressed the truth of the Buddha-Dharma, the truth found within the sutras. Their movements are so graceful, moving in perfect unison; this is beauty. It is truth, goodness and beauty coming together in this place.

I am very grateful! This is truly a month to be grateful. With [the support of the] Dharma-protectors, they could express the Great Vehicle in such a grand space for a big audience. They guided all to observe vegetarian precepts. This performance was able to influence many people. It was a three-day Dharma-assembly, a different kind of Dharma-assembly. This is a Dharma-assembly of the perfect teachings put on display for the world and perfectly accomplished. I am very happy. This is the Buddha-Dharma for this world. We need all Dharma-protectors to safeguard it, but even more, we need the sincerity and firm resolve of people in the world. This is crucial. So, the Buddha-Dharma has been passed down for a long time. It is the most true, good and beautiful, the medicine that can cure our world. This is the most important, so we must mindfully experience it.

The previous section of the sutra states, 

“These good men and good women must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. Then they should teach this sutra extensively to the fourfold assembly.” 

The next passage then says, 

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

These few lines from the sutra refer to the Three Directives. We must all remember them very mindfully.

“The Tathagata’s room” is “a great heart of loving-kindness and compassion toward all sentient beings.” All sentient beings possess this, but it is covered by our afflictions. We all have the nature of True Suchness. However, if we do not form aspirations and activate our loving-kindness and compassion, then even with the Tathagata’s room in our hearts, it is of no use. So, toward all sentient beings, people must form a resolve of great compassion. In this way, people can then begin to enter the Tathagata’s room. Then they gradually draw near to the Buddha.

“For the realms of all sentient beings, because we have hearts of loving-kindness, we eradicate all their worries and afflictions and give them happiness.” Great loving-kindness is great loving-kindness and compassion. [This is about] all sentient beings, all the realms of sentient beings, all living things, humans, animals and so on. For sentient beings in all realms, we must exercise our loving-kindness. Loving-kindness allows us to eliminate all worries, sorrows and suffering. This requires applying loving-kindness. Look how Bodhisattvas go to the side of those who are suffering. With open arms, they embrace sentient beings, saying, “There is no need to be afraid! Be at ease; be at ease. It has passed.”

We see Living Bodhisattvas like this very often. Living Bodhisattvas embrace others with open arms. This is “eradicating all their worries and afflictions.” We draw close to suffering sentient beings; we go to keep them company. In the midst of their fear, we comfort them. When they are worried, we accompany them. In times of great need or during emergencies, we quickly go to offer relief. This is what it means to “give them happiness” and transform afflictions into Bodhi. It requires us to be very mindful. Loving-kindness means relieving their suffering and resolving their worries, enabling them to turn their afflictions into joy. This is loving-kindness.

The Tathagata’s room is a great heart of loving-kindness and compassion toward all sentient beings: For the realms of all sentient beings, because we have hearts of loving-kindness, we eradicate all their worries and afflictions and give them happiness. Because we have hearts of compassion, we save them through skillful means, relieving them of suffering and hardships. A heart like this can accommodate everything. It is the room of loving-kindness and compassion.

We just spoke of loving-kindness; now we turn to compassion.
We just said with loving-kindness, we can eliminate the problems in people’s minds. What about compassion? Compassion [arises] when sentient beings are in the greatest desperation or danger, or when their lives are hardest. When their bodies and minds face great difficulties, we must give rise to compassion. So, we must quickly use various skillful means to provide them with relief. Out of loving-kindness, we comfort them with principles. When sentient beings are in desperation or face difficulties, we must devise all kinds of skillful means to relieve them and to eradicate their hardships. We must have this mindset.

We often hear “loving-kindness” and “compassion” paired together. With “loving-kindness,” we rid others of worry. With “compassion,” we eliminate the tangible suffering in their lives, their bodies or so on. These two words must come together; the mental and physical suffering of all humankind requires loving-kindness and compassion. “A heart like this can accommodate everything.” With loving-kindness and compassion, this room of the heart can accommodate everything. The Buddha’s heart is vast and boundless and has become one with the universe. So, with this heart of great loving-kindness and compassion as the room, His heart encompasses the universe. This is the room of loving-kindness and compassion.

“The Dharma-nature of the supreme meaning of emptiness that the Tathagata Himself realized is the room that the Tathagata always peacefully abides in. Only with this can He benefit sentient beings and give them joy. Entering great loving-kindness and compassion as the room.”

Everyone has this nature of True Suchness, but the Buddha’s nature of True Suchness has actually become one with the universe. Thus, His heart is already open and spacious. The nature of all phenomena is emptiness. Because He can already encompass the universe, [He realizes] the empty nature of all phenomena. [His heart] can accommodate everything. Whether hard or soft, whatever it is, His heart can accommodate it all. “This is the room that the Tathagata always peacefully abides in.” The Tathagata’s heart encompasses all things in the world.

“Only with this can He benefit sentient beings and give them joy.” This is because the Buddha has such an open and spacious heart. In fact, we all have this; we are all able to do this. We need only enter into the Tathagata’s room, taking loving-kindness and compassion as our room. So long as we can all do this, we will benefit sentient beings and bring them joy. This is taking great loving-kindness and compassion as our room. If we are able to do this, if we can embrace all beings in our hearts and help them be rid of their afflictions, help them attain peace and stability, if we are able to do this, then we have entered the Tathagata’s room of great loving-kindness and compassion.

So, “loving-kindness and compassion are two of the Four Infinite Minds.” Loving-kindness and compassion, can also be divided into three categories.

Loving-kindness and compassion are two of the Four Infinite Minds. There are three categories: 1. Loving-kindness and compassion arising from affinities with living beings 2. Loving-kindness and compassion arising from affinities with the Dharma 3. Unconditional loving-kindness and compassion. If people can abide peacefully in this mindset, they are said to have entered the Tathagata’s room.

“Loving-kindness and compassion arising from affinities with living beings” means “Bodhisattvas arise because of the suffering of sentient beings.” Due to their affinities with sentient beings, [Bodhisattvas] give rise to compassion. So, we must constantly express our gratitude. It is only because sentient beings suffer that we activate our loving-kindness and compassion. This is “loving-kindness and compassion arising from affinities with living beings.” Because sentient beings suffer, “When we see others in pain and suffering, we wish to relieve and rescue them. Because we perceive an appearance of self, we perceive the appearance of sentient beings.”

1. Compassion arising from affinities with living beings: Upon seeing others in pain and suffering, we long to rescue them. Because we perceive an appearance of the self, we perceive the appearance of sentient beings

Don’t we often say, “We feel others’ pain and suffering as our own”? This is having universal compassion for all beings. This is the “loving-kindness and compassion arising from affinities with living beings.” Thus, “Bodhisattvas arise because of suffering sentient beings. Because we perceive an appearance of the self, we perceive the appearance of sentient beings.” Because there is a “self” who can save others, we perceive the appearances of sentient beings. Thus, Bodhisattvas must manifest an appearance and go to wherever sentient beings are suffering.

Second is “loving-kindness and compassion arising from affinities with the Dharma.” This is “the wisdom we attain through the contemplation of the twofold emptiness.” That is, through emptiness, we are able to “completely rid ourselves of our perceptions of sentient beings in giving rise to compassion. This is wisdom of effortful contemplation, and thus still has appearances of the Dharma.”

2. Compassion arising from affinities with the Dharma. Through the wisdom we attain through the contemplation of the twofold emptiness, we completely rid ourselves of our perceptions of sentient beings. Thus we give rise to compassion. Our wisdom of contemplation also has the function to allow us to perceive appearances of the Dharma

We all have the view of humans, the view of sentient beings; we see you and him and me [as separate]. Is there any connection between you and him? Is there a connection between you and me? When [I feel] there is a mutual relationship, then I will care about him. Now, when it comes to all sentient beings, we must open our hearts [even more widely]. All sentient beings in the world are one; this is wondrous existence. However, with all sentient beings, we must use the view of emptiness to eliminate the view of sentient beings. All sentient beings are one; there is no distinction between self and others. This is the wondrous existence in true emptiness. We feel others’ suffering as our own; we become one with them. Thus we empty ourselves of our perceptions of self and others. This is how “loving-kindness and compassion arises from affinities with the Dharma.” By not distinguishing between ourselves and others, we develop great loving-kindness and compassion.

“This is wisdom of effortful contemplation,” This is referring to our efforts. When we cannot bear for sentient beings to suffer, we go out and exercise our great loving-kindness and compassion. “[It] still has appearances of the Dharma.” There is this appearance of the Dharma, but this is wondrous existence in true emptiness. If there is nothing, then there is nothing, nothing at all. What is suffering? Suffering would not exist either. After people experience suffering, once it passes, there is nothing left. Thus, there is nothing from our efforts. But there is something! Though there is suffering, it is brought about by people’s karmic forces. So, these karmic conditions do exist; since we see it, we have the affinities, so we must go out to help others. No matter who they are, we help them.

Third is “unconditional compassion,” which means “we perceive that from the very beginning, sentient beings and the Buddha have always been one. There is no such thing as a state of loving-kindness and compassion we give rise to, nor is there a heart that can give rise to loving-kindness and compassion. This effortless path is the great compassion of the Tathagata.”

3. Unconditional compassion: we perceive that from the very beginning, sentient beings and the Buddha have always been as one. There is no such thing as a state of compassion, nor is there a heart that can give rise to compassion. This path of no function leads to the great compassion of the Tathagata.

This is how it is; when we observe sentient beings with the wisdom of emptiness, we find no appearance of self or other; we will not perceive any appearances at all. But when it comes to sentient beings’ suffering, we must use our wisdom to observe carefully. “We perceive that from the very beginning, sentient beings and the Buddha have always been as one.” Sentient beings and the Buddha are one; this is “universal compassion.”

So, “There is no such thing as a state of loving-kindness and compassion we give rise to.” We have it intrinsically; everyone intrinsically has Buddha-nature. “Nor is there a heart that can give rise to loving-kindness and compassion. This is the effortless path.” We all intrinsically have [Buddha-nature]. Giving rise to compassion is very simple; it all arises from one thought. What could be difficult about it? There is no need to put in any effort or practice the path in a certain way because we intrinsically possess this. We only need to change our thoughts. “[This] is the great compassion of the Tathagata.” This is such a simple matter. What kind of discrimination can we make? It is not complicated; it is very simple. So, “Whoever abides peacefully in the mind of compassion is said to have entered the Tathagata’s room.”

“By covering all living things with compassion, we ultimately benefit ourselves. This is known as the room. Those who enter this room transform sentient beings all day, yet do not see any beings to transform.”

We can cover all beings with compassion. By covering them [with compassion], “we ultimately benefit ourselves.” The sun is so big; if we did not have this room to cover us, where would we hide from the blazing sun? Or, when it rains, where could we take shelter from the rain? We have the covering of this room. Actually, when we enter the Tathagata’s room, this benefits us. So, “Those who enter this room transform sentient beings all day, yet do not see any beings to transform.” When we enter the Tathagata’s room, we first transform ourselves. Who can we say we are going to transform? We must first transform ourselves. Upon entering the Tathagata’s room, we are first to enjoy it. Only when we have this Dharma can we give this Dharma to others. Thus, we first benefit ourselves and then others.

“The Tathagata’s clothing is a heart of gentleness and patience.” That is, “When we are gentle, we do not become angry with others. When we are patient, we do not seek revenge. When we are remorseful and conscientious, we are said to be wearing the clothing.”

“The Tathagata’s robe is a heart of gentleness and patience: When we are gentle, we do not become angry with others. When we are patient, we do not seek revenge. When we are conscientious and humble, we are said to be wearing the robe.

When we have a sense of remorse, we are naturally able to be gentle, and our heart is freed of anger and afflictions. If we are able to be patient, we will have no afflictive emotions, no hatred or vengeance. This is because we always have a sense of remorse. With a sense of remorse we know we must wear this clothing and must not violate the rules of being a good person. Since we have put on this clothing and aspire to be the Buddha’s disciples, we must have the demeanor of one. We cannot remove this clothing; it is our rules. Precepts can guard against wrongs and stop evils. This clothing helps us in perfecting our spiritual practice.

So, “Clothing has the function of regulating cold and heat on the outside.” There is clothing for both summer and winter. If we look outside and see that it is cold, we want to wear thicker clothing. When it is very hot outside, we wear thinner clothing. When it comes to our own bodies, our bodies are inside of these robes which are for “protecting our lives on the inside.” Actually, a robe regulates our [body heat] so that our temperature is just right.

“Clothing has the function of regulating cold and heat on the outside and protecting one’s life on the inside. The ability to be gentle and patient shields us from external violence and evil and allows us to maintain internal virtue and goodness. This is what it means to wear the Tathagata’s clothing.”

Reading this, we can all understand that if we can be patient, we are naturally shielded from external violence and evil. If we can be a bit gentler, then we will not stir up conflicts. Then, in our minds, we will be able to hold fast to virtue and goodness. Abiding by the Buddha’s principles, we will not become confused. This is what it means to wear the clothing of patience. Externally, we will harmonize with human affairs. Internally, we will understand the Buddha-Dharma. This is the clothing of gentleness and patience.

“Patience is one of the Six Paramitas. By being gentle, we can overcome hardness. By being peaceful, we can embrace living things. With patience, we can make use of things to shield others and transform unwholesomeness and put an end to evil.” So, “By teaching others to commend goodness and praising them accordingly, we will be dignified with merits and virtues. This is known as the clothing of patience.”

Patience is one of the Six Paramitas. By being gentle, we can overcome hardness. By being peaceful, we can embrace living things. By being patient, we can influence things, shield one another as we transform ugliness and put an end to evil. By teaching others to commend goodness and praising them accordingly, we will be dignified with merits and virtues. This is known as the robe of patience.

If we are gentle, we can tame even those with strong attitudes. Harmonizing means working together with others. We must guide sentient beings along and bring purity to their minds. Only in this way can we join in and work together. “With patience, we can make use of things to shield others and transform unwholesomeness and put an end to evil.” When we are patient, we can use truth, goodness and beauty to teach and transform sentient beings. Then, their evil intentions, anger and hatred can be resolved. This is because only with patience can we transform evil into good and prevent unwholesome behavior.

So, we must “teach others to commend goodness.” We need to teach others to “overlook the bad and praise the virtuous.” We should not spread harmful conflicts; rather, we should speak more about good things. This is “overlooking the bad and praising the virtuous.” We must not sow discord; then. “We will be dignified with merits and virtues.” Naturally, by praising virtues, we are dignified with merits and virtues, When the world is without evil, naturally good merits and virtues will manifest. “This is known as the clothing of patience.”

“The Tathagata’s seat” is “the realization of the emptiness of all phenomena.”

The Tathagata’s seat is the realization of the emptiness of all phenomena: One who realizes the wisdom of suchness is called Tathagata. Those with the wisdom of suchness constantly resonate with and realize the essence of the principle of suchness, which is that all phenomena are ultimately empty and still. This is called “sitting on the Tathagata’s seat.”

The Tathagata’s seat is the emptiness of all phenomena. All phenomena are empty, so what is there to argue about? There is no need to take issue over people and matters. We should not fuss over interpersonal conflicts. When we can let go of things and see the principles clearly, we realize all phenomena are empty. “One who realizes the wisdom of suchness” is called Tathagata. They journey on the Dharma of True Suchness to come to the world. “Those with the wisdom of suchness [constantly] resonate with and realize the essence of the principle of suchness, which is that all phenomena are ultimately empty and still. Suchness” means as such. The principles and essence of the Dharma of suchness are fundamentally beyond substance or appearance; it is such, meaning it is universal. This is its essence. We must constantly resonate with it and realize that “all phenomena are empty and still.” This is the essence of the principle of suchness; all phenomena are empty and still, without substance or appearance. “This is called sitting on the Tathagata’s seat.”

“The realization of the emptiness of all phenomena is the impartial wondrous Dharma that the Buddha realized Himself. The true emptiness of ultimate reality is that with freedom from all appearances, we realize all phenomena.”

The Buddha had realized the impartial wondrous Dharma, so He exclaimed, “Amazing! Amazing! All beings possess the Tathagata’s nature of wisdom.” All sentient beings are the same as [the Buddha]; All have the Tathagata’s enlightened nature. Thus, the Buddha realized on His own the impartial wondrous Dharma that sentient beings are all equal. So, “The true emptiness of ultimate reality is that with freedom from all appearances, we realize all phenomena.” All conflicts, all appearances of sentient beings, can be eliminated; this is the emptiness of all phenomena.

“The realization of the emptiness of phenomena brings peace to the mind.” This is the “state of greatest freedom and ease with all Dharma.” With this Dharma, we are unhindered and we can give unconditionally without worry. Thus we can be at ease. “It is known as the seat. Those who sit on this seat teach the Dharma all day, yet do not see any Dharma to be taught.”

The realization of the emptiness of phenomena brings peace to the mind. The state of utmost freedom among all phenomena is known as the throne. Those who sit upon this throne teach the Dharma all day long, yet do not see any Dharma to be taught.

When seated on this seat of the Dharma, we are actually teaching the Dharma all day. However, there is in fact no Dharma to be taught because we understand that “the emptiness of phenomena brings peace of mind;” it is the “state of greatest freedom and ease with all Dharma.” We are all very free and at ease, seated on the seat of the Dharma. Although we sit on the seat all day, teach the Dharma all day, we do not actually see any Dharma to teach. Do you see any? The principles cannot be seen, but by letting go [of our attachments], [we see] that the Dharma encompasses the universe. When we bring it back, intangible and formless, it is our nature of True Suchness. So, we must always be mindful!

Episode 1240 – Spreading the Sutra with the Three Directives

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>> “Only through doing things well can we excel in applying the principles. Entering the Tathagata’s room, wearing the clothing of patience and sitting upon the seat of emptiness are known as the Three Directives. In this era of Dharma-decay, to uphold the sutra and spread the Dharma, we must rely on the Three Directives to discipline ourselves and others so that everyone realizes the Great Path and gains great benefit.”

>> ” Medicine King, if there are good men or women who, after the Tathagata enters into Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”

>> The Three Directives for Spreading the Sutras are the three guidelines for spreading the wondrous sutra in the era of Dharma-decay. This is also the Dharma-door of the. Three Directives for returning to our true nature. Thus, they are called the. Three Directives for Spreading the Sutras: 1. The room of compassion 2. The clothing of patience 3. The seat of emptiness.

>> The first of the Three Directives for Spreading the Sutras is the room of compassion: This means people who spread the sutra should abide foremost in the heart of great compassion.

>> The second of the Three Directives for Spreading the Sutras is the clothing of patience: This means people who spread the sutra should wear the clothing of patience. They must be able to endure the unwholesome obstructions of sentient beings.

>> The third of the three practices for promoting the sutra is the seat of emptiness: This means people who promote the sutra should abide in the principle of the supreme meaning of emptiness.

>> With great compassion they help all sentient beings attain peace and joy; this is the directive of assistance. Overcoming anger with gentleness is the directive of contemplation. Sitting on the seat of the supreme meaning of emptiness is the directive of true nature.

>> In the commentary on the Lotus Sutra, it says: Regarding the three practices, those who promote the sutra must possess these three practices. Disciplines are models as well as guidelines. It means people who promote the sutra should take the three practices of compassion, patience, and emptiness as their model and guideline.

>> ” Medicine King, if there are good men and good women, who after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”   

>> “These good men and women must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. Then they should teach this sutra extensively to the fourfold assembly.”   

>> These good men and women: This shows that those who follow the Four Reliances must first possess the Three Virtues, the virtues of wisdom, grace and ending, before they can do the Buddha’s work. As the saying goes, “To do things well, we must sharpen our tools.”

>> The Four Reliances: 1. The Four Reliances of Practice 2. The Four Reliances of the Teachings. The Four Reliances of Practice: Wearing cast off rags, always begging for food, sitting under trees and using spoiled medicine. The practitioner must purify their minds, eliminate the Five Turbidities and destroy arrogance.

>> The four reliances of the teachings: This is relying upon the teachings rather than teachers, relying upon the complete sutras rather than those that are incomplete, relying upon meaning rather than words, and relying upon our wisdom rather than our cognition.

>> “[They] must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must give rise to compassion, practice patience, and abide in the emptiness of all phenomena.”

>> “Entering the room, wearing the clothing and sitting on the seat are known as the Three Directives. To spread the sutra in the era of Dharma-decay, we must rely on these Three Directives. Only by disciplining ourselves and others with these directives, will we be able to attain the great benefit of transformation.”

>> Then they should teach this sutra extensively to the fourfold assembly: You must know that these people who have faith and understanding and form great aspirations, have entered the room, worn the clothing and sat on the seat to expound the Dharma. Therefore, they should teach this sutra extensively to the fourfold assembly.

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“Only through doing things well
can we excel in applying the principles.
Entering the Tathagata’s room, wearing the clothing of patience
and sitting upon the seat of emptiness are known as the Three Directives.
In this era of Dharma-decay, to uphold the sutra and spread the Dharma,
we must rely on the Three Directives
to discipline ourselves and others
so that everyone realizes the Great Path and gains great benefit.”

Do you understand this? “Only through doing things well can we excel in applying the principles.” Indeed! We must first understand this thing. If we do not understand matters, then how can we understand the principles? Everyone must have better understanding. How can we not understand something so simple? I have told you that interpersonal matters are such simple things. If you are still hung up on them and cannot understand, then how will you understand when I talk to you about the principles? The same goes for me. If we ourselves do not understand matters clearly, then how can we teach the principles to others? Therefore, “Only through doing things well can we excel in applying the principles.” We must understand all matters; only then will we be able to use the principles to understand matters. If not, then how can we possibly teach the principles to others? How can we explain the origin of these matters? We must reconcile matters with the principles and unite them; only then will we be able to bring purity to peoples’ hearts.

Sentient beings are ignorant and afflicted all because they cannot see matters clearly. Sentient beings cannot see clearly with regards to people, matters and things. We must reconcile [these matters] for them and [help them] adjust their minds so matters and things will become clear to them. We must analyze things for them so they understand the origin of this matter. “This principle and originating cause has brought about the existing matter troubling you.” If they come to understand this, that this is the origin of these principles, [they know,] “From this kind of beginning, things continued up until the present, such that the way I look at everything is with greed, anger, ignorance, arrogance, doubt, these Five Turbidities, covering my mind. Thus I was unable to clearly understand their origin in the principles. This brought me so much ignorance and so many afflictions throughout lifetime after lifetime.”

