Author: Rosalyn Leung

Episode 79 – Bodhisattvas Teach with Compassion and Wisdom

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>> Bodhisattvas interact with compassion and wisdom and find opportunities to teach and spread Dharma. One who is at ease with all Dharma is called the King of all Dharma.

>> “At that time, Maitreya Bodhisattva had this thought….”

>> Their minds attained a state of freedom but they had not yet a>> “Now, the World-Honored One manifests signs of miraculous transformation. What are the causes and conditions for these auspicious appearances? The Buddha, the World-Honored One, has now entered Samadhi; these are inconceivable and rare events. Whom shall I ask concerning this? Who can answer? He further thought, The Dharma-Prince, Manjusri, has in the past drawn near and made offerings to countless Buddhas. Surely, he has seen such rare appearances. I shall now ask him.”chieved complete freedom. Benefiting self and others leads to freedom.

>> Maitreya had already drawn near and made offerings to all Buddhas and was one lifetime away from becoming a Buddha. He, along with Manjusri Bodhisattva, was among Sakyamuni Buddha’s foremost disciples. But because this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here. Because he asked simple questions, the answers were revealed. He hinted that the Wondrous Dharma Lotus Sutra was about to be expounded.

>> When the World-Honored One manifested miraculous transformation, flowers rained from the heavens, the earth shook with six kinds of quakes and the light He radiated spread and revealed miraculous transformations. All these are auspicious appearances.

>> These Six Auspicious Signs are what all Buddhas of the ten directions and. Three Periods will definitely manifest before expounding the Lotus Sutra.

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Bodhisattvas interact with compassion and wisdom and find opportunities to teach and spread Dharma. One who is at ease with all Dharma is called the King of all Dharma.

With this I want to share with everyone what I have mentioned before. The Buddha, in a state of Samadhi, radiated light from a tuft of white hair between His brows. At this time, everyone was in the same place. Through the light from between the Buddha’s brow, everyone’s mind was united with His mind. In that place, everyone’s state of mind opened up and they could see 18,000 [worlds] and even how sentient beings lived in the Six Destinies.

As this happened, the conditions that appeared were truly extraordinary. In particular, they could really comprehend and understand the Buddha, how He manifested in the human realm and worked during that one lifetime to spread the teachings and benefit all beings. He taught countless sentient beings, awakened their minds and led them all onto the right path. After completing the work of one lifetime,

He demonstrated cessation. Great cessation is Parinirvana. After His Parinirvana, in order for Buddha-Dharma to be passed down for thousands of years in the human world as a testament to His presence in this world and to His teachings that benefit all people, seven-jewel stupas were built for the Buddha’s sariras, His relics. Everyone could understand this state of mind. This was a silent and quiet state. Everyone’s mind could experience this state. It must have been a beautiful, penetrating state.

Though this state was very magnificent, those who had not yet attained realizations still could not understand it. Some thought, “What does the Buddha’s current appearance mean? What Dharma will He expound next?” So, some people became curious and eagerly awaited [this teaching]. Was the Buddha about to expound the Dharma He had been wanting to teach? Some people wondered, “What kind of Dharma will He teach?”

Some were full of admiration, while others were still filled with questions. Bodhisattvas who already thoroughly understood could comprehend the Buddha’s intent. When the Buddha was in Samadhi, people could not ask Him questions. So, these Bodhisattvas had to exercise their wisdom and compassion in the assembly by wisely asking and answering each other’s questions. Therefore, “Bodhisattvas interacted with compassion and wisdom and found opportunities to teach and spread Dharma.” This was a sight no one had seen before.

It is like if right now we were to sit [in meditation] for a long time, [people might start wondering] when the teachings will begin. Some people there had these kinds of questions. Others already knew that it was not yet time for the Buddha to emerge from Samadhi. But, understanding the Buddha’s state of mind, they knew this was to rouse everyone’s sincerity, to inspire everyone’s heart to seek the Dharma. They knew, so a representative stood up to speak, to allow everyone to understand the Buddha’s current state of mind.

Actually, the Buddha has always been the Great Dharma-King. As soon as His mind enters Samadhi, nothing can move Him from that state. We all can understand that the Buddha was in a meditative state. Next, how did these Bodhisattvas interact? Let us look at this next passage from the sutra.

“At that time, Maitreya Bodhisattva had this thought….”

This is where Maitreya Bodhisattva comes in.

“Now, the World-Honored One manifests signs of miraculous transformation. What are the causes and conditions for these auspicious appearances? The Buddha, the World-Honored One, has now entered Samadhi; these are inconceivable and rare events. Whom shall I ask concerning this? Who can answer? He further thought, The Dharma-Prince, Manjusri, has in the past drawn near and made offerings to countless Buddhas. Surely, he has seen such rare appearances. I shall now ask him.”

This part of the sutra refers to what I just discussed. When this all began, when the Buddha entered Samadhi, no one knew when the Buddha would emerge from that state. So in his mind, Maitreya Bodhisattva began to think, “Now, who can I find to hold a dialogue with me? Which person truly comprehends the Buddha’s current appearance and the Dharma He will expound?” So, this was. Maitreya Bodhisattva’s initial thought. This is to say, Maitreya had already drawn near and made offerings to many Buddhas and had long been a spiritual practitioner.

Remember? In Amoghasiddhi Buddha’s time, Maitreya and Sakyamuni Buddha formed their spiritual aspirations at the same time. They both engaged in spiritual practice together at the feet of the same venerable Buddha. One focused completely on practicing wisdom and one practiced compassion. The practice of compassion is to go among people, to care for and transform sentient beings. The other focused on his own enlightenment and wanted to understand. Amoghasiddhi Buddha’s teachings, and so practiced solely to benefit himself.

Around this time, Amoghasiddhi Buddha began preparing to enter Parinirvana. Before entering Parinirvana, each Buddha gives blessings to future Buddhas, predicting the order in which those who have followed and practiced with Him will become Buddhas. Our present Sakyamuni Buddha also gave similar blessings in the Lotus Sutra. In the past, Amoghasiddhi Buddha did the same. At the time He gave predictions, He looked among His disciples to see in what order they would become future Buddhas in the Saha World. After examining them, He said to Sakyamuni Bodhisattva, “In the future, after I enter Parinirvana, Sakyamuni Bodhisattva will succeed me in the Saha World as the Buddha. Then Maitreya Bodhisattva will succeed Sakyamuni Buddha in the future. He will also attain Buddhahood.”

Everyone had the same question, “Wasn’t Maitreya Bodhisattva foremost in wisdom?” He thoroughly comprehended the Buddha-Dharma, so why was the prediction given to. Sakyamuni to attain Buddhahood first? In that moment, Amoghasiddhi Buddha knew that everyone had this question, so He began to explain. Since Sakyamuni also practiced to benefit others, he had enough affinities with sentient beings. Therefore, he would attain Buddhahood first. Maitreya Bodhisattva, though he had much wisdom, had not created enough connections with sentient beings. It is easy to cultivate one’s own wisdom; to form affinities with sentient beings is harder, and requires more time.

Now according to what the sutras say, Maitreya Bodhisattva is still in Tusita Heaven, the training ground for Bodhisattvas; he is training to come to the human world. Tusita Heaven is also a way to describe a place, the human realm where Bodhisattvas are trained to form affinities with sentient beings.

The worlds of Buddhas are subtle and wondrous. However, all of this is to explain that though Maitreya Bodhisattva engaged in spiritual practice at the same time as Sakyamuni Buddha, Sakyamuni has already attained Buddhahood, while Maitreya continues to uphold Buddha-Dharma. It is the same lifetime after lifetime; whenever a Buddha manifests in the human realm, Bodhisattvas are also in the human realm, endlessly returning to save sentient beings and to uphold the Buddha-Dharma out of compassion.

He was presently supporting Sakyamuni Buddha, but in the past he had drawn near to and made offerings to all Buddhas. He is “one lifetime away from becoming a Buddha.” This one lifetime is one lifetime in the world of Buddhas; it is not the same as a lifetime in the human realm; [this refers to] a lifetime in the heavens. In Tusita Heaven, he awaits the maturing of his causes and conditions in the human realm. Then, he will enter this world and become the next Buddha.

In the past, he endlessly drew close to the Buddha and made offerings to all Buddhas; with Manjusri, he was one of the Buddha’s foremost disciples. When he encountered these causes and conditions, he comprehended them at one glance. Actually, Maitreya Bodhisattva understood all, the Buddha’s present inner state of mind and the appearance He was manifesting. Thus, he did not have any doubts. Actually, Maitreya Bodhisattva had no questions; he only appeared that way to engage a discussion. He was the initiator, giving another a chance to respond.

“But as this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here.” Here, he purposely expressed, “I also do not know; I should find someone who can help us understand, who can explain to us.” He represented everyone in looking for someone who could inspire even more faith in everyone. Who could this person be? So, “Because he asked simple questions, the answers were revealed.” Thus he began to ask questions. It was really this simple. He already knew all, but he wanted everyone to further understand so he found another person to affirm this. Two witnesses are better than one. The reason was this simple.

“Because he asked simple questions” and simply initiated the conversation, “the answers were revealed.” His answers revealed that the entire wondrous. Dharma was going to be expounded at this time. So, “the Wondrous Dharma Lotus Sutra was about to be expounded.” He hinted this to everyone.

Maitreya had already drawn near and made offerings to all Buddhas and was one lifetime away from becoming a Buddha. He, along with Manjusri Bodhisattva, was among Sakyamuni Buddha’s foremost disciples. But because this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here. Because he asked simple questions, the answers were revealed. He hinted that the Wondrous Dharma Lotus Sutra was about to be expounded.

Who was going to provide the answer? The sutra text goes on, “Now, the World-Honored One manifests signs of miraculous transformation….” Maitreya Bodhisattva wanted to speak of the present conditions. The World-Honored One had manifested the appearances of miraculous transformation. With His spiritual powers, He manifested the appearances of transformation. This had not happened before. After He finished teaching, everyone [usually] paid their respects and then left. That was the end of each sutra. But after teaching the Sutra of Infinite Meanings, the Buddha did not stand up from His seat. Everyone watched the Buddha remain very still and enter Samadhi, radiating a fine light. So, the state of this assembly was different from the Dharma-assemblies of the past. Thus it was extraordinary. So these were “appearances of miraculous transformation.”

When the World-Honored One manifested miraculous transformation, flowers rained from the heavens, the earth shook with six kinds of quakes and the light He radiated spread and revealed miraculous transformations. All these are auspicious appearances.

In that state, the light He radiated spread, so the state of the assembly became transformed. These were Six Auspicious Signs attributed to the. Buddha prior to His delivery of the Lotus Sutra, signs He was about to teach. He began expounding the Sutra of Infinite Meanings. After He finished, the auspicious appearances included His entering Samadhi, the rain of flowers and the shaking of the earth. Also, in their minds, there was the auspicious appearance of everyone’s eagerness and joy. Another was light radiating from between His brows. When He was to begin expounding the Lotus Sutra, these six auspicious signs were complete.

This shows that the Lotus Sutra was not the same as other sutras. In order to inspire everyone’s respect, elevate their earnestness and raise their awareness to seize the moment, these six auspicious appearances were manifested. They were unusual and had not happened previously. But they happened then. So, it roused sincerity in everyone’s minds and a longing in their hearts. Therefore,

These Six Auspicious Signs are what all Buddhas of the ten directions and. Three Periods will definitely manifest before expounding the Lotus Sutra.

So, all Buddhas share the same path. Each Buddha’s teachings are given according to the capabilities of sentient beings by first using skillful means. There are Vaipulya, Prajna, and Lotus [teachings]. Of course, after first attaining Buddhahood, He taught the Avatamsaka [teachings]. When each Buddha attains enlightenment in the human realm, due to the afflictions of sentient beings, He must deeply enter their hearts and teach according to their capabilities. In the end, because each Buddha’s original intent is to manifest the true Dharma, He must teach the Lotus Sutra. The state and place where He teaches this sutra must have these Six Auspicious Signs. This is the path of all Buddhas.

As Buddhist practitioners, we must understand the Buddha’s intent. He comes to the human realm solely to transform sentient being so they can enter the state of Buddhas, have the same Buddha-mind. Thus, they can comprehend all worldly affairs, understand the source of suffering, know how to be liberated from collective karma, and know how to turn this collective karma into a collective pure land. If everyone’s minds can be clear and pure, then the Saha World can also become a pure land. This requires us to understand the Buddha’s state of mind in order to truly enter the Buddha’s world.

