Author: Rosalyn Leung

Episode 99 – The Buddha-Dharma Is Like the Rain and Dew

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>> The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha [has nourished minds] for the past 40 years.

>> He adapted to His listeners’ capacities, He taught provisionally according to their levels. Now He desired to use Dharma-rain that was impartial and of the same quality to fully saturate everything. This is the great Dharma-rain. The minds of sentient beings store the seeds of Bodhi. Only Dharma-rain can nourish them so wisdom-life can grow.

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In learning the Buddha’s teachings every day we should be like the land. When it is nourished by rain and dew, the land always benefits and is bountiful the land always benefits and is bountiful. I have often said, “the Dharma is like water”. If there is no water in the field of our mind, everything in that land will wither. With water, all the plants and trees of the land are nourished according to their needs. This tells us that we should always be grateful that the Buddha-Dharma can nourish our minds and help our wisdom-life grow.

We can sense that because we have acted based on our ignorance for a long time, we have accumulated much karma. Therefore, sentient beings share collective karma. For the sake of profit, we destroy the land. How is the land destroyed? By people’s minds.

When we see that it has not been raining, that we may have a drought, we become very nervous and pray for rain. Only with rain can grains be produced to sustain human lives. The fields of our minds also need favorable weather at all times. This is what the Buddha-Dharma [can bring].

The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha [has nourished minds] for the past 40 years.

The Buddha-Dharma can nourish [our minds]. However, ordinary people are ignorant so they do evil deeds, meaning they engage in negative [behaviors]. We often hear about heavy rainstorms causing huge disasters in countries that are usually arid.

People destroy mountains and harm the soil’s water retention for the sake of wealth. This kind of destruction is due to greed, all for the sake of profit. Although a country can make a lot of money by selling off all the valuable wood in their forests all at once, they will bring disaster upon their descendants as a result. So, many generations gaining wealth by evil acts has resulted in continuous disasters today. Natural disasters are [often] caused by people’s negative actions.

Not being in accord with the laws of nature is called “going against” it. Going against nature is also a negative action. We must spend a long time to bring nature and people into harmony. No matter which season it is, whether spring, summer, fall or winter, as humans, we need to truly coexist harmoniously with the Earth. If we can live in accord with nature and abide by its principles, we will be safe and well.

The Buddha is the Great Enlightened One of the Universe. The Dharma He teaches us is the truth of all things in the universe; it is the true principles of morality and ethics. Therefore, the Buddha-Dharma is the most virtuous and unsurpassed Dharma and a truly harmonious and beneficial teaching. Nature needs temperate rain and dew. Our minds need the true principles, which is the great Dharma, to guide us so that we can follow the Dharma as it is turned (taught). The Dharma is like a wheel that can turn our minds around so that we can coexist harmoniously with nature. Although this sounds very simple, we must be very mindful to truly understand the subtle details.

So, virtuous Dharma is like rain and dew. The “three grasses and two trees” are nourished according to their needs as the rain nourishes the earth.

The Buddha had been teaching for over 40 years since the night when He saw stars in the night sky and became enlightened. When starlight connected with the Buddha’s mind, at that moment, the Buddha’s mind and the universe were one. At the moment when He became enlightened, the true principles of everything in the universe gathered in His mind, and they became one. In this very brief moment, the wisdom of His mind was uncovered. Although He became enlightened, He did not only benefit Himself. After He became enlightened, the Buddha immediately wanted to share this joy with everyone.

We often say that the Buddha did not engage in spiritual practice for Himself, but on behalf of all sentient beings. We should remember why Prince Siddhartha began His spiritual practice. It was because he felt that this world was full of conflicts, [as if] there were unsolvable puzzles. What were these unsolvable puzzles? Birth, aging, illness and death.

Why are humans born? Look at how tiring it is for women to be pregnant for 40 weeks. In particular, women in ancient times suffered many complications in childbirth. Consider Prince Siddhartha’s birth mother. She also passed away due to such complications. Likewise, this must have created many conflicts in the prince’s mind. “Why did my birth cause my mother’s death?”

When he grew up, he saw people enjoying themselves in luxury, but many people in the country were also impoverished and suffering. Why were there great inequalities between classes? So, the system of the four castes was also an unsolvable puzzle in his mind.

The land is fragile. Sometimes heavy wind and rain cause tremendous disasters. The hills and rivers of the land are fragile. So, is there any joy in this kind of life? Why do people who live a life of debauchery just endlessly indulge themselves?

So, he gave up the pleasures of the palace to investigate the profound principles of this world. What are the principles [governing] the interactions of people and nature? Between people, there are so many conflicts and so much inequality. What are the principles behind that? Since ancient times, things have been this way. Where did these problems come from? So, he engaged in spiritual practice and attained Buddhahood on behalf of sentient beings, and then He expounded the Dharma for them.

Consider all the desires in this world. The ignorance of the world originates from thought. “An ignorant thought creates the Three Subtleties.” These three are very subtle and profound. To resolve such ignorance is really not easy. Although greed, anger and ignorance are only three words, and everyone knows about them, is it possible for someone to not be greedy? This is very difficult. Is it possible to prevent someone from losing their temper? For a long time we have transmigrated in the Six Realms, where we have been habituated into these tendencies.

Therefore, our unfulfilled desires lead to anger. “If I cannot get it, nobody else can even think about getting it.” So, people destroy each other. Consider the number of people in this world who kill out of passion or for money. So many people hurt, kill and destroy each other by any means possible because of enmity, hatred and resentment. This is the case among people; isn’t it the same among countries? We see in this world that greed leads to anger, and then they result in ignorance. You see, although these are three simple words, is it easy for everyone to understand them thoroughly and eradicate these types of thoughts? That is not easy.

There is no way to instantly get everyone to understand the spiritual state of the Buddha. Moreover, this depends on each person’s abilities. There is a line in the Sutra of Infinite Meanings, “Tiny drops fall first to cover the dust of desire.” If we want to investigate the Buddha-Dharma, even though our capabilities are limited, we can still be nourished by this rain and dew. When there is no rain and dew on the land, with a slight wind in the morning and the rising of the sun, the land will dry up. Then dust will fly when the wind blows. This means that if the land is moist and damp, naturally a little wind of ignorance naturally a little wind of ignorance will not cause our dust-like delusions to fly around.

So, people are like the three grasses. Some have small roots, stems and capacities. A person with limited capabilities may want to seek the Dharma but has not yet developed great aspirations and vows. He is willing to accept the Dharma but does not have this altruistic intention such as Hearers, Arhats and Pratyekabuddhas, who seek to understand the Dharma, only to benefit themselves. However, they cannot put it into action. These are the three grasses.

The two trees refer to those with great capabilities who develop great aspirations. This is the mindset of Buddhas and Bodhisattvas who seek the Buddha’s Great Vehicle teachings and further actualize them. Therefore, people [accept the teachings] according to their capabilities. So, the three grasses and two trees are nourished according to their capabilities.

Next, the rain nourishes the land. On the land, all are nourished regardless of capabilities. Big trees absorb a lot. Small grasses absorb a little. So, for over 40 years, the same Buddha-Dharma was taught, and sentient beings were nourished according to their capabilities.

He adapted to His listeners’ capacities, He taught provisionally according to their levels. Now He desired to use Dharma-rain that was impartial and of the same quality to fully saturate everything. This is the great Dharma-rain. The minds of sentient beings store the seeds of Bodhi. Only Dharma-rain can nourish them so wisdom-life can grow.

For the past 40 years, He has adapted to the listeners’ capacities. Previously, we talked about how. He taught provisionally according to their levels. The Buddha did that for a very long period time. But He has started [something new] today. Today refers to day of the Lotus Dharma-assembly on Vulture Peak, which is in our minds. We are always in the stupa there. So when we are at the Lotus Assembly, He said. “Dharma-rain is impartial and of the same quality.” He wanted to tell everyone that the skillful means of the past were for people with limited capacities. From now on, we need to develop great aspirations and make great vows. Everyone should enter the Bodhisattva-path.

Although in the past the teachings were split into the Three Vehicles or the Five Vehicles, these were all actually skillful means. Only the One Vehicle is the great Dharma, which is the Bodhisattva-path. This is the great Dharma-rain, which is starting [to fall] now. So, “sentient beings’ minds store Bodhi seeds.” Everyone has that seed in his or her mind. Only the Dharma-rain can nourish and develop our wisdom-life.

Fellow Bodhisattvas, we all truly possess such Bodhi seeds in our minds. But there are weeds growing in our minds too. We engage in spiritual practice to remove weeds. Lay practitioners need to seek the Right Faith. We do not learn the Dharma for spiritual blessings but for liberation. We seek a mind that is not blinded by ignorance. We want to remove ignorance and superstition.

In the past, in India, there were many superstitions. So, for the sake of sentient beings, the Buddha sought the Right Faith and perfect enlightenment. Thus, He engaged in spiritual practice. Now we should do the same and eliminate superstition. In order to seek the Dharma, we must form great aspirations and make great vows. So, everyone, please always be mindful.

Episode 98 – The Deep, Wondrous Truth in the Buddha’s Mind

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>> The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be explained. Forty years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

>> The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be expressed 40 years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

>> The original intent of the Buddha was to [teach] the profound and wondrous Truth. The assembly’s knowledge was simple, their thinking was unpredictable. The Enlightened One has great loving-kindness and spoke according to capabilities.

>> He adapted to His listeners’ capacities and carefully considered the provisional and skillful. He taught according to their levels and did not freely carry out His original intent. Now He observed that the opportunity was ripe and wished to expound this One-Vehicle Dharma. He spoke His mind and freely carried out His original intent. He taught the Mahayana Dharma of all things in the universe, thus including all appearances. He now explained three to reveal one and gathered the provisional into the true.

>> “What benefit was to be gained by putting forth this brilliant light? The Buddha sat in the Dharma-assembly and wanted to teach the wondrous Dharma He attained as well as predict who will become Buddhas.” He showed all Buddha-lands, adorned with many jewels, dignified and pure, as well as visions of all Buddhas. These are not minor conditions.

>> “Manjusri, you must know, the fourfold assembly, dragons and spirits, look to you, benevolent one, wondering what explanation you will give.”

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The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be explained. Forty years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

After listening and observing, we can attain a clear understanding. We often speak of “the appearance of extinction of all things.” Since we have heard about this so often, we should really understand it. But have we really made an effort to [understand] [that all things] have the same characteristic? Of those who have also made an effort to study and understand these principles, how many can truly comprehend them?

Indeed, all things have the appearance of extinction. I would like to ask all of you, do you know how time passes? We do not know. We only know to watch the seconds ticking away on a clock. Some people say that even without looking at the clock they know how quickly the seconds are passing. This is the appearance of time. Even if we do not pay attention to its appearance, it still quietly passes. This is time. How many principles are contained within this kind of quiet movement?

In the workings of the sky, the land and so on, lies these true principles. The rotations of the Earth, Sun and Moon, are precise to the millisecond. See, in astronomy, a [leap] second is added every few years. In addition to leap months and leap days, there are leap seconds. A month has 30 days. Why are there some with 31 days? This is so that within a year’s time we can accurately mark spring, summer, fall and winter.

So, though time quietly passes by, the Sun, the Moon and the Earth nonetheless continue on their precise orbit around each other. Furthermore, they cannot deviate in the slightest.

We are truly very blessed. We are born in the Republic of China. [China] was called the Middle Kingdom. This is not just a name; it is in the middle of the universe, in the middle of the Earth. So, among the different countries in the world, we are lucky to be born in the middle of the Earth, at its [cultural] center. Thus, this is called the Middle Kingdom. So the Buddha said, “It is difficult to be born in a central land.”

The Buddha said that sentient beings are blessed to be born in this land. This is a favorable place, whether in climate or access to knowledge that people can absorb. There are also remote areas on this planet. Consider the cultures in [some parts of] Africa; when a woman is young, her lip is cut open, and something made out of heavy tin or iron is then slowly inserted into the slit. That flesh is stretched out so it can sway to and fro below the chin.

In some tropical parts of Asia, people are generally naked. When it is cold, they rub sand, dirt and oil on their bodies. They cover their entire bodies with dirt to protect themselves from the cold. In these remote areas, this is still their way of life. Based on the sutras, to be born into a developed society is difficult. To be born in a place where morals and ethics truly exist, a place where we can hear true principles, a place that adheres to humanistic culture and etiquette is not that easy. Being born in remote areas can bring unspeakable suffering.

Sentient beings are born according to their karma. They have no control over when they are born, the season in which they are born, or the kind of living conditions [they face]. In this present era, we are all living here on this planet, but we do not see everything, so how do we know what is truly happening? We know because we have traveled globally. We can see places of great poverty and hardship [in the world] right now.

So, “the appearance of extinction of all things” can at present be widely understood. After we understand it, we can then recognize “the appearance of extinction of all things.” We have all been born in this era, but [these principles] have always been the same. However, we do not yet understand that “[it] cannot be proclaimed in words.” Speaking of things for us to know, indeed there are very many things we do not know. We have to use many methods in order to comprehend them. After comprehending, if we try to explain, we still cannot do so clearly. “But when there are causes and conditions, it can be expressed.” When causes and conditions converge, we can witness [their convergence].

The appearance of extinction of all things cannot be proclaimed in words. But when there are causes and conditions, it can be expressed 40 years ago, the Buddha adapted to His listeners’ capacities with provisional and skillful means. In this sutra, He speaks His mind to set aside the provisional and establish the true.

So, for 40 years, the Buddha “adapted to the capacities of His listeners,” to sentient beings’ conditions and capabilities. He adapted to the era, to the circumstances, to people’s knowledge, etc. For 40 years, He always adapted to His listeners’ capacities, so these listeners could accept what was said. Of course this was very hard work. This was not the wondrous teaching in His heart that directly pointed to people’s intrinsic nature. The Buddha had to use provisional methods, which were skillful means. By using these means, others could understand and accept what He said. This was the hard work He did for 40 years.

Now, expounding the Lotus Sutra, He was “speaking His mind to set aside the provisional and establish the true.” At this point, He could no longer afford to delay. His manifested appearance in this world was reaching its old age. If He did not quickly speak at this time, then what could be done? So, He moved quickly to pass on [the teachings].