We must start from worldly matters; there are so many things we must learn. “Through experience, we grow in wisdom.” This is the principle behind this saying. Without experience, we cannot grow in wisdom. We must go among people. Among people, there are so many matters and things. How do sentient beings’ ignorance and afflictions come about? Bystanders see more clearly. We are not the in the situations ourselves, so we are able to see things clearly because we view these matters with a very pure mind and can analyze the principles behind them. Naturally, when we can listen to and take in a lot of these worldly matters, we will be replete with the Dharma’s principles. The principles of the perfect teaching have all poured into our minds, so we see worldly matters very clearly. When it comes to the afflictions and ignorance of the people of this world, we understand them even more. Naturally, when it comes to others’ affairs, we will use the principles we understand to explain these matters for them. Only by doing this can we bring purity to their minds. This is called “transforming sentient beings.”

With the Dharma we understand, we have transformed their minds. Because their minds were in a state of ignorance, we use the Dharma we have studied and received, and, whatever their current afflictions, use this Dharma to transform their minds. We explain things to them, and once they understand, they naturally accept it and turn their state of mind around, turning their afflictions into Bodhi. Then they can transform more sentient beings. This is using the Dharma; we can use the Dharma to purify people’s minds. For this, we need people to spread the Dharma. Those who spread the Dharma must have a great understanding of worldly matters. Only then can they apply the principles of the Buddha-Dharma to give the teachings and spread the Dharma to myriads of sentient beings. So, this is very important. We must always be mindful. If we put in the effort, we will gradually draw near and enter the Tathagata’s room, wear the clothing of patience and sit on the seat of emptiness. These Three Directives [for Spreading the Sutras] are the methods by which we must transform sentient beings.

In the previous sutra passage, the Buddha said to the Medicine King,

“Medicine King,if there are good men or women who, after the Tathagata enters into Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”

So, what we need to know now is, how do we teach them? We must use a method, which is to draw near the Buddha. We must enter the Tathagata’s room, wear the clothing of patience and sit on the seat of emptiness. This is how we transform sentient beings. After the Buddha has entered Parinirvana, to transform sentient beings there are three very important directives, which are guidelines. In a moment, you must listen very mindfully to learn how we can enter the Tathagata’s room, wear the clothing of patience and sit on the seat of emptiness. We must learn how to enter [this room]. After the Buddha has entered Parinirvana, for those who want to uphold this sutra and spread the Dharma, this is very important and is something we must be mindful of.

So, it says, “In this age of Dharma-decay, to uphold the sutra and spread the Dharma,” we must rely on the Three Directives. We must rely on these three things which are to enter the Tathagata’s room, wear the clothing of patience and sit on the seat of emptiness. These three are the Three Directives [for Spreading the Sutras]. These Three Directives are for directing ourselves and others, “so that everyone realizes the Great Path and gains great benefit.” We will be able to comprehend the great path. We will naturally comprehend the great path and delve deeply into the sutra treasury. Then we will have the Dharma [we need] to be able to transform sentient beings. Naturally, we will be able to lead the people harmoniously.  This requires us to put our hearts into it. Only by first putting in the effort will we be able to lead the people harmoniously. 

So, these Three Directives are very important. “The Three Directives for Spreading the Sutras are the three guidelines for spreading the wondrous sutra in the time of Dharma-decay.”

The Three Directives for Spreading the Sutras are the three guidelines for spreading the wondrous sutra in the era of Dharma-decay. This is also the Dharma-door of the. Three Directives for returning to our true nature. Thus, they are called the. Three Directives for Spreading the Sutras: 1. The room of compassion 2. The clothing of patience 3. The seat of emptiness.

From this we can understand that the Three Directives are entering the Tathagata’s room, wearing the clothing of patience and sitting on the seat of emptiness. These are the Three Directives. So, we must understand that they are “the three guidelines for spreading the wondrous sutra in the era of Dharma-decay.” These three things are very important. “This is also the Dharma-door of the Three. Directives for returning to our true nature.” These are for the sake of our nature of True Suchness. Don’t we want to return to our nature of True Suchness? Yes! We must return to our nature of True Suchness. That is why we need the Dharma-door of the Three Directives; it is very important. “Thus, they are called the Three Directives for Spreading the Sutras.” We must always have these Three Directives. These Three Directives are our guidelines. We must work hard and make the effort to comprehend and understand them.

Of these three guidelines, the first is the room of compassion. The room of compassion refers to entering the Tathagata’s room. This is the room of compassion.

The first of the Three Directives for Spreading the Sutras is the room of compassion: This means people who spread the sutra should abide foremost in the heart of great compassion.

The Buddha’s mind is one of great compassion. Don’t we constantly say [that we must] “take the Buddha’s mind as our own”? Our minds are equal to the Buddha’s. It is just that the minds of ordinary people are too far removed from the Buddha-mind. Now we all hope for the Buddha-mind to enter our mind. When our mind resonates with the Buddha-mind, this is great compassion. Having great compassion is entering the Tathagata’s room; this is what it means to have great compassion as the room. So, “This means people who spread the sutra should abide foremost in the heart of great compassion.” This heart of great compassion is the Tathagata’s room.

What about the second [directive]? It is the clothing of patience. We must put it on, must wear it; we must wear this clothing of patience.

The second of the Three Directives for Spreading the Sutras is the clothing of patience: This means people who spread the sutra should wear the clothing of patience. They must be able to endure the unwholesome obstructions of sentient beings.

We often see and hear about how our commissioners dress very neatly when they go out. When they must gather together, as each person goes out, they will sometimes encounter someone who says, “Those are Tzu Chi volunteers!” Some people feel great respect for them. Some people are prejudiced against the Buddha-Dharma and Tzu Chi. When they see Tzu Chi volunteers, they start giving them a hard time, asking them about many difficult topics. It was like this for a period of time. When wearing the [Tzu Chi uniform], they had to be patient and endure this. I often hear commissioners say this. So, they are “wearing the clothing of patience” because they are wearing their [uniform].

If we wear this clothing, at the least it can protect us and prevent us from giving rise to thoughts of anger or hatred. We must be like this. We must have an article of clothing that, when we wear it, constantly reminds us how to tame our anger and hatred and how to subdue our greed, anger, ignorance, arrogance and doubt. These are all reasons why we must constantly wear this clothing. “This means people who spread the sutra should wear the clothing of patience. They must be able to endure the unwholesome obstructions of sentient beings.”

If we wear this clothing, we will be more vigilant of ourselves, and we will be able to patiently endure all unwholesome obstructions of sentient beings. First, we must wear this clothing. When we wear this clothing, no matter what great temptations are out there, when we put on these clothes, there are boundaries we will not cross. We cannot feel greedy whenever we see something or feel the urge to buy, to consume; we cannot! These greedy thoughts [are things that] we must learn to control. Because we are wearing these clothes, we will [only] go to vegetarian restaurants. This is a very common thing. If we are wearing the [Tzu Chi uniform] and enter a restaurant [that serves meat], this is wrong. Similarly, during social occasions, when we wear these clothes, we will be able to prevent ourselves from doing things that we should not do. So, this article of clothing really can help us uphold so many [precepts]. When external situations [arise], we will know to discern between things we should and should not do.

Third is the “seat of emptiness.” The emptiness of all phenomena is the seat. This means “people who spread the sutra should abide in the principle of the supreme meaning of emptiness.”

The third of the three practices for promoting the sutra is the seat of emptiness: This means people who promote the sutra should abide in the principle of the supreme meaning of emptiness.

We must understand that emptiness here is true emptiness. Only true emptiness can give rise to wondrous existence. If we are biased toward emptiness, we will have attachments. So, the supreme meaning of emptiness is the perfect teaching. “Emptiness” here is wondrous existence within emptiness. We must understand this principle clearly. “With great compassion, we must help all sentient beings attain peace and joy.” If we can enter the supreme meaning of emptiness, we will naturally be able to help all sentient beings attain peace and joy. This will help us follow the disciplines.

With great compassion they help all sentient beings attain peace and joy; this is the directive of assistance. Overcoming anger with gentleness is the directive of contemplation. Sitting on the seat of the supreme meaning of emptiness is the directive of true nature.

Regarding the supreme meaning of emptiness, what we usually practice is the “Three Spheres of Emptiness.” We give without expecting anything in return. There is no thought of “I am someone who gives,” no thought of, “I have given so many things.” There are no “people who receive my giving.” We have clearly given so much of ourselves, but in the act of giving, we do not expect anything in return. We go and accomplish the things that we want to do. When we accomplish these things, as long as we see people receive our help, get back on their feet, attain happiness, enter the Buddha-Dharma and change their lives, so long as this is happening, we have no other expectations.

This supreme meaning of emptiness is what the Buddha came to this world to teach us. When people help one another without expecting anything in return, this allows our minds to be very pure and free of hindrances. Otherwise, the more good deeds we do, the pressure on us will grow heavier and heavier. “I have done quite a few things. I remember these things. I have done these things.” How can our minds have enough space for us to remember so many things? We are clearly giving to help others, so how can we still have so many things left on our minds? We have clearly accomplished these things, so why are we still attached to them? This is like walking down a road. From our starting point all the way to the other end, it is such a long way, so how can our feet still be stuck to the road? This is the same. So, “the supreme meaning of emptiness” is the same for worldly matters. After a matter passes, it is gone. This is just like the passage of time; after the moment passes, it no longer exists.

“Overcoming anger with gentleness” means gentleness and patience are the clothing that subdue our anger. This is because when we wear the Tathagata’s clothing, the clothing of gentleness and patience, by wearing this clothing, we will be able to subdue all of our anger. This anger also includes greed, anger, ignorance, arrogance and doubt. Our minds are inseparable from these things, so we must work hard to tame them. So, we must constantly observe our minds, and not allow these contaminations to surface.

Therefore, [we must] “sit on the seat of the supreme meaning of emptiness.” We must earnestly sit on the seat of the supreme meaning of emptiness. All principles [tell us], once things have passed, they are gone. It is the same with afflictions; once something is done, that is enough. Some people are constantly showing off. “I have such great karmic retributions.” One day, a certain lay person came to talk to me and said, “Master, I don’t know why. I have such great karmic retributions.” Not a day went by that he did not say this. One time, I simply said, “Having great karmic retributions is good, but you do not need to constantly boast about it. This is nothing to boast about. You should say, ‘I want to do such and such.’ This is the most important thing. Do not always say, ‘I do not know why my karmic retributions are so great.'” Just being content is good enough.

[We need not] constantly think about how great our karmic retributions are. Thinking too much about our great blessings can blow up on us. Do we have extra? Having enough is the best, so we must act quickly and do what truly benefits people. Thus, we must take the “emptiness of all phenomena as our seat.” We cannot constantly remain attached to how much we have or how much we still want; we cannot. We do not need to talk about how much we want to do or constantly think about how much we have done. We cannot do this either.

However, this world needs history. This is what the history is; it tells what people did in the past. It is our model. When we follow this model and put it into practice, we are bearing witness [to its effects]. The sutra treasury is also like this; it contains so many role models. The world also needs something like this; it needs many role models. This is what we call data. These numbers and quantities can be passed down to following generations, but our minds will always be pure. After we pass it down [to others], is it relevant to us anymore? So long as we teach it to others, what do we have left to concern ourselves with? It is not relevant to us. We still must teach the Dharma, though there is no Dharma to teach. We are merely talking to everyone, However, we must use a mind of utmost reverence, for this is how the Buddha’s teachings were passed down and taught to everyone. But once we teach it, as long as everyone can apply it that is enough. It is no related to us. So, “Sitting on the seat of the supreme meaning of emptiness is the directive of true nature.” It is still up to us to serve as role models.

So, in the Textual Commentary of the Lotus Sutra, the “Three Directives” are [needed by] “those who spread the sutras.” We who spread the sutra must be replete with the Three Directives. These “directives” are regulations as well as guidelines. In other words, “Those who spread the sutra should take the Three Directives of compassion, patience and emptiness as their model and guideline.”

In the commentary on the Lotus Sutra, it says: Regarding the three practices, those who promote the sutra must possess these three practices. Disciplines are models as well as guidelines. It means people who promote the sutra should take the three practices of compassion, patience, and emptiness as their model and guideline.

This is how it is. It is very simple. Those of us who teach the sutra must practice these three guidelines ourselves. The Three Directives are our models as well as our guidelines.

Come, let us look quickly at the previous sutra passage. It states, “Medicine King.” The Buddha called to Medicine King, Medicine King Bodhisattva.

“ Medicine King,if there are good men and good women, who after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”

The Buddha wanted to remind everyone again, so He specifically called out to Medicine King Bodhisattva. Medicine King Bodhisattva was the recipient of the teachings.

The following sutra passage says this.

“These good men and women must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. Then they should teach this sutra extensively to the fourfold assembly.”

This is what the Buddha said to Medicine King Bodhisattva and also to everyone. “These good men and women” were those present at the assembly. Whether they were lay people or monastics, men or women, together they formed the fourfold assembly. There were monastics and lay people. There were good monastic men, good monastic women, good laymen and good laywomen. So, this was the fourfold assembly.

These good men and women: This shows that those who follow the Four Reliances must first possess the Three Virtues, the virtues of wisdom, grace and ending, before they can do the Buddha’s work. As the saying goes, “To do things well, we must sharpen our tools.”

So, saying “these good men and women” means that. He wanted the fourfold assembly to understand that whether they were lay people or monastics, they “must first possess the Three Virtues.” He hoped that everyone, in order to expound the sutra and spread the Dharma, would be replete in the Three Virtues. The Three Virtues are, first, the virtue of wisdom, second, the virtue of grace and third, the virtue of ending. The virtue of wisdom is to enter the Tathagata’s room. The virtue of grace is to wear the Tathagata’s clothing. The virtue of ending is to sit on the Tathagata’s seat. We must possess these Three Virtues “before [we] can do the Buddha’s work.” Only then will we be able to go among people to do the Buddha’s work,

“For Buddha’s teachings, for sentient beings. For the Buddha’s teachings” means we must spread the Buddha’s teachings to later generations. This is also for the sake of sentient beings. Sentient beings abide in the world of the Five Turbidities, where they continuously reproduce afflictions and create so much suffering. So, they need the Buddha-Dharma. The Buddha-Dharma is the wondrous medicine that heals the world. We need the guidelines of the true principles in this world to guide sentient beings in the right direction. So, we must have virtues. Thus, we must enter the Tathagata’s room. We must put on the Tathagata’s clothing. We must sit on the Tathagata’s seat.

Thus, entering the Tathagata’s room is the virtue of wisdom. We must resonate with the Buddha’s mind and understand the Buddha’s wisdom. We are already capable of understanding this. This is called the virtue of wisdom. For the virtue of grace, we must deliver sentient beings. We understand the Buddha’s intent, which is to deliver sentient beings. We must have gratitude for the Buddha’s intent and we must be grateful to sentient beings for coming to help us fulfill [our practice]. Then we will aspire to repay sentient beings. This is mutual [benefit]. If we do not go among people, we will be unable to form good affinities and will be unable to attain Buddhahood.

We have the Bodhisattva-path to walk upon precisely because of sentient beings. So, we must also be grateful for them. There is the Fourfold Grace that we must repay. Therefore, the virtue of grace is something we must have; we must wear the clothing of patience. As for the “virtue of ending, we must take the emptiness of all phenomena as our seat.” This is sitting in the Tathagata’s seat. This is the virtue of ending. We must eliminate all our attachments, afflictions and ignorance “before [we] can do the Buddha’s work.” So, “To do things well, we must sharpen our tools.” If we want to understand these things, we need to first have these tools; only then will we be able to accomplish such good things. So, we must be very mindful.

There are four things we must rely upon, the Four Reliances. There are two sets of Four Reliances. One is the Four Reliances of Practice, which is how, as monastics, we must endure the hardships in our daily living.

The Four Reliances: 1. The Four Reliances of Practice 2. The Four Reliances of the Teachings. The Four Reliances of Practice: Wearing cast off rags, always begging for food, sitting under trees and using spoiled medicine. The practitioner must purify their minds, eliminate the Five Turbidities and destroy arrogance.

During the Buddha’s lifetime, He left the royal palace, which was very luxurious, bright and beautiful. [In the palace,] He wore strings of jewels. After leaving for the outside world, He removed them to engage in spiritual practice, exchanging them for plain clothes. Ever since that time, spiritual practitioners wore cast off rags. What other people did not want, they picked up and wore. Practitioners were “always begging for food,” They never had anything left over. They had nothing to their name. With only an alms bowl, they went door to door to beg for alms.

“Sitting under trees” [means] resting under a tree for a night. Trees can provide shade and covering, blocking out the dew and providing shade. The practitioners could sleep until dawn and sit in meditation. There, they used “spoiled medicine.” If their body had any health problems, anywhere on the ground there could be medicine. If they understood medicine, anything that could treat illnesses was medicine. If they felt hungry and got no food from begging, there were many plants to fend off hunger. To live in nature is to depend on the natural world. They had to rely on the worst things to get by.

This demonstrates how “practitioners must purify their minds, eliminate the Five Turbidities and destroy arrogance.” So many people followed the Buddha to become monastics; there were people from wealthy families, royalty and nobility who also followed the Buddha to become monastics. These people typically led a very wealthy lifestyle. Since they wanted to become monastics, they had to tame the Five Turbidities in their minds. They had to eliminate [the Five Turbidities] and destroy their arrogant mindset. These are the Four Reliances of Practice. They are wearing cast off rags, always begging for food, sitting under a tree, using spoiled medicine and so on. They were able to live and get by like this.

The second set of Four Reliances is the Four Reliances of the Teachings. The Four Reliances of the Teachings are “relying on the teachings rather than the teachers.” We must look at the teaching [and think], “Is it right?” If it is, we must put this teaching into practice. [We must] “rely on sutras of the complete meaning rather than those of incomplete meanings, rely on the meaning rather than the words, and rely on our wisdom rather than our consciousness.”

The four reliances of the teachings: This is relying upon the teachings rather than teachers, relying upon the complete sutras rather than those that are incomplete, relying upon meaning rather than words, and relying upon our wisdom rather than our cognition.

Now we have entered into the perfect teachings. The Lotus Sutra teaches us how to take these teachings, the past teachings, and unite them together under the Lotus Sutra’s [teachings of] wondrous existence within true emptiness. The principles of wondrous existence are all completely contained within this sutra of the complete meaning. As for [sutras of] incomplete meanings, if we are practicing these sutra teachings which are not complete, then we are taking the Dharma out of context; if we do this, we may go astray.

So, we must “rely upon meaning rather than words.” This is how the principles are. As we listen to a principle, if we feel it makes sense and is very much in accord with worldly matters, then we must rely on the principles and unite them with what works in the world. This is “relying on the meaning rather than words.” It is not just doing whatever people tell us to do. No. We listen to so many sutras. In the end, which phrases make us feel that these principles can be brought together with worldly matters and are a path we can take to get us there? The sutras are a path, and this path is a road to walk on. It helps us to accomplish the worldly matters in our daily living. These are the true principles that help our minds constantly abide in the Tathagata’s room and wear the Tathagata’s clothing. They help our minds be very tranquil and free of attachments. After accomplishing things, if we can achieve this state of mind, we are “relying on the meaning rather than words.”

“Relying on wisdom rather than our consciousness” means we must rely on wisdom. This wisdom is pure wisdom. It is our amala consciousness, which is our ninth consciousness. It is not the eighth consciousness, which takes in our afflictions and ignorance. [We must not rely on] written words or follow whatever individuals write in the long commentaries. We cannot just do that. We should rely on our wisdom. We must use these principles to purify our minds and to eliminate our ignorance and afflictions so that we can enter our ninth consciousness.

Slowly, the true principles will enter our minds and unite with our nature of True Suchness. This is our goal in listening to the Dharma and the sutras. [Our goal] is to gain a thorough understanding of people and matters, and then seek out the origin of the principles. Only then can we return to the origin of the principles. With the complexities and afflictions of worldly matters, we can use these principles to resolve these worldly matters, helping everyone understand and be able to reach their destination. This is also the Dharma.

“[They] must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must give rise to compassion, practice patience, and abide in the emptiness of all phenomena.”

This is something we must be very mindful of. We must enter the Tathagata’s room. We must put on the Tathagata’s clothing. We must sit in the Tathagata’s seat. We must have compassion and patience, must be free of attachments and sit on the seat of emptiness. To enter the Tathagata’s room is to wear the Tathagata’s clothing. We must seek to experience this. We must seek to understand it.

“Entering the room, wearing the clothing and sitting on the seat are known as the Three Directives. To spread the sutra in the era of Dharma-decay, we must rely on these Three Directives. Only by disciplining ourselves and others with these directives, will we be able to attain the great benefit of transformation.”

We absolutely must remember this. We must spread the Dharma. We have made vows to uphold the sutra and spread the flow of Dharma to later generations. We must enter the Tathagata’s room. This is the goal of engaging in spiritual practice for any one of us. Remember, the Tathagata’s room is the Buddha’s heart. The Buddha’s heart is one of great loving-kindness and compassion. A mind of great loving-kindness and compassion is one that is pure and undefiled; this is our nature of True Suchness. So, we must resonate with the Buddha’s mind and enter the Tathagata’s room, for “great loving-kindness and compassion is the room.”

We must wear the Tathagata’s clothing. The Tathagata’s clothes are gentleness and patience. On the inside we have the Buddha’s mind within us; this is our nature of True Suchness. On the outside, when we go out in the world, we must have patience and gentleness and use gentleness and kindness. We must transform sentient beings and patiently endure all things. And so, gentleness and patience are the clothing that we must wear; this is on the outside. Only then will we sit on the Tathagata’s seat. When it comes to people and matters, if we have a thorough understanding of these principles, we will be able to sit on the Tathagata’s seat. The Tathagata’s seat is the emptiness of all Buddha-Dharma. So, these are called the Three Directives. We must be free of attachments. We must be very earnest, but we must also be free of attachments.

“To spread the sutra in the era of Dharma-decay, we must rely on these Three Directives.” This is how we “direct ourselves and others.” These directives are our models to follow. We must become a model ourselves and practice. We must earnestly practice them ourselves. As we engage in practice, they are our model. We are in an group for spiritual practice and practitioners must go among people. We must constantly serve as a model ourselves. This is also to awaken ourselves. We ourselves must become awakened. We must be clear and aware; we cannot be affected by people and waver. Since we have awakened ourselves, we can use this Dharma to teach and guide others and also strengthen their spiritual aspirations, so that everyone can awaken. So, this is what is meant by “directing ourselves and others.” We must constantly remind everyone to not let things from the outside world affect us. We must awaken ourselves and others. Only then “will we be able to attain the great benefit of transformation.” If we can transform ourselves and others, then this is the benefit of spreading the Dharma throughout the world.