As Buddhist practitioners, we must inspire and look after one another. So at this assembly, Bodhisattvas interacted with compassion and wisdom. Actually, Maitreya Bodhisattva was one who already understood the Buddha’s state of mind. But in order to confirm it and be meticulous so that everyone would have even greater faith, he was the initiator who sought a responder. So, he looked for that person.

The Bodhisattva’s compassion and wisdom refers to. Maitreya and Manjusri Bodhisattvas. One is compassionate; Maitreya is “compassion” while Manjusri is “wisdom.” So, compassion and wisdom interacted; the two have joined together to teach according to capabilities. At that moment, they initiated this opportunity to teach all these people.

“One can be at ease with all Dharma.” In all this Dharma, where can freedom be found? It is in the mind of the Buddha. So, we call Him the King of All Dharma. Indeed, the Buddha is the King of All Dharma; the source of the Dharma is His mind. So, the Dharma is in the Buddha’s mind. How do we inspire everyone’s understanding? Before we start, there must be certain causes and conditions. So everyone, please always be mindful.

Episode 78 – The Buddha Radiates Light and Expounds Dharma

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>> In this land of endurance, without taking a single step, one can open one’s eyes and see the sentient beings of the Six Destinies follow their causes to attract effects. Their destinations can be split into six categories. The Six Destinies: The hell destiny. The hungry ghost destiny. The animal destiny. The asura destiny. The human destiny. The heaven destiny.

>> “One could also see all the present Buddhas in those lands and hear all the Dharma They were expounding.”

>> From the light radiated by the Buddha, one could also see the present Buddhas in those lands. Therefore, by seeing the pure lands of those Buddhas, sentient beings could personally see all Buddhas and personally hear all Buddha-Dharma.

>> “One could also see the bhiksus, bhiksunis, upasakas and upasikas of those worlds, who engaged in practice and attained the path.”

>> Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path.

>> After the Buddhas enter Parinirvana, seven-jewel stupas are built to hold the sariras.

>> The assembly here desired to hear the Dharma to attain [enlightenment]. The Buddha’s light illuminated the conditions and revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. Since such signs were manifested, such Dharma would certainly be expounded.

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We were all born into this land of endurance. The Buddha, in His compassion, returns to the Saha World and teaches according to sentient beings’ capabilities. This is a world of endurance and suffering. So, we are blessed that lifetime after lifetime we have accumulated karmic connections with the Buddha. Now at this time, though the Buddha lived in this world more than 2,000 years ago, we still have the Buddha-Dharma. The Buddha’s Dharma-body has remained in the human world.

The human realm is called the world of endurance. So, we cannot depart from the Buddha-Dharma. If we deviate from it, we sentient beings will not be able to endure the suffering. This is because the Buddha-Dharma can open and guide our hearts. Therefore, we are even more blessed because without taking a single step, we can see everything by just opening our eyes. We are still immersed in the Buddha-Dharma, as long as we follow the Buddha’s teachings to concentrate our minds. When we quiet our hearts, we can mindfully explore the Buddha-Dharma. Then we realize that the Dharma exists everywhere in this world. We now need only to purify our minds to eliminate afflictions. Then naturally we will draw closer to the Buddha’s state of mind.

But what we are talking about now is the many people who were with the Buddha in the assembly on Vulture Peak. Humans, Bodhisattvas and the eight classes of Dharma-protectors all gathered there. On this occasion, they were even more likely to draw closer to the Buddha-mind. So, this is one kind of praise for those gathered in the Saha World. In this state, without leaving this place, just by opening their eyes, they could all “see how sentient beings of the Six Destinies follow their causes to attract effects. Their destinies can be split into six categories.” This means that with the light from between the Buddha’s brows, if we open our eyes, we will see the Six Destinies because we become one with the light from the Buddha’s mind.

In this land of endurance, without taking a single step, one can open one’s eyes and see the sentient beings of the Six Destinies follow their causes to attract effects. Their destinations can be split into six categories. The Six Destinies: The hell destiny. The hungry ghost destiny. The animal destiny. The asura destiny. The human destiny. The heaven destiny.

We can see the Six Destinies from Avici Hell all the way to Akanishtha Heaven. The sentient beings of these Six Destinies all attract effects according to their causes. If in this world, they practiced the Ten Good Deeds etc., then according to their good karma, they will be born in the highest heaven. This depends on their retribution. Or, having committed the Ten Evils and all kinds of atrocities, based on the layers of evil karma they accumulated, evil people may fall into Avici Hell, the place of the greatest suffering. So, we can also see the place with the most extreme and uninterrupted suffering. We really have to be mindful to penetrate the principles expounded by the Buddha. We can actually see this all in the human world.

If we can really go out among people, we will see that in the human realm, some people are very blessed; what they possess can take a person’s breath away. How can they be this wealthy? How can they be this comfortable? How can so much, so many blessings, be concentrated on one person? Then we can also look at those we help. We hear and see these people suffer from so much. How can all the unendurable suffering in this world be concentrated on this one family? How can it all be concentrated on one person? This also happens a lot.

How can some people’s behavior be so mean? It seems their circumstances are not bad, so why are they so lacking in character? Whenever they open their mouths, they do not have one good thing to say. How can these people live this way? Thus, we see the asura destiny. We also look at some people and wonder why they lack morality and ethics. So, we also see the animal realm. Sometimes we see truly pitiable beings. They clearly have things to eat, so why can’t they swallow even a little bit? They have narrow throats and swollen stomachs. This is the hungry ghost destiny. We do not even need to leave the world of endurance to see everything. This means we have to go among people in order to see and know the appearance of the sentient beings of the Six Destinies. So, we must mindfully experience the states of beings in the Six Destinies. The teachings of the Buddha are inseparable from the worldly Dharma.

Next,

“One could also see all the present Buddhas in those lands and hear all the Dharma They were expounding.”

This is to tell everyone that at that assembly, through the light radiated from the tuft of white hair between the Buddha’s eyebrows, one could see not only the sentient beings of the Six Destinies. One could also see the sentient beings who were in the Buddhas’ pure lands. This means one could see spiritual practitioners and also an infinite number of other worlds. These infinite worlds included these Buddhas’ transformation-lands, where all Buddhas are teaching and transforming. These are pure lands; in these Buddhas’ states, everything is very pure. Though the Buddha comes to the Saha World, the evil world of the Five Turbidities, His state is pure. The Buddha’s land and His state of mind are pure.

Here I explain that of everyone engaged in spiritual practice, some practiced to reach the Land of Crystal in the east, so they followed the teachings of Medicine Buddha. Some say, “We want to practice the Pure Land Dharma.” That is [to reach] Amitabha Buddha’s world. This all depends on what kind of Dharma people want to follow in their spiritual practice. As part of this process, depending on the kind of Dharma they practiced, they could see the pure land of that Buddha. This “land” we are talking about is not a true land in the material world; it is a spiritual land. In other words, the light from the Buddha’s tuft of white hair between His brows reached all of the 18,000 worlds and the pure lands of all Buddhas. “One could personally see all Buddhas and personally hear all Buddha-Dharma.”

From the light radiated by the Buddha, one could also see the present Buddhas in those lands. Therefore, by seeing the pure lands of those Buddhas, sentient beings could personally see all Buddhas and personally hear all Buddha-Dharma.

Next,

“One could also see the bhiksus, bhiksunis, upasakas and upasikas of those worlds, who engaged in practice and attained the path.”

This means that all bhiksus, bhiksunis, upasakas and upasikas, these four groups who cultivated and attained the path, were also seen at the assembly. One could see the dignified demeanor of their practice and their wisdom in comprehending the Buddha-Dharma. Their wisdom was very pure. All who gathered together were great Bodhisattvas. Whether they were monastics or lay practitioners, as long as they made great aspirations, established great vows, carried out great practices and went among the people to give to others, they were Bodhisattvas. Each Bodhisattva had his causes and conditions for engaging in spiritual practice because each aspired to different vows and practices. This depended on the causes and conditions that allowed their faith and understanding to arise.

Some people meet certain causes and conditions and instantly develop an aspiration to practice or to benefit themselves. They practice for their own enlightenment, and they also practice to benefit others. They were the kinds of Bodhisattvas who enlightened the self and others. Some, amidst certain causes and conditions, awake and develop their faith. “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” If we do not have faith, then we will not have the causes and conditions to form aspirations and vows. We must first develop our faith, then we can form aspirations and vows to begin our spiritual practice. Then with faith and understanding, we step onto the first of the Ten Grounds or the Bodhisattva’s Ten States. We have discussed these before. Starting from the ground of joy, all the way to the ground of Dharma-cloud, stage by stage we continue to further witness, experience and comprehend.

Next, in what form do we practice the Bodhisattva-path? We must know that everyone’s causes and conditions for approaching the Buddha-Dharma and forming aspirations are different. After forming aspirations, the actions that people choose to take on the Bodhisattva-path depend on each person’s state of mind.

Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path.

To continue, by the Buddha’s light, one could see all Buddhas responding to needs by manifesting appearances, perfecting their practice and manifesting Nirvana.

This means that at this assembly, one could realize that all Buddhas of the present, past and future, share the same path, to manifest in the human world, understand its impermanence and begin the process of spiritual practice. After attaining Buddhahood, They help, teach and transform people. They manifest the causes and conditions of one complete lifetime. They manifest in response to needs. This is Their process for a lifetime. And after They attained enlightenment, They use everything from skillful means to the true Dharma to teach sentient beings. After everyone can experience and comprehend [the teachings], Their conditions for transformation are complete. Once a Buddha’s conditions are complete, He demonstrates Parinirvana.

Then He leaves behind sariras, which are Buddhist relics. Parinirvana means great perfect rest, which is tranquility and cessation. After tranquility and cessation, a Buddha’s sariras are spread to every place. We also know that Buddhist texts say. King Ashoka aspired to build Buddhist stupas. More than 80,000 stupas were constructed throughout the human world.

Building a stupa shows virtue, it shows that Their virtue is as tall as a tower of multiple stories. So, the purpose of a stupa is to show a Buddha’s virtue. Sariras are placed in stupas to show a Buddha’s virtue. They are enshrined in jeweled stupas. When the Buddha’s conditions are complete, His body is transformed into sariras; the sariras are kept in stupas. People in later generations, even tens of thousands of years later, will still have these structures, and these sariras are passed down as testimonies for them.

After the Buddhas enter Parinirvana, seven-jewel stupas are built to hold the sariras.

So, the Buddha’s light revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma.

The Buddha emitted light from between His brows and revealed all kinds of auspicious appearances. This allowed everyone at the assembly to reflect the Buddha’s light to see sentient beings of the Six Destinies and even the worlds of all Buddhas. In this same assembly, they could see those who had cultivated and attained fruition. This means in the assembly, the light emitted from between the Buddha’s brows illumined everyone’s mental state. Then their mental states reflected the One Dharma, so at one time, they could be in so many different worlds. So, this made up “all kinds of auspicious appearances.” Everyone could see that this was extraordinary, different from before, so everyone thought that the teachings to come will be even more excellent. Everyone developed a longing to hear them.

If we listen to the Dharma with great respect, then the Dharma will enter our hearts. If we are very casual about it and listen when we have the conditions but forget about it when the conditions are gone or listen when we have time but give up when there is no time, then we sentient beings are not being reverent. The Buddha, to freely carry out His intent, manifested this light to let everyone know that the Dharma that followed is what He originally intended [to expound]. This made everyone long to hear it soon and also inspired everyone to respect the Dharma.

The assembly here desired to hear the Dharma to attain [enlightenment]. The Buddha’s light illuminated the conditions and revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. Since such signs were manifested, such Dharma would certainly be expounded.

“Since such signs were manifested, such Dharma would certainly be expounded.” Since the Buddha revealed these signs, He would certainly expound this Dharma. So everyone was in a state of anticipation, hoping this Dharma would soon be expounded from the Buddha’s lips. We have to understand that in that light, there were so many deeply mysterious worlds. Actually, the point is not to tell everyone that He was exhibiting spiritual powers. It is to tell everyone that when our mental states converge with the Buddha’s state of mind, everyone will thoroughly comprehend the Dharma. In our minds, we have intrinsic wisdom. The Buddha came here to awaken it. Once it awakens, our heart’s wisdom is suddenly unlocked. At the same time, we are able to gain insight and understand many matters of the world.