At this time, the Buddha was about to teach the Lotus Sutra, to freely carry out His original intent. Not everyone could understand [His teachings]. But those who had followed the Buddha longer, and the Bodhisattvas who were assisting Him at the time had the opportunity to understand. It was time to pass on this teaching.

The original intent of the Buddha was to [teach] the profound and wondrous Truth. The assembly’s knowledge was simple, their thinking was unpredictable. The Enlightened One has great loving-kindness and spoke according to capabilities.

Though the Buddha taught for more than 40 years, even now, despite being at the Lotus Dharma-assembly, everyone’s wisdom was still very limited. The Buddha manifested light and amazing appearances. When He radiated light from a tuft of white hair, was this amazing appearance understood by everyone? Some people still could not understand.

So, the Buddha had to have great loving-kindness and had to exercise His great love, be truly open-minded and teach according to capabilities. So “the Enlightened One has great loving-kindness and spoke according to capabilities.” To teach the Buddha-Dharma according to His listeners’ capacities, He had to be able to bend and adapt, much like water. Regardless of the shape of the container, whether it is round, curved or rectangular, when water is poured into it, the water takes on the container’s shape. So, to bend is to adapt to others’ capabilities, whether they are great or limited.

Those with sharp capabilities can [accept] the immediate teachings and become awakened very quickly. During the 40 years the Buddha taught, there were also those with sharp capabilities. When He spoke of “existence,” they realized “emptiness.” There were also people like that. So, there were also those to whom. He taught very subtle, wondrous principles. However, those with limited capabilities could not comprehend these principles. So, “He adapted to the listener’s capacity.” Whether He taught directly, or had to bend what He said, He just wanted sentient beings to understand, to be able to accept it.

Thus, carefully thinking about the provisional and skillful, He taught according to their level. For over 40 years, He worked very hard in this way. So, He constantly thought about how to gradually help people accept [the Dharma]. But at that time, He still could not freely carry out His original intent.

He adapted to His listeners’ capacities and carefully considered the provisional and skillful. He taught according to their levels and did not freely carry out His original intent. Now He observed that the opportunity was ripe and wished to expound this One-Vehicle Dharma. He spoke His mind and freely carried out His original intent. He taught the Mahayana Dharma of all things in the universe, thus including all appearances. He now explained three to reveal one and gathered the provisional into the true.

“Now He observed that the opportunity was ripe,” At this time He could no longer wait to speak. People’s capabilities had also [improved]. At this time, the causes and conditions for speaking were there, so the opportunity was ripe. He wanted to expound this One-Vehicle Dharma, which was the Lotus Sutra. The time had come to speak His mind and freely carry out His original intent of teaching the Great Vehicle Dharma.

The Great Vehicle Dharma encompasses all principles and phenomena in the universe. So, He explained three to reveal the one. Three refers to the three vehicles, the Great, Medium and Small Vehicles. But in the end, there is just One Vehicle. Aren’t the teachings all about refraining from evil and doing good? Not only do we need to do good deeds, but we also must go among people to transform sentient beings.

So, the next passage of the sutra explains why the Buddha came to this world.

“What benefit was to be gained by putting forth this brilliant light? The Buddha sat in the Dharma-assembly and wanted to teach the wondrous Dharma He attained as well as predict who will become Buddhas.” He showed all Buddha-lands, adorned with many jewels, dignified and pure, as well as visions of all Buddhas. These are not minor conditions.

The Buddha had expounded the Dharma up to this point. After He finished the Sutra of Infinite Meanings, He sat in meditation and radiated a light to illumine 18,000 worlds. What exactly was this scene really like?

“The wondrous Dharma the Buddha gained as He sat in the place of enlightenment.” The place of enlightenment, where He gained the wondrous Dharma, was under the bright stars that night. At that moment, how did the Buddha suddenly become enlightened? In that moment, the true principles of all things in the universe entered the Buddha’s mind. “He wanted to express this,” the true principles of all things in the universe, which entered into His mind. Now, was He about to freely express the wondrous Dharma He had initially received when He sat in that place of enlightenment?

Or, was He about to “predict who will become Buddhas?” Did He want to start handing over [His duties] and start letting His disciples know the causes and conditions of their attaining enlightenment because He was entering old age? Was that the case?

“He showed all Buddha-lands, adorned with many jewels, dignified and pure.”

Through this, He began to help everyone understand the magnificence and purity of all Buddha-lands. “As well as visions of all Buddhas. These are not minor conditions.” The fine light illumined 18,000 Buddha-lands to help everyone understand the Buddhas’ pure lands. To [teach] this kind of deep and wondrous Dharma truly takes more than minor conditions. These are not minor causes and conditions. This assembly was truly a very great condition.

“Manjusri, you must know, the fourfold assembly, dragons and spirits, look to you, benevolent one, wondering what explanation you will give.”

Everyone was looking at each other, not just those in the assembly, but also the eight classes of heavenly beings, etc. Everyone hoped that under these great causes and conditions, great Dharma will be taught. These hopes were bestowed upon the benevolent Manjusri, for him to quickly help everyone understand.

This is just like when we have a lecture, there needs to be a master of ceremonies. It is as if there were a pair of emcees here; when one speaks, the other has to respond. The content of this dialogue was very exciting. This assembly truly made everyone very joyful. But though they were joyful, could everyone comprehend it? This is still a kind of appearance of extinction. So, I hope that, as we seek to comprehend [this], everyone will always be mindful.

Episode 97 – All Possess the Buddha’s Mind and Wisdom

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>>The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.

>>Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?

>> “The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”

>> Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.

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“The Buddha-mind, True Suchness and wisdom are the same.” This is what we often say, and we often hear it too. ․Do the people who say it understand it thoroughly? Do the people who hear it also accept it? This is the Buddha-Dharma, which is truly very profound. As much as we try to study and understand it, the state of Buddhahood is still the state of the Buddha. Those who study it really want to understand it, but they still cannot quite do so. However, as we begin at the starting point, we know that the destination must be a very subtle and wondrous place. That is why we are heading in that direction.

So, in learning the Buddha’s Way, we must make a commitment and recognize that such a state is wonderful. As we walk this path, we continue to investigate. Those who guide and those who are guided both need to walk in the same direction. It is said that.

The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.

This shows us that the mind, Buddha and sentient beings are no different in their nature. We all know this, but we have not thoroughly understood it. This passage uses the world as an analogy. The universe, this world, is very big. We know the universe is truly vast and boundless. If we talk specifically about the planet on which we sentient beings live, we are speaking of Earth. Where we reside is called Taiwan. Where I am speaking right now is Hualien. Within Hualien, right now, we are within the grounds of the Abode.

We know that we cannot go to every single place in Hualien, let alone Taiwan or other countries besides Taiwan. Even if we have not been to certain countries, don’t we still believe [in their existence]? This world is vast, in all dimensions. It is huge! Even though we cannot reach certain places, we should still believe [they exist].

Next, we will talk about how the 18,000 worlds are far apart only in name. This refers to how, before the Buddha taught the Lotus Sutra, when He finished expounding the Sutra of Infinite Meanings, He entered Samadhi, and the ray of light from between His eyebrows radiated so far as to [illuminate] 18,000 worlds. So, the light from the tuft of white hair between His eyebrows revealed His wisdom, between His eyebrows revealed His wisdom [symbolized by] its radiance. However, did the Buddha’s wisdom only extend to those on Vulture Peak? Were they the only ones who could realize the Buddha’s wisdom? No [the symbol of] 18,000 worlds was used to illustrate that the Buddha’s wisdom can extend to the whole universe. It can reach those speaking different languages, and those of different skin colors, ethnicities and nationalities, enabling them to realize His wisdom.

Take the Buddha’s birthday as an example. We have promoted the meaning of the Buddha’s birthday to over 30 countries where Tzu Chi volunteers [are located]. In the past, they did not know about Buddhism and had not heard the name of the Buddha. Because of our commitment, starting from Taiwan, we transmitted this message to faraway countries. Through electromagnetic waves, they receive videos to watch and listen. They get a sense of the rhythm and movements to go along with this [ceremony]. They all learn by following the images and [hearing] the sound-waves. Then on the same day, they all bathe the Buddha in the same way. This is happening on the same planet, in different countries. We can send this out on the airwaves. So, I often say people can spread the Dharma.

Over 2000 years ago, the Buddha spoke about the Six Spiritual Powers, including. Heavenly Ears, Heavenly Eyes, the Power of Transporting Oneself, etc. These six [spiritual powers] can be exercised with today’s technology. We send out our videos, and after people watch them, it is like they came to Taiwan with the Power of Transporting Oneself. They see Taiwan with their Heavenly Eyes and hear the sounds that are emitted from Taiwan with Heavenly Ears. Isn’t this what the Buddha spoke about back then?

The “spiritual” in “spiritual powers” refers to mental energy and wisdom. Consider how vast the world is. By the same token, everyone has and can develop their potential for spiritual powers. So, we should believe that despite the differences in name, despite the different names of all these countries, and the many people of different skin colors who speak different languages, we all have the same wisdom and wondrous Dharma that can be passed on. So, although they are different in name, the Buddha-mind is still the same.

There is only one [difference] between us and the Buddha, which is “the difference between the karmic vessels” “of the unenlightened and the sages.” Any country that comes in contact with the Buddha’s wisdom will be filled with Dharma-joy. But unenlightened beings do not react like this. Our wisdom is buried and covered by ignorance. This is the distinction between ordinary people and sages.

The law of karma affects both, but the causes of unenlightened beings contain ignorance, greed, hatred, delusion, arrogance and doubt. These are the kinds of causes that lead to our continued cyclic existence. So there is the cause and effect of ordinary people and sages. The Buddha comes here because of His enlightened affection. The unenlightened come here because of deluded affection. We all originally had the cause for enlightenment, but we were defiled. Therefore, our cause was contaminated by delusion. Once we have a deluded cause, the deluded effect comes to fruition, which is cyclic existence in the Six Realms. Once we have an enlightened cause, we transcend the Six Realms and become sages.

These are the vessels of sentient beings. Our abilities and capacities are very limited so we can only have slight awakenings. Even if we say we are awakened, we have only attained a subtle realization. Therefore, our vessel is very limited. We have something that can hold water, but it is still a small cup. Other vessels for holding water, such as big water tanks and water towers, are different. They have the same function, but vary in size. So, these are called “vessels.”

Next, [it mentions] “a period of time that is kalpas long.” A kalpa is a long period of time. Time [works] differently in the human and heaven realms, and in the four heavens of the heavenly kings and. Tusita Heaven. So, within this vast space, the difference is in the names. However, our True Suchness is the same; there is no difference.

“The appearances of causes and conditions lead to differences in faith and understanding.” The differences between the state of the Buddha and sentient beings are these superficial appearances. Next, the greatest distance is in our minds. Basically, in learning the Buddha’s Way, our minds must return to a state that is equal to the Buddha’s. This is why we learn His teachings.

Therefore,

Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?

How are they different from Buddhas? The mind, the Buddha and sentient beings have no fundamental differences. Every one of us has intrinsic wisdom and a wondrous body. This true appearance is the same as the Buddha’s. Each of us intrinsically has the Dharma so we are not fundamentally different from Him.

After we understand the previous passage, the next one states,

“The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”

In “the Buddha radiates this beam of light. I and those assembled here,” Maitreya Bodhisattva referred to himself as “I. Those assembled” are the ones who were at the Vulture Peak assembly at that time. So, Maitreya Bodhisattva called himself “I.” He was there with so many people and “saw these realms and lands and the various special wonders.” At that place, because of the Buddha’s light, he could also see [these things]. With these sights, they could return to their original state of mind. Everyone could understand it clearly. They were truly free of obstacles. It was originally like this. [These were] the “various special wonders.”

“The spiritual might of Buddhas and their wisdom is most rare.” All Buddhas have the same extraordinary wisdom.

“By radiating a single beam of pure light, they can illumine limitless lands.” Indeed, everyone inherently has this. So the Buddha’s light illuminated 18,000 lands, and those assembled could all see this. At this assembly, through this beam of light and the Buddha’s wisdom, the beauty of their state of mind was illumined. Our state of mind should be obvious and very clear. In fact, it is the same as the Buddha’s.

Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.

“Seeing this, we all obtained what we never had.” Here, “we” refers to Maitreya and those who were present at this assembly. What they all saw likely made them very joyful.

“Buddha-son, Manjusri, may you resolve the assembly’s doubts.” This is how Maitreya felt. “Manjusri Bodhisattva, you are also a son of the Buddha and a prince of the Dharma. Therefore, you should clearly know the Buddha’s intent and state. My feeling is as I mentioned earlier. Everyone should be very joyful, right? Manjusri Bodhisattva, you have a better understanding than me. Please offer your perspective so that everyone can believe more deeply and have no more doubts.”

“The fourfold assembly, with joy, looks up to you, benevolent one, and to me. See, many people are looking at you and me. I am asking you and so you must answer quickly. So many people have expectations of you. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice. Manjusri Bodhisattva, quickly tell us why the Buddha radiated this light.” In this state, the light between the Buddha’s eyebrows illumined 18,000 worlds to the east. Besides Vulture Peak, how far did it go?

Everyone, do you remember? “Do not seek the Buddha far away on. Vulture Peak; this Peak is in our own minds. We each have a pagoda on Vulture Peak. So, we can practice at the foot of that pagoda.” So, in these 18,000 worlds, wherever there are people, the Buddha’s wisdom is present. Because the mind, Buddha and sentient beings are not different, everyone has a stupa on Vulture Peak. Maitreya Bodhisattva said he saw these lands, not those other lands. So as the Buddha radiated a beam of light, their minds felt that it was either far or close. For those who can accept it, it seems very close. For those who cannot accept it, it seems very far, like they are in a different world from the Buddha. For those who can accept it, they not only [see] the Buddha’s world but also His state of mind instantly. This light, depending on whether we accept it, can seem far away or close, as if it is right in front of our eyes. Truly, we do not need to say it is far or close, as long as we can accept it. In learning the Buddha’s Way, we must be mindful so that we can have a wonderful state of mind.