“Then they should teach this sutra extensively to the fourfold assembly.”

Then they should teach this sutra extensively to the fourfold assembly: You must know that these people who have faith and understanding and form great aspirations, have entered the room, worn the clothing and sat on the seat to expound the Dharma. Therefore, they should teach this sutra extensively to the fourfold assembly.

If we do this, we will be able to teach this sutra to the fourfold assembly. This is what the Buddha said to Medicine King. “Come, Medicine King. In the future, this is how you will spread the sutra, uphold the teachings and pass down the sutra to future generations. This is how these people of future generations will receive this sutra from you so that your teachings will be passed down from generation to generation.” What kind of people can we teach this to? In the past, the Buddha said there were certain people whom we could not teach, and certain places that we could not teach in. In the past, He said that sentient beings’ capabilities were mismatched and uneven. They all had differing capabilities. We could not just go to public places to teach this sutra. We must do so to the right people in the right time and at the right place; we must teach the Dharma according to their capabilities.

At this time, the Buddha called again to. Medicine King Bodhisattva. Actually, He was also speaking to all of us in future generations. “Good men and good women,” if these people enter the Tathagata’s room, put on the Tathagata’s clothing and sit on the Tathagata’s seat, they should teach this sutra extensively to the fourfold assembly. This fourfold assembly are these good men and good women. If their minds are already in accord with the Buddha-mind, if they have the determination to uphold [the sutra], and in particular, in this process of upholding, if they can be free of attachments, we must know that they are “people who have faith and understanding and form great vows.” They have already begun to enter the Tathagata’s room.

This all depends on “faith and understanding and great vows.” We must have deep faith and understanding. We must form great vows and aspirations. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” [We need] “great loving-kindness without regrets, great compassion without resentment, great joy without worries and great equanimity without expectations.” The Four Great Vows and the Four Infinite Minds are what we must have. People like this who go among the people are entering the Tathagata’s room, putting on the Tathagata’s clothing and sitting upon the Tathagata’s seat. When it comes to teaching the Dharma, “They should teach this sutra extensively to the fourfold assembly.” If we truly do it in this way, we will naturally be able to teach the Dharma to these people.

Indeed! We should be able to teach the Dharma to these people. Listening to the sutra is knowing this path, these principles. These principles are a path. Listening to them, they are simple things that we can do. When we can change our mindset, what can’t we accomplish?

So, as the fourfold assembly, if we are able to understand, we will enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat In the Tathagata’s wisdom, He is already one with the universe Whether it is compassion or wisdom, Whether it is compassion or wisdom, the Tathagata is perfectly replete in everything As for us, we are still just learning So, we should have faith and understanding and make great vows We must have faith and understanding We must make great vows and go among people to learn We must not just talk about saving people; we must also have gratitude

How many commissioners and Faith Corps members go everywhere to do these things? The deeds that they do are truly more than what [ordinary] people can accomplish Only Bodhisattvas can accomplish these After they accomplish these deeds, they are not attached to them After they help people, they say, “Thank you! I’m grateful to you” They again continue to care for the people they helped This is a Bodhisattva Can we not do this? We can do it; it simply depends on our minds It is something we can do so simply, but what we accomplish is not such a simple matter This is what the Buddha-Dharma helps us to understand We are not incapable of doing this As long as we listen to the Dharma and have deep faith in it, we will be practicing the Bodhisattva-path This is the path that we are now walking

So, we absolutely [must do it] The Buddha-Dharma’s perfect teachings are not too deep to understand at all We simply need to “enter the Tathagata’s room” We must take the Buddha’s heart as our own, this heart of great compassion We must “wear the Tathagata’s clothing” As long as we are a bit gentler to others and a bit kinder, we can really get close to people We can go among people and do things for the sake of sentient beings After we do these deeds, we will be grateful We will not be arrogant and say things like, “I was able to help you.” We do not do that at all Then, we will quickly accomplish the requirements of the Three Directives We just need to truly form aspirations and always be mindful.

Episode 1239 – Teaching the Dharma After the Tathagata Has Gone

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>> “In benefitting all lives, compassion is foremost, and we must have patience as our foundation. In teaching the Dharma, we must be rooted in selflessness. When we are replete with the Three Directives and can put them into practice, we will be able to benefit both ourselves and others. By resonating with the Buddha-mind, we enter the Tathagata’s room.”

>> “If Hearers hear this sutra and give rise to alarm, doubt, dread and fear, you must know that these are people of overbearing arrogance.”

>> “Medicine King, if there are good men or women, who after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”

>> Medicine King, if there are good men or women: By calling them “good,” He praised their beauty and goodness in listening to the Dharma with sincere faith in the Buddha. Thus they are called good men and good women.

>> [If there are those who,] after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra: After the Tathagata enters Parinirvana, they teach good men and women to spread the sutra after He entered Parinirvana. The Buddha intrinsically neither arises nor ceases. He entered Parinirvana according to capabilities and conditions.

>> The Buddha-Consciousness: The eighth consciousness, alaya consciousness, is the root consciousness of all sentient beings. The ninth consciousness, amala consciousness, is the pure consciousness of the Tathagata. Because He is free from all ignorance and afflictions, He enters the amala consciousness, the ninth and unwavering consciousness. If we were to identify it on its own, we would call it the Buddha-consciousness.

>> This explains the observances for teaching after the Tathagata enters Parinirvana. Dharma teachers do not all need to be bhiksus. So, the Buddha used “good men and women” to refer to the fourfold assembly in general.

>> How should they teach it?: After the Buddha enters into Parinirvana, the sutras will spread the noble path. Do not teach it to those of limited capabilities. For those who can bear to accept it, what skillful means should be used to teach them?

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“In benefitting all lives, compassion is foremost,
and we must have patience as our foundation.
In teaching the Dharma, we must be rooted in selflessness.
When we are replete with the Three Directives and can put them into practice,
we will be able to benefit both ourselves and others.
By resonating with the Buddha-mind, we enter the Tathagata’s room.”

We must mindfully seek to understand this. Now, myriad sentient beings are in need of Living Bodhisattvas to go among people and use all kinds of ways to let the teachings enter their hearts. Now is the time; we cannot wait any longer. Benefitting others does not mean creating a lot of businesses or creating lots of profit for the society. What is the most important is to lead people’s minds in the right direction. When people’s mindsets are proper, that creates spiritual wealth. When everyone has the principles in their hearts, naturally, everyone will live with moral and ethics every day. This will create a harmonious society and blessings for all people.

How do we benefit sentient beings? We should not do it with tangible things, but instead, we go among the people with intangible principles. Though people can take intangible true principles to heart, we must still use methods to guide them and lead them in the right direction. Last night (Aug., 2016), we saw that at the Chiang Kai-Shek Memorial in Taipei, in the plaza between the two performing arts centers, there were many people. Tens of thousands of people had gathered there as we held the “Auspicious Seventh Lunar Month” or “Month of Gratitude Towards Parents” event. We hoped to change everyone’s [traditional] perceptions of the seventh month in the lunar calendar. In Chinese culture, the seventh lunar month has always been said to be when the doors to hell are opened and when nothing will be auspicious. People are afraid to do any joyful things. When we speak of joyful things, that is what ordinary people refer to as celebrations. People decide that they are afraid to do anything during the seventh month because they say that it is when the doors to hell are opened and it is inauspicious.

However, the Buddha-Dharma is not like this. According to the true Buddha-Dharma, any time is a good time. Every month is an auspicious month. As long as our mindsets are proper and we live according to the principles and the Dharma, how is anything inauspicious? Moreover, the Buddha taught the Dharma and people took it to heart. He helped them understand the principles of the Buddha-Dharma. Having listened to the Dharma, they would not be attached, and their minds and actions would be proper. What would be inauspicious then? Especially during the summertime, the weather became hot where the Buddha lived. Whenever they went out from the abode, they would always walk around barefoot, directly on the grass and the leaves. There are many insects during the seventh month, so when they walked on the ground, they were afraid of stepping on insects, or being bitten by poisonous insects and snakes.

So, to protect everyone and for everyone to have time to all gather together in one place, for a period of three months, they would all come together to focus on listening to the Dharma night and day, calm their minds, work hard, and contemplate the Buddha’s teachings. These three months were very important to the Buddha’s Sangha, for they could all calm their minds, gather together and listen to the Buddha teach the Dharma every day. These were joyful and auspicious days. They passed every day like this.

This also allowed Dharma-protectors outside [the Sangha], those in white robes, who were lay practitioners, to know they must give, must form aspirations, have reverence and respect as they make offerings to the Sangha. [This was the time] they could make offerings to the Sangha and listen to the Dharma together with the Sangha. This was the Buddha’s mindful effort. So, it was an [expression of] gratitude for the people in the society for knowing to be grateful for the Buddha, the Dharma and the Sangha. What the Buddha taught is also about the teachings of filial piety, the fundamentals of being human, how humans were born, how parents raise their children, how their minds are always on those children and how much effort they put into raising them. So, this was how the Buddha taught to help everyone understand the fundamentals of being a good person. At home, we should be filial toward parents, respectful and loving towards siblings, and when outside the home, we should do good deeds and live in harmony with others. This is also what the Buddha taught the world.

So, during this month, we have all kinds of activities, and yesterday was the first. In the plaza between the two halls at the Chiang Kai-Shek Memorial, we held a prayer ceremony and performed musical adaptations of sutras. I am so grateful! I am grateful to many Dharma masters [who joined]. It was very special this year because the elders from fellow Buddhist temples also came to join in and participate. In particular, these great Dharma masters had all gathered together in one place, on this one occasion, and were among the assembly. Master Ming Guang in particular was also there on the stage, together with almost 50 great Dharma masters. All of them went on stage to begin the musical adaptation of the Sutra of Profound Gratitude toward Parents.

The music and lyrics of the [musical adaptation] of the Sutra of Profound Gratitude toward Parents begins with the Buddha leading. His assembly journeying toward the south when they saw a pile of white bones. The Buddha responded to the causes and conditions and began to teach the Sangha and the people. Upon seeing the pile of white bones, the Buddha prostrated Himself to that pile of bones. Ananda, following behind, thought this strange, as the Buddha was the guiding teacher of humans and heavenly beings. Why, upon seeing that great pile of white bones, would He prostrate Himself in respect? Ananda did not understand, so he asked the Buddha. The Buddha turned around and began teaching to the Sangha the Sutra of Profound Gratitude toward Parents.

This group of Dharma masters on stage was also very dignified and orderly; they were in sync at each step and were dignified in their demeanor. It was truly a great Dharma-assembly. They guided the people with their appearance in this great Dharma-assembly. Usually, Dharma masters just chant the sutras, while the followers follow along in the chanting. It was not like that this time. The Dharma masters manifested such dignified appearances; the monastics were so dignified, when people saw it, they were impressed and joyous. People’s eyes lit up when they saw it. It was all indeed very impressive.

With that the prologue began for the Sutra of Profound Gratitude toward Parents, in which the Buddha led His assembly to the south. With this passage from the sutra our lay practitioners, these Bodhisattvas began acting out the Sutra of Profound Gratitude toward Parents. These elderly Bodhisattvas, young Bodhisattvas and little Bodhisattvas used their talents and their reverent minds to act out the entire sutra of the Sutra of Profound Gratitude toward Parents.

We saw how, from the time the children were young, from when their mother was pregnant, to when they were born to when they have grown, how their parents cherish them and raise them until they leave home and go on their studies. When those children are gone, the parents are lonely and wait every day for news of their children from afar, one day after the next. [The performance] also showed this love of parents. We also saw some children rebelling and not obeying [their parents]. The police would come to the parents saying, “Your child has done such and such and is now at the police station,” The teachers would come to the house and say, “Your child has done such and such at school.” The parents’ hearts were truly broken. Thus, some of the children end up causing trouble in the streets, while some are already in prison and the parents must go to visit them there.

Some became successful in their careers and forgot about their parents. Parents love their children, even when they are old with crooked backs. Even if the children have a successful career, the parents will still worry about them, worrying that they may be cold or thirsty while the children hate their nagging. [There were also scenes of] how the children have many social engagements and so on. All of these scenes on the stage illustrated the Sutra of Profound Gratitude toward Parents. It was very inspiring and felt very profound.

Tang Mei-yun’s theatrical troupe was also there yesterday at Chiang Kai-Shek Memorial Hall and they performed the drama of. “Bright-Eyed Girl Saving Her Mother.” They abridged the story but still showed its essence on stage, letting people know they should cherish life, and not let their momentary craving for taste cause them to end up suffering in hell. They acted out a part of Bright-Eyed Girl’s story. Of course, many other artists came together to give a performance [that depicts] the current society, the true state of people’s minds, the state of their lives and their minds. Seeing them performing like this was truly very moving.

I am very grateful for having such good weather so that all of us could remain focused. We also saw a lot of businesspeople on stage, and many well-known people were there as well. I was also happy to see [Catholic] sisters and [representatives] of different faiths and nations. It is always very lively at this time.

At the end, in addition to the curtain call, the Dharma masters led the assembly in prayer with reverent hearts; many Dharma masters led the assembly in prayer. It was a dignified Dharma-assembly. What we saw truly lived up to the phrase, “With sincerity, we vow to deliver all sentient beings.” We saw so many Dharma masters joining this event; this is showing their approval. In particular, this shows that they were all going among people to deliver sentient beings, that “With sincerity, they vow to deliver all sentient beings” and. “With integrity, they vow to eliminate all afflictions.” I hope we can apply this. Although in the era of Dharma-degeneration, they can still use their human form, their appearance as humans, their dignified appearances, to guide people’s minds toward faith with integrity and not superstition. This represents the common perspective of these Dharma masters.

The seventh lunar month is an auspicious month, a month of filial piety, and a month of gratitude. [Demonstrating] this correct belief, so many Dharma masters were on the stage, “With integrity, they vow to eliminate all afflictions,” to eliminate sentient beings’ superstitions, afflictions and ignorance. They hope to inspire people to, “with faith, vow to learn all the teachings.” They hope that everyone will have correct beliefs. We must draw near the Buddha-Dharma and “with steadfastness, “vow to attain Buddhahood,” They hope that people will [return to] their intrinsic Buddha-nature, which is covered by ignorance. Even now it is not too late. If we form the aspiration at this moment to seek in the direction of the Buddha-Dharma, we will ultimately attain Buddhahood. This requires us to be mindful. [This event took place] for three days, and in the future, will take place all over; this event for the seventh lunar month will take place all over [Taiwan]. Tzu Chi volunteers everywhere will all mobilize to promote the “Auspicious Seventh Lunar Month.” I hope that this promotion will awaken more people and bring purity to their minds. This is something we should put our heart into.

So, we should mindfully understand that, “In benefitting all lives, compassion is foremost, and we must have patience as our foundation.” To put on such a grand event, over several days, these Bodhisattvas were scorched by the sun and drenched by rain at the Chiang Kai-shek Memorial. One day during a dress rehearsal, they even had to wear raincoats! They had dress rehearsals for several days under the blazing sun to produce such a beautiful performance. How many people must have been mobilized! Our staff members at Da Ai TV and our Bodhisattva-volunteers worked closely together and had such reverence; this was how [the performance] was prepared. Just for this single performance, they had to be replete with patience. This is our foundation. To put on such a beautiful performance, they needed such reverence and such patience with the weather. They had to have physical endurance as well!

So, “In teaching the Dharma, we must be rooted in selflessness.” We should not be afraid [and say,]. “The sun will tan my skin!” Nor should we worry [and say,]. “I will be too tired!” or anything like that. They forgot about themselves. These two sutras were [performed] there; the state of society today and the Bodhisattva-path that. Tzu Chi volunteers have been walking had to be presented at that time. Both the present and ancient sutras had to be presented there. So, in teaching the Dharma, they had to be rooted in selflessness.

“We are replete with the Three Directives and can put them into practice.” The Three Directives [for Spreading the Sutras] that we should practice are compassion, patience and selflessness. Only then can we accomplish the Three Directives. If we can do this, we can benefit ourselves as well as others.

We train like this in regard to the Dharma, practicing again and again. Then, time after time, we can take the Dharma to heart. “By resonating with the Buddha-mind, we enter the Tathagata’s room.” If we can resonate closely with Buddha-mind, we naturally enter the Tathagata’s room. So, we must be very mindful. This is not something impossible. If we are mindful, we can do it.

Let’s take a look at the sutra passages. The previous passage said,

“If Hearers hear this sutra and give rise to alarm, doubt, dread and fear, you must know that these are people of overbearing arrogance.”

As we said yesterday, there are some who will listen to the sutra, yet can never really understand it. Having listened to many sutras in the past, or in their [other] faiths in the past, they may have already understood a lot. Or, having listened to many sutras in the past, they “claim to have attained what they have not.” They think they already know a lot, so they unconsciously give rise to arrogance. They already had this arrogance during the Buddha’s lifetime, to say nothing of after He entered Parinirvana, in the era of Dharma-semblance or the era of Dharma-degeneration, this present era of Dharma-degeneration. Of these doubtful and arrogant people, during the Buddha’s lifetime, 5000 people got up and left their seats [when He taught this sutra]. This is to say nothing of the era of Dharma-degeneration. If we can reveal this Dharma, this True Dharma, in the world, how many people will be able to patiently and continuously accept, listen to, contemplate and practice, and uphold, read, recite, transcribe and expound such a long sutra? So, they give rise to alarm, doubt, dread and fear. This is the previous passage that we talked about.

Below it continues,

“Medicine King, if there are good men or women, who after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra, how should they teach it?”

“Medicine King!” The Buddha was reminding everyone again. The recipient of the teachings was Medicine King, so the Buddha called out to him again, “Medicine King! If there are good men or women….”

Medicine King, if there are good men or women: By calling them “good,” He praised their beauty and goodness in listening to the Dharma with sincere faith in the Buddha. Thus they are called good men and good women.

It says, “good. By calling them ‘good,’ He praised their beauty and goodness.” He praised them. They are people who “listen to the Dharma with sincere faith in the Buddha.” They can be called “good men and women.” This is the Buddha praising those who reverently and mindfully listened to the Dharma.

“After the Tathagata enters Parinirvana, those who want to teach the fourfold assembly this Lotus Sutra…” means that the Tathagata had already taught the Lotus Sutra. His karmic conditions were nearing their end. What about the time after the Buddha entered Parinirvana? This sutra must be constantly passed on in the future.

[If there are those who,] after the Tathagata enters Parinirvana, want to teach the fourfold assembly this Lotus Sutra: After the Tathagata enters Parinirvana, they teach good men and women to spread the sutra after He entered Parinirvana. The Buddha intrinsically neither arises nor ceases. He entered Parinirvana according to capabilities and conditions.

The Buddha was worried [about how,] after He entered Parinirvana, people would teach the fourfold assembly, [which are] the male and female monastic and lay practitioners. If we want to teach them the Lotus Sutra, how should we teach it? The Tathagata was very mindful in teaching us, telling us [how it would be] after He entered Parinirvana. First, He reminded us, “It will be very difficult!” He had previously told us of all the different kinds of difficulties. After He entered Parinirvana,

“They teach good men and women.” We must teach all good men and good women. These good men and women are the disciples of the fourfold assembly. There are both monastic and lay practitioners. Monastics of course have to shoulder the Tathagata’s family business and transmit, accept and uphold the Lotus Sutra. Lay practitioners also have this responsibility; they can likewise transmit the Dharma and accept and uphold it. So, after the Buddha entered Parinirvana, how would they advance and promote the sutra? This is the responsibility of all of the fourfold disciples.

The Buddha Himself is beyond arising and ceasing. He has already attained Buddhahood and entered a state of ultimate peace. His state is one of ultimate tranquility, but for the sake of sentient beings. He comes lifetime after lifetime, manifesting an appearance of birth and death. A Buddha is fundamentally without birth or death, but [manifests such] in order to teach. This is like how Sakyamuni Buddha constantly practiced over dust-inked kalpas; With causes and conditions, according to people’s capabilities and conditions, He manifested among people. In accord with the human lifespan, He had to manifest entering Parinirvana; He displayed this appearance of Parinirvana. As it is, the Buddha had already entered into the pure state of True Suchness, a state of non-arising and non-ceasing, a state without beginning or end.

We always talk about the eighth consciousness, sentient beings’ karmic consciousness. All good and evil karma is stored in the eighth consciousness. The eighth consciousness is called the alaya consciousness. This is “the root consciousness of all sentient beings.”

The Buddha-Consciousness: The eighth consciousness, alaya consciousness, is the root consciousness of all sentient beings. The ninth consciousness, amala consciousness, is the pure consciousness of the Tathagata. Because He is free from all ignorance and afflictions, He enters the amala consciousness, the ninth and unwavering consciousness. If we were to identify it on its own, we would call it the Buddha-consciousness.

Sentient beings’ root consciousness only goes to [the eighth consciousness]. Because this eighth consciousness stores all the good and evil karma we create every day, the eighth consciousness is also known as the storehouse consciousness. With all our good and evil karma, in the end, “We cannot take anything with us when we die; only our karma follows us to our next life.” It is our karmic consciousness that follows us.

However, we must form aspirations to eliminate all evil and practice all that is good, make the Four Great Vows and, lifetime after lifetime, “vow to deliver countless sentient beings.” We must cultivate the Four Infinite Minds and go among sentient beings with loving-kindness, compassion, joy and equanimity. Then, lifetime after lifetime, [our karmic consciousness] will be good and pure. We give unconditionally, and constantly train ourselves. Ultimately, as we train, we are not defiled by the afflictions from people. Then our pure consciousness, the roots of wisdom and blessed affinities, will all be perfected and brought to fruition. This is returning to the ninth consciousness. The ninth is known as the amala consciousness. I do not usually mention this name, the amala consciousness. This is “the pure consciousness of the Tathagata.” It is also our nature of True Suchness.

Although our nature of True Suchness is covered by layers and layers of ignorance and afflictions, it nevertheless remains stored deeply within us. Sentient beings’ nature of True Suchness does not get contaminated, but [the consciousnesses] we use every day create the ignorance and afflictions that cover [our intrinsic nature]. It is the eighth, seventh, sixth consciousnesses and the first five consciousnesses that we are using. Our nature of True Suchness remains buried within the ninth consciousness. What the Buddha uses is the ninth consciousness. What we ordinary people use is what we have created in the first seven, which is then stored in the eighth consciousness. So, this is the difference.