I have also said to everyone that in this world, “Each flower is a Tathagata, each blade of grass, a world.” Isn’t that right? Though tiny, they also have their own worlds. We can all thoroughly comprehend those principles, whether they are big or small. So everyone, we truly need to use a very meticulous mind to comprehend the Buddha-Dharma. It is not enough to just explain the meaning of these verses. No. We must all make an effort [to understand].

The light from the Buddha’s tuft of white hair and our mental states describe how the mind of the Buddha and our minds can reflect one another. So, Buddhist practitioners, we should use the most meticulous mental state to comprehend the most subtle and wondrous Dharma. So everyone, please always be mindful!

Episode 77 – The Mirror of the Mind Illuminates Three Realms

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>> Sentient beings in the eastern worlds have strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the profound and wondrous Dharma.

>> Sentient beings in the eastern worlds had strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the deep and wondrous Dharma.

>> “In these worlds, one could see all sentient beings of the Six Destinies. One could also see all the present Buddhas in those lands and hear all the sutras and Dharma that those Buddhas were expounding.”

>> “The bhiksus, bhiksunis, upasakas, upasikas, all who practiced and attained the path. Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path. One could also see the Parinirvana of all Buddhas and, after the Parinirvana of the Buddhas, the building of seven-jewel stupas to hold the Buddha’s sariras.”

>> Beings transmigrate through cyclic existence. From this world one could see all the sentient beings in the Six Destinies.

>> Destiny means direction. Sentient beings of the Six Realms create flawed karma, which can be divided into three types.

>>The first is that of those who create negative karma. They are destined to go to the four evil destinies of asuras, hell, hungry ghosts and animals.

>> The second type is those who create karma of the Five Precepts and Ten Good Deeds, who are destined for the human path and the heavens of the desire realm. The third type is those who create unmoving karma, such as those who practice flawed meditation. They are destined for all heavens in the form and formless realms.

>> One could see all sentient beings in the Six Destinies there, and one could see how the seeds they create destine them for certain fruits. From birth, one is destined to die, from death, one is destined to be reborn; this cycle of transmigration never ceases.

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Sentient beings in the eastern worlds have strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the profound and wondrous Dharma.

I share this to remind us that the previous passage describes how the light of the Buddha illuminated 18,000 worlds in the east. This is a very large number of worlds. This means that the light was far-reaching. Vertically, it reached far below; horizontally, it stretched far and wide. The light between the Buddha’s eyebrows can illuminate so broadly, so widely, so deeply and so thoroughly. This signifies that the Buddha is the Great Enlightened One of the Universe, that His enlightened nature is great.

But this radiance was directed toward the east. We often note that the sun rises in the east, so the light first appears in the east. As sentient beings in the human realm, we are also the closest to the Buddha’s radiant wisdom. This is because everyone’s mind also has this facet of limitless light. I have often mentioned the mirror of the mind; we all have a clear and undefiled mirror in our minds. See, if we can clean this mirror of the mind, then naturally its light will converge with the light of the Buddha’s mind.

At the Lotus Assembly, everyone had already polished the mirror of their minds; their ignorance and dark defilements had already been completely eliminated. Each mirror of the mind was already shining. When the Buddha’s light shone, it was like the light of the sun. No matter how many mirrors there are, as long as they all face the sun, each mirror will reflect the brightness. That light is also infinite and far-reaching. As long as a mirror faces the sun, it can illuminate things far away.

I remember there was once a group of climbers who ran into difficulties in the mountains. A helicopter in the air kept searching in this mountainous zone, not knowing exactly where those to be rescued were. One climber had brought a mirror, so, he used that small mirror he had with him to reflect the light of the sun in the direction of the helicopter. The helicopter saw that flashing light. Following the light, it went to rescue the people. This was a story in the news.

[Mirror glass] can also be layered, and after some processing and so on, can make a lens that can be used to magnify. A magnifying lens can clearly show tiny things beneath it. After some processing, the lenses that are cruder are used as magnifying glasses, and those that are finer are called microscopes. One time I went to Taipei and visited a research lab equipped with many high-tech instruments. They were doing research on bacteria. They let me look through the microscope. After I looked, I said, “Bacteria can have such patterns that are spread out so beautifully. That’s right, in the cells of the human body, there are bacteria with all kinds of patterns.” I said, “It seems like they have their own worlds.” Indeed, each of our bodies is a microcosm, with innumerable different microorganisms; each has its own world. Each cell lives in its world.

So, we can say that if we can each polish the mirror in our mind until it is clean and unite our light with that of the Buddha, then we ourselves will see through many worlds. Moreover, this is the light radiating from between the Buddha’s eyebrows. If our minds can truly be tranquil and clear, then with this purity and clarity, we can reflect the light of the Buddha like a small mirror reflecting the sun. So, we in the east are the sentient beings of the human realm who have strong karmic connections with the Buddha.

The Buddha attained enlightenment and engaged in spiritual practice for the human realm. He manifested and practiced, leading by example for us all to see. Like us, He also had parents. After He was born, He also experienced a childhood. Just like us, He grew older. Just like us, He faced birth, aging, illness and death in this world. He experienced life’s challenges, its impermanence and its suffering. So, He made a vow to engage in spiritual practice. This was His process in this world. He manifested this appearance to demonstrate how the process of spiritual practice takes form so we could see it. This is called teaching by example.

If we understand that the Buddha was originally non-arising and non-ceasing, then how was He born? After He saw the state of the human realm, He vowed to practice and attain Buddhahood. Then He expounded the Dharma for over 40 years. He entered Parinirvana when He was 80. This period of His physical existence was all for the sake of teaching us. He used His appearance to show us sentient beings that He was similar to us. The way we live is similar to the way He lived. So since we live much like He did and the Buddha attained enlightenment, we too can attain Buddhahood.

Our way of living is very similar, but our intrinsic nature is even more similar; it is just that we have departed from it. One ignorant thought defiles us and multiplies, just like bacteria. A tiny bacterium multiplies endlessly, until it causes all kinds of diseases in the body. Our minds follow the same principle, that is, one ignorant thought multiplies endlessly. It multiplies until our minds are in darkness and lack clarity, creating many afflictions. This is like how bacteria create many toxins.

Therefore, the Buddha came to the human realm to manifest and show us how similar we are to Him. He showed us the similarity of our ways of living and the similarity of our spirits. At the time of the Lotus Dharma-assembly, this light calmed and quieted everyone’s mind. As they sat, the Buddha’s and sentient beings’ minds converged. These karmic conditions were very strong.

Sentient beings in the eastern worlds had strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the deep and wondrous Dharma.

So, “Sentient beings in the eastern worlds have deep causes and connections with the Buddha.” The Buddha came to this realm out of compassion. In this process, it was now time to spread the Dharma according to His original intent. He would now completely reveal the Dharma that. He had guarded. This is the Dharma-expression, which is the passing on of the Dharma. So, sentient beings with these karmic connections were very extraordinary.

“[Those with] sharp capabilities can realize the profound and wondrous Dharma.” Even in the same spiritual training ground, those with sharp capabilities had realizations that brought them closer, so they experienced a deeper and more wondrous Dharma. So in that same spiritual training ground, there were people of different capabilities. The Buddha then showed His spiritual powers and radiated light from between His eyebrows.

So next it says,

“In these worlds, one could see all sentient beings of the Six Destinies. One could also see all the present Buddhas in those lands and hear all the sutras and Dharma that those Buddhas were expounding.”

“One could also see.”

The bhiksus, bhiksunis, upasakas, upasikas, all who practiced and attained the path. Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path. One could also see the Parinirvana of all Buddhas and, after the Parinirvana of the Buddhas, the building of seven-jewel stupas to hold the Buddha’s sariras.”

This passage is a bit longer to read but it is all connected.

The light radiated by the Buddha encompassed the worlds that we could see, starting with the 18,000 of the east. It was very pervasive. As it spread, whether [showing] the form of Avici Hell or the form of Akanishtha Heaven, it spread thoroughly and extensively, vertically and horizontally. With this light, all in the assembly could see everything. As I just said, when a mirror reflects the sun, even the farthest places will be illuminated. So this means the clearer the mirror of our minds, the brighter it will shine.

In the past, when it was dark indoors because there was no electricity, people exercised their wisdom [to find a solution]. They faced a mirror toward the sun and used it to reflect light into dark places to make them bright. Since ancient times, we were already familiar with such an intricate principle. If we know how to use the materials of this world, they can be used easily, broadly, for a long time. This is our Buddha-nature; it is also the nature of all things in the world. Even with physical objects, I often speak of the “three sciences and four states of existence.” Everything has its limitless principles.

So when the Buddha radiated light at this point, He let us see all sentient beings in those lands. We could even see those in the Six Destinies. Sentient beings in the Six Destinies are born in the heaven, asura hell, hungry ghost, animal and human realms. These sentient beings transmigrate through cyclic existence.

Beings transmigrate through cyclic existence. From this world one could see all the sentient beings in the Six Destinies.

The word “destiny” has the meaning of a direction, an inclination. These are the Six Destinies. We sentient beings of this world cannot leave these Six Destinies because we are unenlightened beings. Among the karma created by unenlightened beings there is much “flawed karma.” This is karma of afflictions.

Flawed karma is divided into three types.

Destiny means direction. Sentient beings of the Six Realms create flawed karma, which can be divided into three types.

Of these three,

The first is that of those who create negative karma. They are destined to go to the four evil destinies of asuras, hell, hungry ghosts and animals.

Of the Six Destinies, three are good, the heaven, the human and asura destinies. These are considered good realms. Asuras have heavenly blessings but not heavenly virtues. Though they easily lose their temper and have many afflictions in their hearts, they do practice giving. But they are afflicted in their giving. These are asuras, whose existence is considered to be a mix of suffering and joy, and thus belongs to the three good destinies. Now, hell, hungry ghosts and animals are called the three evil destinies. These realms are filled with endless suffering. So, these are the Six Destinies. If we create flawed karma, then we stay in the Six Destinies.

The second type is those who create karma of the Five Precepts and Ten Good Deeds, who are destined for the human path and the heavens of the desire realm. The third type is those who create unmoving karma, such as those who practice flawed meditation. They are destined for all heavens in the form and formless realms.

They all still have flaws. Even if they reach the form and formless realms, their practice is still not perfect nor complete. They still remain in the Three Realms. The Buddha wants us to transcend these realms. Though the heaven realm provides much pleasure and long life, it is still not the state we seek when we strive to learn from the Buddha.

Now,

One could see all sentient beings in the Six Destinies there, and one could see how the seeds they create destine them for certain fruits. From birth, one is destined to die, from death, one is destined to be reborn; this cycle of transmigration never ceases.

This is not what we aim for in spiritual practice, but we were born human and can hear the Dharma. We are able to see these worlds because of the Buddha-Dharma. If our minds can encounter the Buddha’s Dharma, then we can know all these principles. It is as if our mental states are clear; in this way, we can see everything. Besides this world of humans, there are the worlds of all the heavens and the worlds of the evil destinies. We thoroughly understand all of them. If we thoroughly understand them, then we know in which direction to practice.

Fellow Bodhisattvas, as Buddhist practitioners, we must learn how to thoroughly understand the different environments of the Three Realms and the Six Destinies. If we can understand the heaven, human, hell, hungry ghost, and animal paths and all the tangible things that we see in the human world, we will understand that on Earth everything forms, exists, decays, and disappears. We see our bodies go through birth, aging, illness and death and that our thoughts arise, abide, change and cease. In other words, this formation, existence, decay and disappearance, or birth, aging, illness and death, or arising, abiding, changing and ceasing etc. are great principles that apply even to the subtlest things.

Such are the three sciences and four states of existence. As long as a thing has form, then it contains its great principles. The tiniest bacterium cannot be seen by our eyes. But through a microscope, we can see that it also contains great principles. So, I hope that everyone can deeply and thoroughly comprehend this subtle wisdom. If so, we can thoroughly understand the principles of the Six Destinies. I hope that everyone will always be mindful.

Episode 76 – The Buddha-light Illuminates the Mind

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>> “The nature of [the Buddha’s] mind reached absolute perpetual tranquility. The light between His brows was the concentration of spiritual light.”