So this light is “the Lotus Sutra without speech.” In fact, after the Buddha expounded the Sutra of Infinite Meanings, the light was radiated from between His eyebrows. This ray of light from His tuft of hair represents the Middle Way. It is the Lotus Sutra that does not need to be spoken. During this time, after listening to the Sutra of Infinite Meanings and then seeing the Buddha’s light, they should realize that the Buddha will now teach the wondrous great Dharma.

However, some listening to the teachings at the Dharma-assembly did not understand this. So, they all whispered to each other, “Why did the Buddha enter Samadhi right then? What are the karmic conditions for the light between the Buddha’s eyebrows?” In the past, we have mentioned that at the Dharma-assembly, many still could not understand. Because the Dharma-assembly did not understand, two noble beings had to facilitate. So Maitreya and Manjusri had to mindfully find a way to praise the Buddha’s radiated light.

Fellow Bodhisattvas, we truly need to mindfully realize the Buddha’s compassion and wisdom. Bodhisattvas came to assist the assembly, to teach and transform all sentient beings. The compassion and wisdom of the sages and the Great Enlightened One are very earnest. So as Buddhist practitioners, we cannot disappoint all Buddhas and Bodhisattvas who willingly came to teach and transform us. While Buddhas and Bodhisattvas have this intent, we ordinary people must also seek the Dharma and seek to comprehend the Buddha’s mind. So, we need to always be mindful.

Episode 96 – Remain Unwavering in Your Spiritual Aspirations

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>> Where there are sentient beings who can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

>> Where there are sentient beings that can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

>> “All heavenly beings and dragons and gods, humans and non-humans [came]” 

>> “With incense, flowers and instrumental music, constantly making offerings.”

>> “Manjusri, all these Buddha-sons. Manjusri, all these Buddha-sons made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

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How do we determine whether the course of our life is correct? We start by learning the Buddha’s Teachings. ․We start by learning the Buddha’s Teachings. If we begin by learning His Dharma and never deviate from it to the end, we will never stray from this path. Then this becomes the course we have chosen for our lives. Since it is the right path, we cannot make even the slightest deviation. A slight deviation will lead us far off course. So, we are very thankful that we can encounter the Buddha-Dharma in our lives.

Where there are sentient beings who can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

Now that we have encountered the Buddha-Dharma, we are sentient beings who can be transformed. Since we are open to being taught, we can be transformed by the Buddha. We are “sentient beings who can be transformed.” Out of the many sentient beings, only humans can accept the Buddha’s teachings. It is difficult for the Buddha to expound the Dharma to other living creatures. So, since we have been born human, we should feel lucky. For us to encounter the Buddha-Dharma is not easy, not to mention being able to be transformed and accept the teachings.

Some encounter the Buddha-Dharma but do not necessarily accept the teachings. Some people may hear it but do not become joyful. Not only are they not joyful, they may even slander it. Though these people may be born human again, they will not have the karmic conditions to encounter the Buddha-Dharma. They are also ones who cannot be transformed. So, we are very fortunate to be born human and able to accept Buddhist teachings. Therefore, we are sentient beings who can be transformed.

“There are Buddhas to transform them.” Since there are sentient beings who can be transformed, there are those who can teach them. In this case, Buddhas are those who can transform and teach people. Since there are people who can be taught, there are those who can teach them. It is just like how there are students because there are teachers. When there are teachers, only then can there be students. By the same principle, when sentient beings can be transformed, it is because there is a Buddha to transform them.

When there is a Buddha, the Dharma will be expounded. The Buddha came to this world for one great cause, to guide all sentient beings to realize and understand His wisdom. He wanted us to understand that everyone has a Buddha-nature equal to His. He helps sentient beings realize and understand that they all intrinsically have Buddha-nature. This is the Buddha’s goal for coming to this world.

However, even after sentient beings know that they themselves have Buddha-nature, it is still not easy to truly experience, develop and exercise it. So, the Buddha continued to expound the Dharma diligently and absolutely did not give up on sentient beings. Therefore, He keeps coming to this world to transform sentient beings.

As Earth Treasury Bodhisattva said, “I will not attain Buddhahood till hell is empty.” He was emulating the Buddha’s vows. Therefore, Earth Treasury Bodhisattva made a special vow to deliver all sentient beings from hell and transform that realm of suffering into a pure land. This is Earth Treasury Bodhisattva’s great vow.

Certainly, the Buddha vowed to transform all sentient beings in the three realms. In particular, sentient beings in the Saha World suffer the most. But because [they are] in the Saha World, He is able to transform them. So as long as they uphold the Five Precepts, they will not lose their human forms. If they really practice the Ten Good Deeds, they can be born in heaven. Clearly, there are those born in heaven, and those with human form, but the ones who can experience and understand the Buddha-Dharma will transcend heaven and be liberated from the human realm.

In heaven, people indulge in all pleasures. However, when they deplete their blessings, they will also descend into the three lower realms. When heavenly blessings are depleted, they are not necessarily reborn in the human realm. So, to be born in heaven to indulge oneself is not the ultimate goal. The disadvantage of heaven is that there is no Buddha-Dharma to hear. Because the Buddha manifested in this world, we are very blessed to be born here and to have the opportunity to hear His Dharma. Since we accepted the Buddha-Dharma, we need to be very grateful. It enables us to make great vows, not to cultivate heavenly blessings, but to surpass the heaven realm and be liberated from the human realm, too.

Actually, with this human form we can walk the Bodhisattva-path. When Buddhas come to this world, Bodhisattvas definitely must come as well to assist the Buddha. Previously, I mentioned that when one Buddha appears in the world, thousands of sages also appear. Here, sages refer to Bodhisattvas. For example, Maitreya, Manjusri, Guanyin and Samantabhadra all showed up at this Dharma-assembly. Even Earth Treasury Bodhisattva was there. Therefore, when the Buddha comes to this world, many Bodhisattvas come to assist Him to teach and transform sentient beings. So, when there are sentient beings who can be transformed, certainly Buddhas and Bodhisattvas who can transform them will come to this world. Where there are Buddhas, the Dharma will be expounded, and because we take Dharma to heart, we engage in spiritual practice.

“Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded there are disciples.” So, at the Vulture Peak assembly, consider how many of the Buddha’s disciples gathered there solely to hear Him expound Dharma. Thus it is said, where there is a Buddha, the Dharma will be expounded. Then there are disciples to hear and accept the teachings. “Then the disciples begin to practice.” There is a moment when they begin to aspire to spiritual practice. When their karmic connections allow them to meet as teacher and disciple, that [moment] is called the beginning. From expounding the Dharma until the teachings are accepted, from being touched to aspiring to take action, all this has a beginning. “Practices that begin must ultimately end someday.” When this begins, we should try to maintain it from beginning to end.

In the past, I spoke about the intrinsic and the manifested Buddha. We all leave a trace in this world. For ordinary people this is called. Fragmentary Samsara. I often say that we bring nothing with us when we die except karma. The karmic connections between us and our parents were already formed. With the karmic connections from previous lives, we come to a particular family, to a particular set of parents. Then we share the collective karma of this family. However, starting from that moment, whether our lifetime is long or short, eventually it will end.

So in life, all phenomena are always of one nature. However, “one nature” refers to both life and death, and to karmic connections in life and so on. Although [things in] the world are very complicated, they all have a beginning and an end. Therefore, actions that begin must ultimately end. It is the same for all things. So, all phenomena are of one nature. They all begin and end. Although [we] are the same, we cannot make even the slightest deviation. A slight deviation will lead us far off course.

This also applies to spiritual practice. Once we accept the Buddha-Dharma, we must be accurate on our course. Though every day, I say something similar, this is the true principle contained in what I say. A slight deviation will lead us far off course. So we must persevere from beginning to end. Every day, we wake up and hear the drum and bell, then go to the Great Hall. We are very orderly and we all stand at our assigned spots. At the sound of the bell and wooden [board], we move accordingly without any deviation.

However, after we hear the teachings, the day begins. Once the day begins, we need to deal with the people, matters and objects of this specific day. Will the people, matters and objects of this day cause us to give rise to afflictions? What circumstances will we encounter? We do not know. So, for this entire day we must not allow our thoughts to arise and stir. This is called “upholding vows.” Thus our minds will not deviate from the beginning to the end. There is a moment when things begin and one when they end.

So, we should always remain unwavering and return to our Buddha-nature. Therefore, we focus on the beginning of every day and every matter. We must be very mindful.

Where there are sentient beings that can be transformed, there are Buddhas to transform them. Where there are Buddhas, the Dharma will be expounded. After Dharma is expounded, there will be disciples. Then the disciples begin to practice. Practices that begin must ultimately end someday.

So, the Buddha started to give teachings in this world. Maitreya Bodhisattva truly understood this so he spoke the aforementioned verses. The process of the Bodhisattva-practice is giving, upholding precepts, having patience, diligence, Samadhi and wisdom. As we are practicing these, we need to make offerings to the Buddha.

When the Buddha expounds the Dharma, many come to listen. They come not only from the human realm, but from the heaven realm too.

“All heavenly beings and dragons and gods, humans and non-humans [came]” 

“With incense, flowers and instrumental music, constantly making offerings.”

They made offerings at all times, which showed their happiness and attainment of Dharma-joy. After all the heavenly beings, Dharma-joy humans and non-humans hear the teachings, if they can thoroughly comprehend the teachings, they will be very joyful, just like making offerings of incense, flowers and instrumental music with a joyful mind.

Next,

“Manjusri, all these Buddha-sons. Manjusri, all these Buddha-sons made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

This says that whether one was a heavenly being or human, when the Buddha was still in this world, one made offerings with these tangible things. When the Buddha was alive, He could receive tangible offerings. After He is no longer here, since He entered Parinirvana, offerings are made to sariras. Past Buddhas had sariras too.

For example, after the Buddha entered Parinirvana, King Ashoka built 84,000 stupas as an offering. Consider modern-day Thailand, Myanmar or. Sri Lanka. In its earliest days, the Buddha-Dharma was brought to these countries. In order to make offerings, they built stupas and temples. Adorning temples, similar to reverently sculpting Buddha statues, represents the reverence and respect in humans’ offerings to Buddhas. Making offerings to sariras and adorning stupas and temples dignifies those places of practice.

So in the natural state of this land, temples and stupas are seen everywhere. They demonstrate that people here believe in the Buddha-Dharma and are very reverent. “The natural state of the land” means they naturally express respect to the Buddha-Dharma. “Exceptionally wonderful and exquisite” refers to how, when people see them, they feel happy.

“Like when the flowers open and unfold on the king of heavenly trees.” The king of heavenly trees is described this way in the sutras: In the 33 Heavens, there is a tree called the parijata tree. Its roots are as deep as 50 yojanas. Besides being deeply rooted, the trunk is also 50 yojanas tall. Its branches and leaves also spread out to 50 yojanas. The fragrance of its flowers travels as far as 50 yojanas. Moreover, this tree is bright and can radiate light for 500 yojanas.

It is the Sovereign Sakra’s favorite tree. Furthermore, many heavenly beings frequently play music and dance under this tree. As flowers rain from the sky, humans and gods make offerings and play music. This shows that in this world, whether one is a human or a spirit, one will be very happy. So I often tell everyone that we need to be very reverent and project our voices and thoughts out toward heaven. This is the reverence we should always feel. When we are always joyful, naturally heavenly beings are also happy. This shows the flourishing of the Right Dharma. When the Right Dharma flourishes, the number of good people will naturally increase. People’s minds can be purified, and they will be transformed and enter the Buddha-Dharma. Then naturally this world can be peaceful.

However, the beginning and end are very important. At the start of each day, how do we take care of our minds? When the day eventually ends, how do we deal with matters? There is a beginning and an end to all people, matters and objects. Whether or not our minds can be as the Buddha taught and whether or not our spiritual aspiration can remain unwavering are very important. So, everyone, please always be mindful.

Episode 95 – Returning to Our Intrinsic Nature

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>> Completely eliminate ignorance, then. Samadhi and wisdom will clearly manifest. With absolute and wondrous Truths, uphold a state of no Leaks. With the pure wisdom of prajna, we return to our intrinsic nature.

>> The manifested Buddha in the world had an appearance that arose and ceased. The intrinsic Buddha abides forever. The Buddha in our minds, like a dignified stupa or temple is adorned with great virtues.

>> “There are also Bodhisattvas who expound teachings on extinction, giving various kinds of teachings to countless sentient beings. I also see Bodhisattvas who contemplate the nature of all phenomena as lacking the mark of duality, as being empty as the void.”

>> “I also see Buddha-children, whose minds are free of attachments, use this wondrous wisdom to seek the unsurpassed way.”

>> “Manjusri, again there are Bodhisattvas who, after the Buddha crossed into extinction, made offerings to His sariras. I also see Buddha-children who built stupas and temples, as countless as the sands of the Ganges to adorn these lands”

>> “jeweled stupas, tall and fine, 5000 Yojanas in height, that extend exactly 2000 Yojanas in width. Each stupa and temple is adorned with a thousand banners, curtains laced with gems like dewdrops, and jeweled bells that chime harmoniously.”

>> “All heavenly beings, dragons and gods, humans and non-humans [came] with incense, flowers and instrumental music, constantly make offerings.”

>> “Manjusri, all these Buddha-children made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

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Everyone has an intrinsic Buddha-nature, [meaning] we were originally pure. When our nature is unobstructed and undefiled, Samadhi and wisdom will clearly manifest. Everyone, if our intrinsic nature can remain pure, if we can eliminate ignorance and defilements, won’t Samadhi and wisdom manifest?

Completely eliminate ignorance, then. Samadhi and wisdom will clearly manifest. With absolute and wondrous Truths, uphold a state of no Leaks. With the pure wisdom of prajna, we return to our intrinsic nature.

Earlier, I had already spoken of the Bodhisattva’s Six Perfections. These six methods can transport us from the state of ordinary beings to the state of noble beings. So, we must use these six methods to transform ourselves and others. Only giving, upholding precepts, and having patience and diligence can restore our Samadhi and wisdom. Don’t we learn the Buddha’s teachings and seek the Dharma with the hope of attaining Samadhi and wisdom? So, to return to our intrinsic nature, we need to reach [a state] of Samadhi so wisdom can manifest.