“This is because He is free from all ignorance and afflictions.” The Buddha had already become “free from all ignorance and afflictions.” He had “entered the amala consciousness.” He had already entered the ninth consciousness, the pure consciousness of a Buddha and was unwavering. “If we were to identify it on its own, we would call it the Buddha-consciousness.” To differentiate it, it is called the Buddha-consciousness. The ninth consciousness is Buddha-consciousness. Buddha-consciousness is the nature of True Suchness. It is the same principle. Everyone possesses this, yet no one uses it; what we use instead are these ignorance and afflictions outside. But what the Tathagata worried about then was how the Dharma would be spread after He had entered Parinirvana.

This explains the observances for teaching after the Tathagata enters Parinirvana. Dharma teachers do not all need to be bhiksus. So, the Buddha used “good men and women” to refer to the fourfold assembly in general.

This explains “the observances for teaching after the Buddha enters Parinirvana.” There are three kinds of observances in teaching the Dharma. We will talk about those later on. “Dharma teachers do not all need to be bhiksus.” Of those who teach the Dharma, those who are able to teach the Dharma, these teachers do not necessarily appear as bhiksus; that is not necessarily the case. When the Dharma is taught, it must be taught clearly. The Buddha-Dharma teaches fundamental equality, but we have these observances for teaching. So, those of us who follow these observances are called monastics. Having left the lay life, they take the Dharma and precepts as their teachers, and focus wholeheartedly on spiritual practice. They immerse themselves in the Buddha-Dharma, and then teach and guide the sentient beings. These are called Dharma masters. Otherwise, they have merely left the lay life and are wearing this clothing. If they do not take the Dharma to heart, this will not do.

For some lay practitioners, although they wear lay people’s clothing, they nonetheless follow the rules and disciplines. They have deeply penetrated the Dharma and can not only teach the Buddha-Dharma but also put it into practice, doing what they say and saying what they do. Thus, “[They] do not all need to be bhiksus.” Those who practice this Bodhisattva-path are not necessarily all monastics. “So, the Buddha used ‘good men and women’ to refer to the fourfold assembly in general.” The Buddha referred to all of those who were there listening to the sutra as “good men” and “good women.” Monastics as well as lay men and women make up the fourfold assembly. So, He referred to the fourfold assembly as good men and good women.

“How should they teach it?” How do we go about teaching it? “After the Buddha enters into Parinirvana, the noble path is laid out in the sutras. Do not teach it to those of unsuitable capabilities. For those who can bear to accept it, what skillful means should be used to teach them?”

How should they teach it?: After the Buddha enters into Parinirvana, the sutras will spread the noble path. Do not teach it to those of limited capabilities. For those who can bear to accept it, what skillful means should be used to teach them?

This must be in accordance with capabilities. In the future, after the Buddha had entered Parinirvana, the sutras would have to be recorded and compiled. The Buddha also understood that the sutras would be the means of teaching the Dharma in the future. But to spread this noble path, the Lotus Sutra, through the text of the sutras, whether the sutras, the treatises or so on, they would have to teach in accord with this sutra. However, it must be taught correctly and very clearly. This is the king of all sutras, the wondrous medicine for saving this world. Those who listen to this sutra must also have suitable capabilities. So, “Do not teach it to those of unsuitable capabilities.”

“For those who can bear to accept it, what skillful means should be used to teach them?” If someone’s capabilities are not suitable, we should not teach it to them. When it says those who can bear to accept it, as we said before, to accept and uphold this sutra, there are a great many difficulties involved. So, for those who could bear to accept it, what kind of skillful means should be used to guide and teach them the Dharma? The Buddha guided them and taught them the Dharma. What methods did He use? He had attained Buddhahood; His ninth consciousness had manifested. The Buddha awakened and experienced how the entire universe and all Dharma-realms are one. Having realized this, He taught the Avatamsaka teachings for 21 days to those with the state of mind of Dharmakaya Bodhisattvas. He had considered their capabilities, how they could understand this enlightened state. The Buddha expressed how. His spiritual state was one with the universe. To the Dharmakaya Bodhisattvas present there, He described this state of mind because they could all understand it. Dharmakaya Bodhisattvas all had reached attainment in the past; they had been practicing for dust-inked kalpas. But how could He talk to the turbid and stubborn beings of the Saha World to teach this kind of Dharma? They have serious afflictions, and their innate enlightenment of True Suchness is buried deeply. How could He teach this? How could he remove their layers of afflictions? The Buddha had no choice but to use skillful means.

He truly had to use skillful means. This is like our present. We should mindfully consider how although these Bodhisattvas are out in society, in this world, they still have afflictions. “We are tired!” They still have their afflictions. “Why are you training me so hard?” They still have afflictions. They want to go and help others, but. “How could this place be so dirty? We want to approach him and help him, but he gave us an attitude.” They must endure being scolded by him and endure him shutting the door in refusal. They go again and again, but still they find, “I am here trying to help you. Why are you being like this?”

Yet, they have already taken the Dharma to heart. “I have vowed to save countless sentient beings. Suffering sentient beings are those I must help!” So, a group of people must share the same aspiration. They keep [going] until he opens the door, again and again. Having gained entry, they still have to open the door to his heart. They must not only open the door to the house; they must also open the door to his heart. Some may be mentally ill while some may be very filthy, and will not let others get close to them. When they open the door to their hearts, then the volunteers can get close to them. Though smelly and dirty, they will still hug him. Then they convince him. They heat some water and take off his clothes [to give him a bath]. Layer by layer, they take off his dirty clothing, and use hot water to slowly clean him up. They cut and wash his hair, get him into a change of clean clothes so that this person knows, “You are here to help me and to support me. My house is clean, my body is clean and my mind has also been changed. Thank you!” From being very distant, he can become very close and rely on these Bodhisattvas.

Some of our students from. Tzu Chi University of Science and Technology went to Malaysia and visited a leprosy hospital. They went and visited them the patients. Our students asked the patients there, “Grandpa, what is your greatest hope? Me? My greatest hope is to see Tzu Chi volunteers every month.” See, he has resonated with the Bodhisattva’s mind. The Bodhisattva image is within his heart. This is very difficult [to achieve], but we must patiently endure to have faith. Although He used skillful means in the world, the Buddha had to manifest the appearance of arising and ceasing, to say nothing of us sentient beings. So, besides accepting the Dharma, we must not waste a moment of our lives; we cannot allow a moment of our lives to pass us by. So, we must mindfully learn the Dharma.

We saw the skillful means of adapting the sutras into body language. In addition to having everyone recite the sutra, they also led people [to follow along]. A large group of Dharma masters went on stage and inspired respect with their dignified appearances. Like this, they began [the musical adaptation] of the Sutra of Profound Gratitude to Parents. A big group of people consisting of the elderly, adults, youth and children all joined in this [musical adaptation] of the Sutra of Profound Gratitude to Parents. As everyone rehearsed it, they had to memorize this sutra very well, so the entire sutra’s principles were already laid out in their minds. “The sutra is a path; this path is a road to walk on.” It is not easy for the youth to enter the sutra treasury.

In summary, the Dharma, these skillful means, guide us to enter the path of the One Vehicle. Once we enter the path of the One Vehicle, it is the only path, the path paved with love. This is awakened love, where all sentient beings in the world are one family. We should constantly be mindful in seeking to comprehend this. Let us always be mindful.

Episode 1238 – Subtle, Wondrous, Vast and Boundless True Dharma

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>> “It is subtle, wondrous, profound and distant, vast and boundless. This means this ultimate truth is the safe and stable land of all Buddhas. No human can reach this. Now the Buddha opens and reveals for us the One True Dharma of Bodhisattvas, leading us to enter the stage of the Tathagata.”

>> “Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear, you must know that these are newly-inspired Bodhisattvas.”

>> “If Hearers hear this sutra and give rise to alarm, doubt, dread and fear, you must know that these are people of overbearing arrogance.” 

>> Alarm, doubt, dread and fear: In the era of Dharma-degeneration, people take what Mara says as the True Dharma and take the Buddha’s Right Dharma as untrue.

>> “Bodhisattvas and Hearers who hear this sutra and give rise to alarm and dread are all on the dry earth. They have yet to reach moisture and mud,” let alone see water. So, “Those who are alarmed and doubtful refuse to take on responsibilities. Those who are full of dread and fear lose what they have upheld.”

>> You must know that these are people of overbearing arrogance.” Like those 5000 people who left their seats, the Hearers who hear this sutra and give rise to fear and dread must have the habitual tendency toward overbearing arrogance.

>> Overbearing arrogance is being content with attaining a little and saying we have realized what we have not. This is like Subhuti and the others, who were foremost in the Sangha yet did not give rise to joy in the Bodhisattva Way.

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“It is subtle, wondrous, profound and distant,
vast and boundless.
This means this ultimate truth
is the safe and stable land of all Buddhas.
No human can reach this.
Now the Buddha opens and reveals for us
the One True Dharma of Bodhisattvas,
leading us to enter the stage of the Tathagata.”

Do you understand? “It is subtle, wondrous, profound and distant,” vast, without boundaries. We can imagine how wondrously profound it is! “Subtle” means it is very profound and very distant. It truly is a hidden, wondrous place. This makes it “subtle.” This subtle place is truly wondrous, profound and distant, vast and boundless. It is very expansive and without boundaries. We say it is profound; it is very deep. We say it is vast; it is very expansive. We say it is subtle and minute; it is so subtle we cannot see it with our eyes. That is how minute it is. It is also very vast, very big, as big as Mt. Sumeru. It is minute and expansive; it is profound, vast and boundless. It is impossible to describe. This Dharma is the state that the Buddha awakened to when His enlightened nature became one with the universe. That subtle and wondrous state cannot be seen with our eyes. Those are the truths and wondrous principles. The true principles are without substance or form. They are very subtle and wondrous.

In particular, these principles, when applied to the world, contain all the Dharma of the boundless universe. When drawn in, they can be subtle to the point of being extremely minute. When expanded, they are as open and vast as the boundless universe. This is the Dharma that the Buddha awakened to and realized. It is present in all places. It exists in all objects. It completely penetrates all matters. This is what the Buddha experienced and awakened to. He spoke of these matters to us. As for these teachings that He expounded, not only did the Buddha awaken to and understand them, we can all understand them too. If we can turn our mind around, there is no Dharma we cannot take to heart. This kind of mind can encompass the universe. This is the spiritual state of the Buddha.

“This means this ultimate truth is the safe and stable land of all Buddhas.” Because the Buddha had complete understanding, since He had realized everything, all Dharma was contained in His awakened nature of True Suchness. So, these ultimate truths “are the safe and stable land of all Buddhas.” Because They know, They are at peace. There is so much we ordinary people do not know. Because we do not know, we are not at peace. In the present, we cannot know what will happen in the future. Right now, things are this way. The Buddha told us that impermanence happens in an instant. We are unable to understand what we will be like in the next moment. We do not know, and not knowing, we do not feel safe and stable. We [do not know] where our life is going. As we interact with people, [we do not know] if they actually are able to do what we ask them to do, whether they have the patience to bear it, whether they can take on such great matters of the world. [We do not know] this person’s abilities, this person’s resolve, this person’s… etc. With ordinary people, we just cannot [know].

Even though the Buddha wanted to bestow predictions on His disciples, 40 years had to pass before that could happen. Starting from Small [Vehicle] teachings, He gradually entered the Middle Vehicle and then taught the True Dharma of the One Vehicle. With the True Dharma of the One Vehicle, the Buddha freely expressed His original intent. At that time, 5000 people left the assembly. Sariputra requested the Dharma three times for the sake of the people in the assembly. Sariputra understood the Buddha’s intent, but that subtle and wondrous Dharma contained such subtle and profound principles that when he asked the Buddha to open and reveal it to everyone, the Buddha still said, “Stop, stop! There is no need to speak further.” The Buddha observed their capabilities and saw that many were still unable to accept this.

Sariputra understood the Buddha’s intent. This Dharma had to be taught, but he understood that the Buddha realized that His disciples’ capabilities were uneven. So, Sariputra had to ask again and again for there to be an opportunity for the Buddha to expound this wondrous Dharma that was so difficult to understand. Because of this, Sariputra asked three times. The Buddha then accepted his request. “Since you have asked three times, how can I not teach it?” As He began to teach, 5000 people left. Their capabilities had yet to [mature]. So, there was nothing the Buddha could do. “It is good that they left.”

Since these people did not understand, it was better that they left. This is because if you do not understand this Dharma you may instead give rise to afflictions and slander. When a thought of ignorance and slander arises and it harms the Dharma, that person creates negative karma. So, it is very difficult for the Right Dharma to remain in this world. It is not at all easy. This is because it is subtle, wondrous, profound and distant. Vast and boundless, it contains so much. How would we ordinary people be able to understand it?

Ordinary people fundamentally have an intrinsic nature of True Suchness. It is just that we would rather be unenlightened, that we are willing to be ordinary beings. We are like the poor son [in the parable]. He was willing to be a servant. This is how we ordinary people are. The Buddha, in His compassion, used all kinds of methods. He would goad us to spur us on or use analogies to explain or use people, matters and things. All these were [methods] the Buddha used when He came to the world. He lived for the length of a human lifespan, which is really not a long time. He [taught] like this for 40 to 50 years. After [doing this] for over 40 years, He had to open up His [original] intent and expound the True Dharma. So, with what the Buddha understood, He was at the “safe and stable land.” Because He had awakened, out of all the True Dharma, there was nothing the Buddha did not comprehend, nothing the Buddha did not understand. So, the Buddha was in His safe and stable land; He had complete understanding.

However, ordinary people have layer upon layer of ignorance. Therefore, “No human can reach this.” Ordinary people are still unenlightened. They still have ignorance. In this way, they are still suppressing their nature of True Suchness, covering their nature of True Suchness. So, they have no way to comprehend the spiritual state of the Buddha. But because the Buddha’s lifespan was in accordance with lifespans in the world, He had to forcefully seize the time to expound the True Dharma and carry out His original intent. So, at this time the Buddha was the only one able to explain the true principles of all things in the universe, these subtle and wondrous principles. Only the Buddha could do this; no one else was able to comprehend them.

But this is the way that time [passes]. Though sentient beings still did things their own way and were still in the stage of ordinary people, the Buddha absolutely had to expound this sutra. So, “Now [He] opened and revealed for us.” Only the Buddha could understand this Dharma. With time being so short, if He did not expound it, it would not be passed on to future generations. So, He had to seize the time to “now open and reveal [it] for us.” There was nothing else He could do!

The Buddha had taught for such a long time, but how many disciples were actually able to comprehend the Buddha’s awakened state and understand the Buddha’s intent? How many were there? There was only so much He could do. So, “Now the Buddha opens and reveals [it] for us.” He had to expound it. Therefore, the Buddha said, “Since you have asked three times, how can I not teach it?” But as He began to explain what this state was like, so many people who were listening to the sutra just got up and left. How could He bear this? Did the people who remained all have a deep comprehension? So, it is rare to hear the Buddha-Dharma. It is difficult to know and understand. Actually, if we turn our minds around, our nature of True Suchness will manifest. Whether carrying firewood and water, drinking and eating or working and resting, whether we are in motion or at rest, it can all be done while manifesting our nature of True Suchness. It is just that ignorance has covered our minds.

So, this is “subtle and wondrous. Subtle and wondrous” means very minute. In our life, we cannot do without it. We cannot do without the wondrous Dharma of our nature of True Suchness. How could this be absent from our lives? For example, we eat every day. Food enters through our mouth. Whatever we eat, it will be digested and absorbed by our body. Depending on what kind of nutrient it is, it will be sent to the organ that needs it.

In our body, there are so many bacteria. Are they bacteria for healthy digestion that help absorb the nutrients? Or are they bacteria that cause infection so that when we eat food and it enters our stomach, our internal organs are gradually damaged? Nowadays, people eat just to [satisfy their desires]. Illness enters through our mouth. As illness keeps entering through our mouth over a long period of time, our body, constitution, organs etc. [are affected]. Presently, what is most obvious is that we should not drink alcohol. If we drink alcohol, what will be damaged? The lungs, the liver etc. See, isn’t this very subtle and wondrous? In daily living, drinking alcohol, smoking and chewing betel nuts is very widespread. Everyone knows [these are harmful]. But if we ask people to quit, is it easy? It is very difficult.

When we drink alcohol, in addition to harming our own body, we are also stirring up trouble. When we are intoxicated, we harm ourselves as well as other people. What was fine can become a disaster. Everyone in this world can see how so many incidents in society come from people getting drunk and causing trouble. It moreover damages their own bodies.

If we thoroughly understand the principles and accept the Dharma, we can control ourselves. In a place where alcohol is present, where it is sold, we should not touch it; we must not drink it. This way, our body and mind will stay healthy. We will be clear-headed, and we will not make the wrong choices. Is this something we are able [to control]?

When it comes to smoking, we also know it causes great harm to the lungs. We must not do it! The government has also put much effort into advertising this fact. But it is up to us. Despite the contaminants and temptations in our environment, if we can exercise self-control and completely quit smoking and drinking, we will not go against the Dharma and we can protect ourselves. It is the same with betel nuts. Chewing them causes oral cancer. We know we should not do this. If we are determined not to chew them, we will also not cause [our surroundings] to seem unsanitary, and we will not damage our own character. These are all things we can do ourselves. Why can’t we find the resolve to do them? This is what happens to ordinary people. Ordinary beings reproduce this kind of ignorance. This is beyond our control. The external environment entices us in this way. The external environment entices us in this way, and we therefore keep sinking downward.

Our nature of True Suchness is in our daily living. These are the principles of the body. The principles of the body, our physiology, are [affected by] the objects of desire that tempt us in our external environment. All these are things that the Buddha would constantly warn us about. But no matter how He warned us, the ignorance and afflictions of our minds as well as our nature of True Suchness, are all in a place that is “subtle, wondrous, profound and distant.” Why can’t we eliminate these afflictions? Why does this kind of ignorance often appear? People tell us, “Shouldn’t you change your habitual tendencies?” However, we simply refuse to change, causing people afflictions. This is how we are. This causes other people to feel helpless. This is also “subtle.” It is very dark. We keep going down a road of darkness and ignorance, continuing although we know it is the wrong path. Since it is not right, why don’t we listen to what others tell us?

When our habitual tendencies are expressed in such an unwholesome way, why do we refuse to accept the warnings other people are giving us? We are walking toward the darkness. This is also considered subtle; we are going to a subtle and dark place. The Dharma is also subtle. Subtle also means it is very minute. This Dharma is so subtle, so wondrous. Once we turn our minds around, our nature of True Suchness manifests. Attaining enlightenment is becoming one with everything in the universe. In this safe and stable land of the Buddhas, we are also able to be very much at ease.

The Buddha was already in a safe and stable land. For sentient beings’ sake, He had to come to this world. He accepted having the same lifespan as a human. Thus, He came to teach everyone, sharing His state of mind. No one was able to understand, but the Buddha still had to teach. What did He teach? “The One True Dharma of Bodhisattvas.” He wanted to lead everyone to “enter the stage of the Tathagata.” The stage of the Tathagata is a safe and stable land. This is the stage of the Tathagata.

But to enter the stage of the Tathagata, the first condition is that we have to eliminate all our habitual tendencies. This is the only way for our nature of True Suchness to manifest and for the Buddha to open and reveal to us how to walk the Bodhisattva-path. Only by going among people and seeing the afflictions of sentient beings are we able to refine it to achieve “the one True Dharma, leading us to enter the stage of the Tathagata.” This is the path all Buddhas share. Every Buddha goes through this process; He must walk the Bodhisattva-path. On the Bodhisattva-path, among ignorance and afflictions, He refines [Himself] to reveal. His nature of True Suchness, which He can then apply in this world. We must mindfully seek to realize this.

Let us look at what the previous sutra passage says.

“Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear, you must know that these are newly-inspired Bodhisattvas.”

When people hear this sutra, they will all be afraid. This is because it is subtle, wondrous and distant. So, as it was very vast and very distant, they felt afraid. But this is precisely what we need to learn; our goal is to become equal to the Buddha and reach that safe and stable land. Aren’t we going to the state of the Tathagata? The Buddha opened up [the intent he kept hidden] for many years, for over 40 years or rather for dust-inked kalpas. He was going to open and reveal this intent in His mind to everyone, but everyone was still unable to understand. So, “Bodhisattvas who hear this Lotus Sutra give rise to alarm, doubt, dread [and] fear”; they are still afraid. This is like the 5000 who left the assembly. “You must know that these are newly-inspired Bodhisattvas.” Those who remained were newly-inspired Bodhisattvas. They were willing to listen and form aspirations. Although these newly-inspired Bodhisattvas were afraid, they were willing to experience this Dharma; they had begun to form great aspirations.

The next sutra passage says,

“If Hearers hear this sutra and give rise to alarm, doubt, dread and fear, you must know that these are people of overbearing arrogance.”

This refers to those still in the state of Hearers. They had not yet formed great aspirations, but they were still willing to listen. After listening, they felt fright, doubt and fear. People like this are people of overbearing arrogance. These people have arrogance and pride. They have not eliminated their arrogant thoughts. The Lotus Sutra is the perfect and wondrous one true teaching. But when the Hearers heard it, they gave rise to alarm and doubt. This is because many Hearers had, in the past, been non-Buddhist practitioners. They followed the Buddha and became monastics, but their habitual natures still remained. The non-Buddhist teachings [were very different] from the Buddha’s right understanding, right views and Right Dharma. They had also listened to these and could accept and understand them, so they wanted to eliminate afflictions, to end cyclic existence. But now, the Buddha began telling them to go among people. So, they felt alarm, doubt, dread and fear.

Alarm, doubt, dread and fear: In the era of Dharma-degeneration, people take what Mara says as the True Dharma and take the Buddha’s Right Dharma as untrue.

“Alarm, doubt, dread and fear” means this is the era of Dharma-degeneration. It was like this when the Buddha was in the world, let alone in the world of the future. The Buddha was very worried about the future, after His entering Parinirvana. In the previous sutra passage, the Buddha was worried about what would happens after He entered Parinirvana. His greatest hope was that those who upheld the Dharma would all strengthen their will to practice. This was because the Buddha was worried about the Dharma in the future. In the future there would be the eras of. Dharma-semblance and Dharma-degeneration. After the era of Dharma-semblance comes the era of Dharma-degeneration. We are now in the era of Dharma-degeneration.