>> “At that time, the Buddha radiated a ray of light from the tuft of white hair between His eyebrows which illumined the 18,000 worlds to the east, omitting none of them, reaching down to Avici Hell and up to Akanishtha Heaven.”

>> Whenever the Buddha expounds sutras, there is an auspicious appearance of radiating light. When others see the radiance of His virtue, they know the Buddha is the most extraordinary of both the worldly and world-transcending. The light manifests specifically in response to various capabilities of sentient beings.

>> The Buddha radiated light from a different part of His body each time. This time He radiated light from the tuft of white hair between His eyebrows. The places illumined by the light according to the three translations of this sutra were all in the east. Therefore, sentient beings in the east had the karmic connection to see the Buddha. The east is also where the sun rises. The fundamental light of the world is sunlight, so the east is the first of all directions. Therefore, the east is where all Buddhas began Their causal practices.

>> In the number 18,000, the 10,000 is to signify the virtuous fruits of the 10,000 perfect virtues. The eight signifies the causal practice of the Eightfold Noble Path. Omitting none of them means to shine everywhere. This refers to the horizontal worlds. Reaching down to Avici Hell and up to the Akanishtha Heaven refers to the vertical worlds.

>> Hell is not a place that is fixed, nor is it a place that is not fixed; it is not a place with distinctions, nor is it a place without distinctions. Avici means ceaseless, meaning a place where suffering never ceases. Akanishtha means the summit of existence; it is the ultimate heaven of the form realm.

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That every day we engage in spiritual practice is solely to discipline our minds.

“The nature of [the Buddha’s] mind reached absolute perpetual tranquility. The light between His brows was the concentration of spiritual light.”

This tells everyone that when the Buddha was meditating, He radiated light from between His brows; this was one of the 32 Marks of the Buddha. But we all inherently have this inner light. It is just that our minds are normally relaxed and scattered, so that light cannot be concentrated.

See, when we put a magnifying glass under the sun, the natural ability of the magnifying glass is to concentrate the energy from the sun; it then radiates light and heat. See, when you focus it longer, dried leaves can also be burnt. When paper is put under this concentrated energy, it can also be set on fire. It is clear that in nature, as long as this energy is concentrated, light and heat is generated. We say that the light of the mind is the same. If we do not allow it to be scattered, then our wisdom can be condensed. As for our energy, each of us has a certain amount of energy; when it is concentrated, it naturally has the chance to radiate light.

The Buddha’s mind is always focused and remains in its ultimate state, the realm of perpetual, peaceful illumination. So, I often say to practice the Flawless Studies. Practicing the Flawless Studies ensures that our minds do not leak. When our thoughts are not scattered, we can gather together the principles of the universe we have learned. So the Three Flawless Studies, precepts, Samadhi and wisdom, should be familiar to everyone.

How do we make sure our minds have no Leaks? We must abide by the precepts. There are many desires in this world that tempt our hearts and influence our thoughts so that our thoughts become easily scattered. Therefore, we must abide by the precepts. The precepts help us know what not to do and help us guard against doing it. A slight deviation takes us far off course; with one Leak, everything will leak out. So, precepts are very important.

With this discipline, we can enter Samadhi. Only then can we enter perpetual tranquility. In this way, when we encounter conditions and challenges, we will use our wisdom, not our knowledge. Wisdom is that which transcends knowledge. We gain wisdom when our minds are always in Samadhi and are not tempted by discursive thoughts. Then we will see things correctly. With His wisdom, the Buddha was able to teach humankind. He gathers and radiates [this light] freely. This is His wisdom. When His spiritual light needs to be radiated, He radiates it. When it needs to be held back, He holds it back. When dealing with others, He uses [the light] according to their capacity; This is one of the 32 Marks of the Buddha; it responds to capabilities and conditions.

In the Dharma-assembly of the Lotus Sutra, He made a special effort to radiate this light from between His eyebrows. Actually, the Buddha had a special tuft of hair between His eyebrows. So, when outside light reached it the light would be reflected, as if it was radiating from between His brows. This is [a form of] concentration. All the Buddha’s energy was concentrated, [so this was] the light of His spirit. We ordinary people cannot manifest this appearance. With ordinary minds, we have ordinary appearances. What about the Buddha? [He has] Buddha-mind and Buddha-appearance.

Of course, the Buddha says all sentient beings can attain Buddhahood; this shows we have this nature. But we have let our minds become scattered and dispersed, so our wisdom regularly leaks away. To summarize, when we engage in spiritual practice we must learn to focus our minds. We must use it when it is appropriate and avoid losing focus when it is not time to use it.

The next verse says,

“At that time, the Buddha radiated a ray of light from the tuft of white hair between His eyebrows which illumined the 18,000 worlds to the east, omitting none of them, reaching down to Avici Hell and up to Akanishtha Heaven.”

This passage says that at the moment when the Buddha was meditating, a ray of light radiated from the tuft of white hair between His eyebrows. It radiated out all the way to the east. The 18,000 worlds to the east, in this vast expanse, these faraway places could all feel the light of the Buddha. “Omitting none of them” means the light was everywhere, there was no place it could not reach. Thus, the light of the Buddha “reached down to Avici Hell and up to Akanishtha Heaven.” Akanishtha Heaven is the highest heaven of the form realm; it is the highest place. So, it reaches all the way up to the highest heaven of the form realm and down to hell, the darkest place. All could feel the Buddha’s light.

Whenever the Buddha expounds sutras, there is an auspicious appearance of radiating light. When others see the radiance of His virtue, they know the Buddha is the most extraordinary of both the worldly and world-transcending. The light manifests specifically in response to various capabilities of sentient beings.

“Whenever the Buddha expounds sutras, there is the auspicious appearance of radiating light.” Whenever the Buddha is about to expound sutras, there is the auspicious appearance of radiating light. This is so that when people see the Buddha, they feel reverence and respect for Him. Because of the Buddha’s virtuous appearance, even if He just sits there, others will feel His magnificence and will be able to tame their afflictions. Sentient beings of various capabilities become joyous just by seeing the Buddha, and naturally their inner afflictions are eliminated. Or, when some see the virtuous appearance of the Buddha, they feel repentant. When some see Him, they become inspired. Because of the Buddha’s virtues, naturally what sentient beings see are these kinds of auspicious appearances; so joy arises along with all sorts of other feelings.

“When others see the virtue of His light, they know the Buddha is the most extraordinary of both the worldly and world-transcending.” This light is one representation of the Buddha’s virtues. To see the Buddha’s appearance is to naturally know that the Buddha is the most extraordinary of both the worldly and the world-transcending. He is the most extraordinary.

There is no worldly or world-transcending teaching that the Buddha does not grasp. So, what are worldly teachings? They are principles of how to live. He said to people, “To live as a [good person], you must be harmonious. So, you must uphold the Five Precepts.” For those who could uphold the Five Precepts, the Buddha further instructed, “You have to practice the Ten Good Deeds.” Uphold Five Precepts, practice Ten Good Deeds; these are all worldly practices that everyone needs to follow. If we could uphold the Five Precepts on top of practicing the Ten Good Deeds, wouldn’t this world be very harmonious? When each household is moral and ethical, then the society will be peaceful and harmonious. This type of worldly teaching is how the Buddha guided sentient beings.

The Ten Good Deeds are one example, but we still commit “flawed good deeds”; this means we still have a sense of separateness, we have not yet let go of interpersonal conflicts and mental afflictions. We remain in the Three Realms and Six Destinies, with no way to be free. So, the Buddha carried out His intent and manifested this state in the hopes that people could attain the same state as Him. So at the Lotus Dharma-assembly, the emptiness [He spoke of] was true emptiness. In the midst of true emptiness, we can realize wondrous existence. Realizing wondrous existence and true emptiness is attaining the ultimate nature of the mind, a state of absolute calm and quiet. This is what the Buddha most wanted everyone to comprehend. So, He radiated light from between His brows to let everyone know that the sutra. He was about to expound would be extraordinary; it was the teaching on the Middle Way.

It was not biased toward existence nor toward emptiness, thus it was called the Middle Way. The bright light from between His eyebrows was representative of the Middle Way. When the Buddha expounded the Middle Way, everyone had already seen the Buddha in Samadhi; they knew He was teaching the most extraordinary of all worldly and world-transcending Dharma. Therefore, the light He manifested was according to the needs of sentient beings. For each sutra, He radiated light from a different part of His body.

The Buddha radiated light from a different part of His body each time. This time He radiated light from the tuft of white hair between His eyebrows. The places illumined by the light according to the three translations of this sutra were all in the east. Therefore, sentient beings in the east had the karmic connection to see the Buddha. The east is also where the sun rises. The fundamental light of the world is sunlight, so the east is the first of all directions. Therefore, the east is where all Buddhas began Their causal practices.

This time, the Buddha radiated light from between His eyebrows. Thus, everyone could understand that. He taught worldly and world-transcending Dharma based on sentient beings’ capabilities and expounded the ultimate truth of the Middle Way.

Next, “The Buddha radiated light from a different part of His body each time” means it was different each time He expounded a sutra. “This time He radiated light from the tuft of white hair between his eyebrows. The places it illuminated” were in the east. The Lotus Sutra had three different translators. Now, the most widely circulated version is the one that Dharma Master Kumarajiva translated. The three translations of this sutra all speak of the east, of how the bright light illuminated the east; this shows that sentient beings of the east had karmic connections with the Buddha. The west had noble beings, but the Dharma was spread to the east.

India is in the west, remember? The sutras were obtained from the west. Master Xuan Zang went to India from China, on his journey to the west. He went west to obtain the sutras. But the Dharma was spread to China. [At that time] in the world, the Buddha-Dharma only prospered in the east, in China. So, the Dharma was spread to the east.

The east is the source of the light of the world [because] the sun rises from the east. No matter which country you go to, the sun always rises from the east. So, the east is where the Buddha-Dharma prospers and where sentient beings have the strongest karmic connections with the Buddha. The sun rises in the east and the fundamental light of the world is sunlight. The sun is the reason we have light in this world. Thus, Earth revolves around the sun and the Buddha-Dharma spread eastward, so the first among the cardinal directions is east. All Buddhas also began Their practices in the east. So, the east is truly a place of strong karmic connections with Buddhas.

In the number 18,000, the 10,000 is to signify the virtuous fruits of the 10,000 perfect virtues. The eight signifies the causal practice of the Eightfold Noble Path. Omitting none of them means to shine everywhere. This refers to the horizontal worlds. Reaching down to Avici Hell and up to the Akanishtha Heaven refers to the vertical worlds.

These are the 18,000 great chiliocosms 10,000 signifies the perfect virtues of the Buddha. It is a description of the immense expanse of this great universe. The Buddha is the Great Awakened One of the. Universe and is thus adorned with 10,000 virtues 10,000 also signifies tens of thousands of worlds, and their breadth and perfect virtues.

Eight signifies the Eightfold Noble Path. Whether the Small or the Great Vehicle, worldly or world-transcending, the Dharma is inseparable from the Eightfold Noble Path of the 37 Practices to Enlightenment.

“Omitting none of them” means it was universally present. The light of the Buddha’s virtue can illuminate all [directions], whether vertical or horizontal, or in the previously mentioned Three Periods of Time, the past, present and future. It also reaches up to Akanishtha Heaven, which is very high in the form realm. The Buddha’s light can be seen everywhere. It reaches down to Avici Hell; Avici Hell is the place of greatest suffering. This is to let us know that the highest places, along with the human realm and hell are presented vertically. Time is [represented as] past, present, future. [The light] is universally present and spreads across the great trichiliocosms. So, Avici means ceaseless, where suffering never ceases. Akanishtha Heaven is “the summit of existence”; it is the highest place of the form realm.

Hell is not a place that is fixed, nor is it a place that is not fixed; it is not a place with distinctions, nor is it a place without distinctions. Avici means ceaseless, meaning a place where suffering never ceases. Akanishtha means the summit of existence; it is the ultimate heaven of the form realm.

Before expounding sutras, the Buddha radiates light in an auspicious appearance to help all minds understand and give rise to respect. By understanding why the Buddha teaches, the energy of everyone’s mind will be quickly concentrated. The mind must not be scattered. When listening to teachings, if we are not focused, we have no means to comprehend them. So, the Buddha took advantage of this time of meditation to radiate light from between His eyebrows. This reached everyone’s mind, everywhere, so that the energy in everyone’s mind was quickly concentrated. Their energy was gathered to mindfully comprehend the Dharma expounded by the Buddha.