This pure wisdom is everyone’s intrinsic Buddha-nature. If we can all manifest our intrinsic nature, [we realize] “absolute and wondrous Truths.” We can then discover and comprehend the true principles of all matters in the universe.

I often say that the Buddha is the Great Enlightened One of the universe. Thus, He can thoroughly comprehend the true principles of all matters. So, He is called the Great Enlightened One.

The universe has very many, tens of thousands of things and principles. This is truly wondrous! We ordinary beings come in contact with people, matters and objects every day. Yet, we have not realized that amidst these many people, matters and objects that keep us in a state of afflictions, there are also many wondrous true principles. Ordinary people [suffer from] ignorance and afflictions but do not realize that ignorance and afflictions contain many wondrous principles.

Isn’t there a saying, “Afflictions are Bodhi”? On the surface, they seem to be afflictions, but if we thoroughly analyze them, they are replete with wondrous true principles.

I remember sharing this story about a young disciple with everyone. Every single day, he asked his teacher the same question. “Master, what exactly are the true principles of the human realm?” The master explained to him every day, “True principles are found within non-attachment.” But this young disciple repeated this every day, every week. Every day he asked his master this question.

One day, in resignation, the master replied, “Today you can leave these mountains and take this rock to the market and put it on display. If someone asks you how much this rock is worth, tell them ten dollars. But, if someone wants to buy it from you, you are not to sell it. You must bring it back.” This young disciple then carried the rock from the mountain all the way down to the market. He displayed it in a very crowded area.

Someone thought this novice monk was very cute, so he crouched down in front of that rock and asked, “Young master, this rock you are watching over, is it for sale?” He said, “Yes, it is. I am waiting for someone to buy this from me.” This person then asked, “How much does it cost?” He said, “I don’t know.” Looking at this young monk, the person felt deeply for him and thought, “I’ll buy it right away so you can go home. I’ll buy it for ten dollars.” [The novice monk] said, “I see, ten dollars.” Then he carried the rock home.

His master then said, “Tomorrow, you will take this rock to the same place and display it again. No matter how much someone wants to pay for it, you are to still bring it back.” Thus, he left for the market at daybreak. One person made an offer of 1000 dollars to buy it. “Why did he offer so much?” [thought] the novice monk. “First 10, now 1000? Why is there such a big difference?” He carried the rock home again.

He did the same thing the following day. He was in the same place, and again someone made him an offer. Now, he was offered more than 10,000 dollars. This novice monk felt, “For this much money, I should really sell it, but master wants me to bring it back home.” So, he carried this rock home again. The master then asked him, “This rock of yours, how much is it really worth?” The young monk said, “Somewhere between 10 and 10,000 dollars. Indeed, I do not know how much this rock is really worth.”

The master then said to him, “Nothing in the universe has an exact value. The most accurate measure depends on the person’s loving heart, the extent of his love.”

“The first person saw you and wanted you to quickly return to your spiritual practice. To do so, he was willing to buy a rock, which is worth nothing, for 10 dollars.”

“The next person felt that since you did not sell the rock for 10 but carried it home, then the rock must be worth more than that. [He believed that] monastics do not lie, so he decided to offer a higher price when he saw you the next day. So, this also expresses a kind of love. This love is a craving for something valuable. He thought that this rock must be worth a lot of money. This is the illusory (attachment) of sentient beings.”

“Then the same rock received an even higher offer. This person saw that you are a monk. He did not know whether this rock was valuable. But, he saw you going back and forth between the mountain and the market with it. For a monastic practitioner to go back and forth and for 1000 to be insufficient, he concluded the monastery must be in difficulty. So, in order to protect the Buddha-Dharma, he offered a very high price for the rock. This thought of protecting the Dharma was free of attachments. He only had one intention; he hoped to protect the Buddha-Dharma. His valuation was free of attachments.”

The novice monk [finally] understood. In the end, the worldly value of an object depends on the mind. Indeed, it depends on the mind. Actually, the value of all worldly things is the same. On Da Ai TV there is a program, Calling Professor Marvelous, which helps children learn principles. To teach them science and the value of all things in the world, we created this program.

One day, this program was talking about paper. Where does paper really come from? Originally, paper comes from plants. Trees, grass, even bamboo husks can be used to make paper. Rocks can also be made into paper. Even a hard object such as a rock can be ground into powder and mixed with other things to become soft paper. Also, people can use it repeatedly. See, the same rock can have practical uses and the value of a practical object.

So, can’t we say that all things in the world contain these wondrous principles? So, to have “absolute and wondrous Truths and uphold a state of no Leaks” depends on each of us and our wisdom. If we can return to the state where things are understandable and clear and Samadhi and wisdom can manifest, then very naturally we will comprehend the true principles of all things.

The Buddha, with His flawless wisdom, contemplates formation, existence, decay and disappearance in the world. These four words already contain the true principles of the universe. Already, we can comprehend formation. The way the earth forms and abides contain wondrous truths about material objects. But after humans discovered these objects, people became excessively greedy. So, they cause decay. In the end, after decay and destruction, comes the moment of disappearance.

But the Enlightened One is not like them. He does not destroy. Instead, He already understands and realizes that all things in the world have inexhaustible potential. Everything has a greater use and contains true principles. This is His wisdom, which is truly free of greed and afflictions, so it is pure.

Thus, “with the pure wisdom of prajna, we return to our intrinsic nature.” What we should seek is the Buddha’s wisdom, the elimination of ignorance. Then, in ourselves, we will discover this pure wisdom of prajna. This is the wisdom of a state of no Leaks. With the pure wisdom of prajna, we can return to our intrinsic nature.

So, I keep saying to everyone, “The manifested Buddha in the world had an appearance that arose and ceased.” The Buddha appeared in this world, and also experienced birth and in His old age, He entered Parinirvana. This Buddha manifested the appearance of birth, aging, illness and death, an appearance that arose and ceased when He came into the human realm. However, the intrinsic Buddha abides forever in this world.

The Buddha is always in our minds, like a magnificent temple or stupa. Earlier, we talked about giving, upholding precepts, having patience and diligence, etc. These are all tangible. When we engage in spiritual practice, we need to do so through tangible methods. [Some may wonder], since our intrinsic nature [makes us] all Buddhas, why do we need the appearance of monastics? This helps us focus on our search for Truth, and allows us to renounce our worldly affinities. Then, we will no longer be bound or entangled by affinities that are otherwise impossible to sever. So, manifesting the appearance of a monastic allows our minds to become even more pure.

The manifested Buddha in the world had an appearance that arose and ceased. The intrinsic Buddha abides forever. The Buddha in our minds, like a dignified stupa or temple is adorned with great virtues.

After understanding this, next,

“There are also Bodhisattvas who expound teachings on extinction, giving various kinds of teachings to countless sentient beings. I also see Bodhisattvas who contemplate the nature of all phenomena as lacking the mark of duality, as being empty as the void.”

Everyone, by understanding what I just said, we know that the teaching on extinction is really about how all things are tranquil. They have just been disturbed by people. Why are there afflictions between people? Afflictions hold wondrous principles within, so Bodhisattvas and Buddhas continuously come to this world to expound all kinds of Dharma for sentient beings. Some teach skillful means. Some point directly at our true nature, using all kinds of teachings to help everyone understand that all Dharma-nature is like an empty void.

“I also see Buddha-children, whose minds are free of attachments, use this wondrous wisdom to seek the unsurpassed way.”

Those with sharper capabilities are more receptive. With minds free of attachments, they seek wondrous wisdom, which is used to seek the unsurpassed way. True Buddhist practitioners have always sought subtle and wondrous wisdom. If we can comprehend this wondrous wisdom, then we will attain the unsurpassed way. Maitreya Bodhisattva told Manjusri Bodhisattva what he understood of the appearance of the Buddha after He expounded the Dharma.

Then, Maitreya told Manjusri Bodhisattva,

“Manjusri, again there are Bodhisattvas who, after the Buddha crossed into extinction, made offerings to His sariras. I also see Buddha-children who built stupas and temples, as countless as the sands of the Ganges to adorn these lands”

and so on.

This was the process of spiritual practice. We have already discussed this in the previous passage. We have to understand that spiritual practice, aside from giving, making offerings to sariras, etc., also include building etc., also includes building.

“jeweled stupas, tall and fine, 5000 Yojanas in height, that extend exactly 2000 Yojanas in width. Each stupa and temple is adorned with a thousand banners, curtains laced with gems like dewdrops, and jeweled bells that chime harmoniously.”

This is an offering to monasteries. Adorning things is a means to show, with tangible, physical objects, that the Buddha-Dharma resides in this place. The monastery and stupas represent the Buddha’s supreme virtues. Everything there is meant to teach sentient beings by inspiring reverence through appearances.

Next,

“All heavenly beings, dragons and gods, humans and non-humans [came] with incense, flowers and instrumental music, constantly make offerings.”

This shows that not only humans, but heavenly beings, dragons, ghosts and gods, etc., come to this world to make offerings to the Buddha.

“Manjusri, all these Buddha-children made offerings to the sariras by adorning the stupas and temples. The natural state of the land is exceptionally wonderful and exquisite, like when the flowers open and unfold on the king of heavenly trees.”

This tells everyone that this place is very beautiful and magnificent. This was constructed by people to manifest the wonder of the Buddha-Dharma. To summarize, Buddhist practitioners tangibly present a dignified appearance. The same applies to the intangible spiritual training ground in our minds. We must dignify our mind’s training ground. So, everyone, we must always be mindful.

Episode 94 – Practice the Six Perfections in All Actions

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>> We should always remain pure in our hearts as we practice giving to others. Applying purifying virtues and precepts will prevent and cure mental aberrations. [Thus, we can] endure all difficulties and all worldly pleasures.

>> Therefore, be focused, pure and undefiled to advance in the practice of myriad actions. Be meditative and uphold your vows to have. Right Thought, Mindfulness and Practice. With the Power of Samadhi, make great vows to practice giving to and benefitting others.

>> “I also see Bodhisattvas who renounce all frivolity and deluded kin to draw near to those with wisdom. [They] single-mindedly cast out confusion and collect their thoughts in the forests for tens of thousands of millions of years to seek the Buddha-way.”

>> “Or I see Bodhisattvas who, with delectable food and drink, and with hundreds of different medicinal broths, make offerings to the Buddha and the Sangha.”

>> “Fine robes and superior garments, valued in the millions, and even invaluable robes, are offered to the Buddha and the Sangha [along with] a million different kinds of precious dwellings of sandalwood.”

>> “Many wonderful beddings and furnishings are offered to the Buddha and the Sangha. Clean and pure gardens and groves with abundant flowers and fruits, and flowing springs and bathing ponds, are offered to the Buddha and the Sangha. Offerings such as these, of many varieties, and extremely fine, are given joyously and tirelessly as they seek the unsurpassed way.”

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As we learn the Buddha’s teachings, [we must practice mindfulness].

We should always remain pure in our hearts as we practice giving to others. Applying purifying virtues and precepts will prevent and cure mental aberrations. [Thus, we can] endure all difficulties and all worldly pleasures.

Learning the Buddha’s teachings truly means taking good care of our hearts. Even the slightest defilement or craving must not be allowed to contaminate our hearts. Therefore, when we practice giving, we should do so without attachments. These are the necessary conditions for. Bodhisattva-practitioners.

To be among people in this world, to continually benefit others and to give with a sense of undefiled Great Love, we must be courageous. If we give without being diligent, or if we have diligence but not courage, then it is difficult to be free of attachments and have a pure heart. “We should always remain pure in our hearts” so our hearts will reach a state in which virtue can manifest. Virtue is what we attain by doing and the essence of what we have accumulated. That is called virtue. Otherwise, [we find that] “Forming an aspiration is easy,” [while] “persevering in it is hard.” Giving is easy, but to do so unconditionally is difficult.

In the Sutra of 100 Parables, there is a story that illustrates this. Once, there was a person who was pulling a large cart. As he was climbing a hill, he could not pull [the cart] up. The cart was heavy and the road was steep, so he could not haul it up. Just then, two people happened to be passing by, so the person pulling the cart said to them, “Please, com help me push this up. Please, come help me push this up.” One of them replied, “If I help you, what will you give me?” The person pulling the cart then answered, “Nothing;” he had nothing to give. But these two people still hurried to help him push the cart up to level ground. One of the two people then said to the person pulling the cart, “Come, didn’t you say you will give me something?” He said, “Indeed, here is nothing.” That person then said, “No-thing is still something. Nothing must be something.” The person pulling the cart then said, “I already told you, [I have] nothing.”

One of the two people gave the other a relaxed smile. He said to his companion who kept asking, “I am telling you, he does not have anything to give us. Why must you stubbornly demand it from him?” But this person was very stubborn. “He speaks of ‘no thing,’ but no-thing is still some-thing. How can I not demand it from him?” But the other one who also pushed the cart explained to him, “’No-thing’ is a false name, it is illusory ‘No’ and ‘thing’ together form a false name. Why take issue over an illusion?”

Even though this passage in the sutra is very simple, it contains true principles. In the Diamond Sutra, the Buddha also says, “The mind should act without forming any attachments.” Doesn’t this describe us ordinary people? According to these principles, our hearts should be free of attachments, but we insist on giving rise to such thoughts. Don’t we always talk about how thoughts arise, abide, change and cease? In the minds of ordinary beings, a thought of diligence may arise. So, we begin to work hard and are diligent, yet not long after, [this thought] changes. “The aspiration that I formed in the past may need to be reconsidered.” This is the change. Then, after more time passes, the thought ceases. This thought, this aspiration, abides for only a short period of time. After abiding, it changes, and after changing, it ceases.

So, for us ordinary beings, “Forming an aspiration is easy,” but “persevering in it is hard.” We give, but we always want something in return. This kind of craving and desire easily unsettles our will to practice. So, impure things can easily defile a pure heart. But eliminating ignorance and bringing purity to our defiled hearts is not easy. So, when we learn the Buddha’s teachings, this is where the difficulty lies.

We should know that everything in this world is an illusion; since they are illusory, why do we take issue over them? Practitioners with no attachments will not take issue over anything. We engage in spiritual practice to become peaceful and at ease. This is how we can be liberated from life and death. When can we be liberated from cyclic existence? Right at this moment. When our hearts are constantly free of attachments, that sense of peace and freedom is called liberation. Being liberated begins with having purifying precepts and virtues.