So, “People take what Mara says as the true Dharma and take the Buddha’s Right Dharma as untrue.” Now when we listen to the Dharma, we must listen very intently. The Buddha had begun to expound this sutra, and to teach this sutra, we must speak according to people’s capabilities. If we do not speak according to capabilities, some people may hear it and spread it, and their slight deviation will lead [people] far off course. All it takes is a slight difference. Or they will use this sutra to lead people astray. Or they may slander this sutra. This refers to [the Buddha’s] future, which is our present. We hear so many discussions on the Lotus Sutra. Some people can practice according to teachings. They know this sutra is the king of sutras. This sutra is about walking the Bodhisattva-path; it is the path of saving [people in] the world. This sutra is suited for the changes that will take place in the world in the future. It is a sutra that adapts to the era. Just as water takes the shape of its container, it adapts to the capabilities of the era. So, this sutra is the Bodhisattva-path. The Bodhisattva-path arises because of suffering sentient beings. Whatever suffering sentient beings experience, we must take on the appropriate role to counsel them and relieve them of suffering.

Some people are still very stubborn. They cling to the way words are explained. “The text is explained in this way. He did not mention this part. He did not tell us to go out and save people. He only told us to make offerings.” They do not know that “making offerings” means to give to others. Because they do not know, they do not think about how the Buddha first said, “Amazing! Amazing! All beings possess the Buddha’s nature of wisdom.” They do not comprehend this. Never-Slighting Bodhisattva prostrated to every person he saw. “I do not dare slight you because you will attain Buddhahood in the future.” These are all ways of reverently making offerings. The Buddha-Dharma must be applied in this world.

Since these future Buddhas are suffering, why can we not quickly go to make offerings to them? How can we not immediately go to relieve their suffering? In the Jataka Sutra, the Buddha formed aspirations in hell as well as in the animal realm. He was constantly transforming sentient beings in the Six Realms. So, the Buddha wanted to teach us the Dharma and freely express His intent to help our minds penetrate everything. When [our minds] are pervasive and vast, we can take this subtle Dharma and make it vast and boundless. It can become very widespread. This very small, very subtle and minute Dharma can thus spread everywhere.

This is something we should be able to understand. So, the Dharma does not have to cause alarm, doubt, fear or dread in the beings of the era of Dharma-degeneration. This comes from “taking what Mara says.” This is what happens; Mara causes disturbances. He is desirous for receiving offerings etc. With worldly knowledge and cleverness, he entices people, using many teachings to lead them astray. People take these as the true path. They think this is the true path, so “They take the Buddha’s Right Dharma as untrue.” They wonder, “What does the Buddha-Dharma have to do with worldly matters?” As I just said, the subtleties of the Dharma and our lives are intimately related.

Why do we eat these particular kinds of things? These different grains and plants are each made of different components; they have a different makeup. They each have different nutrients. There are nutritious plants. There are also poisonous plants. Some poisonous plants can cure illnesses, while others cause people to die, gradually causing their body to rot away. There are so many kinds. All of this is Dharma. All of this is principles. Whether principles of medicine or food, they are all very subtle and minute. Subtle and minute things can be expanded to become very vast. When we draw them back in, they are all part of our nature of True Suchness. These kinds of subtle and wondrous principles encompass the universe. When we draw all the principles of the universe back in, that is our nature of True Suchness. So, these true principles are what we must mindfully seek to comprehend.

“Bodhisattvas and Hearers who hear this sutra and give rise to alarm and dread are all on the dry earth. They have yet to reach moisture and mud,” let alone see water. So, “Those who are alarmed and doubtful refuse to take on responsibilities. Those who are full of dread and fear lose what they have upheld.”

On the surface, they hear the Dharma and understand but they have not yet encountered the water of true principles, the Dharma-water. This is like digging in the dust; when the wind blows, dust flies in the air. [This is because] there is no water. Once there is water, seeds are able to sprout. So, we must put our heart into comprehending this. If we have not seen mud, how can we possibly see water? So, there are two kinds of newly-inspired Bodhisattvas. One kind is the Hearers; another kind has already begun to form aspirations. However, they have not yet heard the principles of the Lotus Sutra. They have only heard what came before. They have not yet heard the perfect teachings. They do not dare go among people to benefit sentient beings. So, this is not yet perfect. Therefore, they still carry ignorance with them. They give but expect things in return. They benefit themselves but do not yet know they should benefit others. Thus, they are still on dry earth. They have not yet seen mud, to say nothing of water.

So, “Those who are alarmed and doubtful refuse to take on responsibilities.” This section is telling us very clearly that people with doubts are not willing to take responsibility. “Those who are full of dread and fear lose what they have upheld.” Those with dread are afraid. “This is a waste of my practice to eliminate afflictions. I have not been contaminated by people nor contrived affinities. Now you want me to go among people and contrive affinities with them. I am afraid I will be contaminated by them.” So, “Those who are full of dread and fear lose what they have upheld. Those who are alarmed and doubtful refuse to take on responsibilities.” These are the two kinds of people. Who will care for future sentient beings? Who will spread the Dharma and transform them? This is the alarm, doubt, fear and dread [they felt] toward this sutra.

“You must know that these are people of overbearing arrogance.” These are people of overbearing arrogance; they only take care of their own minds. “They are like those 5000 people who left their seats.” They are like the 5000 who left. “The Buddha wants to teach the Bodhisattva Way. How can I possibly do this? I don’t want to take on responsibility, and I also don’t want to contrive affinities with people again” 5000 people left the assembly.

So, “The Hearers who hear this sutra and give rise to fear and dread” must have the habitual tendency of overbearing arrogance.

You must know that these are people of overbearing arrogance.” Like those 5000 people who left their seats, the Hearers who hear this sutra and give rise to fear and dread must have the habitual tendency toward overbearing arrogance.

They are still bringing their habitual tendencies and the teachings they heard long ago along. They think they have already attained perfection due to their non-Buddhist teachings or their past habitual tendencies. So, they have not yet eliminated their habitual tendencies. Those habitual tendencies are doubt and arrogance. Of greed, anger, ignorance, arrogance and doubt, though they have practiced to eliminate greed, eliminate anger and eliminate ignorance, arrogance and doubt have not yet been eliminated. So, these people will not listen. They did not enjoy listening, so they left.

Overbearing arrogance is being content with attaining a little and saying we have realized what we have not. This is like Subhuti and the others, who were foremost in the Sangha yet did not give rise to joy in the Bodhisattva Way.

So, “Overbearing arrogance is being content with attaining a little.” When these people attain just a tiny bit, they feel they have already attained a great deal. “I have listened briefly. I now understand it all!” This is called “overbearing arrogance. Every day it is more or less the same!” Yes, every day is more or less the same. Every day we have to sleep. Every day we have to eat. Every day is about the same. By the same principle, every day we have to hear the Dharma. It is because we hear the Dharma every day that the nourishment of the Dharma can help us develop our wisdom-life. This is just like how we eat three meals a day. By eating three meals a day, the bounty of nature can provide nourishment for our physical lives. So, because of this, we must nourish both our physical life and our wisdom-life. Thus, every day we must listen to the Dharma.

But people with “overbearing arrogance” are content with attaining a little. “I have listened for quite a while. I already know just about everything.” This is called “overbearing arrogance.” Since they are satisfied with a little, once they attain a tiny bit of Dharma, they feel they know everything. They “say they have realized what they have not.” They have not yet attained realizations; they do not yet have thorough understanding. They have just reached the dry earth. They have not yet seen mud; they have not yet seen water. But they feel that they have already attained realizations.

So, “This is like Subhuti and others, who were foremost in the Sangha yet did not give rise to joy in the Bodhisattva Way.” In the Chapter on Faith and Understanding, Subhuti led four people to go before the Buddha to repent. In the past, the Bodhisattva-path did not inspire delight in them. They did not accept it joyfully. This is what Subhuti had already expressed. Before he expressed this, he did not take delight in the Bodhisattva-path. The Bodhisattva-path of going among people to transform sentient beings did not make him joyful; he still sought only to benefit himself.

As Buddhist practitioners, we must open our minds. I often say that although [the Dharma] is very subtle and minute, we must take this subtle [Dharma] and expand it until it encompasses the universe and pervades all Dharma-realms. If the subtleties we expand are our afflictions, there will be no peace in the world, the four elements will be out of balance and there will be natural and man-made calamities. This is the result of evil karma created by sentient beings due to their afflictions and ignorance. Thus, their range is so vast, bringing suffering to sentient beings all over the world. However, the Buddha wants us to know that afflictions are Bodhi. We can turn afflictions into Bodhi. If we are able to create so many afflictions, we can also widely cultivate blessed affinities. By opening our mind’s eye wider and arousing our awakened nature, True Suchness will appear to us. Throughout the universe and all Dharma-realms, it exists in all places and in all things.

The wondrous existence of True Suchness, that true essence, will manifest in things of every shape, kind and color. Principles are intangible, but the form of every object contains the principles of that particular thing. These are principles. Though we constantly talk about [the principles], have they disappeared from our memory? There may be things that happened long ago. Where are the people I love and respect the most? Now I must say, it is that big group of African [volunteers], our “black pearls.” They live in the midst of suffering, in the mud, yet they shine so brightly. As soon as I share that memory, we go to that place. That environment, the people and their way of life are all contained in our memory. This is how it is. So, it is said that something tiny, something subtle, profound and unfathomable, when expanded, pervades the entire universe. Therefore, we must be mindful. The enlightened nature of the Buddha-Dharma is everywhere. We Buddhist practitioners just need to, at every moment and every second, always be mindful.

Episode 1237 – Newly-Inspired Bodhisattvas Fear This Sutra

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>> “In the past, the Buddha had not bestowed predictions upon the Hearers because the door was not yet open. The Hearers were alarmed, frightened, doubtful and afraid because they had not yet developed Bodhicitta. To these newly-inspired Bodhisattvas, the ultimate truth had yet to be revealed. They had now reached the true path of Bodhi leading to true and perfect enlightenment.”

>> Just as dry earth and wet mud are both near the water, the Buddha opened the door of skillful means, teaching the provisional to reveal the ultimate truth. He taught the provisional for the sake of the true. People did not know that the provisional teachings were skillful means. Thus, the door of skillful means was closed and the ultimate truth was not revealed.

>> “This Lotus Sutra treasury is deep and unyielding, remote and distant. Nobody can reach it. Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it.” 

>> “Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear, you must know that these are newly-inspired Bodhisattvas.”

>> This explains that those who are alarmed or doubtful upon hearing this sutra are Bodhisattvas who have recently formed aspirations to learn the path to Buddhahood. New learners have their arrogance.

>> Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear: When they heard the World-Honored One teach the wondrous Dharma of the perfect teaching, its extremely profound principles made them give rise to doubt, dread, alarm, terror, fear and fright.

>> You should know that these are newly-inspired Bodhisattvas: This refers to those who are newly-inspired. If Bodhisattvas who have already formed great aspirations are alarmed and fearful upon hearing this sutra, they must be new learners.

>> These Bodhisattvas only recently formed aspirations to seek Bodhicitta. If they are born in a remote area or into a household with deviant views, they will be unable to transform others and will ruin their own roots of goodness. This is like how true gold lying in the mud will never deteriorate, but if copper and steel lie in the mud, they will decay. This is why newly-inspired Bodhisattvas must not be born in a remote area or into a household with deviant views.

>> When they first formed aspirations, they already knew to advance toward perfect enlightenment and knew the true nature of all teachings. They were replete in their wisdom-body and did not need to be awakened by others.

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“In the past, the Buddha had not bestowed predictions upon the Hearers
because the door was not yet open.
The Hearers were alarmed, frightened, doubtful and afraid
because they had not yet developed Bodhicitta.
To these newly-inspired Bodhisattvas,
the ultimate truth had yet to be revealed.
They had now reached the true path of Bodhi
leading to true and perfect enlightenment.”

From [the sutra text], we can understand that the Buddha had not previously bestowed predictions of Buddhahood upon the Hearers. This is because this door was not yet open. The Buddha observed their capabilities. The capabilities of sentient beings had not yet matured. So, He bestowed predictions on the Bodhisattvas; this door was not yet open. These people were still unable to comprehend the Buddha’s original intent, the Bodhisattva-path He safeguarded. This was because their capabilities and conditions had not yet reached [that level]. What about the Hearers? The Buddha could predict that if these Hearers were to hear that they all had to form great aspirations and walk the Bodhisattva-path, they would be scared and fearful and their minds would give rise to doubt. This is because these Hearers had not yet developed great resolve; they had not yet aroused their aspirations to seek the Great Vehicle Dharma. So it says, “They had not yet developed Bodhicitta.”

This is because the Hearers, when it came to going among people to transform sentient beings, were still very fearful and afraid. After much effort, they were finally able to [use] the Dharma to personally experience how all the suffering in this world comes from giving rise to discursive thoughts and accumulating all sorts of ignorance and afflictions. After much effort, they now understood this. Having understood this, they had now finally put an end to their own afflictions and ignorance. They worried that if they were to go among people wishing to transform sentient beings, they might instead become contaminated by them. So, although the Hearers listened to the teachings, when it came to forming this aspiration, they still did not have much faith in themselves. Therefore it says, “The Hearers were alarmed, frightened, doubtful and afraid.” This was because their aspiration to walk the path to awakening, to step onto the great Bodhi-path, this door in their minds, had not yet been opened.

So, “To these newly-inspired Bodhisattvas, the ultimate truth had yet to be revealed.” Among this group of spiritual practitioners, this was not the case for everyone. There were still some people who understood and were willing to form aspirations. However, they still fell a little short in terms of having faith in themselves. They wanted to form aspirations; these newly-inspired Bodhisattvas already understood that the Buddha hoped they would go among people. But although they wanted to form aspirations and had given rise to initial aspirations, “The ultimate truth had yet to be revealed.” They were not yet able to firmly express this. Although they had the aspiration, they lacked the power of vows to manifest it. This is what these newly-inspired Bodhisattvas were like. Even though they had the aspiration, their power of vows was not yet very firm. It was half-hearted. On one hand, they were afraid that they would be contaminated if they went among people, but on the other, they faithfully accepted the Buddha’s teachings and really wished to go among the people. So, these newly-inspired Bodhisattvas’ minds were split in half. This was because the ultimate truth had yet to be completely revealed.

“They had now reached the true path of Bodhi leading to true and perfect enlightenment.” This was the time when the Buddha began to freely carry out. His original intent and teach the Lotus Sutra. The Buddha also bestowed predictions of Buddhahood upon Sariputra. Previously, we [talked] about how the Buddha had begun bestowing predictions of Buddhahood upon the Hearers in sequence. At this time, they had already reached the true path of Bodhi. They recognized that this road was the true path, one that they could advance along. These newly-inspired Bodhisattvas had not been learning the Buddha’s teachings for very long but they had formed aspirations to practice the Bodhisattva-path. They did not yet have quite enough faith, so they were “newly-inspired Bodhisattvas.”

In the previous [passages] we have already seen the Buddha bestow predictions upon the Hearers. So, they had also begun to reveal the true path of Bodhi from within their minds. Now, in this sutra, the Buddha gave the Lotus teachings, and they had already comprehended that this is the true path, the One Vehicle, the only path by which Buddhist practitioners can attain Buddhahood. They now had faith that they had “reached the true path of Bodhi,” the road to “true and perfect enlightenment.” We need to comprehend this.

In fact, the Buddha-Dharma guides us solely in hopes that we can reach the ultimate. We are still walking along this path, but we must not deviate in our direction. Previously, we discussed, “Just as dry earth and wet mud are both near the water….”

Just as dry earth and wet mud are both near the water, the Buddha opened the door of skillful means, teaching the provisional to reveal the ultimate truth. He taught the provisional for the sake of the true. People did not know that the provisional teachings were skillful means. Thus, the door of skillful means was closed and the ultimate truth was not revealed.

The process of spiritual practice requires hard work. Although we have faith in the Buddha-Dharma, we must also completely eliminate our afflictions, accept the Buddha’s teachings and demonstrate the practice of benefiting ourselves while benefiting others while being without afflictions or greedy pursuits. This requires us to advance wholeheartedly.

If we carry afflictions with us as we engage in spiritual practice, isn’t that just like working hard to dig through the earth on that plateau? Even though we really want to learn from the Buddha and attain Buddhahood, we still carry our afflictions with us. Learning from the Buddha and attaining Buddhahood is like being on a plateau. If we bring afflictions with us as we engage in spiritual practice, we are still at the stage of dry earth. We must know that we have to eliminate ignorance. If we have unwholesome habitual tendencies, we must put an end to them immediately. We must eliminate our habitual tendencies. If we do not eliminate our habitual tendencies, afflictions will continue to cover our nature of True Suchness, layer upon layer. They will cover it, layer by layer. They cover it like defiled things. These defilements are covering our minds.

The Buddha taught us in hopes that we can all take care of ourselves and others, that we can mutually take care of each other. We are always promoting unity, harmony, mutual love and concerted effort. Tzu Chi Volunteers must have unity in their interpersonal relationships, be in harmony with one another and treasure and care for one another. There is a street in Changhua where some Tzu Chi volunteers live. The people of this street, this entire street, are all like one big family. The neighbors treat one another with love and care. The entire street consists of 15 households, 60 people. On this street, everyone is like one big family. When they leave their houses, no one ever needs to lock the door.

Usually, when people are home, others will come inside and sit for a while, strengthening their relationships. “If I’m not here, I don’t need to lock the door. My mind is at peace because. I know my neighbors will look after things for me.” For example, when the postman goes there to make a delivery, so long as one person sees the postman, that person will accept all the mail. So, the postman only has to make one drop-off for the entire street. If someone is not home, so long as one person there sees the postman, that person can receive the mail on their behalf. Once everyone comes home, that person will then distribute it house by house. This is how well they get along.

Everyone puts out their clothes to dry and then goes to the office, goes to work. If it rains, they do not worry. They do not need to rush back to bring their clothes in. So long as there is someone there, they will quickly bring all the clothes in for every family. They get along so harmoniously! This is truly hard to come by in this world. When someone comes to collect utility bills or something needs to be done, they will all say, “No problem, I’ll cover it for them. I’ll take care of it for them. I’ll tell them when they get back.” Look at this; isn’t this the beauty of living in a benevolent place? This is what Confucius was saying. The greatest blessing is a peaceful society. In addition to having harmony in our family, we should also choose a place where neighbors live in harmony. This is what people with wisdom do.

Confucius said, “If we choose a place without benevolence, how can we be considered wise?” When we choose where we will live, if we do not choose to live in a harmonious place where everyone lives in unity, harmony and mutual love, if we do not pick a place like this, then we will are lacking wisdom. However, this environment is created by people, by human minds. The Buddha wanted to teach all of us to live in harmony. We must be friendly to our neighbors. Then our family will be at peace, and other people’s families will be at peace. We understand the Buddha’s teachings and thoroughly understand the principles. If other people can also come to understand them, to thoroughly understand the truths of the Dharma, then won’t everyone’s minds be in harmony? For everyone to be of one mind is not an impossible thing. The Buddha hoped He could teach us to be like this.

I often say that those who are united in mind will be united in action. During the performance of our sutra adaptations, thousands of people, nearly ten thousand people, can be united in one voice and in one action. By being united in this action and united in this voice, aren’t we united in one mind? Aren’t we united in one direction? This is the goal we must pursue, that of harmony among people.

If we have the will, then when people are suffering we will have a way to transform them. This is what happened in Keelung. There was a man who was severely impaired by mental illness. He is only a little more than 50 years old, and he was living alone. For more than ten years, he had shut the door and closed himself off, not daring to go outside.

His older sister was very worried about him. She would always deliver food to him. This is what he relied on to survive. Sometimes his sister would say to him, “If you don’t come out, I might not deliver food to you anymore!” For several days she did not bring him anything, but he still would not open his door and still refused to go out. Because of this, his sister was very worried and continued bringing him food. His sister’s daughter, his niece, saw how worried her mother was for her uncle. She started to take on her mother’s worries. One day, at the beginning of 2012, this niece found out that Tzu Chi helped people; she saw this on the Da Ai TV channel and was suddenly inspired. She called up Tzu Chi.

Tzu Chi volunteers in Keelung received this message and started to send home visit teams to see him. Once he opened the door, they saw that it was very moist and damp inside. The roof leaked, and it was very filthy. When they saw this man’s appearance, his hair growing down to his shoulders and his entire face dirty, covered in grime, [they felt] he hardly looked human. When the Tzu Chi volunteers saw him, they felt very sad. In the dim lamplight, seeing a person like this, a family member like this, everyone truly felt very sad. So, they put their heart into getting close to him. At that time, this man was only 54 years old, but he looked like he was an old man in his 70’s.

Our Bodhisattva-volunteers were very patient. They approached him with sincere love. They made trip after trip to care for him and have heart-to-heart conversations. Gradually, he began to talk more. Through their conversations, they learned that he was very kind-hearted, but his mind was uneasy and fearful. His mind was filled with fear and doubt. He said, “What if I lose my balance and fall?” This was what he was afraid of. It turns out that his mind was full of fear. He was so fearful that he did dare to open the door and walk outside. This was because he was afraid of falling.

The Tzu Chi volunteers began to feel like they needed to give him some confidence. Bodhisattva-volunteer Gao Lihong was in charge of home visits. She was the leader for this particular team. Going from Keelung to Wanli [where this care recipient lived] takes over 40 minutes each way by car. This man, A-han, definitely needed people to constantly counsel him, accompany him, talk with him and infuse him with confidence. Because of this, she entrusted this care recipient to Fang Jinlai, who lived in Wanli, to Fang Jinlai and Luo Shuhui. Those two became responsible for his case. Every day, they took turns to visit him, to talk with him and help him.

Actually, there was also another person, Liu Ruiqiang, who also lived in Wanli. He was one of our care recipients a few years ago. Volunteers kept accompanying him until he later underwent our volunteer training and became a certified volunteer. So, he also devoted himself to these efforts. In summary, everyone united their efforts. These people in Wanli came together to form a team, and they constantly kept him company and took care of his health. They have accompanied him for three to four years.

One time, they needed to take A-han to see a doctor. When He went to leave this time, not only had they cleaned him up very nicely, as they began to help him leave the house, they told him, “We brought some clothes for you to change into.” He said, “I’ll go buy clothes myself.” He went out to buy clothes on his own! The clothes he wore were all very clean, and he had picked out the entire outfit. He bought them himself and put them on. Furthermore, over these three to four years, in the last two or three years, he adopted a bamboo bank and began to save up. He knew that he wanted to help others. He has now returned to living a normal life.