The Buddha wanted to expound the Lotus Sutra to carry out His original intent. Now, people’s capabilities had matured. So, at the time He began to expound the sutra, He radiated light from the tuft of white hair between His eyebrows, hoping everyone could comprehend this state. At this time, we also need to always be mindful and seek to comprehend and experience it.

Episode 75 – The Workings of Karma Are Inconceivable

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>> The origin of the mind is a pure and endless void, tranquil, peaceful and unmoving. This mind is always content. When the mind feels agreeable and softened, one presses the palms together and pays respect.

>> “At that time, the entire assembly of bhiksus, bhiksunis, upasakas, upasikas, heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as all minor kings and wheel-turning sage kings all attained what they never had before. They rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

>>Upasaka means to attend. Saka means men. Sika means women. Yaksas are speedy ghosts and part of the retinue of the Four Heavenly Kings.

>> “Their karmic causes manifested.”

>> “The karmic connection to hear the Dharma.” So they were “wheel-turning sage kings who were able to join the Dharma-assembly due to the power of the Buddha.”

>> All in the assembly marveled that there had never been such auspicious appearances as there were when the Buddha entered Samadhi. So, they praised Him and were joyful. Because they did not yet know the cause, they wholeheartedly watched the Buddha in hope of teachings.

>> Now the entire assembly gathered here saw all kinds of auspicious appearances, which were remarkable. Therefore with utmost admiration, they whole-heartedly watched the Buddha. With a hopeful heart, they sincerely requested that He expound the Dharma.

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The origin of the mind is a pure and endless void, tranquil, peaceful and unmoving. This mind is always content. When the mind feels agreeable and softened, one presses the palms together and pays respect.

Is this our frame of mind? When our mind returns to its original nature, it is not only a pure and endless void but truly very clean, without any defilements. It is broad and open like the vast universe. If we can all be mindful, the mind is actually this broad and open, vast, pure and undefiled. This is the original nature of our minds.

But we unenlightened beings often allow too many things to clutter up our minds. When we are asked, “What are you really thinking?” [We respond,] “So many, many things that. I cannot explain or clarify.” There is so much that cannot be explained or clarified. Exactly what are these things? They are indescribable. Does the mind truly have so many things that cannot be explained or clarified? Since it cannot be shown or described, then it must be non-existent. So, the mind was originally clean and pure, broad, vast and boundless. However, we unenlightened beings attract a lot of dust. Endless afflictions arise from our minds.

Actually, the Buddha comes to teach us to let us know that the mind is truly pure and free [of defilements]. He explains that the state of our minds is truly very broad, open and vast. The Buddha wants to help us understand this, so He uses many analogies and even uses worldly phenomena to lead us back to the Buddha-Dharma. When we view worldly phenomena with the Buddha-Dharma, we can be in the human realm and remain undefiled. This is the pure Dharma of the mind.

Though the human realm is filled with all the complexities of people and matters, the mind of a Bodhisattva is not affected at all. But for unenlightened beings, living in such a complicated environment fills their minds with afflictions. Habitual tendencies cause sentient beings to endlessly suffer. So, they continuously cycle through the Six Realms. Therefore the Buddha tells us, “The nature of your mind is pure.”

The original intent of the Buddha is to help all of us understand and realize our true nature. He hopes that once He says it, everyone can understand and comprehend it. The Buddha’s original intent was to [reveal] this true Dharma. But sentient beings could not [understand], so He “pulled the vine to get the beans” and said the same thing in many ways. He says many things to help guide us back to our tranquil, peaceful and unmoving minds.

Our nature was originally tranquil, peaceful and unmoving. “This mind is always content.” If this mind can be content and free of desires, then it is free of afflictions. It is because we have desires that we have afflictions and complications in our minds. This is not difficult to explain. I keep saying that when the Buddha began to expound the Lotus Sutra, the Middle Way, at the Vulture Peak assembly, many people eagerly gathered there. See, when they all arrived, they sat down and waited. People came successively and sincerely paid their respects.

When the Buddha expounded the Dharma, He would definitely give great teachings and great Dharma. Therefore, everyone was very joyous. Under those conditions, flowers rained from the sky and the ground shook in six ways. They explained that their state of mind right then was “agreeable and softened.” They felt no fear at all. Instead, everyone was very happy. They even reverently “pressed their palms together and paid respect.”

When we imagine these conditions, we really yearn for our minds to return to our pure, original nature. This type of “pure and endless void” is “tranquil, peaceful and unmoving. This mind is always content. When one feels agreeable and softened, one presses the palms together and pays respect.” Everyone, with this sense of respect and this broad, open, agreeable and softened mindset, we feel so peaceful and free.

In the human realm, our minds are always unstable and fluctuate with afflictions. Thus, unenlightened beings suffer unbearably. But a Bodhisattva’s state of mind is not like this. So, at this point, after the Buddha finished expounding the teachings, He entered Samadhi. Everyone’s minds entered the same state of peace. As this happened,

“At that time, the entire assembly of bhiksus, bhiksunis, upasakas, upasikas, heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as all minor kings and wheel-turning sage kings all attained what they never had before. They rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

This [describes] the conditions after the Buddha finished expounding the Sutra of Infinite Meanings and entered Samadhi. At that moment, everyone in the assembly entered a state of meditation. Just how many people were at the assembly? And how many types? The assembly included bhiksus and bhiksunis. If we only counted the number of monastics there, the assembly would already be considered a grand occasion.

There were also 80,000 Bodhisattvas. You may still remember that besides bhiksus, bhiksunis, there were upasakas and upasikas. Some Bodhisattvas were monastics and some Bodhisattvas were lay people. So, the Buddha’s disciples were divided into the fourfold assembly of bhiksus, bhiksunis, upasakas and upasikas. This fourfold assembly belonged to the human realm so they were not referred to as Bodhisattvas here because some Bodhisattvas were monastics and some had not yet become monastics. But they all had all made Bodhisattva-aspirations, established great practices and had great capabilities, so we call them Bodhisattvas. There were many of them, 80,000 in all.

There were also heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas. In this spiritual training ground, there were humans and non-humans. Humans were those of the human realm. Non-humans described the eight classes of Dharma-protectors I mentioned. They were non-humans. There were also “all minor kings and wheel-turning sage kings.” They “all attained what they never had before.” Under these circumstances, humans and non-humans alike all “rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

We can imagine how pure this spiritual community was, how beautiful those conditions were. At Vulture Peak, this grand assembly gathered and wholeheartedly gazed upon the Buddha with utmost sincerity and reverence. Everyone pressed their palms together and did not look away from the Buddha’s auspicious appearance.

Bhiksus, bhiksunis, upasakas and upasikas were the four types of most devout practitioners among the Buddha’s disciples. Next were the yaksas in the heavens; they are speedy ghosts. We often use the phrase, “They are like yaksas; they are so mean.” Indeed, yaksas belong to the retinue of the Four Heavenly Kings. We need to observe the good and evil in people and the law of karmic cause and effect. If people did good deeds in the past, they are good people. Those who did evil in the past but are enjoying pleasures now are still considered evil people. Though they enjoy themselves, nothing good can be said about them. As soon as their karma or karmic connections are exhausted, the effects of karma will manifest. There will be no mercy. This [describes] yaksas. They are very quick and nimble. Therefore, they are called speedy ghosts, because they arrive quickly.

Upasaka means to attend. Saka means men. Sika means women. Yaksas are speedy ghosts and part of the retinue of the Four Heavenly Kings.

Among the people ruled by the Four Heavenly Kings, some are yaksas. So, we must remember the karmic law of cause and effect. There are spiritual beings three inches above us. We cannot think that no one knows what we are thinking and that no one hears what we are saying. Every negative thing we say or do gets recorded, item by item. No matter what spirits are there, everything is recorded, all the good and evil we do in this world. Living in this world, in all that we say or do or think, we must be very careful.

In Buddhist sutras, eight classes of Dharma-protectors are mentioned. These Dharma-protectors watch over our realm, over its safety. Besides creating good karma for ourselves, we sentient beings create collective karma. Everything we do is recorded by the eight classes of Dharma-protectors. Therefore, we must always be grateful and reverent. In the past, haven’t I said that we must hold nature in reverence? If we remember to hold nature in reverence, then we will be wary of the karmic law of cause and effect, and we will be cautious in our actions. Then these beings will be our Dharma-protectors.

Next, all minor kings refer to kings of individual kingdoms. At that time in India, each city had a king. Some cities were not very large, but they still had kings. Therefore, they were called minor kings. There were many of these “minor kings.”

Next were “wheel-turning sage kings,” four kinds of wheel-turning sage kings in all. This was due to their blessings and virtues. The karmic retributions they received depended on their blessings. There were “gold, silver, bronze and iron wheel-turning kings,” these four kinds of wheel-turning kings. A wheel symbolizes something that can be turned. By turning this wheel, they commanded the four quarters of this world. There were distinctions between the gold, silver, bronze and iron [wheel-turning kings].

Were these minor kings and wheel-turning kings necessarily the disciples of the Buddha? Not necessarily. But they were still blessed enough to be able to attend this assembly. They were considered Dharma-protectors. They were also forming karmic connections by participating in this grand assembly.

Therefore,

“Their karmic causes manifested.”

They had blessed causes and conditions and.

The karmic connection to hear the Dharma.” So they were “wheel-turning sage kings who were able to join the Dharma-assembly due to the power of the Buddha.”

Because of these causes and conditions, they attended this Dharma-assembly. “All at the assembly marveled that this had never occurred.” Never had everyone gathered at one Dharma-assembly. Everyone in this assembly knew that this was an auspicious appearance that had never occurred before. Whether [they were from] the human realm, were heavenly or non-human beings or were from all the realms of space and earth, the worlds in all ten directions, they all continued to arrive at this assembly. Indeed, this was a rare occasion, so everyone marveled at what had never occurred. They were very happy. How could there be such auspicious appearances? It was because the Buddha entered Samadhi; thus such appearances manifested. So, everyone happily and “wholeheartedly watched the Buddha.”

All in the assembly marveled that there had never been such auspicious appearances as there were when the Buddha entered Samadhi. So, they praised Him and were joyful. Because they did not yet know the cause, they wholeheartedly watched the Buddha in hope of teachings.

Buddha is the Great Awakened One of the Universe. His spirit and the power of His love already pervade this universe and the worlds in all ten directions. He wanted to carry out His original intent of expounding the great Dharma. However at that time, sentient beings did not respond sincerely and did not know to request that the Buddha expound the great Dharma. Everyone was still lost. Therefore with great effort, the Buddha spent over 40 years slowly guiding them. So much time had already been wasted. Now, He finally began [to expound great Dharma].

In the past, the causes and conditions were not present for the sincere request of such teachings. Without that request, there was no cause for Him to expound this Dharma. “Now the entire assembly gathered here saw all kinds of auspicious appearances, which were inconceivable.” When they saw these auspicious appearances, they felt utmost admiration because these appearances were remarkable. Everyone’s heart held reverence and respect and marveled at what had never occurred before. So, everyone knew to hope for and sincerely request that the Buddha expound Dharma.

Now the entire assembly gathered here saw all kinds of auspicious appearances, which were remarkable. Therefore with utmost admiration, they whole-heartedly watched the Buddha. With a hopeful heart, they sincerely requested that He expound the Dharma.

After the Sutra of Infinite Meanings was taught, how did these conditions come about? They all had these questions and entreated the Buddha to explain these auspicious appearances to everyone. The auspicious appearances seen after the Buddha expounded the Sutra of Infinite Meanings were very profound and wondrous, so everyone had a sincere desire to know.

When we hear the Dharma, we must pursue it and be sincere so the Dharma can enter our hearts. To expound the great Dharma, the Buddha manifested these auspicious appearances to inspire sincerity in everyone. So, let us mindfully experience these conditions. Therefore, please always be mindful.

Episode 74 – The Union of Compassion and Wisdom

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>> “The minds of Buddhas, Bodhisattvas and all sentient beings in the world are the same, compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of Dharma and entered the Samadhi of Infinite Meanings together.”

>> After the Buddha had finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving. At that time there fell from the heavens. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers, which were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

>> So, “The minds of Buddhas, Bodhisattvas, and all sentient beings in the world are the same, both compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of the Dharma and entered the Samadhi of Infinite Meanings.”