Precepts and virtues prevent and cure mental aberrations. Only precepts can guard against wrongs and stop evil. Then with each thought that arises, we will not be defiled by desire or ignorance. We have aspired to engage in spiritual practice, whether as monastic or lay practitioners. As monastics, we must remain pure for our whole lives. Our bodies and minds must not be defiled. Lay practitioners have to uphold the ten precepts and practice the ten good deeds. If we do this, we can avoid crossing the boundaries of propriety. Thus, precepts and virtues are naturally purifying.

A pure heart is [achieved through] monastic practice of the mind and body. Take our lay monastic practitioners for example. Though they have the appearance of laypeople, they have the heart of a monastic. Their mindset is the most important thing. Thus, their hearts can also attain a state free of hindrances and obstacles. Without any other attachments or burdens, their minds can be free of all disturbances. Thus, precepts can protect us. So, we can “be patient through all difficulties and all worldly pleasures.” Courage is required to endure and persevere, even when things are difficult.

Previously, in discussing the Water Repentance, didn’t I speak of “Tathatagas in bonds”? Ordinary people intrinsically have Buddha-nature. But passions, cravings and desires bind them. Eliminating those bonds is not easy. So, we must endure these tests of passions and cravings; we must continue even when things are difficult. Therefore, “we can endure all difficulties and worldly pleasures.” All the enjoyment in this world, this kind of lavishness and extravagance, is as fleeting and ephemeral as smoke. After enjoyment passes, sorrow follows. So, when spiritual practitioners are faced with worldly pleasures, they are not influenced by them at all. With precepts and virtues, our hearts are very disciplined, and we are not moved by those things.

Therefore, be focused, pure and undefiled to advance in the practice of myriad actions. Be meditative and uphold your vows to have. Right Thought, Mindfulness and Practice. With the Power of Samadhi, make great vows to practice giving to and benefitting others.

“Be focused, pure and undefiled.” To be focused means to be free of distractions. To advance is to move forward without hindrance. So, we advance in the practice of all actions. We often say, “Actualize the Six Perfections in all actions.” To actualize the Six Perfections, we must practice myriad actions. Whatever we do, we must be able to give without hindrance, which is to actualize the Six Perfections in all actions.

“Be meditative and uphold your vows to have. Right Thought, Mindfulness and Practice.” We must practice meditation, but not just sitting meditation. We practice to always be in a state of Samadhi. In our daily living, we must work on upholding our vows to have Right Thoughts, Mindfulness and Practice. We must constantly have Right Thoughts. Whether we have Right Thoughts, Right Mindfulness or Right Practice, they all fall under meditative thinking and the Eightfold Noble Path.

“With the Power of Samadhi, [we] make great vows to practice giving and benefitting others.” These are the true principles contained in the Lotus Sutra. All the Buddha wanted is for us to give without asking for anything in return. Our hearts must manifest precepts and virtues. So, aside from giving, upholding precepts and being patient, we also need to be diligent. This way we can attain Samadhi and wisdom. Then we can freely and easily actualize the Six Perfections in all actions. This is what we have to practice.

So, the Lotus Sutra states,

“I also see Bodhisattvas who renounce all frivolity and deluded kin to draw near to those with wisdom. [They] single-mindedly cast out confusion and collect their thoughts in the forests for tens of thousands of millions of years to seek the Buddha-way.”

Frivolity refers to things that make our hearts scattered and confused. When we encounter temporary worldly pleasures and stay to enjoy them, then we are certainly scattering and confusing our minds. This is called lack of restraint.

Our mindset must “renounce all frivolity and deluded kin.” Some people will use love to bind us; these are called “deluded kin.” So, deluded kin cause us to become afflicted. Ordinary people in this world do not seek to be free of the five desires. If we willingly immerse ourselves in the five desires, then we cannot be liberated. Therefore, we should leave behind these five kinds of worldly desires. So, a Bodhisattva’s mind must uphold precepts. To avoid becoming scattered and confused, we must collect our thoughts. We have to work on focusing our mind and not allow ourselves to become unrestrained. This is how we practice Samadhi.

Next, it states,

“Or I see Bodhisattvas who, with delectable food and drink, and with hundreds of different medicinal broths, make offerings to the Buddha and the Sangha.”

We have to always give by reverently making offerings. The Four Offerings include clothing, food, bedding, etc. [Creating] clean and pure surroundings is another way to give.

Consider our volunteer Bodhisattvas. In the hospital, when we help patients bathe we say, “We are bathing the Buddha.” Even when we clean the homes of those suffering from poverty and hardship, when we bathe them and cut their hair, we see them with our intrinsic Buddha-nature and therefore, everyone is a Buddha.

When we practice in a monastery and embrace this spirit, we are making offerings to Buddhas of clothing, food, bedding and conduct. So, we must not think, “The Buddha is no longer here; how do I make offerings to Him and the Sangha? He is in everyone’s intrinsic nature.” Every person is a spiritual practitioner and worthy of our reverence. We can use everything around us to make offerings. This is all possible.

“Fine robes and superior garments, valued in the millions, and even invaluable robes, are offered to the Buddha and the Sangha [along with] a million different kinds of precious dwellings of sandalwood.”

These examples encourage everyone to mindfully give away all kinds of subtle and wondrous things. We do so happily, unconditionally and without desires. By giving in this way every day, we are also happy; this is the unsurpassed Way. We must not think, “These actions are ordinary, is it really the unsurpassed way?” Yes, it is; by giving willingly, [we have] no attachments or hindrances. Thus, we can benefit everyone, and everyone is happy. Isn’t this the case? So, when we happily, tirelessly and continuously give, we are giving out of our spiritual joy.

“Many wonderful beddings and furnishings are offered to the Buddha and the Sangha. Clean and pure gardens and groves with abundant flowers and fruits, and flowing springs and bathing ponds, are offered to the Buddha and the Sangha. Offerings such as these, of many varieties, and extremely fine, are given joyously and tirelessly as they seek the unsurpassed way.”

Our lives cannot be separated from the four necessities. The four necessities include clothing. As monastics, naturally we have to look the part. The clothing that we regularly wear allows others to know, as soon as they see us, that we are dignified and transcendent monastics. We need to care for ourselves, and our appearance also needs to be very proper. See how orderly everyone looks with their Buddhist robes worn neatly. This is about our clothing.

Though we are engaging in spiritual practice, we still need a place to work and rest. In the Buddha’s lifetime, when the Sangha was first established, they simply slept under trees. [But to them, it was] wonderful bedding. If their hearts are clean and pure, sleeping on the ground is like being in heaven. If spiritual practitioners’ hearts are content, anything is wonderful bedding to them. If we feel very content; even if we sleep on the ground, it feels like heaven. If we are not content, even the most expensive [bedding] will not satisfy us.

Regarding the environment in which we live, we must be very content. As for our bedding and the place where we sleep, we have to look at them and say, “We are very blessed. This bedding is wonderful.” Consider those who are impoverished or ill. What are their surroundings like? When we are close to the place where we rest, we have to be very satisfied about our wonderful bedding. We need to apply this state of mind toward the four necessities.

Among ourselves, we need to be grateful to each other for this environment. This is our offering to one another. We need to be grateful that so many people make offerings and contribute to the abode. If we have this mindset, flowers and fruits will flourish in our surroundings, and every place will be very orderly and clean. Truly, in our daily living, we must always feel a sense of gratitude, a sense of great contentment and no expectations.

All our spiritual states fall within the Ten Dharma-Realms. Which state do we choose? Is it the state of Buddhahood, of Bodhisattvas, of solitary realizers or of Arhats? Everyone, [we must all consider] our mindsets. Even if all phenomena are always of one nature, what mindset do we use to face each of them? So, we must always be very mindful.

Episode 93 – Illuminating the Intrinsic Nature of Our Minds

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>> To attain thorough faith and understanding is to know that the 18,000 lands all exist in the state of our minds. When we clearly see our intrinsic nature, we take refuge in the Land of Calm Illumination. The light between the Buddha’s brows illumines all ten directions, throughout the Three Periods of Time.

>> In the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature. Good or evil, noble or vile are small differences that can cause great divergences.

>> “I also see Bodhisattvas, quiet, still and solemn. Though honored by heavenly beings and dragons, they did not take it as a cause for joy.”

>> “I also see Bodhisattvas dwelling in forests and radiating light, relieving those suffering in hell, and leading them into the Buddha-way.”

>> “I also see the Buddha-children, who do not sleep and practice walking meditation in the forest to diligently seek the Buddha-way.”

>> “I also see those who follow precepts and are flawless in demeanor, who are as pure as precious pearls, and thus they seek the Buddha-way.”

>> Next, “I also see Buddha-children abiding in the strength of patience. When those with overbearing arrogance maliciously rebuke and beat them, they are able to endure it all. Thus, they seek the Buddha’s Way.”

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In learning the Buddha’s Way, we have to be mindful. We must have thorough faith and discernment. “Faith is the source of the Way, mother of merits.” ․We have to have deep faith in the Buddha’s compassion and wisdom. We have to have deep faith in the true principles of the world He taught. Not only must we have deep faith, We must not only have deep faith but thorough comprehension as well. So, if we have thorough faith and understanding, then we can know that the 18,000 lands are all beautiful states of the mind. Don’t we learn the Buddha’s teachings so that we can reach these states?

At the beginning of the Lotus Sutra, there is a description of the assembly. After expounding the Sutra of Infinite Meanings, the Buddha went into meditation. A ray of light from the tuft of white hair between. His eyebrows illuminated 18,000 worlds. These 18,000 lands express the beautiful states of mind in all people. If all can deeply comprehend the Buddha-Dharma, if they can accept the teachings He expounded, they will comprehend His [original] intent.

So, the light from between the Buddha’s brows helps us thoroughly understand the conditions we come in contact with. Some people could only accept the skillful means of the past. They could understand the law of karma, which the Buddha had taught before, while other people’s minds were more advanced. By thoroughly understanding the law of karma, they grasped the inherent emptiness of all things. Subsequently, they comprehended that in our lives within the Six Realms, “all things are created by the mind. All Buddhas of the Three Periods [know that] all things are created by the mind.”

We have to know that sentient beings intrinsically have Buddha-nature. If we eliminate all afflictions, what remains is our true and pure intrinsic nature. This wondrous existence, this Buddha-nature, remains. With this true and pure cause, which is everyone’s intrinsic Buddha-nature, the effect will also be true and pure. This is a subtle, wondrous and clear principle. This kind of truth and purity is everlasting, non-arising and non-ceasing. It is not [a principle of] emptiness that denies the law of karma, nor is it bound by the Six Realms and entangled by karmic conditions. It is none of that.

So, we must clearly understand that the 18,000 lands refer to every person’s state of mind. Each of us needs to understand that what the Buddha wants to show us is that we all have this clear intrinsic nature. This light helps everyone clearly realize that they need to direct their minds toward the Land of Calm Illumination. The Land of Calm Illumination is the non-arising, non-ceasing. Buddha-nature intrinsic in everyone, which is “tranquil and clear, with vows as vast as the endless void.” This sense of steadfastness [is part of] our intrinsic nature.

To attain thorough faith and understanding is to know that the 18,000 lands all exist in the state of our minds. When we clearly see our intrinsic nature, we take refuge in the Land of Calm Illumination. The light between the Buddha’s brows illumines all ten directions, throughout the Three Periods of Time.

The ten directions that are illuminated are the eight compass directions, above and below. We can also understand this as the dimension of space, where no place is without illumination. Next, “through the Three Periods of Time” refers to the dimension of time, past, present and future.

Whether extending into the past, present or future, or across the vast universe, the Buddha’s wisdom is unhindered. Where is the hindrance? We unenlightened beings hinder ourselves. So, the Buddha must use many kinds of methods to teach us so that everyone can clearly understand. Because the Buddha is compassionate and patient, sentient beings have time to accept the teachings. But time flies quickly, like an arrow. In the human realm, the Buddha had already spent over 40 years expounding the Dharma, and He could wait no longer. So, He began carrying out His original intent. In this Dharma-assembly, He began to expound the Sutra of Infinite Meanings, which contains worldly wisdom. Then, He meditated, manifesting appearances of miraculous transformation to help quiet everyone’s minds.

[The light from] between His brows also represented the Middle Way and the discussion of emptiness and existence. With true emptiness and wondrous existence, we cannot be biased toward either. [His teaching] at this time was in the middle. So, light from the middle of His brows indicates that He was teaching the Middle Way and skillful means were a thing of the past. Whether He taught emptiness or existence, He did so according to people’s capabilities. Now, He was about to carry out. His original intent of teaching the true Dharma. So, from between His eyebrows, the Buddha radiated light from a tuft of white hair. We must all mindfully seek to comprehend the atmosphere of this Dharma-assembly.

So, “in the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature.” These Dharma-realms refer to the Ten Dharma-realms. The Ten Dharma-realms are Buddhas, Bodhisattvas, Pratyekabuddhas and Hearers, along with the heaven, human, asura, hell, hungry ghosts and animal realms. Altogether, there are ten states.

Can we experience the state of the Buddha-mind, the Buddha’s wisdom and Bodhisattvas’ compassion? [Can we grasp] how Pratyekabuddhas observe the environment to realize this world’s impermanence? [Meanwhile], Hearers listen to the Dharma and gain realizations from [His] voice. These are the various states. As we seek the Buddha-Dharma, exactly which state are we in? Which Dharma-realm?

Perhaps it is the heaven (realm), where we enjoy heavenly blessings and live in a state of happiness. Perhaps we seek blessed retributions as humans, or, perhaps we are like asuras, blessed, yet we do not see our blessings and often give rise to anger and resentment. Perhaps we are in the hell realm, the hungry ghost realm or the animal realm, and so on. Really, what is our state of mind? Which Dharma-realm are we in contact with now?

Actually, we are all dealing with phenomena. Whether in the state of sentient beings or of Buddhas, all phenomena are always of one nature. We are continually dealing with phenomena that undergo birth, aging, illness and death, formation, existence, decay and disappearance or arising, abiding, changing and ceasing. They keep going through these kinds of cycles.