When [Huang] A-ming interviewed him, he broke out in a smile. A-ming said to him, “Your clothes are very new! You must have just bought them. The creases of new clothes are still there.” He was very happy. He felt that he was in control of himself again. He could go outside on his own and pick out the clothes he wanted to wear to be interviewed on Da Ai TV.

Nowadays, he is also doing recycling work. Changing someone’s life is not impossible. As long as Bodhisattvas have the will, they can bring harmony to their neighborhood. As long as we have the aspiration to save people, we can even help a person who has shut himself off for more than ten years. We just need to spend a long time, taking turns. When we first brought him out of the house, when we first brought him to see a doctor, Tzu Chi volunteers had to help groom him and clean him up. When he needed to go out, Faith Corps members would carry him on their back. He did not dare go outside, so they carried him into the car. When he was interviewed, he himself shared, “This Dharma-brother carried me in and out of the house each time. As he carried me, I felt in my heart, ‘Do I really not have the strength to walk? Would I really fall?’ I should not continue to burden this Dharma-brother.”

He started to think like this. Gradually he tested walking [outside] on his own. Then, when they accompanied him to the doctor, they would not need to carry him; they just needed to stay by his side. During these three to four years, they kept coming and going to accompany him to the doctor’s office. Later, they accompanied him to do recycling work. Eventually he was even able to be interviewed by Da Ai TV with such a sense of ease. This required a big group of people united in mind, working in concert to accompany him. Now, he is already 58 years old. When we first met him, he was 54. Now, he is already able to give of himself to help other people.

This is like how the Buddha, coming to the world, opened the door of skillful means, then opened up the provisional to reveal the true. In this way He guided us, patiently teaching us until finally leading us unto the Bodhisattva-path. Those who have entered the Bodhisattva-path, these Bodhisattva-volunteers, once lived a life of confusion too. Now, they can walk the. Bodhisattva-path so steadily. Many people have had similar journeys. This is how the Buddha put His heart into helping sentient beings with wisdom. Everyone intrinsically has Buddha-nature, and the Buddha’s teachings help sentient beings eliminate their ignorance and afflictions and reveal their intrinsic nature of True Suchness. This is the Buddha’s love. We must have firm faith and trust that everyone is equal to the Buddha, that everyone can attain Buddhahood. So, we must have faith in sentient beings. It is just that sentient beings do not have faith in themselves, so they harbor these fears and do not dare to accept this or go among people. This is because we sentient beings still carry ignorance that we have yet to eliminate.

So, let us look at the previous sutra passage.

“This Lotus Sutra treasury is deep and unyielding, remote and distant. Nobody can reach it. Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it.”

They were all afraid. They did not dare to accept the teachings of this sutra. This was because they thought that the Lotus Sutra and the teachings that the Buddha expounded were so deep and unyielding. Not just anyone would be able to enter them. The road they had to walk was still very long. Everyone was scared. [This was like the parable of] the conjured city; although a guide led the way, those who followed felt that the road before them was full of danger and still very long. They kept creating dangers and difficulties ahead; they had no self-confidence.

The guide in his wisdom said, “Look, there is a city not much farther along, a place where we can stop and rest.” This is just like how the Buddha patiently guided everyone. Although it was far away, if they continued walking, they could reach it. It was not impossible to reach. Yet they all thought that “No one can reach it.” Except for the Buddha, who else could possibly reach it? So, “Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it.” Now, in the Lotus Sutra, the Buddha had already been very candid. He opened up the teachings He had long hidden to help everyone understand them. So, He opened and revealed [the Dharma] to teach everyone to walk the Bodhisattva-path.

The Buddha in the next sutra passage.

“Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear, you must know that these are newly-inspired Bodhisattvas.”

The Buddha again called to Medicine King. This was to make everyone listen carefully. This was to help everyone understand. As they listened to the sutra, they felt fear and doubt. Why did they experience fear and doubt? Because they were newly-inspired Bodhisattvas. These people still lacked firm faith in themselves.

This explains that those who are alarmed or doubtful upon hearing this sutra are Bodhisattvas who have recently formed aspirations to learn the path to Buddhahood. New learners have their arrogance.

Bodhisattvas who recently formed aspirations to learn the path to Buddhahood have yet to form firm spiritual aspirations. Not only are their aspirations not yet firm, they also bring habitual tendencies with them. With these habitual tendencies, they still have arrogance and doubt. With doubt comes arrogance. Thus, they are unable to fully, faithfully accept [the teachings]. Why do they have such arrogance? There are seven or nine kinds of arrogance, many different kinds of arrogance. These are all afflictions. Because they have afflictions and doubts, they are still self-conceited. So, they have a mindset of arrogance and doubt.

Medicine King, if there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear: When they heard the World-Honored One teach the wondrous Dharma of the perfect teaching, its extremely profound principles made them give rise to doubt, dread, alarm, terror, fear and fright.

So, here it says, “When they heard the World-Honored One teach the wondrous Dharma….” This refers to the newly-inspired Bodhisattvas. [He told] Medicine King that he must know that. “If there are Bodhisattvas who hear this Lotus Sutra and give rise to alarm, doubt, dread or fear….” These people had just heard the World-Honored One expound the wondrous Dharma of the perfect teaching. The perfect teaching is the Lotus Sutra, with its perfect principles. “Its extremely profound principles,” these principles which are very profound, “made them give rise to doubt [and] dread.” There were doubts in their minds. This is so profound, who could possibly reach it? Aside from the Buddha, who else could do this? Naturally, they gave rise to fear, to alarm, terror, fear and fright. They were afraid! In one word, they were afraid.

“You should know that these are newly-inspired Bodhisattvas.” These were people who had just formed aspirations.

You should know that these are newly-inspired Bodhisattvas: This refers to those who are newly-inspired. If Bodhisattvas who have already formed great aspirations are alarmed and fearful upon hearing this sutra, they must be new learners.

“Bodhisattvas who have already formed great aspirations….” They had formed initial aspirations, had begun to form great aspirations. But they were truly “alarmed and fearful upon hearing this sutra.” When He let them actually listen to this sutra, they became alarmed and fearful. They were very scared, terrified. This was the case for newly-inspired Bodhisattvas at the beginning of their learning. Why were they like this? These Bodhisattvas had already formed aspirations, but they had merely formed initial aspirations, initial aspirations to seek and attain Bodhicitta. So, they “only recently formed aspirations to seek Bodhicitta.”

These Bodhisattvas only recently formed aspirations to seek Bodhicitta. If they are born in a remote area or into a household with deviant views, they will be unable to transform others and will ruin their own roots of goodness. This is like how true gold lying in the mud will never deteriorate, but if copper and steel lie in the mud, they will decay. This is why newly-inspired Bodhisattvas must not be born in a remote area or into a household with deviant views.

They want to seek the path to awakening, but after forming this aspiration, if they are “born into a remote area or into a household with deviant views, they will be unable to transform others and will ruin their own roots of goodness.”

In walking this path, some may deviate from it. Perhaps they are surrounded by deviant views. Perhaps their family or some people close to them have deviant views, or perhaps they are walking on a remote road and are unable to truly enter into the heart of the great Bodhi-path to awakening; they are merely walking along the periphery. Perhaps they are surrounded by family members with deviant views. If so, “They will be unable to transform others.” They will only think to transform themselves and will not dare transform others. In this way, they “ruin their own roots of goodness.” Not only are they unable to transform others, even transforming themselves will be difficult. This is because they are unable to truly reach universal and perfect enlightenment. They are still only halfway; they are still unable to reach the Buddha’s ultimate destination of universal and perfect enlightenment. This is like how we Buddhist practitioners are still on the road. It is like looking for water on a high plateau. We are thirsty and want water, but we bring afflictions with us into our work. This is the same principle.

“This is like how true gold lying in the mud will never deteriorate, but if copper and steel lie in the mud, they will decay.” We can be like real gold. Even if it lies in a latrine pit or in some muddy or filthy place, buried there for a long time and discovered a thousand or ten thousand years later, the quality of the gold will not have deteriorated. What about copper and steel? If they are in the mud or buried in a latrine pit for a period of time, they will corrode, rust and so on. This is how gold differs from copper and steel.

So, “This is why newly-inspired Bodhisattvas must not be born in a remote area or into a household with deviant views.” Their resolve is not yet very resolute; their spiritual aspirations are not yet firm. Worst is if they are walking on a remote path. Walking along the periphery in this way, a slight deviation causes a great divergence. Perhaps they have drawn near deviant views and approached an unwholesome crowd of people. This is all very dangerous. This is not truly having a nature of the mind like gold. We must be very vigilant of this in ourselves. We must form aspirations, firm aspirations, and move in the right direction.

When they first formed aspirations, they already knew to advance toward perfect enlightenment and knew the true nature of all teachings. They were replete in their wisdom-body and did not need to be awakened by others.

“When they first formed aspirations, they already knew to advance toward perfect enlightenment.” This speaks of how we formed aspirations. In each of our past lives, for dust-inked kalpas, we must have continuously trained ourselves. We have already drawn very close to our nature of True Suchness. We have encountered the Buddha-Dharma in this life. When we hear the Buddha-Dharma, we [can] hear one thing and realize 1000. When we hear it, it feels very familiar. When we hear about this direction, this road sounds very familiar to us. It is because in the past we may have repeatedly traveled this road, repeatedly come and gone. We might have, over accumulated lifetimes, already been walking on this path.

So, when we formed our initial aspirations, we already knew the direction; we knew we were heading toward perfect enlightenment. When we heard the Buddha-Dharma, our hearts gave rise to joy. We instantly attained realizations and could understand that the Buddha’s teachings is the right direction. With right knowledge, right views, right understanding, right mindfulness, right thinking and so on, we began to draw near. The direction of our minds was correct; we diligently advanced in the right direction.

This is having faith and being without doubt. So, they “knew the true nature of all teachings.” They deeply understood, understood all the Dharma. With all the Dharma taught by the Buddha, not least the skillful means He taught in the past, the Great Vehicle of the Vaipulya and the Prajna, they were capable of accepting it all. Whether teachings of “emptiness” or “existence,” they understood them all very well. Within all existence, impermanence strikes in moment. In the end, everything is ultimately empty. From the principle of emptiness, they comprehended that within “emptiness” there is still the true nature of True Suchness. They are already very clear on these principles. All they needed to do was to form great aspirations and steadfastly walk among people. From among their afflictions and ignorance, they refined themselves to the point that the true Bodhi-path of awakening appeared. They knew that going among people is the one great path to awakening. Thus, they knew the true nature of all teachings.

So, “They were replete in their wisdom-body and did not need to be awakened by others.” They knew that with wisdom they could be clear on and understand everything along the way. This is like Sakyamuni and Maitreya, the two Bodhisattvas. One was already replete in wisdom; that refers to the wisdom-body. The other was replete in causes and conditions. He just needed to supplement His wisdom coming from benefiting himself. He was already replete with blessed affinities from benefiting others. He just needed to add a bit of wisdom, benefiting himself. Thus, he attained Buddhahood earlier. This was Sakyamuni Buddha. As for Maitreya Bodhisattva, he had continuously perfected His wisdom, but he still lacked sufficient affinities with sentient beings.

With wisdom, he understood that he needed to engage in spiritual practice himself, to walk this road himself, to create blessed affinities himself. So, “He did not need to be awakened by others.” People with wisdom know that it is not about having other people give us blessings. It is about taking action ourselves. We must earnestly create blessed affinities and earnestly cultivate wisdom; this is what we must mindfully comprehend. So, by forming initial aspirations, we can stabilize our minds. This is not an easy feat. For most people, after forming aspirations, their minds keep advancing and retreating, fluctuating up and down. But being able, as soon as we form aspirations, as soon as we hear the teachings, to develop firm resolve, is truly precious, a very difficult feat.

These people already knew the true nature of all things and were already replete in their wisdom-body. People with wisdom know that they have to engage in spiritual practice themselves. We ourselves have to eat to feel full. We have to walk the road ourselves to reach [our goal]. This is the truest of all principles. We must engage in spiritual practice ourselves in order to attain Buddhahood. If we can understand this very simple principle, we will be able to form great aspirations, make great vows and go among people to transform sentient beings without doubt and without fear. We will be able to accomplish whatever we want. We can create harmony among people or we can help a person impaired by mental illness find a way to change his life and [create a new future] where He likewise walks the Bodhisattva-path; he now saves money to help others and is able to make the effort to cherish the earth by doing recycling work. Everyone can attain Buddhahood; all it takes is for everyone to always be mindful.

Episode 1236 – The Perfect Teachings of the Lotus Sutra

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>> “[The Buddha] taught emptiness and existence as skillful means to embrace and suit all kinds of capabilities, guiding them to return to the ultimate truth. This perfect teaching and king of all sutras gives birth to all Bodhisattvas.’ Anuttara-samyak-sambodhi so they advance directly toward perfect enlightenment.”

>> Great Master Zhizhe of the Tiantai School differentiated the teachings and explained them: The Dharma that the Buddha expounded in His lifetime was [divided into]. Eight Teachings across Five Periods.

>> The Five Periods are divided according to chronological order. They are the Avatamsaka Period, Agama Period, Vaipulya Period, Prajna Period and. Lotus and Nirvana Period.

>> The Eight Teachings are divided according to the nature of the teachings. The Eight Teachings are further divided into the four teachings of the Dharma of Transformation and the four teachings of the Rites of Transformation.

>> The Categories of Teachings are ways to teach and transform sentient beings. They are the Tripitaka, common, unique and perfect teachings. The Styles of Teachings are styles of teaching and transforming sentient beings. They are the immediate, gradual, secret, and unfixed teachings.

>> The Tripitaka teaching: This refers to the Small Vehicle teachings. This is because after the Buddha entered Parinirvana, when Mahakasyapa and others compiled the sutras of the Tripitaka, they emphasized collecting the doctrines of the Small Vehicle. Thus the Small Vehicle is called the Tripitaka teaching.

>> Perfect means impartial. This refers to the principle of the Middle Way as explained in this teaching. Its nature and appearance are in perfect harmony, unhindered in matters or principles, and replete with all teachings. Thus, it is called the perfect teaching. The method of contemplation as described in the perfect teaching is the perfect and immediate method of contemplation.

>> “Why is this so? All Bodhisattvas.’ Anuttara-samyak-sambodhi belong to this sutra. This sutra opens the door of skillful means to reveal the ultimate truth.”

>> “This Lotus Sutra treasury is deep and firm, remote and distant. Nobody can reach it. Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it.”  

>> This Lotus Sutra treasury: The principles of ultimate truth within this Lotus Sutra are intrinsically possessed by all. They had yet to be revealed, so people were unaware of them, as if they were a hidden treasury.

>> Deep and firm, remote and distant. Deep and firm: It is understanding the Buddha’s utmost principle of unsurpassed Bodhi. Thus, it called “deep.” It is definitive and cannot be destroyed, so it is called a firm, strong teaching. Deep and firm, remote and distant. Remote and distant: Its principle is subtle and secret, hidden and hard to see. Thus, it is called “remote.” When an ordinary being looks at the Buddha, He is separated by ten stages of fruition. Thus, it is called “distant.”

>> Nobody can reach it: Only among Buddhas can it be known. Those in the Six Realms and Three Vehicles are unable to reach it. Thus, in this sutra it says that nobody can reach it.

>> Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it: Now the Buddha opens and reveals to teach and transform everyone so they can achieve the great Bodhisattva-path of the One Vehicle. So, He opens and reveals the teaching of the One Vehicle.

>> Teaching and transforming to help Bodhisattvas to achieve means teaching and transforming. Bodhisattvas with mature capabilities who are soon to achieve. This sutra teaches the Bodhisattva Way. So the Buddha gave revelations for those whose capabilities resonated with it. So, the Buddha opened and revealed this way” “for those capabilities were ready for it. 

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“[The Buddha] taught emptiness and existence as skillful means
to embrace and suit all kinds of capabilities,
guiding them to return to the ultimate truth.
This perfect teaching and king of all sutras
gives birth to all Bodhisattvas.’
Anuttara-samyak-sambodhi
so they advance directly toward perfect enlightenment.”

We must mindfully experience it. Throughout the Buddha’s lifetime of teachings using the skillful means of emptiness and existence to patiently guide sentient beings. [Compared to] the Buddha’s mind, which is vast and boundless, sentient beings’ knowledge and understanding is limited to what they can see in front of them. So, the Buddha had to teach within the range of what people were capable of accepting. Sometimes He spoke of “existence.” Suffering exists in human life; it comes from the law of karmic cause and effect. Whenever we say anything take any action, or give rise to any thought, we are creating karma. He taught this in the Agama period.

Next, He entered the Vaipulya period. He taught us about “existence,” then gradually entered the Prajna period to teach us about “emptiness.” He began analyzing the things of this world, so we could more clearly and more broadly. Though things appear to be in existence, after analyzing, there is ultimately nothing there. Everything is empty. This is how, in all the principles the Buddha taught, He gave teachings according to capabilities, discussing emptiness and existence. These were all teachings of skillful means. Skillful means are, in fact, very important ways of teaching. If He did not guide sentient beings according to their capabilities, then how else could He do it? These were ways the Buddha taught, the styles of teachings that. He used throughout His life. In the beginning He used skillful means, discussing emptiness and existence.

The Buddha put in His heartfelt efforts for sentient beings’ sake. These teachings “embrace and suit all kinds of capabilities,” These teachings are universal. Whether people’s capabilities were limited, average or great, He had to use suitable teachings like these. For those with greater capabilities, He used the Prajna teachings. For those with more limited capabilities, He used the Agama teachings. So transitioning from the Agama to the Prajna, The Buddha embraced and suited both great and limited capabilities; He embraced them all. So, it says He “embraced and suited all kinds of capabilities.”

He embraced and covered everyone’s capabilities. Each person accepted the Dharma they took in and joyfully practiced it. So, “guiding them to return to the ultimate truth” means the Buddha did not want us to only practice the teaching we understood. He wanted us, after understanding one principle, to bring it back [to the ultimate]. From the teaching of “existence,” He would help everyone experience the impermanence出框 and suffering and emptiness in all things, People who are attached to existence need to understand these things, whereas those who believe that all is empty had to be clear about “emptiness”; they must understand the principles of wondrous existence in the Dharma-realm of true emptiness. The Dharma-realm of true emptiness goes back to the entire universe, to the wondrous principles within true emptiness. This is the Buddha’s compassion.

[He] “guides them to return to the ultimate truth.” All He wants is to help our faith reach the level of the ultimate truth, to return to true principles, return to the Dharma-realm of the universe, and return to our nature of True Suchness. To unite our nature of True Suchness with the Dharma-realms of the universe, the method that the Buddha used, the ultimate teaching, is the perfect teachings. “This perfect teaching and king of all sutras” refers to the Lotus Sutra. This Lotus Sutra is the perfect teaching; it is the king of all sutras, and the skillful means of emptiness and existence are all included within it.

He considered sentient beings capabilities; He hoped everyone could reach the ultimate truth, could thoroughly comprehend the Dharma-realms of the universe, and return to True Suchness. True Suchness is that which pervades the Dharma-realm as a singular essence. This is what the Buddha wanted to tell us, that all sentient beings have the nature of. True Suchness and inherent wisdom. Now was the time to let everyone know that they were all equal to the Buddha. The Buddha viewed all equally with compassion. All beings possess the Buddha’s nature of wisdom. This was the first thing the Buddha realized when He became enlightened.

“How amazing! How amazing! All beings possess the Tathagata’s nature of wisdom.” We should always remember this sentence. Now, with the Lotus Sutra, He is beginning to return to the [teaching of] “All beings possess the Tathagata’s nature of wisdom.” All of this is brought together in this sutra, the Wondrous Dharma Lotus Flower Sutra, the “perfect teaching and king of all sutras.” It “gives birth to all Bodhisattvas”, because this sutra is entirely about teaching the Bodhisattva Way; it does not teach people to only awaken themselves. It teaches us to know the Dharma, but knowing the Dharma is not enough; we must return to the enlightened Bodhi-path and put the Dharma into practice. This is what Bodhisattvas do.

So, it “gives birth to all Bodhisattvas.’ Anuttara-samyak-sambodhi so they advance directly toward perfect enlightenment.” He hoped we could understand all the Dharma. To attain supreme, universal and perfect enlightenment we must go through the Bodhisattva-path, This is what this sutra is. The Path, the road He taught us, is the great direct path that goes straight to Bodhi, which is universal enlightenment. We should understand this very clearly.

Master Zhizhe (Zhi Yi) of the Tiantai School researched the Lotus Sutra and differentiated the teachings of all sutras; He analyzed them all. The Buddha’s teachings throughout His lifetime were categorized into the Five Periods and Eight Teachings.

Great Master Zhizhe of the Tiantai School differentiated the teachings and explained them: The Dharma that the Buddha expounded in His lifetime was [divided into]. Eight Teachings across Five Periods.

There were Five Periods. The Five Periods cover the course of the Buddha’s lifetime. He taught in accordance with the conditions, with the timing and sentient beings’ capabilities. This was the sequence of Dharma He taught.

The Five Periods are divided according to chronological order. They are the Avatamsaka Period, Agama Period, Vaipulya Period, Prajna Period and. Lotus and Nirvana Period.

The Avatamsaka Period was the period after the Buddha first awakened. Amidst tranquil surroundings, the Buddha calmed His mind. He had nothing in His mind; it was completely empty. Suddenly He saw a star in the sky, and His mind became one with the universe. His mind was tranquil and clear; this spiritual state was the Avatamsaka state.

The state lasted only a very short time. For 21 days, under the tree of enlightenment, under the Bodhi tree, He remained in the state of Samadhi. The Avatamsaka state is the spiritual realm of the Buddha and of the great Bodhisattvas. So, He taught the Avatamsaka. But the Avatamsaka state is the state of Buddhahood, one that “encompasses the universe and pervades all Dharma-realms.” When He returned from such an expansive state and observed the capabilities of sentient beings, they were too limited. Sentient beings are narrow-minded. They trap themselves in an unenlightened and ignorant state. How could He teach and transform them one by one?

He began to contemplate this. He taught the Four Noble Truths and the Twelve Links of Cyclic Existence. He analyzed the karmic law of cause and effect and human suffering and so on. This was during the Agama period.

The Agama period lasted 12 years. For 12 years, He gave only the Agama teachings, then He taught the Vaipulya for eight years. He opened with the Agama teachings, then moved forward and, using the Vaipulya teachings, taught that we should not only awaken ourselves, but look outside ourselves. He taught the Vaipulya sutras for eight years, then quickly entered the Prajna period. The Prajna period lasted 22 years.