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“The minds of Buddhas, Bodhisattvas and all sentient beings in the world are the same, compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of Dharma and entered the Samadhi of Infinite Meanings together.”

This tells all of us that the minds of Buddhas, Bodhisattvas and all sentient beings in this world are actually the same. I often tell you all that in His compassion and wisdom, the Buddha perceives that the hearts of all sentient beings have the same great compassion as His. This is the Buddha’s compassion and wisdom. He has great respect toward sentient beings. So, none of us should underestimate ourselves.

Actually, we intrinsically have a mind and a wisdom equal to the Buddha’s. It is just a shame that for a long time, we have remained in the Six Realms. Or perhaps we have been influenced by the habitual tendencies of other people as we interacted with them. Therefore, our Buddha-mind and wisdom have lost their clarity. Now we can see the Buddha by hearing the Dharma.

“It is rare to be born human and rare to hear the Buddha-Dharma.” We have been born human, and hearing the Buddha-Dharma is the same as seeing the Buddha’s manifestation. Because the Dharma-body is eternal, we see the Buddha by hearing His Dharma. When we often hear the Dharma the Buddha taught, when we hear His wisdom, it is as if the Buddha is with us. When we hear the Dharma, we must feel respectful. Since we feel a sense of respect, we must make great aspirations to engage in spiritual practice and make great vows to follow the Bodhisattva-path. This is the Buddha-mind, the Bodhisattva-mind.

Earlier I mentioned that at the Vulture Peak assembly, besides monastics, there were also Bodhisattvas and the eight classes of Dharma-protectors. Actually, the minds of all sentient beings were drawn together, not just heavenly beings, humans and the eight classes of Dharma-protectors. Everyone was replete with compassion and wisdom. Thus they “had the same mind, both compassionate and wise”; this signified their return to their Buddha-mind. Everyone intrinsically has Buddha-nature; everyone is equal. As this was happening, the Buddha was ready to begin expounding the Bodhisattva-path.

During the previous 42 years, the Buddha taught according to capabilities and based on the time, place and circumstance. The minds of sentient beings are unyielding and difficult to tame. To train sentient beings, the Buddha had to teach according to each capability, place and affinity. At the Vulture Peak assembly, those who accepted and were influenced by the Buddha-Dharma, individually or as a group, began to turn from the Small to the Great Vehicle. They were of one mind, which was to seek the Dharma. In this Dharma-assembly, “all were nourished by the benefits of the Dharma.” Everyone listening received this Dharma and attained benefits. We hear [the Dharma] and we happily comprehend it; thus we receive the benefits of the Dharma and “enter the Samadhi of. Infinite Meanings together.”

After the Buddha expounded the Sutra [of Infinite Meanings], He entered the Samadhi of Infinite Meanings. Since everyone was learning from the Buddha, upon seeing Him enter Samadhi, they dared not let their bodies or minds waver. They continued to sit in meditation. Everyone sat still in that place. This described the state of that assembly. So, this verse of the Lotus Sutra describes the moment everyone sat down and stilled their bodies and minds. A rain of Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and. Mahamanjusaka flowers fell from the heavens and rained upon the Buddha at that moment. And as that happened, “all Buddha-worlds experienced six kinds of shaking.” When everyone’s state of mind was very tranquil, the sky rained flowers and the earth quaked. Under those circumstances, everyone’s mindset varied.

After the Buddha had finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving. At that time there fell from the heavens. Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers, which were scattered upon the Buddha and the entire assembly. All Buddha-worlds experienced six kinds of shaking.

Flowers rained down from the heavens. Perhaps at that time, during the assembly, a gust of wind caused flowers and leaves to fall from trees, and this was a poetic description of it. Perhaps at that time, there was a moment when the earth shook. When the earth quakes, people are frightened. But we can [accept it]. Do you recall that sometimes, after we have sat down for our morning recitation, there are sudden small earthquakes? Do we all quickly run out? No. We have encountered this before. So when the earth quakes, our minds tremble for just a moment. To say that we are not scared is not true, but we accept this condition because we have all experienced it.

In that moment, everyone was quiet and still, and the Buddha had also entered Samadhi. Under those conditions, if there was suddenly an earthquake, we could accept it. Do you remember Typhoon Morakot? It brought much damage to the south [of Taiwan]. There were landslides and great floods. Many homes were destroyed and many lives were harmed. During that time, boundless compassion awakened in many people. Do you remember? Tzu Chi volunteers from northern and central Taiwan all went south to provide relief. Aside from mobilizing people to donate material goods out of kindness, they mobilized people to help clean up and to provide free medical care.

At that time Tzu Chi offices, present in 52 countries around the world, awakened people’s compassion, wisdom and love. Those far away could not return to lend a hand, but they fundraised in their local areas. To the people of the countries they emigrated to, they held out donation boxes and bowed to them to call for their support. They said, “Everyone please, show your love and blessing. In Taiwan, Typhoon Morakot damaged the southern and central mountain areas. Many people suffered from calamities. We hope that everyone can show some love.”

Recall at that time, these volunteers lived far away in entirely different countries. When I saw a video they sent back, I saw images of people wearing thick clothing and holding up donation boxes in the frost and snow. They bowed deeply and asked people to share their love and blessing. It was very touching. There were also images of other places where people stood under the blazing sun with their donation boxes. They were covered in sweat and their clothing were drenched. Nonetheless, they continued fundraising to ask people to give their love and blessings. Aren’t they demonstrating a heart of boundless compassion? They can humble themselves; doesn’t that show wisdom?

Wisdom leads everyone to heighten their vigilance. Even though Taiwan seems far away from them, they still all live on the same planet. Earth-shattering disasters need to bring about world-changing realizations. [So we ask] everyone to demonstrate their love and sincerity in the hopes that humankind can bring this love and sincerity together to create enough blessings to mitigate the disasters of this world. This is also another way to teach in response to people’s needs. More importantly, this shows everyone that both compassion and wisdom are two parts of one whole.

This was particularly true of those Tzu Chi volunteers in Taiwan. After the great flood of Typhoon Morakot, they mobilized to help homeless disaster survivors. They physically went to the disaster area. Whether they were from northern or central Taiwan, everyone came together to help with the clean up over seven or eight days. People volunteered for over 150,000 shifts in the disaster area. They made no distinctions of status; regardless of their professions or industries, they all came together.

On the highway, there was a long procession of trucks and machinery with [Tzu Chi] flags. This procession was long and orderly. This string of cars and trucks headed south toward the disaster area. There were disasters in the mountains and flooding and mud in low-lying ground. How were they going to help those people return to a normal life? They cleared the mud and quickly cleaned the houses so people could return to their normal lives.

Next, how could they help those in the mountains whose homes were destroyed by landslides? How could they provide a safe place to live for those whose homes were destroyed? How could they help them settle their minds, bodies and lives? By helping to rapidly construct [new homes]. So, we quickly asked for the government’s cooperation in providing land. A piece of land in Kaohsiung, Shanlin, was chosen. Around 60 hectares were given to Tzu Chi. Tzu Chi volunteers quickly cleared the land. From the start of construction [in 2009] to the time they moved in, the construction lasted only 88 days so that everyone could move in before the lunar new year. Think about how quickly these houses were built. We worked quickly, day and night, so we had to contract five manufacturers.

To cover all this land, we did not use tar or concrete to pave the ground. No. We used small interlocking bricks. After the ground was leveled and filled with sand, these 60 hectares were covered, brick by brick. We did so in the hopes that the land will have space to breathe. To use tar or concrete to pave the land is like putting plaster on our skin or wrapping it in plastic. Just think how uncomfortable this would be for us. The pores on our skin help vent heat from our bodies etc. The earth is one big organism; we hope it has the chance to breath so we cannot bear to cover it with tar or concrete. This is a way to protect the earth.

We want to make our buildings very safe, able to withstand earthquakes and typhoons. These homes were constructed in 88 days. Imagine, we were very worried about them, too. Everyone worried. Even though we made the calculations and created the designs, we kept telling the manufacturer, “It must be able to withstand an 8.0 earthquake. It must be able to withstand a level 17 typhoon.” Even though we used these numbers to design these buildings, some people asked, “Is that possible for such rapidly constructed houses?”

[This question was not answered] until later (in 2010) when there was a 7.0 earthquake in the Jiaxian District. People had already moved into this Tzu Chi Village [in Shanlin]. So, we quickly sent volunteers to check if the people living there were safe. They also checked the houses that were not yet complete. They inspected the entire village, and everything was safe and sound; nothing moved. At that time, everyone said, “We are grateful! The Dharma-protectors were checking our work.” That is an attitude of acceptance.

Even though this earthquake caused disasters in places in southern Taiwan, at this location where we had mindfully constructed [these homes], everything was safe and sound. This place was constructed by many people’s boundless compassion and wisdom. So, even though this natural disaster occurred, we showed acceptance toward this earthquake. “The eight classes of Dharma-protectors came to check on us, and we are grateful.”

To summarize, I have been thinking of this spiritual training ground on Vulture Peak. This description is of flowers raining from heaven and the earth quaking. When the six types of shaking happened, what was everyone’s state of mind? This was a very unusual sight. Under these conditions, what was everyone’s state of mind? How could that be described? Everyone was probably joyous. Why joyous? Because this assembly was not in a lecture hall but was out in the wilderness. With everyone gathered together, when they felt a breeze, it was very agreeable. Everyone’s heart had softened. Softened means they had great compassion. Agreeable referred to having great wisdom. At this place, after hearing the Buddha-Dharma, their hearts were full of compassion and wisdom. So, then there were six types of tremors in everyone’s minds. The Six Roots, Six Dusts and Six Consciousnesses, it can be said, all began shaking at that time. Everyone felt this. This type of description turned [a physical condition] into a spiritual state that could be realized and explained.

Fellow Bodhisattvas, at that time, people’s minds were free of fear and dread. Instead their minds were agreeable and softened. When everyone’s minds entered the Samadhi of Infinite Meanings, they could comprehend even more things. Wisdom comes from experience; it allows for greater comprehension. Do you remember? The 921 earthquake shook out many [Living] Bodhisattvas. In the midst of it all, everyone achieved a deeper comprehension of the impermanence of life.

Thus infinite meanings refer to the infinite number of principles in this world. As Buddhist practitioners, we must attain realizations based on our conditions and accept what they teach us. This is the only way to constantly grow our wisdom.

So, “The minds of Buddhas, Bodhisattvas, and all sentient beings in the world are the same, both compassionate and wise. At the assembly on Vulture Peak, all were nourished by the benefits of the Dharma and entered the Samadhi of Infinite Meanings.”

Everyone, please always be mindful.

Episode 73 – Suiting the Intent of All Buddhas

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>> Enter the Samadhi of Infinite Meanings, with body and mind unmoving. Make the Four Great Vows to treat afflictions, transform sentient beings and attain Buddhahood. Practice the Six Perfections in all actions to benefit self and others.

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

>> The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

>> 40 years ago, [He] guided with skillful means. Each achieved small fruits, so this was slightly agreeable.

>> Now, this sutra proclaimed the absolute reality of the One Vehicle; this suited the original intent of all Buddhas. This is called greatly agreeable.

>> Therefore, all heavens rained down small and large agreeable flowers to signify that this sutra is teaching the Bodhisattva-path, a softening Dharma.

>> “Incomparably stubborn sentient beings [who were] not softened. Each were subdued over 40 years”

>> Mandarava means agreeable. Mahamandarava means greatly agreeable. This means it suited the minds of the assembly. Manjusaka means softening. Mahamanjusaka means greatly softening.

>> “The expounding of this sutra reveals the cause and action of the Buddha-vehicle. Therefore, these flowers were the auspicious response.”

>> There are six kinds of “shaking”: trembling, rising, quaking, reverberating, roaring, bursting. Something shaking is called trembling. Going up and down is rising. Making a sound is quaking. Colliding is reverberating. Making a great sound is roaring. Varying of sounds is bursting.

>> All phenomena are part of the six kinds of shaking within the. Six Roots, Six Dusts or Six Consciousnesses. Invisible and visible shaking causes all roots, dusts, consciousness to fall away and leads sentient beings to realize the state of the Samadhi of Infinite Meanings. Shaking also frightens all demons and warns those who are indulgent.