“Good or evil, noble or vile are small differences that can cause great divergences.” In the Ten Dharma-realms, though all phenomena are of one nature, they nonetheless all fall within the range of good and evil, noble and vile. Our good deeds are virtuous Dharma, evil deeds are negative phenomena; good deeds beget good retributions, evil deeds beget evil retributions. Thus, with every day and every moment spent within the beginning and ending phenomena, only a slight deviation will cause us to go far off course; this hinges on a single thought. So, in our daily living, we truly have to be very mindful.

In the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature. Good or evil, noble or vile are small differences that can cause great divergences.

Therefore, the sutra states,

“I also see Bodhisattvas, quiet, still and solemn. Though honored by heavenly beings and dragons, they did not take it as a cause for joy.”

Bodhisattva-minds are quiet, still and solemn; theirs minds have to be free of defilements. We must eliminate ignorance so our minds can be “quiet, still and solemn,” which is a very peaceful state. After spiritual practitioners help others and are “honored by heavenly beings and dragons,” they do “not take it as cause for joy.” If we do a small good deed or become firmer in our morality, and everyone praises us, what is there to feel happy about? This is a spiritual practitioner’s core duty. Giving unconditionally is also a fundamental responsibility.

So, praise does not make Bodhisattvas joyful, nor does slander anger them; this is the virtue of wisdom. We do not become joyful just because people praise us. When people dislike and slander us, we do not regress in our spiritual aspirations. Our minds are forever still and calm.

Next, [it says],

Next, it states,

“I also see Bodhisattvas dwelling in forests and radiating light, relieving those suffering in hell, and leading them into the Buddha-way.”

So, a Bodhisattva’s mind must always stay pure, and they are always willing to remain still. When you tell people, “Do good deeds,” some are willing. When you say, “Be still in a simple environment,” many people find that difficult. “My life is so colorful and exciting. If you ask me to stay in a monotonous place where nothing is happening, I cannot do that.” So they are not willing to remain still, which can also be very taxing.

However, even while we are in action, our minds can remain in a state of stillness. Our minds are still very vibrant. Our nature is intrinsically still, quiet and bright. Our minds can take refuge in the Land of Calm Illumination. So, Bodhisattvas dwelling in forests emit light. Though they are in a very quiet place, their virtue is still able to influence others. Just by sitting there, without talking, the sight of them makes people feel happy and able to quiet their minds. Since Bodhisattvas’ every movement is calm, people who see them can also quiet down their minds, even in moments when afflictions arise. This is called a virtuous appearance. The radiated light is [a sign of] their virtue. It already affects the minds of others, “relieving those suffering in hell and leading them onto the Buddha-way.” These realms, whether hell, hungry ghost or animal, are all states of mind. So, of these ten Dharma-realms, do we want to be in the realm of Buddhas, the realm of Bodhisattvas or the realm of Hearers or Pratyekabuddhas? Our minds can choose the realm we want to be in. But, if we do not manage this state of mind well, it is possible that even when we are among humans, our minds may be in the hell, hungry ghost, animal or maybe even the asura realms. So, we need to remain in this tranquil state and elevate our virtue of wisdom.

So, radiating light and relieving suffering are [signs of] Bodhisattvas’ compassion. Because Bodhisattvas are compassionate, they cannot bear for sentient beings to suffer. So, Bodhisattvas are able to relieve sentient beings’ suffering.

The above summarizes, sequentially, the principles of how Bodhisattvas follow the Six Paramitas.

Next, it states,

“I also see the Buddha-children, who do not sleep and practice walking meditation in the forest to diligently seek the Buddha-way.”

Here, diligence is described. We should realize we must cherish our time. Every day we get up, and time flies just as quickly as an arrow. In the morning, we hear drums and bells. In that moment, it is not yet light out. As we sit here motionlessly, the sky has already brightened. This is called time. Time passes by silently and continuously. Since time continues to pass, we have to cherish it and focus on receiving the Dharma.

We come to this place early in the morning, before sunrise. For what? For wisdom-life. Therefore, we must cherish time; it is more important than cherishing life. For those who sleep in, their time fades away. Those who are here are focused and advancing; they are developing their wisdom-life. So, time is more important than life. Having focus means not having discursive thoughts. Wholehearted concentration is the way to advance. The way forward waits for no one. So, diligently seeking the way to enlightenment is how we should make use of our time.

Next,

“I also see those who follow precepts and are flawless in demeanor, who are as pure as precious pearls, and thus they seek the Buddha-way.”

We must all understand and quickly follow the precepts; the precepts guard against wrongs and stop evils, so we must respect them. Those who are disciplined will have a very dignified demeanor. They are as pure as pearls and will not be defiled. So, the precepts can ensure that we will always be [born into] the human and heaven realms, or [born as] Three Vehicle-practitioners. The Great Vehicle, Middle Vehicle and. Small Vehicle are the Three Vehicles. Because we follow precepts, we understand that we need to do more than respect the law of karma; we must also eliminate the hindrances in our minds. Thus, when we follow precepts, [we become] “as pure as precious pearls.”

Next, “I also see Buddha-children abiding in the strength of patience. When those with overbearing arrogance maliciously rebuke and beat them, they are able to endure it all. Thus, they seek the Buddha’s Way.”

This shows the attitude of patience. Those who claim to have attainment but do not, or claim to have more than they do, are called those with overbearing arrogance. When those with overbearing arrogance make even a slight effort, they believe, “I have already achieved a lot, I understand a lot. I have also done a lot.” Actually, they have only started on the path, and having just begun, they do not have much understanding, [despite] having overbearing arrogance. Just think, those like this have already hindered themselves.

Fellow Bodhisattvas, we are already committed to being Bodhisattvas; we want to achieve deep comprehension. We have to know that walking the Bodhisattva-path is impossible without the Six Perfections. So, we practice giving, upholding precepts, patience, diligence, (Samadhi and wisdom). We must make great efforts to comprehend. Learning the Buddha’s teachings requires us to learn about our states of mind. The wisdom of the Buddha has illuminated this, but are we receptive to it? When we are able to receive it, it is because of the Buddha’s universal compassion. In the past, present and future, He endlessly comes to this world out of compassion solely to spread His wisdom to all places in the human realm. But people hinder themselves with greed, anger, ignorance and other delusions. When greed, anger and ignorance are eliminated, then the mind is free of hindrances and the Buddha’s wisdom can illuminate it. So, everyone, please always be mindful.

Episode 92 – Causes and Conditions for Entering the Way

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>> Having faith in, understanding and upholding diligent practices is the Bodhisattva-path. When adverse or favorable conditions manifest, one can be courageous and decisive. Therefore, having faith in, understanding and practicing diligence is the cause and condition for entering the Way.

>> Having faith in, understanding and practicing. Samadhi is entering the Bodhisattva-path. Upholding our vows and practicing untiringly is having Samadhi. Upholding our vows is the cause and condition for entering the Way.

>> So, “wisdom is the Bodhi-path. This is the path to clear understanding, so wisdom is the cause and condition for entering the path.”

>> “I also see Bodhisattvas with the peace of Dhyana, palms pressed together with 1000 or 10,000 verses, they sing the praises of the King of Dharma.”

>> Next, “I also see Bodhisattvas of profound wisdom and solid resolve, who are able to question all Buddhas and accept and retain all they have heard.”

>> Next, “I also see Buddha-sons with perfect wisdom and Samadhi. With infinite analogies, they expound the Dharma to the assembly. Joyfully, they preach the Dharma to transform all Bodhisattvas. They defeat the troops of Mara and beat the Dharma-drum.”

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I often say, “Faith is the source of the Way, the mother of merits. It nurtures all roots of goodness.” To develop our wisdom-life, we must begin with “faith,” and we have to have “understanding.” We need to “have faith and understanding.” We need to have solid faith and a deep and profound understanding. If we have these, then we can diligently advance.

Time flies like an arrow; it truly passes very quickly. Our diligent practice must be even quicker than time, since, in our short human lifespan, we live in a state of impermanence. So, we must be diligent.

So, “Having faith in, understanding and upholding diligent practices is the Bodhisattva-path.” Those who can [practice] diligently are already on the Bodhisattva-path. We have to seize the moment. Once we choose to do the right thing, we have to seize and preserve that resolve forever. After we develop this aspiration, it has to remain very solid, starting from now all the way through endless future lifetimes. To always hold firm to this aspiration is called preserving that resolve forever. Therefore, whether adverse or favorable conditions manifest, we can always be courageous and resolute. To be resolute means to be firm in our decision and never waver in our spiritual aspiration.

I often say, “Forming aspirations is easy, persevering in them is hard.” This is the key problem in spiritual practice. Worldly traps and desires are everywhere, thus ordinary people are easily affected by worldly desires. So even if faith arises, when conditions appear, it declines again. So, we must be solid in this aspiration and unwavering in our commitment to our mission. No matter what conditions appear, “having faith in, understanding and practicing diligence is the cause and condition for entering the Way.” Whenever we face circumstances, we still resolutely have faith and understanding. Our faith is deep. We need to have a deep and resolute faith, which is the cause and condition for us to diligently enter the Way.

Having faith in, understanding and upholding diligent practices is the Bodhisattva-path. When adverse or favorable conditions manifest, one can be courageous and decisive. Therefore, having faith in, understanding and practicing diligence is the cause and condition for entering the Way.

We want to enter the path to Buddhahood, the awakened path of Bodhi; [whether we can do so] depends on us. We cannot lack the cause and condition of diligence. Next, “having faith in, understanding and practicing Samadhi” means that after having faith in and understanding diligence, we must also practice Samadhi. Only with diligence can we enter Samadhi. In the past, people said that carrying water and firewood is also meditation. True Samadhi is not sitting in quiet meditation; it is about having a mind that is unaffected by external conditions. So, no matter what circumstance appears, our states of mind remain unmoved. This is what we call Samadhi. With Right Understanding and Right View, we “uphold our vows and practice untiringly.” We begin to properly uphold our vows and work on our practice. Everything in this universe, every state, is a wondrous truth. Consider any condition. As long as we are mindful, we can see its wondrous truth.

When adults educate children in Malaysia, at what age do they begin? At the age of four. Can children as young as three or four understand what is said? They do understand! Often, deep principles are used to educate these children. Look at how these very young children can accept and practice the Dharma and uphold the vegetarian precept. They start with a piece of paper. They simply let the children draw on it. Then they say, “Since you used it, you need to know its origin.” With this, they begin the children’s lesson on nature.

[First,] the children stand under the bright sun, and sweat. Then [the teachers] bring them under a tree. “Is it cool [here]? It’s very cool! Standing under the sun was very hot! Should we be grateful for this tree? Yes, we should be grateful! If we are grateful, we must love this tree. Do you love it? We love it! Why do you love it? Because we are grateful. Since we feel gratitude and love, let us hug the tree.” The children and teacher hold hands and hug it. As they hug the tree, they touch and cherish it.

The teacher then asks, “What happens if this tree is cut down?” The children then ask, “Why will it be cut down? Why will it be taken away? Because we need to make paper. Paper is made from trees?” The teacher begins applying wisdom to guide the children to feel connected to the tree. After their feelings develop, the children know that if humans cut it down, the water and land will not be preserved. When the tree is there, it absorbs the rainwater, its roots can protect the earth, and rain can enter the earth’s water ways. When such profound principles are in the children’s hearts, they can grasp [these connections] one by one.

Though children are naive, their hearts are very pure. They understand, so when they hear the tree is to be cut down, they become saddened. The teacher says to them, “The tree is cut down to make paper. How do you normally use paper?” They can even be taught to make paper, so they know that making paper is very difficult, so when now they use paper, they realize how they have been wasting it. See, using this method on three- or four-year-old children helps them understand profound and wondrous principles.

In other words, when we engage in spiritual practice, the Buddha also teaches us in a similar fashion. He uses very subtle principles to guide us. He teaches us that these subtle principles contain something wondrous. Even with very tiny things, He uses the most wondrous principles to explain them to us. So, we cannot underestimate small things. Some small things are so small that our eyes cannot see them. Yet, the Buddha can use more apparent things to slowly guide us to penetrate the very minute, subtle things that we cannot see but still contain principles. This is the Buddha’s wisdom.

Thus, we must practice diligently, “upholding our vows and practicing untiringly,” and not become lazy. Time flies quickly like an arrow. So, we must uphold our vows. Time can slip away, but we cannot let go of our mission. We must uphold our vows and follow the path; then our path will be wide. I say that often, too. So, we want to uphold our vows and practice.

There is truly a lot we want to learn. There is also much to hear. Once, the Buddha was walking through a village with His disciples. The weather was very hot. Finding a place in the woods, the Buddha said, “Come, let us rest a while in this place.” Around the place where they sat down to rest, the leaves kept falling. Therefore, the ground was covered with leaves. The Buddha casually grabbed a bunch of leaves in His hand. He said to the bhiksus, “Everyone come see how many leaves are in my hand?”

Everyone looked and thought. “We need to count the leaves grasped by the Buddha one by one to know how exactly many there are, but without counting we can tell there are quite a few.” The Buddha then said, “Let me tell you this. You have all followed me for a long time. The Dharma that I have expounded does not even amount to the leaves in my hand. The teachings not yet been expounded is more than all the leaves that fall from all trees in this world.” In other words, the Buddha has not yet expounded a great number of teachings.

Clearly, the number of subtle principles of everything in the universe, whether tangible or intangible, hidden in the Buddha’s mind are indeed very numerous. So in the Lotus Sutra, the Buddha began to carry out His original intent, which is to take these subtle principles from His mind and share them with everyone. So, He can further strengthen our intent to seek the Dharma and our causes and conditions to enter the Bodhisattva-path. Everyone must cherish the causes and conditions for entering the Bodhisattva-path.

The Bodhisattva-path has Six Perfections. They are giving, upholding precepts, patience diligence, Samadhi and wisdom. Samadhi maintains our causes and conditions. We want to make a vow and then remain unwavering in upholding it. “May our vows be as vast as the boundless void.” No matter what kind of conditions manifest, they do not cause our minds to waver. Thus, “upholding our vows and practicing untiringly is having Samadhi.” When we no longer waver in our vows, we are in a state of Samadhi. Therefore, upholding our vows is the cause and condition for entering the path.