He had to use three periods of time, for it was impossible for sentient beings to realize the Avatamsaka state directly; it had not been taught for sentient beings. So, for sentient beings, He taught the three periods of the Agama, the Vaipulya and the Prajna. All of these teachings come back to the Lotus Sutra. The Lotus teachings are a return to the Avatamsaka state, a return to the Dharma-realm of the universe. So, these are known as the Five Periods.

The Avatamsaka, Agama, Vaipulya and Prajna periods together lasted for 42 years, then the seven or eight years after that was considered the Lotus and Nirvana period. These are known as the Five Periods. The Eight Teachings are of [different] natures; they were divided according to their nature. The Eight Teachings are further divided into the Four Categories of Teachings and the Four Styles of Teachings which were to teach and transform sentient beings.

The Eight Teachings are divided according to the nature of the teachings. The Eight Teachings are further divided into the four teachings of the Dharma of Transformation and the four teachings of the Rites of Transformation.

So, the Buddha put His heartfelt effort into this. The Four Categories of Teachings are the pitaka, common, unique and perfect teachings. These were ways that He taught.

The Categories of Teachings are ways to teach and transform sentient beings. They are the Tripitaka, common, unique and perfect teachings. The Styles of Teachings are styles of teaching and transforming sentient beings. They are the immediate, gradual, secret, and unfixed teachings.

Among the four groups of pitaka, common, unique, and perfect teachings, pitaka refers to the Tripitaka teachings, the sutra, vinaya and abhidharma pitakas. The common teachings are like the Prajna teachings. Everyone comes in and starts in this way, understanding the suffering of life and so on. And the unique teachings? These are differentiated according to capabilities. The perfect teachings are the immediate teachings for those with great capabilities. He started with those of limited capabilities, continually and gradually leading them to the capabilities of the Middle Vehicle, and then again gradually leading them to enter the great, perfect teachings, the Great Vehicle Dharma. This was how the Buddha mindfully taught, using the methods of the pitaka, common, unique and perfect teachings.

The Styles of Teachings are the “styles of teaching and transforming sentient beings. They are immediate teachings, gradual teachings.” Immediate teachings are for sharp capabilities. After coming in, though they are taught the limited teachings, they are also capable of realizing great teachings. These are immediate teachings. When they first enter the Buddha’s door, if the Buddha felt their capabilities to be sharp, He would directly give them the Great Vehicle teaching. This depended on sentient beings’ capabilities. This is why we always say to “teach according to capabilities.” Not everyone is the same. The Buddha would observe capabilities before imparting any teaching. So, there are both immediate and gradual teachings. For those whose capabilities were weaker, He would give them the gradual teachings.

The secret teachings are the Buddha’s original intent, when He begin to speak from the heart. Once someone started to understand the Buddha’s teachings, the Buddha would gradually reveal His mind so he could understand that the Buddha’s mind embraced all sentient beings. Thus He used all these teaching methods and styles.

The Tripitaka refers to the teachings of the Small Vehicle. After the Buddha entered Parinirvana, Mahakasyapa gathered many people together, and 500 Arhats compiled the sutras, compiled the sutras, vinayas, and abidharma into the Tripitaka. In the Tripitaka, in the teachings compiled by Kasyapa and others, they were somewhat partial to collecting the teachings of the Small Vehicle. So, “The Small Vehicle is called the Tripitaka teaching.”

The Tripitaka teaching: This refers to the Small Vehicle teachings. This is because after the Buddha entered Parinirvana, when Mahakasyapa and others compiled the sutras of the Tripitaka, they emphasized collecting the doctrines of the Small Vehicle. Thus the Small Vehicle is called the Tripitaka teaching.

This was the process that they used when they compiled the Buddhist sutras.

Then, it speaks of the “perfect [teachings],” since this sutra is the perfect teachings. “Perfect means impartial” which is the principle of the Middle Way explained by this teaching. It does not lean to the Small nor the Great, neither to existence nor emptiness. Emptiness and existence have been combined in order to let us know that “emptiness” and “existence” are both skillful means. He hoped that through these skillful means, He could guide us in [further teachings].

Perfect means impartial. This refers to the principle of the Middle Way as explained in this teaching. Its nature and appearance are in perfect harmony, unhindered in matters or principles, and replete with all teachings. Thus, it is called the perfect teaching. The method of contemplation as described in the perfect teaching is the perfect and immediate method of contemplation.

This is like the path we walk everyday to reach the dining hall. We must pass through the corridors on either side of the courtyard to be able to reach the dining hall. This is the way by which we reach it; these paths are like skillful means, and our goal is to reach the dining hall. The principle is the same. We have no choice but to take this path, but our goal is not to stop along the path; our goal is to reach our destination, which is the dining hall. It is the same principle.

So, “[The Buddha] taught emptiness and existence as skillful means to embrace and suit all kinds of capabilities.” Everyone must pass over a path like this. This is why it says it is “embracing.” It allows anyone to travel it. It “guides them to return to the ultimate truth.” It allows us to reach our goal. This is what we just touched upon. So it says, “This refers to the principle of the Middle Way as explained in this teaching.” It is the principle of this process. It is “unhindered in matters or principles.” Whether in regard to matters, or to principles, it is totally unhindered. This is the way that we must pass through.

So, it is “replete with all teachings. Thus, it is called the perfect teaching.” The Lotus Sutra is the perfect teaching. It includes emptiness and existence, and most importantly, after passing through teachings of skillful means, it returns to the ultimate true Dharma. It is “replete with all teachings,” so it is called the perfect teaching. I hope everyone mindfully seeks to comprehend it. “The method of contemplation as described in the perfect teaching is the perfect and immediate method of contemplation. Contemplation” means to consider. Really and truly listening to the sutra means listening, contemplation and practicing. We have to take it into our minds and meticulously contemplate it, think about it in earnest.

So, we must put our heart into understanding the previous sutra passages.

“Why is this so? All Bodhisattvas.’ Anuttara-samyak-sambodhi belong to this sutra. This sutra opens the door of skillful means to reveal the ultimate truth.”

Through this sutra, one directly arrives at universal enlightenment, which is the state of Buddhahood. This can only be reached via the Bodhisattva-path, which is contained within this sutra. This sutra teaches the Bodhisattva Way. So, “This sutra opens the door of skillful means to reveal the ultimate truth.” The Lotus Sutra opens up skillful means; it has opened up the door of skillful means. In fact, once this door is open, what we see is the True Dharma. This is what we should seek to experience. In the past we were separated by a wall; we were on the wrong side of the door. We were only within the teachings of “the skillful means of emptiness and existence.” Now that the wall, the door has been opened up, we find that it has always been the Dharma of ultimate truth, the Great Vehicle Dharma. We must advance forward toward it. The broad path, the great direct Bodhi-path is the path we should walk on.

So, the next passage then says,

“This Lotus Sutra treasury is deep and firm, remote and distant. Nobody can reach it. Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it.”

In the past, everyone lingered in the two teachings of emptiness and existence. They remained there. Whenever they heard the Great Vehicle Dharma, they always felt it too deep and far off, as well as being firmly secure, not something anyone could easily enter, [They felt that it was] remote and distant and not something people could reach. With high walls and a far road, it was not something people could arrive at. This is like in the Chapter on the Parable of the Conjured City; the guiding teacher had guided them a long time, and now everyone was tired. They did not wish to go on. The guiding teacher, in His wisdom, created a conjured city far off in the distance, telling everyone, “Do you see it? Ahead is a conjured city! We are almost there!” This was how the Buddha had opened the door so that everyone could see from a distance that there was indeed a conjured city; there was hope. If they worked hard to push ahead, it would not be difficult.

Though in their minds, everyone was afraid that it was “deep and firm, remote and distant, [that] nobody could reach it,” though it seemed as if it were unreachable, now the Buddha “teaches and transforms to help people become Bodhisattvas.” He tells us to form great aspirations and make great vows. We must seek wisdom amidst the Dharma, and create blessings by going among people. We need the two feet of blessings and wisdom to be one who is honored in the world, one who is respected by the world. So, to become Buddhas we must move forward again. Thus, “Now the Buddha teaches and transforms to help people become [Bodhisattvas].” We must take this path; this was how He opened and revealed it to us.

“This Lotus Sutra treasury” [contains] “the principles of ultimate truth.” Stored within the Lotus Sutra are the principles of ultimate truth which “are intrinsically possessed by all.”

This Lotus Sutra treasury: The principles of ultimate truth within this Lotus Sutra are intrinsically possessed by all. They had yet to be revealed, so people were unaware of them, as if they were a hidden treasury.

Here it is reiterated to everyone that the principles contained in the Lotus Sutra are the principles of ultimate truth. These are intrinsic to everyone. We all innately have a stupa on our Vulture Peak. We have always had this. So, it “has yet to be revealed.” It was merely yet to be unlocked. If the door to our heart is shut, we remain closed off by the door of the skillful means of emptiness and existence. We have still not opened the door of skillful means, of emptiness and existence. Although we are already Buddhist practitioners and we know the Dharma, we have yet to gain enough faith in ourselves. So, “[The principles] have yet to be revealed.” No one has opened up the door yet.

The Buddha wanted to open the door to His mind, to the principles of His original intent. He wanted everyone to be able to see His original intent, but their capabilities had not matured yet. So, the Buddha protect and stored. His original intent in His mind. He wanted to open and reveal it, but would sentient beings be capable of realizing and entering it? Not yet. He had to temporarily hide it from them. So, it says, “They had yet to be revealed, so people were unaware of them.” People were not yet aware of them. Although He had opened and revealed them to us, we were still covered by our own ignorance. We have yet to uncover ourselves and are still in a haze of ignorance that was not yet cleared away. The Buddha had no way to reveal His original intent, to teach the True Dharma. By the same principle, we ourselves must open the door to our own mind. Then, the Buddha’s original intent will be able to be revealed.

Otherwise, “People were unaware of them as if they were a hidden treasury.” Our True Suchness likewise still remains hidden; it remains stored within us. The Buddha already wanted to open and reveal it for us, to help us to understand, but unfortunately, our minds were still hazy; they had not yet opened, and we were unaware, The True Dharma, our nature of True Suchness remained buried by ignorance and unable to be revealed. Because of this, it says “deep and firm, remote and distant.” For us unenlightened beings, even though we have entered the Buddha’s door, we still remain unenlightened. We are ordinary people who have entered the Buddha’s door. So we are still afraid when it comes to the Great Vehicle Dharma.

Deep and firm, remote and distant. Deep and firm: It is understanding the Buddha’s utmost principle of unsurpassed Bodhi. Thus, it called “deep.” It is definitive and cannot be destroyed, so it is called a firm, strong teaching. Deep and firm, remote and distant. Remote and distant: Its principle is subtle and secret, hidden and hard to see. Thus, it is called “remote.” When an ordinary being looks at the Buddha, He is separated by ten stages of fruition. Thus, it is called “distant.”

“It is definitive and cannot be destroyed” because this teaching is definitive, because it is a perfectly harmonious principle. The nature of True Suchness, the ultimate true principle, is very sturdy; there is nothing that can destroy it. This is our intrinsic nature of True Suchness.

Although as ordinary beings, we have, over many lifetimes, been coming and going among the myriads of sentient beings, our nature of True Suchness never ceases to exist. Since beginningless time, this nature of True Suchness has been very sturdy. It is a true teaching; true principles are firm. For every one of us, the true principles never cease to exist, but we assume they are very deep. However, they are inside of our minds; they are always with us. We simply have not manifested our nature of True Suchness. It is just that layers of ignorance have covered us. We think the Dharma is outside of us, that the Dharma is too deep. Actually, the Dharma is within us; it is just we have not eliminated our ignorance. Ignorance makes our nature of True Suchness, which has always been within our reach, become something hidden and hard to see. Once we change our perspective, our nature of True Suchness can be revealed. We have just not been able to change it, so we remain entangled by our afflictions. This is something we should mindfully put effort into trying to experience.

We must mindfully experience it to understand this definitive principle, the Dharma of ultimate truth. It is the true principles of the universe. Despite the imbalance of the four elements or the formation, existence, decay and disappearance of the world, these principles will always exist. These principles are very firm and will always exist. So, we should mindfully seek to experience this.

“Its principle is subtle and secret, hidden and hard to see.” Since the principles are very subtle, if we are not mindful, the true principles will be “hidden and hard to see.” Because our ignorance has caused us to get stuck, [the principles] are hidden deeply in our mind, while this ignorance is covering us. [True Suchness] is subtle and secret, so we cannot see it. The true principles have no substance or form; they cannot be seen. No matter how a human body is dissected, it is impossible to find out where True Suchness is. It is without form or substance.

When we are alive, we have our thoughts, which we are born with. We have thoughts and consciousness at birth. Consciousness does not have substance either! Where will you find it in the body? When you dissect a human body, where is the consciousness? It is not there! Consciousness is a principle. This principle within us has no form or substance. It is indeed extremely subtle and secret. It is truly a subtle and secret principle, so it remains hidden from us and hard to see. If we are careless and our minds are filled with afflictions, how can we ever see principles that are so subtle and intricate?

Subtle and secret true principles truly are “hidden and hard to see.” Actually, they are part of our enlightened nature. We must awaken. If we do not awaken, we will never have be able to do this. What is awakening? From our ordinary lives, we must take our habitual tendencies and our obvious thinking and constantly filter it. We must eliminate discursive thoughts. “Thus, it is called ‘remote.'” It is subtle, secret and remote. We cannot see it; it is remote and far from us. It seems to be quite distant.

So “When an ordinary being looks at the Buddha,” from an ordinary being’s point of view, the Buddha appears quite distant. “He is separated by ten stages of fruition.” When we look at the Buddha’s stage of fruition, He is already ten stages ahead of us. In our spiritual practice, we must start from the ground of joy and go all the way to the ground of Dharma-cloud. We must engage in spiritual practice from the very first stage. In any case, there are 51 stages before reaching the Buddha’s stage of fruition. To [eliminate] our ignorance and afflictions and advance in our perspectives and thinking to the same level as the Buddha, we must truly be mindful.

So, “Nobody can reach it.” It seemed like no one could reach it.

Nobody can reach it: Only among Buddhas can it be known. Those in the Six Realms and Three Vehicles are unable to reach it. Thus, in this sutra it says that nobody can reach it.

“Only among Buddhas can it be known.” Since the principles are so subtle and intricate, only among Buddhas can it be known. “Those in the Six Realms and Three Vehicles are unable to reach it.” Sentient beings in the Six Realms, and disciples of the Three Vehicles, practitioners of the Three Vehicles, still cannot truly realize this stage. So, now we are still learning. The Buddha taught us to practice the Bodhisattva-path. Among the Three Vehicles, we have already entered the Bodhisattva Vehicle and are approaching the Buddha Vehicle.

So, many practitioners thought it was deep, remote and far away. “How can we reach it?” However, we must have faith. So, starting from the Chapter on Skillful Means, it continuously reminds us to be firm in faith; there was never an instance where it did not tell us to have firm faith. So, “In the sutra it says that nobody can reach it.”

Now the Buddha teaches and transforms to help people become Bodhisattvas and thus He opens and reveals it: Now the Buddha opens and reveals to teach and transform everyone so they can achieve the great Bodhisattva-path of the One Vehicle. So, He opens and reveals the teaching of the One Vehicle.

By now the Three Vehicle teachings had reached this place. The Buddha had given the Bodhisattva teaching. Since we have formed great aspirations, have formed Bodhisattva-aspirations, the Buddha pointed the path out directly saying, “Walk on this Bodhisattva-path, the path of great awakening, the great, direct Bodhi-path. Just walk on it!” The Buddha has now opened and revealed it to us. “Although very deep, the Buddha has now already opened and revealed it.” He “taught and transformed everyone so they can achieve the Bodhisattva-path of the One Vehicle.”

The skillful means of emptiness and existence were now collected and revealed as the Bodhisattva-path. To walk this path, we must go among people to experience afflictions and ignorance. To learn to sweep them away, one must go among people to experience the truth. We know all the principles; we completely understand the skillful means of emptiness and existence. Now is the time to go among people. So, He had opened and revealed “to teach and transform everyone so they can achieve the One Vehicle.” The only path is “the great Bodhisattva-path. So, He opens and reveals the teaching of the One Vehicle.” He has already opened and revealed it. This One Vehicle is one path, one method. From the sheep-cart and the deer-cart, He indicated that only this cart can travel the great path. Benefiting ourselves as well as others, this is the Great Vehicle Dharma. So, “The skillful means taught by the Tathagata” [means that] the Tathagata’s teachings are skillful means. [They are,]. “For us to attain the fruit of Buddhahood and give rise to great compassion of benefiting others, the supreme application of the Dharma.”

The skillful means taught by the Tathagata were the supreme application of the Dharma arising from the great compassion of benefiting others after the Buddha reached enlightenment. In this sutra, if the Tathagata had not thoroughly revealed this, sentient beings of all Vehicles would cling to the teachings and would never understand the Buddha’s intent. Thus, it says: This Lotus Sutra treasury is deep and firm, remote and distant and nobody can reach it.

This is how the Buddha taught us. He used skillful means in order to help us, to entice us gradually toward the state of Buddhahood, “to attain the fruit of Buddhahood.” This is how we move forward. To attain the fruit of Buddhahood, we must benefit others. We must achieve the supreme application of the. Dharma arising from great compassion. This is what the Buddha wanted to teach us, these skillful means. After the Buddha realized the fruit of Buddhahood, He came back to teach us to benefit others, form great aspirations, exercise great compassion. “When others hurt, I hurt when otheres grieve, I suffer,” This is becoming one with the universe, and coexisting with sentient beings. With “unconditional loving-kindness” and “universal compassion,” the Dharma-realms of the universe are all places we need to go to transform all beings.

So, “In this sutra, if the Tathagata had not thoroughly revealed this,” if He had not done this, then “the sentient beings of all vehicles would [still] cling to the teachings.” Sentient beings would remain attached to those teachings. If still attached to the Dharma, it is impossible to eliminate attachment to self. Everyone is attached to their own practices. We must break our view of self and attachment to self; we must break them open. “We would never understand the Buddha’s wisdom.” If we still have attachment to the self and attachment to the Dharma, it is impossible to see the Buddha’s knowledge and views. Because of this, in the Lotus Sutra, “This Lotus Sutra treasury is deep and firm, remote and distant, and nobody can reach it.” It is indeed quite deep. “Teaching and transforming to help people become Bodhisattvas” indeed takes a very long time.

So, when their capabilities have matured, He will help people become Bodhisattvas. So, this sutra “teaches the Bodhisattva Way” and is “taught according to capabilities” by the Buddha.

Teaching and transforming to help Bodhisattvas to achieve means teaching and transforming. Bodhisattvas with mature capabilities who are soon to achieve. This sutra teaches the Bodhisattva Way. So the Buddha gave revelations for those whose capabilities resonated with it. So, the Buddha opened and revealed this way” “for those capabilities were ready for it.

Thus, we should mindfully experience this. The Buddha wants sentient beings’ capabilities to be brought to the same level, and for sentient beings to not be attached to the views and understanding that they cultivated. We must break our attachment to and view of self, open our minds and benefit ourselves and others. Only then can we truly realize the Buddha’s mind.

The Buddha’s mind is one of great compassion. Great compassion is the Dharma. The great application of this supreme teaching is the great compassion of the Buddha. Great loving-kindness and compassion, “unconditional loving-kindness and universal compassion,” is what each of us must learn. The path we learn is the Bodhisattva-path. The Bodhisattva-path is found among people. [Practicing] the path depends on us to always be mindful.

Episode 1235 – Opening the Door to the Ultimate Truth

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>> “Drawing near the water of Buddha-wisdom means diligently working to uphold our vows to seek the Great Vehicle and walk the Bodhisattva-path. Through gradual practice and study, all will achieve Buddhahood.”

>> “For those who have not listened to, understood or been able to practice and learn this Lotus Sutra, you must know that these people are still far from Anuttara-samyak-sambodhi.    [Lotus Sutra, Chapter 10 – On Dharma Teachers] For those who can listen, contemplate and practice, you must know that they can draw near to. Anuttara-samyak-sambodhi.” 

>> “Why is this so? All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra. This sutra opens the door of skillful means to reveal the ultimate truth.”

>> “Why is this so? All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra:” The teachings of Bodhi all Bodhisattvas practice all belong under the domanin of this sutra. Those who do not listen to the wondrous Dharma will linger at the door of the provisional.

>> Bodhisattvas possess: 1. The wisdom of thorough understanding 2. The wisdom of continuing thoughts 3. The wisdom of standing firm 4. The wisdom of harmony and unity 5. The wisdom of fulfilling wishes. The wisdom of thorough understanding is. “The wisdom of awakening from the dream and thoroughly understanding all Dharma.”

>> The wisdom of thorough understanding: The wisdom of being able to remain awakened and thoroughly understanding all Dharma

>> The wisdom of continuing thoughts is “the wisdom of being able to remember past matters and never forget them.”

>> The wisdom of standing firm is “the wisdom of establishing the right conduct and getting others to practice and learn from it.”

>> The wisdom of harmony and unity is “the wisdom of contemplating all Dharma and harmonizing with others according to affinities”

>> The wisdom of fulfilling wishes is “the wisdom of being able to completely satisfy all our wishes and desires.”

>> This sutra opens the door of skillful means to reveal the ultimate truth: Before the Lotus Sutra was taught, the Three Vehicles were taught separately and the door of skillful means was closed. Everyone practiced separately until the Lotus Sutra revealed the Buddha-nature. This shows that the previous provisional vehicle was also the Bodhisattva-path. The father recognized the servant as His son and opened the door of skillful means. He gradually merged all the gradual teachings into the perfect and immediate teaching, to reveal to all the ultimate truth.

>> This means those who wish to draw near to the Buddha-wisdom must, through this sutra, be replete in the Three Wisdoms of listening, contemplating and practicing. In this sutra, the secret, essential door of skillful means has been completely opened and the ultimate truth of the One Vehicle has been completely revealed. This is called “encompassing all kinds of capabilities and teaching people accordingly,” to guide them to return to the ultimate Path and to give birth to all Bodhisattvas.’ Anuttara-samyak-sambodhi. Only this sutra can be relied upon.

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“Drawing near the water of Buddha-wisdom
means diligently working to uphold
our vows to seek the Great Vehicle
and walk the Bodhisattva-path.
Through gradual practice and study,
all will achieve Buddhahood.”