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At the Vulture Peak assembly, the Buddha had entered a state of meditation and finished expounding the Sutra of Infinite Meanings. After He finished, ․He entered the Samadhi of Infinite Meanings and His body and mind remained unmoving. In that place, under those circumstances, [He manifested] auspicious appearances. This let everyone know that there were many infinite teachings to come after the Sutra of Infinite Meanings, so He hoped everyone would settle their minds.

Because He entered a state of meditation, everyone understood; in the past after the Buddha finished teaching, He was done, and they could happily make obeisance and leave. However, this time the Buddha quickly entered sitting meditation. So, everyone realized the Buddha’s intent, and they also sat down to wait for.

His further teachings of wondrous Dharma. During that time, the Buddha’s mind was unmoving. Every person’s mind was also tranquil as they waited. In fact, after the Sutra of Infinite Meanings was expounded, their faith was strengthened. Therefore, they made the Four Great Vows to treat afflictions. We all need to know the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-paths. I vow to attain unsurpassed Buddhahood.” Every one of us should understand these Four Great Vows.

Isn’t the Dharma-path we have learned meant to be used to transform all sentient beings? To transform beings and teach them the Dharma, the most important thing is to end afflictions. This is a cycle of goodness. To turn the Dharma-wheel, we must make the Four Great Vows. Otherwise, when we say we learn from the Buddha, what would we be trying to do? The most important goal is to attain Buddhahood. If our path is separate from the Four Great Vows, we are not really on the path to Buddhahood.

So learning from the Buddha is all about the Four Great Vows. Only by constantly going through this cycle can we enter the Buddha’s path. Therefore, we must diligently practice the Six Perfections in all our actions to benefit ourselves and others. As we learn from the Buddha, we benefit ourselves, attain perfect enlightenment and guide others closer to the Buddha-Dharma. Therefore, this is the Dharma-path of benefiting ourselves and others.

Enter the Samadhi of Infinite Meanings, with body and mind unmoving. Make the Four Great Vows to treat afflictions, transform sentient beings and attain Buddhahood. Practice the Six Perfections in all actions to benefit self and others.

Next we will talk about “at that time,” which was when the Buddha sat in meditation. Everyone’s mind began to settle. What a dignified and solemn scene it was. Everyone’s mind was very tranquil. At that time,

There fell from the heavens a rain of Mandarava flowers, Mahamandarava flowers, Manjusaka flowers and Mahamanjusaka flowers. These were four kinds of flowers that were scattered from the sky. All the Buddha-worlds quaked in six ways.”

Mandarava means agreeable; Manjusaka means soft. So, together they meant agreeable and soft. Some flowers were big, some small; some flowers were red, some white. This meant the flowers were beautiful. This was the description in the sutra.

Let us imagine that state. They were at Vulture Peak, not in a lecture hall but in the wilderness on the mountains. They were likely under the trees. The Buddha had already entered the state of the Samadhi of Infinite Meanings. Every person’s mindset was different. Some had great powers of Samadhi, just like Bodhisattvas who had great spiritual roots and great wisdom. When they sat down, the state of their minds was also quite dignified, and they entered a state of meditation. There were also those at or beyond the stage of learning. In particular, [let us examine] those starting out at the stage of learning. After they heard the Sutra of Infinite Meanings and then saw [the Buddha enter] this state, they wondered what was happening. This had never happened before. Why was this Dharma-assembly so different?

At such a dignified moment, perhaps the stirrings of a gentle breeze caused the leaves to fall and flowers from trees to scatter. Flowers and leaves constantly drifted down. In that state, “the sight of heavenly flowers delighted them.” When they saw flowers and leaves falling like this many people felt joyous. Therefore, it was described as a sight that delighted them and brought them joy. Seeing flowers and leaves scatter and fall may bring us pleasure. When we are in such a state of tranquility, even very subtle things can move us deeply.

It is just like right now. Our surrounding is very quiet. With just the sounds of my voice and of birds in this very quiet and peaceful moment, our minds are in a very beautiful spiritual state. Therefore, the state of those at the Vulture Peak assembly was probably even more wondrous and joyful. “When the earth shook, their minds were moved; all joyously observed the Buddha.” Everyone felt the land shaking. This was a peaceful moment. When they saw the rain of flowers falling, this whole land felt very peaceful and at ease. At this time, all joyously observed the Buddha.

The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

One of the Buddha’s 32 marks is a white tuft of hair that radiated light. This luminescence came from the area between His eyebrows. Our face is very important. Actually, why did people from ancient times have their facial hair threaded? There is a kind of hair on our faces that resembles felt. When the light hits it from different angles, it is reflected in different directions. So, He had a tuft of hair that curled clockwise. This was one of the Buddha’s marks, “luminescence radiated from between His brows. All kinds of rare sights manifested at one time.” This was the state [they experienced]. The Buddha sat and faced a certain direction and when the light shone on Him and with everyone observing Him so joyously, there came this appearance of luminescence radiating from between His brows. This section described the feelings of the people who were there. With their mindset at that time, what they saw was a dignified manifestation.

Earlier I mentioned that there were four kinds of flowers. In the old days, they were translated as small white flowers and large white flowers, small red flowers and large red flowers. There were various sizes. So the four kinds were also small and large agreeable flowers and small and large soft flowers. This explained why when the flowers fell, everyone felt agreeable and very happy. They felt not only joyful but comforted.

This was their spiritual state. In fact, in “The Complete Lotus Sutra,” it says that.

40 years ago, [He] guided with skillful means. Each achieved small fruits, so this was slightly agreeable.

After the Buddha attained enlightenment, He shared the Buddha-Dharma with sentient beings. They had varying capabilities and strong habitual tendencies, so the Buddha used skillful means and offered provisional teachings. Provisional teachings skillfully suit these stubborn and heavily afflicted sentient beings. So, He used various methods to slowly guide them and helped them sweep away layer after layer of afflictions so, gradually, the light of their wisdom could slowly manifest. This required so much hard work. He had to suit sentient beings’ environments and their capabilities. He used different methods to carefully guide them.

For instance, when we are washing something with a deeper stain, we start by using a coarse brush. Then we use a softer brush. After that, we use an even finer brush for careful polishing. Afflictions are like these stains. Thus, He had to use many methods to eliminate sentient beings’ various kinds of afflictions. So in those 40 years, He guided them with skillful means. Skillful means are various methods that suit the capabilities of sentient beings.

Based on the person, the time or the location, He used certain methods to guide them so these afflicted sentient beings could gradually come to an understanding. Subsequently, they would achieve small fruits. Once they understood, they gradually began to change. These are small fruits. Upon seeing their transformation, we are happy. This is called slightly agreeable. After a long period of time, we finally see people begin to change. Then we feel reassured and comforted. But they do not yet have thorough understanding, so we must still continue to mindfully guide and teach them. So for over 40 years, this was what the Buddha did for sentient beings, for humankind. He taught them with skillful means.

Now, this sutra proclaimed the absolute reality of the One Vehicle; this suited the original intent of all Buddhas. This is called greatly agreeable.

[Starting with the Lotus Sutra,]. He pointed directly to our intrinsic nature. This is the true Dharma. The real goal of the Buddha when He comes to this world is to teach people the Dharma they can accept, which is the Bodhisattva-path. All Buddhas of the past, present and future share the same Dharma and path. So, “This suited the intent of all Buddhas.” Every Buddha’s original intent includes [the intent to] teach the subtle and wondrous Dharma of the Bodhisattva-path.

To teach requires softness. So, all heavens rained down small and large agreeable flowers to signify that this sutra was teaching the Bodhisattva-path, which was also a softening teaching. [Talking about] softness signified that the mindsets of those who listened to the Dharma were no longer stubborn and had already accepted the Buddha-Dharma. When everyone’s state of mind is agreeable and softened, that is the time to teach the Great Vehicle Sutra of Infinite Meanings. In the future, it will circulate among people. So, if we can all realize this, we can turn the Dharma-wheel as we interact with others. Therefore, this must agree with the minds of all beings so that it will subdue all stubborn minds and transform them into soft and gentle minds. This is the function of this Dharma.

Therefore, all heavens rained down small and large agreeable flowers to signify that this sutra is teaching the Bodhisattva-path, a softening Dharma.

So, this sutra speaks of.

“Incomparably stubborn sentient beings [who were] not softened. Each were subdued over 40 years”

40 years ago, He used slightly softening methods. Now He used greatly agreeable and softening methods.

Agreeable means that it suits their minds. These flowers suited the minds of the assembly to various degrees. Small Vehicle teachings were slightly agreeable. Teachings that people with sharp faculties could instantly accept were greatly agreeable. When we hear the Dharma, happiness arises. Then the conditions we see with this state of mind will make us very happy and subdue our afflictions.

Mandarava means agreeable. Mahamandarava means greatly agreeable. This means it suited the minds of the assembly. Manjusaka means softening. Mahamanjusaka means greatly softening.

“Fell from the heavens” means a dazzling array of flowers that keeps drifting down from the heavens above us.

“The expounding of this sutra reveals the cause and action of the Buddha-vehicle. Therefore, these flowers were the auspicious response.”

Next, there are six kinds of shaking, each with its own meaning. If we hear about an earthquake, we become worried. But this quaking is the analogy for a state.

There are six kinds of “shaking”: trembling, rising, quaking, reverberating, roaring, bursting. Something shaking is called trembling. Going up and down is rising. Making a sound is quaking. Colliding is reverberating. Making a great sound is roaring. Varying of sounds is bursting.

You all already understand this.

Look at how flowers move when the wind blows. This is called shaking. In an earthquake, we feel lifting and falling. This is called “rising.” It is said that earthquakes result when tectonic plates

converge and collide with each other. In particular, “Making a great sound is roaring,” and “Varying of sounds is bursting.” With a very loud sound, the ground is indeed moving. In fact, the six kinds of shaking mentioned here are not called earthquakes. All aspects of “shaking” can be categorized into these six kinds. So all phenomena are inseparable from the Six Roots, Six Dusts and Six Consciousnesses. Six Roots are eye, ear, nose, tongue, body, mind. Any phenomena that these roots come in contact with will cause shaking in our minds. There may be shaking in our external conditions, in the Six Dusts. There may also be shaking in our Six Consciousnesses etc. Roots, Dusts and Consciousnesses comprise the Eighteen Realms. In these states, we will constantly feel that phenomena cause “invisible and visible shakings.” The meaning within this is that the shaking causes all Roots, Dusts and Consciousness to loosen and fall away and lead sentient beings to enter the Samadhi of Infinite Meanings.

“Shaking also frightens all demons and warns those who are indulgent.” So, I often share with everyone that there are many world-shattering disasters, so there must be world-awakening realizations. In particular, when we are listening to Dharma, we must be focused and single-minded. We must not become deluded or allow afflictions to mesmerize our minds.

All phenomena are part of the six kinds of shaking within the. Six Roots, Six Dusts or Six Consciousnesses. Invisible and visible shaking causes all roots, dusts, consciousness to fall away and leads sentient beings to realize the state of the Samadhi of Infinite Meanings. Shaking also frightens all demons and warns those who are indulgent.

If our minds are pure, naturally all states are wonderful states. Even when the wind blows and causes leaves and flowers to fall, it feels like these flowers are falling from heaven. In conclusion, [we must turn] our state of mind into the Buddha-state. If we are mindful and tranquil, we are in a wonderful state. So everyone, please always be mindful.

Episode 72 – Enter the Samadhi of Infinite Meanings

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>> The Great Vehicle: All great Dharma [is taught] according to the capabilities of sentient beings. Therefore, each of these skillful means are encompassed within the Great Vehicle Dharma.

>> For the assembly, the Buddha expounded the Sutra of Infinite Meanings. It is not the teachings of skillful means which are adapted to sentient beings, but is truly the universal, ultimate truth that arose from the Dharma-realm of one reality.

>> “After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving.”

>> After the Buddha had finished expounding the Sutra of Infinite Meanings, He entered into the ultimate truth that arose from the infinite meanings, which is the Samadhi of infinite meanings.

>> Sitting in a cross-legged position means crossing the legs with both soles facing up. The left leg on top of the right is the subduing position, for subduing afflictions. The right leg on top of the left is the auspicious position, often used while expounding the Dharma.

>> Entering the Samadhi of Infinite Meanings is, as the Buddha has said, starting from the ultimate truth, giving rise to infinite meanings, and then realizing the absolute, ultimate truth that is contained within these infinite meanings.