Having faith in, understanding and practicing. Samadhi is entering the Bodhisattva-path. Upholding our vows and practicing untiringly is having Samadhi. Upholding our vows is the cause and condition for entering the Way.

Next is “having faith in and understanding wisdom.” Samadhi begins with faith and understanding. Then we can enter the Buddha’s wisdom.

So, “wisdom is the Bodhi-path. This is the path to clear understanding, so wisdom is the cause and condition for entering the path.”

Then “[our mind] is tranquil and clear, our vow vast as the void, remaining unwavering for countless eons. Infinite Dharma will become readily apparent.” Everyone, this is the state of Samadhi.

The sutra states,

“I also see Bodhisattvas with the peace of Dhyana, palms pressed together with 1000 or 10,000 verses, they sing the praises of the King of Dharma.”

Maitreya Bodhisattva said to Manjusri Bodhisattva, “In the past, I have seen Bodhisattvas with their minds in the peace of Dhyana, with palms pressed together.” In a state of Samadhi, reverence arises in their minds. They reverently praise the Dharma-King. The Dharma-King is the Buddha. They use various verses which are poetic verses of praise.

So, we all need to use Prajna wisdom to practice Samadhi. We cannot just think that by sitting in meditation we can reach a certain state. Not at all. Samadhi is used in our daily living, in facing all matters with our wisdom. I have said that the [truths] of heaven, earth, all beings, and all kinds of phenomena are all in our wisdom and Samadhi. So, we must respect and love nature and collectively create blessed conditions. We have to be respectful.

Next, “I also see Bodhisattvas of profound wisdom and solid resolve, who are able to question all Buddhas and accept and retain all they have heard.”

The wisdom of Bodhisattvas is profound, and their resolve is solid. They can question all Buddhas. What we do not know, we must hurry and ask. With doubts come questions, and thus awakening. Therefore, we need to clearly understand each and every principle. After listening, we must be earnest and diligent in applying this Dharma. Do not forget it right after hearing it. This is not the way.

So, this part of the sutra is describing, “The Bodhisattvas seen practice PrajnaParamita. These Bodhisattvas practice the path to. Buddhahood with wisdom of intense effort.”

This practice of intense effort does not only take place inside the monastery, within the forest or in places of silence. They use this practice of intense effort in the face of all challenges. When we encounter these situations, they allow our spiritual aspirations to remain firm. We truly want to be tested so that our spiritual aspirations will not waver under any circumstances. The Bodhisattva-path has always been like this; it is not focused solely on our own enlightenment. If we have questions, then we have to quickly ask. If we can ask, then naturally our surroundings will not disrupt our minds.

Next, “I also see Buddha-sons with perfect wisdom and Samadhi. With infinite analogies, they expound the Dharma to the assembly. Joyfully, they preach the Dharma to transform all Bodhisattvas. They defeat the troops of Mara and beat the Dharma-drum.”

Buddha-children refer to the Buddha’s disciples, who were already replete with perfect wisdom. They used various infinite analogies to expound the Dharma to the assembly. The previous passage was about seeking the Dharma from the Buddha. Now, they were going to expound the Dharma so they still needed to be replete in Samadhi and wisdom to transform others with infinite analogies. Thus, “with infinite analogies, they expound Dharma to the assembly.”

“Joyfully, they preach the Dharma to transform all Bodhisattvas.” They are very joyous. When we are replete in wisdom, we have already realized fundamental wisdom. We already thoroughly understand, so we preach more and more joyfully. To preach Dharma is not the least bit distressing. We become more joyful because when we speak, the merits come back to us. We preach joyfully and are very happy.

“Defeat the troops of Mara, beat the Dharma-drum.” To defeat Mara is to defeat afflictions. Troops are the surrounding afflictions; if we let surrounding afflictions cover our minds, then we cannot understand the Dharma. So, we must defeat the troops of Mara and beat the Dharma-drum to let the sound ring out. With one beat of this drum, the sound can warn everyone to quickly awaken, not be deluded and endlessly transmigrate in the Six Realms. So, I hope that everyone can awaken. This is [why we] beat the Dharma-drum.

Fellow Bodhisattvas, as Buddhist practitioners we must deeply believe and understand how subtle and wondrous His teachings are. In our daily living, we cannot underestimate them. We must always be mindful.

Episode 91 – Uphold Precepts to Enter the Way

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>> “All causes and conditions related to our practice depend on our own inherent blessings and virtues. By planting roots of goodness in the fields of blessings, when the causes and conditions ripen, we will fulfill our vow to seek liberation from. Samsara through the supreme Dharma.”

>> “I also see Bodhisattvas who happily give heads, eyes and bodies as they seek the Buddha’s wisdom.”

>> “Manjusri, I see kings who visit the Buddha, Manjusri, I see kings who visit the Buddha, to ask Him about the unsurpassed Way. They forsake their pleasant worlds, their palaces, ministers, and concubines. They cut off their beards and hair and clothe themselves in Dharma robes.”

>> “I see some Bodhisattvas who become bhiksus. They live in peace and solitude and chant the sutras with joy.”

>> “I also see Bodhisattvas with diligence and vigor going deep into the mountains to contemplate the path to Buddhahood.”

>> “I also see those who renounce desire and constantly dwell in solitude. They deeply practice Samadhi and attain the five spiritual powers.”

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As we engage in spiritual practice, we must first have faith and understanding. “Faith is the source of the Way, mother of merits.” We believe in the Dharma taught by the Buddha; ․we comprehend His teachings. This way, we can apply them in our daily living. The Dharma is inseparable from worldly principles. Life in this world is also inseparable from the Buddha-Dharma.

So, “having faith in, understanding and upholding pure precepts is walking the Bodhisattva-path. These many Great Vehicle precepts are what we must accept and uphold to stay pure. Upholding precepts is the cause and condition for entering the Way.”

If we truly believe this, we will realize that in our daily living, we must not stray from the path of the precepts. This is how we walk the Bodhisattva-path. So, the Bodhisattva-path is [found] in our daily living. Especially, “these many Great Vehicle precepts are what we must accept and uphold to stay pure.” The precepts that we need to accept and uphold are the Great Vehicle precepts.

Great and Small Vehicle precepts are not the same. The Great Vehicle precepts allow us to open our hearts so we can comprehend the principles of all things in the universe. We should develop an expansive wisdom through the Six Paramitas. By cultivating compassion and wisdom together, we will not violate rules as we work with others. By following the precepts, we can work with people without hindrances. These are Great Vehicle precepts.

There are many precepts but even when we are among infinite sentient beings, we will not even consider violating them. So, these are purifying precepts. Following them requires us, in dealing with people and matters, etc., to take good care of our minds and be able to complete our mission of practicing the Bodhisattva-path. This is not difficult. As long as we have deep faith and thorough understanding of the Buddha-Dharma, this is not difficult.

“Upholding precepts is the cause and condition for entering the Way.” We must uphold precepts to have these causes, conditions. We need to follow the rules. Even if we understand a lot of Buddha-Dharma and can even expound it, if we cannot practice it, how can we enter the Bodhisattva-path? We can only explain the Bodhisattva-path, but cannot really enter it. If we cannot enter it, that means we do not have these causes and conditions. We enter the Bodhisattva-path not by talking, but by putting [the teachings] into practice.

Previously, we discussed the verses,

“I also see Bodhisattvas who happily give heads, eyes and bodies as they seek the Buddha’s wisdom.”

Following the Bodhisattva-path, we must be able to give inwardly and outwardly; head, eyes and body are all joyously given away. For what purpose? For attaining the Buddha’s wisdom. So, the Buddha’s wisdom cannot be attained just by talking about it. It requires taking action with our bodies. Overcoming difficulties is what truly allows us to practice the Buddha’s teachings. Only by believing in and understanding the Dharma can we create the causes and conditions to be on the Bodhisattva-path.

Maitreya Bodhisattva explained his understanding of the Buddha’s appearance to. Manjusri Bodhisattva. Next he said,

“Manjusri, I see kings who visit the Buddha, Manjusri, I see kings who visit the Buddha, to ask Him about the unsurpassed Way. They forsake their pleasant worlds, their palaces, ministers, and concubines. They cut off their beards and hair and clothe themselves in Dharma robes.”

This part of the sutra also describes how. Bodhisattvas practice the Paramita of upholding precepts.

Previously, [I spoke of] the Paramita of giving. We must give and let go, whether [those things] are tangible or intangible. Of course, tangible refers to the material, letting go of palaces, ministers and concubines, of the head, eyes, marrow, brain, etc. These are all things to relinquish, to give to others. We are very willing to give.

Now, I want to talk about precepts, the Paramita of upholding the precepts. Everyone knows that Paramita refers to crossing over to the other shore. So by using these teachings, we can cross over from the shore of unenlightened beings to that of noble beings. To turn an ordinary mind into the mind of a noble being, the first requirement is giving and letting go.

Next, we must abide by the precepts. We must understand the law of cause and effect; no matter what kind of negative conditions appear, we must patiently endure them to eliminate our past karma. This is part of our discipline. Precepts can protect our heart and allow us to subdue it.

We often speak of habitual tendencies. Indeed! In the past, we developed many negative habitual tendencies. If another person says something that is not to our liking, immediately our habitual tendencies [tell us] if we do not respond we will be unhappy. One unpleasant comment is quickly answered with a string of harsh words. This creates conflicts and arguments. When people fight, there are no kind words. So, this creates negative karma of speech. But when we are disciplined, we can immediately subdue [our reactions], not reacting when insulted. If he feels happier after he insults us because his anger has dissipated, then karma will no longer continue to entangle us.

The best is if we can train ourselves to not become angry when others insult us, not to feel anything when insulted. Being yelled at is a manifestation of our karma. When you yell at me, if I can feel grateful, I will have eliminated another bit of karma. If we can joyfully deal with this, these habitual tendencies of anger and rage will be subdued by our minds. Since our minds have been subdued, of course we will not respond with mean words. Instead, we will apologize to that person, “You are right, I will change.”

See, in our daily living, there are so many people who present these conditions to us. When we face these conditions, do we react? Do we react with gratitude? Or do we react with frustration? If we react with gratitude, then we are manifesting the Paramitas, and the Dharma has entered our minds. So, we use the Dharma to transform our minds, to transform ourselves from ordinary beings to noble beings. This is the Paramita of upholding precepts.

So, [even kings] “visit the Buddha.” We want to attain the path to Buddhahood, to use precepts to reach the state of the Buddha. We follow the Bodhisattva-path to reach the Buddha’s state. So, Bodhisattvas walk on the Buddha’s enlightened path.

Even though the Buddha entered Parinirvana over 2000 years ago, His Dharmakaya still exists. As long as we hear the Buddha’s Dharma, we will become joyful and let the Buddha’s heart into our hearts. The Buddha still lives in our hearts so the Buddha abides in this world at all times.

For the Buddha-Dharma to flourish in this world, the Buddha’s community, the Sangha, must be very solid. Upon seeing the Sangha, if people feel very safe, peaceful and harmonious in body and mind, then that is because the Sangha are following the true path. When we witness the true path to enlightenment in the Sangha, naturally goodness will arise in our minds. There will be no negative thoughts. There will be peace and harmony in our minds and daily living. This is the dignified and harmonious state of the Sangha. So, the Three Treasures must all be present in this world for the Buddha-Dharma to be passed on forever. Therefore, we talk about Dharma-lineage. Dharma-lineage is very important; especially in how [the teachings] are actualized in the conduct of those in the Sangha.

So, our way of life is already part of our mission of shouldering the family business of the Tathagata. In shouldering the work of the Tathagata, if we do not relinquish our personal family life, how can we possibly be a part of the Tathagata’s greater family? So for the sake of this world, we have to help train the bodies and minds of sentient beings. For a society to be harmonious requires a virtuous group of religious practitioners. This great family can “shoulder the family business of the Tathagata.” So to follow the way of the Buddha, we must let go of our families. If we are leaders, we must give up our attachment to power and status. Thus, we can quiet our minds and contemplate the truths of the world. So, we let go of family and nation, then respect and follow the rules and conduct the Buddha taught us. We must truly accept and practice them.

So to become a monastic, we must shed the worldly. We must leave home to become a monastic, to take up the family business of the Buddha. So, “to clothe oneself in Dharma-robes” means to be diligent in upholding precepts. Not only do we wear this robe, we abide by the precepts in our actions. Clothing is just an appearance and has nothing to do with which precepts we follow. Lay practitioners have their garments and monastic practitioners have theirs. When I saw the clothing of. Catholic nuns and priests, I could tell that theirs was a purifying religion. So, clothing can evoke respect in everyone. Therefore, we must pay attention to our living.

To truly help the world, we must let go of the smaller family to enter the greater family of the Tathagata. When we enter this great family, we have to abide by the rules, uphold the precepts.

Next, the verses state,

“I see some Bodhisattvas who become bhiksus. They live in peace and solitude and chant the sutras with joy.”

After becoming a monastic, we take on the appearance of a monastic. We “live in peace and solitude,” because the mind must first become still. Since this world is full of distractions, how do we subdue our minds when we interact with others? Such “peace and solitude” allow us to have a pure heart to “chant the sutras with joy.” This means to read them earnestly. Meditation, chanting sutras, circumambulating the Buddha, and walking, running and jogging, all need to be practiced in this way. Initially, beginners use these methods. Later, they must progress.

“I also see Bodhisattvas with diligence and vigor going deep into the mountains to contemplate the path to Buddhahood.”

As we begin to subdue our minds, we look for ways to find purity and understand the Buddha-Dharma among people. Afterwards, to advance even more, we may go deep into the mountains for thorough contemplation. Just chanting the sutras is not enough. We must ensure the sutras enter our hearts so we can carefully consider them. So, Bodhisattvas practice the Paramita of diligence. Besides upholding precepts, we must also diligently advance. As we are among the crowd, we must find purity in our hearts. With this pure heart, we understand the sutras, and then we need to further contemplate them and become even more diligent. To seek the path to Buddhahood, we must become very courageous and do so out of this sense of joy. To courageously advance, we have to be joyous. Thus, “It is named the armor of diligence, as a metaphor for the bravery of someone who enters battle wearing armor.”