The previous passage [tells of how] in high plateaus or deserts, there are travelers who are thirsty and need water. Where can they find it? They can immediately dig a well somewhere. Anyone who digs a well must understand how to choose a place with an aquifer to tap into. Only there will they find water. However, some people are thirsty and know that there is water underground, but they do not know [how to find] the aquifer. [They only know] they must dig a well to obtain the water.

If they keep digging on the plateau, no matter how hard they work, the soil will be dry. We know that even if they keep digging like this, they will still be far away from the water. This is like those of us who have encountered the Buddha-Dharma and formed aspirations, yet though we are willing to hear and accept the Buddha-Dharma, there is a limit to what we accept. We may know a certain passage is useful to us, so we [focus only] on this passage, or accept only some of what the Buddha taught. No matter what, we must be patient when learning the Dharma. Furthermore, we must have extremely profound faith and understanding to continuously delve into the [Dharma] and immerse ourselves in it. To understand the Buddha-Dharma, we must have patience. Otherwise, we have only worldly knowledge and cleverness, only appearing to have great wisdom. [We may say,] “Come, come, listen carefully to this sutra passage.” After people hear it, they say, “I have understood. This sutra is good; I am willing to accept it.” So, they just accept this sutra passage.

If we tell them, “This sutra passage is nice, but there are others where the Buddha taught us about how to transcend cyclic existence. Indeed, cyclic existence is suffering. From what I read, I have learned the truth of suffering of human life. I just do not understand where the source of suffering is. Come, I would like to [learn] more.” From the sutras, they gain a deeper understanding that life is truly suffering. This suffering is not simple; it is very complex. It arises from the complicated way our minds work. The outside world entices our faculties, and our roots and consciousnesses connect with it. Our consciousness stirs up feelings of pleasure and displeasure, creating discrimination.

If we like something, we give rise to desire, and continuously pursue it. There is no limit to our desire for material goods or to the love and hatred we feel towards others. We want to pursue what we crave and desire, yet we [rarely] attain it easily. In contrast, those we do not like constantly draw near to us. In other cases, love is later replaced by hatred, or due to causes and conditions, that love becomes very complicated, with love triangles, or even squares. In short, such love forms a web of afflictions. Love’s web of afflictions entangles us. The ignorance and afflictions of our minds causing multiple people to entangle each other and create karma, resulting in [problems] in families and disruptions in society.

These kinds of conflicts between people are often reported in the media and newspapers. This is [how] human beings [are]. Whether towards people or material things, they give rise to and reproduce afflictions. With this creating and reproducing, karmic forces are formed so that they feel regrets in this life and suffer in the next. The sutras teach us by using lots of analogies to help us understand; these worldly matters and relationships that we can hear and see, the conflicts in the world, can all be understood. The sutras confirm this is creating karma, and human affairs further confirm the principles of the sutras. Thus, they verify each other. This is real and not false.

We then believe and understand that the causation of suffering is extremely complicated and subtle. The complexity is as complicated as the interactions of all things in the world. The subtlety arises from our minds. The Five Roots and Five Dusts give rise to the fifth, sixth and seventh consciousnesses. The karma we create returns to and is stored in the eighth consciousness. In the field of our eighth consciousness, there is layer upon layer built up from people, matters and things, from our roots converging with the dusts. Thus, in our delusion, we create many complicated karmic forces. Although we understand this, though we know to engage in spiritual practice, whatever karma we create in our lives, in the end, life is impermanent, empty and full of suffering; it is all illusory and temporary. Now that we understand this, we must quickly engage in spiritual practice. In order to engage in spiritual practice, some seek only to awaken themselves and do not dare to [interact with] other people. They fear their senses will be ensnared again by these external states. Therefore, they seek to awaken themselves; they believe this to be the ultimate.

[Their understanding of] the “ultimate” is like one who does not know where the aquifer is yet. They only know that they need water to quench their thirst. They engage in spiritual practice with afflictions. They must work very hard to find water. Engaging in spiritual practice with afflictions is like digging a well on a high plateau; they are far away from [the water]. If someone guides us, “There is no water here no matter how you dig. Come here, face forward and aim in the right]direction. The aquifer is over there.” If we listen, we will move to the other area that they pointed out to us and search for the aquifer there. “Since the aquifer is here, that is what those with experience tell us, we should have faith and start to put in effort.” We work hard to continuously dig the well; the more we dig, the deeper and wider it becomes. Gradually, we will see the moist soil.

The soil is evidence that there is an aquifer beneath the ground. Since it is moist, there must be water. So, we quickly put in more effort to seize the moment without hesitation. Based on where the moist soil is, we quickly and diligently put in more effort until we begin to see mud. The soil turns into mud only when there is water. We will be so joyful to see that the water is so close. By continuing to put in more effort, we should be able to see clear and clean water.

Here, it is easy to explain this with words. We “Draw near the water of Buddha-wisdom.” When we have seen the mud, and not just the moist soil, we are already very close to the water. So, we must work diligently and put in effort. If we are certain that our direction is right and what we are doing is right, we must then seize the time and work harder to give of ourselves.

“[We] uphold our vows to seek the Great Vehicle.” We already know this is the Great Vehicle Dharma. From the Buddha-Dharma, we seek the Dharma-water, the water of wisdom that we need. We already see indications of water. The mud [that appears] means the water is nearby. Therefore, we should work hard without deviating in our direction. We must put more effort in this direction and work more diligently and mindfully.

We must work harder; we know our direction, which is the Great Vehicle Dharma, [With it] we follow the Bodhisattva-path. The Great Vehicle Dharma means going among people出框. Bodhisattvas in this world arise because of suffering sentient beings. We should know that this is our direction. So, we must be determined in the direction of the Great Vehicle and walk the Bodhisattva-path. Naturally, “Through gradual practice and study, all will achieve Buddhahood.”

Ordinary people, sentient beings, do not have the causes and conditions to encounter the Dharma, or what they hear is merely recounted by others. They know not to commit evil, and they believe in the law of karma. Most have not encountered the true Buddha-Dharma, but they pray to all sorts of gods. They are also afraid of ghosts, so they seek [the protection of] these gods. Thus they worship them. If they want something, they ask the gods to help them attain it. They pray for their children’s success or for their children [to perform well on] exams to get into an ideal school. They also pray for their spouse’s career; as their spouse begins a business collaboration, they quickly pray to make a fortune.

People seek fame and fortune like this; there is nothing they do not pursue. They want to attain what they seek, want to have their wishes fulfilled. No matter what they seek, their wishes are very complicated. In [this world of] the Five Destinies, complicated matters are continuously intermixing. When people want something, they make a vow. “If I could get such and such and fulfill my wish, I will repay for the wish. I will light lamps, participate in charitable giving, help build a temple and so on.”

For those who are able to hear the Dharma, they listen to sutras and recite them with others to understand the Buddha-Dharma. However, they only have a partial understanding. They only seek to avoid calamity and increase their blessings. Is that what the Buddha-Dharma is all about? It is not! In the Buddha’s birthplace, the Buddha-Dharma gained popularity and spread among the people. After the Buddha entered Parinirvana, some people aspired to spread the Buddha-Dharma to the east.

In [ancient] China, a highly civilized kingdom, one of the emperors heard that in the west, in India, which is west of China, there was a great person, an honored one, a wise man. [The emperor] wanted to seek him out. There had been an Enlightened One, but He had entered Parinirvana. His teachings were spreading in the world, so [the emperor] sent people to seek out the Dharma in the west. Some people in the west also formed aspirations, like Kasyapa-Matanga and Dharmaratna, who brought the Sutra of 42 Chapters [to China]. Kasyapa-Matanga and Dharmaratna were from India. They vowed to travel to China with the sutra and spread it there. After many hardships, these two came to Chang’an. When the emperor learned that these two eminent monastics had arrived on white horses bearing the sutras, so he had them settle at White Horse Temple.

In fact, a “temple” in ancient China was a place for visiting guests to stay. The emperor gave the sutras’ arrival in China a very dignified welcome. So, he invited [the monastics] to live in the White Horse Temple. There, Kasyapa-Matanga and Dharmaratna translated the Dharma with great patience. This was [a long] process. Later, further construction was done in hopes that more people could translate, learn and practice the Dharma. The term “temple” later became the name for places of spiritual practice. That is how it came to [have this meaning].

Thus, the Buddha-Dharma arrived in mainland China where everyone spread it far and wide. People began to seek it out. Since the Buddha-Dharma came from India, where all kinds of religions coexisted, it inevitably [contained elements] that corresponded to Indian beliefs. These were skillful means. There were also [descriptions] of how protecting or believing in the Dharma could lead to the attainment of merits and virtues and so on. These were all found in the sutras. Gradually, [the Dharma] came to be treated as merely a way for people to avoid misfortune and create blessings. When the Buddha-Dharma was introduced to China, it gradually began to transform. Over time, the temples flourished with more and more spiritual practitioners. Each [temple’s] methods of practice began to vary,

So now, we already know the Buddha-Dharma [contains] perfect teachings, so we must immediately [use] the perfect teachings. The Dharma nurtures our wisdom, and we accumulate blessings [by going] among people. We must go out and serve others and relieve human suffering; only then can we attain real joy. Dharma-joy is not simple happiness. When those who are saved are joyful, our efforts to help save them give our minds a sense of peace and freddom. This is Dharma-joy. So, we must be mindful.

“For those who have not listened to, understood or been able to practice and learn this Lotus Sutra, you must know that these people are still far from Anuttara-samyak-sambodhi. For those who can listen, contemplate and practice, you must know that they can draw near to Anuttara-samyak-sambodhi”

If we do not listen to this sutra mindfully, and after hearing it, we do not mindfully deepen our understanding, then we will be unable to take the Dharma to heart or put in the effort to contemplate it deeply. For instance, I teach every day, but some people who hear [the Dharma], when they have the chance to talk with others, never bring up the sutra’s principles. They only talk about worldly matters but never mention [the Dharma]. [They do not say,] “I heard this sutra today. It talked about these principles. This is the Dharma. This is the suffering of the world. This is the method of the Bodhisattvas.”

This is a sign that we are not practicing from the depths of our minds. If we do not have the Dharma deep in our minds, when we talk with people, there will be no trace of the Dharma. There will be no indication of it. Because we have not taken the Dharma to heart, naturally our minds are empty of it. If we think, “When I speak today, I will talk about the things I usually see,” then the traces of the Dharma are not found in our daily living.

For us as Buddhist practitioners, this is not truly “practicing,” which means to cultivate ourselves and review. We have been listening to [the Dharma], and every day I ask, “Do you understand?” The answer is always “I understand.” We understand, but do we practice it in our hearts? Have we cultivated it internally? Are we repeatedly practicing it? Not really. Otherwise, the Dharma would always be in our mind, and we would share it whenever we had a chance. Isn’t this what the previous passage was about? We must share whenever there is a chance, as ones who hear, transmit and teach the Dharma. However, when it comes to this Dharma, the teachings of the Lotus Sutra, we have not taken them to heart; they do not remain in our minds. As a result, there is no trace of [the Dharma] in our lives. The principle is the same.

[Of those who are unable] “to practice and learn this Lotus Sutra, you must know that these people are still far from Anuttara-samyak-sambodhi.” They are still far, in the ground of dry wisdom. They know all worldly matters, but when it comes to the sutra’s true principles, they do not know them. If we can be mindful, after we hear and understand [this sutra], we must realize [its truth] mindfully. After understanding, we must contemplate it; this is listening, contemplation and practice. We must earnestly contemplate it, then after that, we must earnestly practice; we must practice and review it, over and over. After hearing it, we must explain it constantly, over and over.

This is the spirit of the 16 princes. They repeated what they heard immediately. They spent a long time re-teaching the sutra. By retelling it, they formed affinities with the sentient beings they would transform in the future. [This is why] we must listen. I have spoken repeatedly of each chapter’s general ideas and important points. Have we learned them? If not, that would really be a pity. We must contemplate and practice it. If we can “listen, contemplate and practice,” then, we “must know that we can draw near. Anuttara-samyak-sambodhi.”

“Why is this so?” The following [sutra] passage continues with.

“Why is this so? All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra. This sutra opens the door of skillful means to reveal the ultimate truth.”

Indeed, the following sutra passage tells us plainly that those who follow the Bodhisattva-path belong to this sutra. “All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra.”

“Why is this so? All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra:” The teachings of Bodhi all Bodhisattvas practice all belong under the domanin of this sutra. Those who do not listen to the wondrous Dharma will linger at the door of the provisional.

If we are walking the Bodhisattva-path, it is the path contained in this sutra. So, “This sutra opens the door of skillful means to reveal the ultimate truth.” It uses skillful means to guide people. What it reveals is actually the ultimate truth, because most important of all is that [we can all] attain Buddhahood.

“The teachings of Bodhi all Bodhisattvas practice all belong under the domanin of this sutra. Those who do not listen to the wondrous Dharma will stagnate at the provisional door.” If we do not earnestly listen to the Lotus Sutra, we will linger in the “provisional,” which is skillful means. We will just linger on the high plateau, carrying our afflictions into our efforts. This is the same principle.

So, we must understand that there are five types of wisdom on the Bodhisattva-path.

Bodhisattvas possess: 1. The wisdom of thorough understanding 2. The wisdom of continuing thoughts 3. The wisdom of standing firm 4. The wisdom of harmony and unity 5. The wisdom of fulfilling wishes. 

The wisdom of thorough understanding: The wisdom of being able to remain awakened and thoroughly understanding all Dharma

They are no longer in a state of dreaming, but should have completely awakened. Instead of being in a state of dreaming, they are in a state of clear awakening. “[They] thoroughly understand all Dharma.” All Dharma, all that wisdom, is contained in this sutra.

The wisdom of continuing thoughts is “the wisdom of being able to remember past matters and never forget them.”

We should remember the things from the past. What were the causes and conditions 50 years ago? Many causes and conditions converged for Tzu Chi to have this large, international presence today. We must always remember this. It is not only for this lifetime; everything that we have done, the aspirations we formed initially, must never be forgotten. When it comes to our past lives, we must have faith; the Buddha was constantly teaching us that in past lives and kalpas, [we acquired] seeds of goodness. We should have faith in this.

The wisdom of standing firm is “the wisdom of establishing the right conduct and getting others to practice and learn from it.”

We must establish this wisdom, this method, as a way that we can use to guide others. To guide others, we must have right faith right thinking, right understanding, right views, right direction and so on. We must be very mindful. The way we ourselves practice must also inspire others to follow this path along with us. This is how to walk in the right direction.

The wisdom of harmony and unity is “the wisdom of contemplating all Dharma and harmonizing with others according to affinities”

The wisdom of contemplating all Dharma. When we are working with others, we must truly contemplate the Dharma, observing all its subtleties. We should understand it at this intricate level. So, “With all Dharma, [we] harmonize with others according to affinities.” Bodhisattvas arise from sentient beings’ suffering. Harmonizing with others according to conditions, we are able to guide them.

Take Ecuador [in 2016] for example. There was a disastrous [earthquake]. From far away, from the US and South America, our Bodhisattvas went and gathered together there. The second time they entered the area, the causes and conditions were already mature; they “harmonized with others according to affinities.” This is what our Bodhisattvas are already doing.

The wisdom of fulfilling wishes is “the wisdom of being able to completely satisfy all our wishes and desires.”

This is the wisdom of fulfilling wishes. We must be earnestly mindful. For things that are not wrong, we will have no regrets. Thus, everything we do will be correct. We do what should be done, so we have no regrets. We do it very satisfactorily, so we are content, meaning we feel no regrets. When there is nothing to regret, we feel we lack nothing. Thus, we will feel quite satisfied and joyful.

This is what we mentioned previously; in walking the Bodhisattva-path, ther are these five kinds of wisdom. With them we can be confident and free of worries as we follow the Bodhisattva-path. There is nothing difficult about this!

So, “This sutra opens the door of skillful means to reveal the ultimate truth.” This sutra opens the door of skillful means. Of course, we [should] all understand now that every one of us has the same Buddha-nature as the Buddha; every one of us is equal to the Buddha. Since we intrinsically have Buddha-nature, we have the same wisdom as the Buddha. We have Tathagata’s innate enlightenment. These are the principles. The whole world, the universe and the principles that pervade the universe, are all contained in our innately awakened intrinsic nature of True Suchness. With our enlightened nature of True Suchnessm we can experience the truth of all things. We are able to comprehend them, it is just that our ignorance covers [this nature] in layer upon layer.

The Buddha opens the door of skillful means to help us break through these layers of ignorance. After breaking up the layers of ignorance, He uses the water of wisdom to wash away our ignorance and delusions. We not only have many discursive, ignorant thoughts, we also have many dust-like delusions. So, the Buddha used all kinds of methods to open the door of skillful means, until He now revealed the ultimate truth. He drew us in with the Agama [teachings], and after going through the Vaipulya [teachings], we thoroughly see the Prajna [teachings], that all things are empty in nature, that there is no need to cling to things. We understand this. At this point, we must know the Agama and Vaipulya teachings, the principles of “existence.” Remaining at the stage of eliminating afflictions is not enough. Neither is believing in the law of karma only do good deeds to create blessings; this is also not enough; this is not how it is.

As we [cultivate] blessings, we must practice the Three Spheres of Emptiness; we must practice wisdom when cultivating blessings. When we serve others, we are not thinking “I am the one giving,” or “This is the thing that I give.” We forget all of that. If someone is in need, I give to him. Who is this person? We do not remember either. In any case, everything is empty in nature. Whenever someone needs help, I should try to be of service to him by giving without expectations or attachments. In moving from the Vaipulya to the Prajna period, these [teachings] began to appear. However, was that all? It was not. The Buddha needed to emphasize for us that, “You will attain Buddhahood like me in the future. On top of knowing our [true] relationship, you will understand all things in the universe; whether tangible and intangible, all principles will be taken in by you.”

This is like a 1000 year old tree which [started] from a mere seed. From the microscopic genes, it not only becomes a tree, but the tree blossoms and bears fruit as well. Its fruits drop to the ground and its seeds grow into more trees, becoming a forest. We must thoroughly understand these “genes.” Our intrinsic enlightened nature is just like this. It is the principles. With the smallest principle, we can extend it to encompass the whole universe so there is nothing we do not know, no matter we do not see clearly, no principle we do not understand. This is enlightenment. So, how can ultimate truth be revealed? It is within the smallest principles. So, “This sutra opens the door of skillful means to reveal the ultimate truth.” In our minds, [we must contemplate] “all Buddhas of the Three Periods; everything is created by the mind.” This is what we must understand. The “mind,” our thoughts, are things that we cannot see, but we must still experience and awaken to them.

For example, the Dharma has its fragrance. When we listen to the Dharma, does it merely affect the surface, or dodes it permeate us? When we take in the fragrance of the Dharma, does it merely build up on the surface? Or have we genuinely taken in the fragrance of the Dharma? When we light incense and bring a piece of white paper close to it, the paper will turn yellow and after a while, become blackened. Did the fragrance really permeate it? Not really. In the same way, as we listen to the Dharma every day, have we taken the fragrance of Dharma to heart? After sitting here for so long, are we merely feeling sore and hot and nothing more? Or do we really feel, “I have taken the Dharma to heart. I feel such joy from it.” When we feel joy from the Dharma, we will naturally review it over and over and practice in our hearts. If we do not practice it in our minds, then we forget it right away, and all we will be aware of is idling away the time [as we sit here]. Sitting in this environment here, the summer weather is hot and our feet are sore. That is all we will feel. If that is all, that would be truly a pity.

“Before the Lotus Sutra was taught the Three Vehicles were taught separately.” Before teaching Lotus Sutra, [the Buddha] taught the Three Vehicles separately.

This sutra opens the door of skillful means to reveal the ultimate truth: Before the Lotus Sutra was taught, the Three Vehicles were taught separately and the door of skillful means was closed. Everyone practiced separately until the Lotus Sutra revealed the Buddha-nature. This shows that the previous provisional vehicle was also the Bodhisattva-path. The father recognized the servant as His son and opened the door of skillful means. He gradually merged all the gradual teachings into the perfect and immediate teaching, to reveal to all the ultimate truth.

In the past, He used the door of skillful means; this door remained closed to the ultimate truth; He had not yet taught us the True Dharma. This is what the Buddha had been protecting in His mind. So, the door of skillful means is the Three Vehicles. From the Agama and Vaipulya to the Prajna period, in this way, He gradually brought us closer to it so we could begin to form great aspirations.

Before, we only stood inside the door and practiced separately, “until the Lotus Sutra revealed the Buddha-nature.” Previously, the door of skillful means was closed, so we practiced inside the door. Now, the door of skillful means is open, so we have begun to step through the doorway and see the True Dharma. This shows that “the provisional Vehicle was also the Bodhisattva-path.” Although it is called “provisional,” it has already paved the Bodhisattva-path for us.

“The father recognized the servant as His son and opened the door of skillful means.” Just like in the story of the poor son, the rich elder recognized the servant who was cleaning as actually being his son. Since the son left home, [the father] had to use skillful means to guide his son back. In the Chapter on Faith and Understanding, this is also an analogy for skillful means.

“He gradually merged all the gradual teachings into the perfect and immediate teaching.” Slowly, with the gradual teachings of the past, He guided us to the door with gradual methods. This is how the Buddha slowly guided us. So, the gradual teachings and unique teachings merged into the perfect and immediate teachings. We had already begun to understand them, so it was time for the perfect teachings. So, [it was time] “to reveal to all the ultimate truth.”

This means those who wish to draw near to the Buddha-wisdom must, through this sutra, be replete in the Three Wisdoms of listening, contemplating and practicing. In this sutra, the secret, essential door of skillful means has been completely opened and the ultimate truth of the One Vehicle has been completely revealed. This is called “encompassing all kinds of capabilities and teaching people accordingly,” to guide them to return to the ultimate Path and to give birth to all Bodhisattvas.’ Anuttara-samyak-sambodhi. Only this sutra can be relied upon.

“This means those who wish to draw near to the Buddha-wisdom must, through this sutra, be replete in the Three Wisdoms of listening, contemplating and practicing. In this sutra, the secret, essential door of skillful means…” refers to this sutra. [Now,] this secret door of skillful means “has been completely opened.” We must realize that the Buddha has now opened the door of skillful means, has opened up the provisional to reveal the true. It was the provisional in the past, but now the ultimate truth is being revealed. “The ultimate truth of the One Vehicle has been completely revealed.” This is called “encompassing all kinds of capabilities and teaching people accordingly, to guide them to return to the ultimate Path and to give birth to all Bodhisattvas.’ Anuttara-samyak-sambodhi.” Only with this sutra can we understand and realize [the truth]. So, we must always be mindful.