The Sutra of Forty-two Chapters has a similar saying. When we truly engage in spiritual practice, we have to be diligent. We have to mentally prepare ourselves so that no matter what challenges come to disturb us, we are not affected by them. Whether they are worldly pleasures or worldly afflictions, etc., or some kind of adverse condition, we are already mentally prepared. For example, a courageous warrior wanting to engage in spiritual practice would make preparations as he would for battle so he will not be defeated by any circumstances. It is as if he is wearing a suit of armor onto the battlefield.

Next,

“I also see those who renounce desire and constantly dwell in solitude. They deeply practice Samadhi and attain the five spiritual powers.”

To advance even more, we must, through the practice of diligence, enter the Paramita of Samadhi. No matter what happens, we are already wearing our armor. We will not be hurt by our surroundings. At this time, our minds and our resolve to engage in practice are very firm. Thus, with this firm aspiration and resolve, we are close to the state of Samadhi. Samadhi is right mindfulness. We need to have right thinking, right views, right understanding and right mindfulness. Then we will not be influenced by deviant thinking, views and thoughts. So, we must constantly have this state of mind so we can attain the five spiritual powers.

When the Buddha was in this world, He always mentioned that by stilling and quieting our minds, we can naturally attain the five spiritual powers. What are the “five spiritual powers”? First we have to abandon desires, then we have to abandon form, sound, smell, taste and touch, these five things. In our present external conditions, these forms, sounds, smells, tastes and sensations are indeed traps along every step of the way. We are all immersed in the five desires, which have defiled our minds. So, we should quickly distance ourselves from them. If we can be far from them, then our minds will naturally be pure. After distancing ourselves, we can then attain the five spiritual powers.

Actually, the five spiritual powers are now easy to attain with the advancement of technology. Now, through computers or the Internet, etc., we all exhibit spiritual powers. However, one power, “power of being flawless,” refers to thoughts in our minds. If our minds and thoughts are not pure, then we have no means to truly enter the state of the Buddha. So, we must eliminate our afflictions until we reach a flawless state. This is where we have to put in the effort. So, when we learn the Buddha’s teachings, we must dedicate ourselves to learning the Dharma. We faithfully accept and practice the [teachings] so we can perfect the Six Paramitas in our lives. So everyone, please always be mindful.

Episode 90 – Give Joyously without Attachment

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>> “If people believe in, understand, and practice giving, they can enter the great, direct Bodhisattva-path. Giving is the cause and condition for entering the Way.”

>> “When one internally has a giving heart, one externally has a happy appearance. When one internally has an unwavering mind, one externally has a disciplined appearance.”

>> Faith, understanding, practice and patience is the Bodhisattva-way. Even if one is maliciously insulted or beaten, one gently and patiently endures.

>> “[Gifts] of diamonds and of other gems, servants and carriages, jeweled hand-drawn carts and palanquins, are all offered up with joy. They are dedicated toward the path to Buddhahood with a vow to attain the vehicle that is foremost in the Three Realms and praised by all Buddhas.”

>> “There are Bodhisattvas who give jeweled carriages drawn by four horses, with railings and flowered canopies adorning their top and sides.”

>> “Further, I see Bodhisattvas who give flesh and limbs, hands and feet, even their wives and children, as they seek the unsurpassed way. I also see Bodhisattvas who happily give heads, eyes and bodies as they seek the Buddha’s wisdom.”

>> “I also see Bodhisattvas who happily give their heads, eyes and bodies as they seek the Buddha’s wisdom.”

>> There are two kinds of giving: 1. Out of respect 2. Out of compassion.

>> One does not see oneself as the giver. One does not see others as the receiver. One does not see what is given as a gift. The Three Spheres of Emptiness means that one does not hold on to the appearances of giving and does not seek blessed retributions. Instead, this giving is dedicated toward to the path to Buddhahood.

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We, as Buddhist practitioners, have to first learn “equanimity” to let go. Let go of what? ․Of afflictions. In life, afflictions arise from desires. Desires can be for tangible or intangible things; they bring us many difficulties and also create many afflictions. So, we must be able to let go.

Therefore, it is said,

“If people believe in, understand, and practice giving, they can enter the great, direct Bodhisattva-path. Giving is the cause and condition for entering the Way.”

To give is to let go. We must be willing to give up the source of the many afflictions in our minds, which is none other than material desires. Material wealth and objects, etc., all entangle our minds and elicit much ignorance. Life’s sufferings come from scarcity. Just think, in this world, how many people lack food and clean water? Yet, some places have these things in abundance. These places of abundance should quickly support places of scarcity. So, if we want harmonious societies and peaceful countries, we must have this perspective of giving extensively to everyone.

The Buddha teaches us that we have to give. To give is to let go, to let go of material things, to let go of fame and status. To meet people’s needs, we should be able to give. “Giving is the cause and condition for entering the Way.” By being able to let go and give, we show that our hearts are free of attachments, that we can let go of tangible and intangible afflictions.

So, it is said,

“When one internally has a giving heart, one externally has a happy appearance. When one internally has an unwavering mind, one externally has a disciplined appearance.”

In giving, we must give completely; we must give out of a sense of inner joy. Some people say that we must persuade others to give. Persuasion is a form of guidance. But if we force others to give, if they do not give happily, then they are not joyful and that is not true giving. If they feel peaceful and at ease afterwards, that is true giving. So when their hearts are peaceful and at ease, naturally they will manifest a happy appearance.

In particular, with giving, “When one internally has an unwavering mind, one externally has a disciplined appearance.”

“When one internally has an unwavering mind” means that one has no expectations. When we give unconditionally, not only do we not seek to obtain merits, we also become grateful after giving. This is a heart that is peaceful and at ease.

“One externally has a disciplined appearance.” Aside from giving, we also have to uphold precepts. Giving is not conditional; it is our fundamental responsibility. Not only should we not seek merits, we also have to take good care of our hearts. We give with absolutely no conditions. If we give conditionally, we may easily make mistakes. So, we must have unwavering minds. We do not seek to gain merits; we give unconditionally, and we are also grateful! So, we should have a disciplined mind. Giving is our fundamental responsibility. In engaging in spiritual practice, giving is a tool for crossing to the other shore, a method of spiritual practice.

Therefore,

Faith, understanding, practice and patience is the Bodhisattva-way. Even if one is maliciously insulted or beaten, one gently and patiently endures.

No matter how much suffering there is in life, no matter how many challenges we have undergone, learning the Buddha’s teachings is to learn patience. It is also one of our practices.

To reach the other shore, we must first know the law of karma. When the conditions are right, we must quickly let go and give. When situations present themselves, we must be vigilant and uphold the precepts. When karmic retributions manifest, we must be patient. This is how we practice the Bodhisattva-path. In this way, even if we are “maliciously insulted and beaten, we gently and patiently endure,” no matter what happens to us. Do you remember? In the Sutra of Forty-two Chapters, one story relates what happened as the Buddha was walking. A cruel Brahmin came in front of Him, yelled at Him, spat at Him, and even grabbed sand to throw at Him. The Buddha remained peaceful and at ease, and He gently endured it. The Buddha recognized that this happened because of causes and conditions; when a past cause encountered present conditions, He would bear the karmic retributions. To face things with this attitude is how we engage in spiritual practice and learn His Way. The Buddha could do it, so why can’t we? So, “patience is the cause and condition for entering the Way.”

In learning the Buddha’s teachings, we first learn to let go. We must let go; whether good or bad, we have to let go of everything so our minds will be free of afflictions. In other words, we have to be joyous; to be able to let go is a very joyous thing.

“[Gifts] of diamonds and of other gems, servants and carriages, jeweled hand-drawn carts and palanquins, are all offered up with joy. They are dedicated toward the path to Buddhahood with a vow to attain the vehicle that is foremost in the Three Realms and praised by all Buddhas.”

Next it says, “They are dedicated toward the path to Buddhahood with a vow to attain this vehicle.” No matter how we give, no matter what we give, it is all done with joy. This joy is “dedicated toward the path to Buddhahood.” We give as part of our spiritual practice, not because we seek to obtain something, nor for some kind of repayment of our generosity. We hope that everyone, not only those on the path. Buddhahood, will give. When we give these things, such as mother of pearl, agate or jeweled carriages, we hope that after they receive them, people can also feel our sense of gratitude and our aspiration to learn the Buddha-Dharma.

This is the wish of those who give; in fulfilling our responsibility to give, we also hope the other party can feel our gratitude and also aspire to emulate the Buddha-mind. This is true spiritual practice, to practice and to inspire others to practice. Their wish is “to attain this vehicle” and travel on the Bodhisattva-path, Everyone can be dedicated to the Bodhisattva-path. Thus it is said to be, “foremost in the Three Realms and praised by all Buddhas” because these great aspirations and vows are about giving unconditionally and transforming others so they become awakened.

“There are Bodhisattvas who give jeweled carriages drawn by four horses, with railings and flowered canopies adorning their top and sides.”

These are all tangible things, or external material objects, that. Bodhisattvas are willing to give. So, in giving internally from our hearts and externally in our actions, we must be “without any attachments,” free of attachments one that follows the Bodhisattva’s Six Paramitas one that follows the Bodhisattva’s six practices. The Bodhisattva’s Six Paramitas are giving, upholding precepts, patience, diligence, Samadhi and wisdom; these are the six principles. “Without any attachments” means we do not hold onto things. So in learning the Buddha’s teachings, we must always have a loving heart.

Next, it says,

“Further, I see Bodhisattvas who give flesh and limbs, hands and feet, even their wives and children, as they seek the unsurpassed way. I also see Bodhisattvas who happily give heads, eyes and bodies as they seek the Buddha’s wisdom.”

Giving the body, head and eyes, etc., is internal giving, giving completely from our hearts. We do not only give external material goods; from within, we are willing to give our own flesh and limbs, hands and feet. See how advanced modern medical science is; besides organ donation of the deceased, now there is also organ donation by the living. Some people give their bone marrow, giving others the ability to form blood cells again. To perfect strangers, they willingly donate from their own bodies.

See, giving flesh and limbs is not impossible. The Buddha, in His wisdom, over 2000 years ago already spoke of the medical advancements we have now, 2000 years into His future. If people are willing to make these vows, they can give their flesh and limbs without harm to their bodies. This is called internal giving, giving from our own bodies; this is the heart of a Bodhisattva.

Also, “[they give] even their wives and children.” In the past, treasures were not only gold, silver and crystal, children were also treasures that they willingly gave. The goal of spiritual practice was “to attain the unsurpassed way.” Now, we also often hear of how the wives of some families will say, “Master, let me donate my Dharma-brother (husband) so he can concentrate on the Tzu Chi mission, so he can focus on serving people.” Some husbands also say, “Master, I have donated my wife. She can decide what she will do to be happy. As long as she helps others, then I also rejoice in her merits.”

Furthermore, some couples say at the same time, “In the past, we worked together for our family and have given a lot [of ourselves]. Now, we are entering [Tzu Chi] to fully repay the kindness of others and of the Buddha; we have learned the Dharma so we understand that in life it is useless to seek and [acquire] more. In the past, we worked for our family. Now we will work for our wisdom-life.” So, they let go of their comforts and dedicate themselves to give to others. This is also giving with body and mind.

Some couples even feel that the two of them are not enough, they even want their children to be transformed. So, the family is full of Bodhisattvas; how blessed and fortunate [they are]! This is called wisdom. We can all do this now, it is not unachievable. If our minds can comprehend the Buddha-Dharma and develop wisdom, there is nothing tangible or intangible in the world that we cannot achieve.

Therefore,

“I also see Bodhisattvas who happily give their heads, eyes and bodies as they seek the Buddha’s wisdom.”

They give this all to attain the Buddha’s wisdom, whether it is their heads, eyes or bodies, or as we just mentioned, their organs. Now, even the head and eyes can be given as alms. A while ago, I said to our neurologist, “Can’t the brain be transplanted now?” He said, “Yes, this is being studied now. We can transplant stem cells from the brain.” The Buddha had said a long time ago, “head, eyes, marrow and brain.” Now, stem cells from the brain are starting to be transplanted. And the eyes, the cornea has long been able to be transplanted. So, this is joyful giving of the head, eyes, body. They “happily give,” very joyously give, “as they seek the Buddha’s wisdom.” We give unconditionally to attain the Buddha’s wisdom.

There are two kinds of giving: 1. Out of respect 2. Out of compassion.

Next, let us discuss the two kinds of giving. One kind is giving out of respect, such as making offerings to all Buddhas or to the Three Treasures or to support our parents and teachers. These all require respect to arise before giving. The second is out of compassion. That is, we cannot bear to see sentient beings live in poverty and are suffering, so we give. Our giving is dedicated toward

the path to Buddhahood. What does this mean? Earlier, I said it is to be free of attachments. By giving unconditionally, we hope that our minds will be equal to the Buddha-mind and our wisdom will be the same as Buddha’s wisdom, free of afflictions and attachments. Giving this way is dedicated toward the path to Buddhahood. Giving is our fundamental responsibility; it is a tool for spiritual practice. A method of spiritual practice is to give. Because there are people to whom we can give, who provide the opportunity for us to practice, we must be grateful. That is why we are grateful and give without expectations.

One does not see oneself as the giver. One does not see others as the receiver. One does not see what is given as a gift. The Three Spheres of Emptiness means that one does not hold on to the appearances of giving and does not seek blessed retributions. Instead, this giving is dedicated toward to the path to Buddhahood.

“One does not see oneself as the giver.” We are not attached to the fact that we can give. We do not have this kind of mindset. “One does not see others as the receiver.” No one is actually receiving our help. Those who [seem to] receive our help are actually helping us to complete our spiritual cultivation. So, those who let us help them are those to whom we must be grateful. We also do not think about how much we give. We do not have any attachments to it, no matter how much we give. So, this is the Three Spheres of Emptiness. When we do not hold on to the appearance of giving we are not attached to giving to obtain blessings. This is then truly great giving.

Fellow Bodhisattvas, as Buddhist practitioners, we have to learn to give genuinely. We must not allow attachments and greed to arise. So, our hearts must constantly give and let go. We must not be tainted by expectations. What we seek is the path to Buddhahood, so we are dedicated to follow it and attain great wisdom. Therefore, this is what we seek, but we seek it without attachments. So everyone, please always be mindful.