>> The Buddha’s mind is always in Samadhi, so why do we speak of Him appearing to enter Samadhi or exit Samadhi? Buddha’s wisdom always realizes ultimate truth; when does He not realize it? This was [to teach] according to capabilities.

>> After the Buddha finished expounding the sutra, the assembly did not disperse. After the Buddha entered Samadhi, they waited to hear more Dharma. The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

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The Buddha comes to this world for one great cause, which is to help sentient beings realize His wisdom. This is the origin of the Great [Vehicle] Dharma. Since He is here for the sake of sentient beings, the Buddha wants to help everyone realize. His wisdom and views. However, sentient beings truly have varying levels of capabilities. The Buddha must carefully guide sentient beings according to each of their capabilities.

Even though He can tell them, “Your goal is to get there,” they may not dare to walk that path. Then the Buddha may tell them, “If you circle around to that other path, you can still get there.” The path they take depends on their capabilities and preferences. However, in the end there is just one path which leads to the state of. Buddhas and Bodhisattvas. So, this is how the Buddha guided sentient beings with His compassion and wisdom onto the straight path to enlightenment. For over 40 years, the Buddha used skillful means to teach sentient beings one by one according to their capabilities. Regardless of which method He used, it is encompassed within the Great Vehicle Dharma.

Consider the vastness of this universe; Earth is only one planet within it. On Earth, there are numerous living beings which are also part of this universe, this endless void. Something that is “great” encompasses everything. So, all skillful means the Buddha teaches are encompassed within the Great Vehicle Dharma. Since sentient beings’ capabilities are limited, He uses different skillful means to guide them. This is the only way sentient beings can understand, accept and walk in this direction.

The Great Vehicle: All great Dharma [is taught] according to the capabilities of sentient beings. Therefore, each of these skillful means are encompassed within the Great Vehicle Dharma.

Because sentient beings do not yet have the capability to accept great Dharma, the Buddha has to guide them with the skillful means of the Small Vehicle. Although the teachings are simpler, they contain the same truths as greater teachings. This is just as how, in our world, when children are young, they attend kindergarten, then elementary, secondary school and college. Likewise, in the world there are students who skip from first to fifth grade, or skip from secondary school to college. This depends on their capabilities, on the child’s IQ and knowledge. By the same principles, there are immediate and gradual teachings. Gradual means to go one step at a time, starting with Small Vehicle teachings. Immediate means those with sharp capabilities hear one thing and realize 1000. By pointing directly to the human mind, they can understand and realize their true nature. [What is taught] depends on sentient beings’ capabilities.

So in the beginning, the Buddha expounded a Great Vehicle sutra for all Bodhisattvas. What was the sutra? The Sutra of Infinite Meanings, the teachings of the Bodhisattva-path. The Sutra of Infinite Meanings [shows that] all Buddhas teach the same path to enlightenment. The Buddhas of the past, present and future are all the same. They all intended to [teach] a Great Vehicle sutra that contains infinite meanings. So, this was safeguarded by the Buddha.

When we read the Sutra of Infinite Meanings, we feel that the verses address the way people live right now. When someone is living an unwholesome life, how do we correct them? When sentient beings are suffering, how do we alleviate their spiritual suffering or save them from physical suffering and so on? [The answer] is in the Sutra of Infinite Meanings, which is truly the Buddha’s teaching for the world. His teachings are created for this world.

So, the Sutra of Infinite Meanings is the teaching of the Bodhisattva-path. Every word in that sutra teaches us how to give and help sentient beings. These are the original teachings of all Buddhas, which they safeguard and protect. So when we read and hear the teachings from this sutra, they appear to talk about worldly matters and how Buddhist practitioners can engage with people. Although the teachings look so simple, the Buddha said. He was not teaching skillful means according to sentient beings’ capabilities anymore; He was expressing His original intent. “This Dharma is truly the universal, ultimate truth that arises from the Dharma-realm of one reality.” This sutra truly arose from the Dharma-realm of one reality. There is no other reality; there is only the sole intention of the Buddha, the ultimate truth of this world.

What is the ultimate truth of this Dharma-realm? It is universality. Don’t we often speak of showing compassion to all equally? We should all be compassionate and recognize the equality of all sentient beings. All Buddhas, Bodhisattvas and humans, all sentient beings in the Dharma-realm are equal; all intrinsically have Buddha-nature. That is the ultimate truth. So, among teachings created from the understanding that we are all equal, the truest one is expounded in the Sutra of Infinite Meanings. Within the Buddha-Dharma, this sutra comes the closest to teaching the ultimate truth of this world.

For the assembly, the Buddha expounded the Sutra of Infinite Meanings. It is not the teachings of skillful means which are adapted to sentient beings, but is truly the universal, ultimate truth that arose from the Dharma-realm of one reality.

Therefore, I keep telling you all that the Sutra of Infinite Meanings is the essence of the Lotus Sutra. As the Lotus Sutra reveals subtle and wondrous Dharma to us, it does so also through the Sutra of Infinite Meanings. The Sutra of Infinite Meanings is the universal and true Dharma of the Dharma-realm. The Dharma-realm is infinite; sentient beings are infinite; their desires are also beyond measure. This [sutra] is about ways this Dharma can enter the hearts of sentient beings. So, the Sutra of Infinite Meanings contains the Buddha’s teachings of the Bodhisattva-path. This is the Buddha’s intention, which He safeguarded and cared for.

Next,

“After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings, His body and mind unmoving.”

After the Buddha finished expounding this sutra, which was the Sutra of Infinite Meanings, He sat in a cross-legged position. Usually at the end of each sutra, after the Buddha finishes expounding it, the assembly is filled with joy, pays their respects and leaves. After the Buddha concludes the teaching, everyone prostrates reverently to show that they have accepted [the Dharma]. Then they leave joyfully. This is the sequence of every sutra. But after the Sutra of Infinite Meanings was expounded, the Buddha did not indicate that. He was done and that they may leave. He did not. After the Buddha finished expounding this sutra, He sat in a cross-legged position and entered the Samadhi of Infinite Meanings. His body and mind were unmoving.

This was a rare sight under those circumstances. It was unheard of, and unprecedented, for the Buddha to finish expounding the sutra and then not move but instead begin sitting in meditation. Since the Buddha remained unmoving, those who heard the Dharma dared not move either. They just stayed there and did not leave because the Buddha continued to sit there in a cross-legged position. This shows us that after the Buddha finished expounding the Sutra of Infinite Meanings, He then entered into the state of ultimate truth arising from infinite meanings, which is the Samadhi of Infinite Meanings.

After the Buddha had finished expounding the Sutra of Infinite Meanings, He entered into the ultimate truth that arose from the infinite meanings, which is the Samadhi of infinite meanings.

This shows that after the Buddha finished expounding this sutra, His actions verified that this sutra did not end with the teaching; there are still infinitely more meanings. So this is how He entered into the ultimate truth that arises from infinite meanings. Where is the true Dharma? There is still more to explain. So the Buddha manifested this unusual appearance, which was the Samadhi of Infinite Meanings. Samadhi also means Right Concentration.

Now, first we have to be clear on what it means to “sit in a cross-legged position.” Cross-legged position is to sit with legs crossed and soles facing up. When the left leg is on top of the right, that is called the subduing position. We must subdue our scattered minds and delusions. If the right leg is on top of the left, it is called the auspicious position. While expounding the Dharma, the auspicious position is often used. This is sitting in a cross-legged position.

Sitting in a cross-legged position means crossing the legs with both soles facing up. The left leg on top of the right is the subduing position, for subduing afflictions. The right leg on top of the left is the auspicious position, often used while expounding the Dharma.

Depending on our habits, right leg on top of the left or left leg on top of the right are both fine. These are ways we sit in meditation. Sitting in a cross-legged position is the way to enter the Samadhi of Infinite Meanings. The Buddha’s mind is truly broad and spacious. This state of tranquility and clarity, with vows as vast as the universe, is very still. When we are in this tranquil state, we are already in the state of Samadhi.

Another name of Samadhi is Samapatti, which means perfect and universal. This is the mindset of the Buddha, which remains steadfast without any deviation and in a state of concentration. So it is also translated as Right Concentration, which is a way to transcend all evil. When we sit down and our minds do not stray into deviant thoughts, our minds are in Right Concentration. So this is called Samadhi, which means to focus the mind so it does not become scattered. To abide in ultimate truth is to meditate on the infinite meanings of reality.

Every morning after chanting sutras, before my lecture, everyone sits in meditation like this. Though it is a short period of time, it trains us to focus our minds and thoughts so they do not become scattered. This is [a skill] we need to develop. Can we find a way to enter the Samadhi of Infinite Meanings? This Samadhi came after the Buddha explained the ultimate truth, which gave rise to infinite meanings.

This Samadhi arose from the ultimate truth. After [expounding] infinite meanings, He then returned to the ultimate truth which is held by these infinite meanings. After giving this teaching, He returned to the state held by these infinite meanings. This means His mind and conduct were one. His mind was already in the state of the ultimate truth of infinite meanings. The same applied to the Dharma He expounded. After He expounded the Dharma, He returned to this state of ultimate truth. This is the truest teaching of infinite meanings.

Entering the Samadhi of Infinite Meanings is, as the Buddha has said, starting from the ultimate truth, giving rise to infinite meanings, and then realizing the absolute, ultimate truth that is contained within these infinite meanings.

So some people ask, “Why did the Buddha enter the Samadhi of Infinite Meanings again? Why did He need to enter Samadhi again?” The Buddha’s mind is always in Samadhi. Why did He need to enter Samadhi again? This is not wrong. The Buddha speaks and acts in Samadhi. Since He is always in Samadhi, why did He need to manifest the appearance of entering Samadhi? This tells us that the Buddha’s wisdom always realizes the ultimate truth. There is no ultimate truth that the Buddha needs to realize again. Actually, He was verifying it for us. The Buddha’s wisdom is already at the stage of supreme, perfect, universal enlightenment. He does not need to display the appearance of entering or exiting Samadhi. But the Buddha manifested this appearance to suit sentient beings’ capabilities. Because we are in the human realm, everything works according to worldly Dharma, so He must manifest a worldly appearance.

The Buddha’s mind is always in Samadhi, so why do we speak of Him appearing to enter Samadhi or exit Samadhi? Buddha’s wisdom always realizes ultimate truth; when does He not realize it? This was [to teach] according to capabilities.

So after the Buddha finished expounding the sutra, the assembly did not disperse. They stayed to listen. Since the Buddha entered Samadhi, the assembly did not disperse. They knew that since the Buddha was in Samadhi, afterwards there must be excellent Dharma to come, that He was probably going to expound on the state of ultimate truth, the principles of infinite meanings. They knew this because their hearts could comprehend the Buddha’s Dharma. So their hearts, the Dharma and the Buddha were truly connected. Their hearts were connected at this assembly.

So this Vulture Peak Assembly was not just a physical assembly, but a spiritual assembly. The Buddha, the Dharma and sentient beings all came together. So as the Buddha remained in Samadhi, the assembly did not disperse. They waited for more wondrous Dharma. At that moment, the sight of heavenly flowers delighted them and the earth shook. Everyone was very joyful. At this time, the union of their hearts made the assembly magnificent.

After the Buddha finished expounding the sutra, the assembly did not disperse. After the Buddha entered Samadhi, they waited to hear more Dharma. The sight of heavenly flowers delighted them. When the earth shook, their minds were moved. All joyously observed the Buddha and the luminescence radiating from between His brows. All kinds of rare sights manifested at one time.

So during that time, everyone’s minds were unmoving in anticipation. It was not only the Buddha who entered the Samadhi of Infinite Meanings. Indeed in that assembly, everyone’s bodies and minds were unmoving. The whole assembly was united as one. Everyone, learning from the Buddha is a mindset. I hope our minds can penetrate the Buddha’s mind, and in our daily living, we can practice the Buddha’s teachings. Therefore, we must always be mindful.

Episode 71 – The Buddha Taught the Infinite Mahayana Dharma

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>> “Because the endless void is infinite, there are infinite worlds. Since there are infinite worlds, there are infinite sentient beings. As there are infinite sentient beings, the desires of their minds are beyond measure.”

>> The Buddha accommodates sentient beings’ desires and teaches many kinds of Dharma, which are infinite.

>> For the sake of the Bodhisattvas, He expounded the Great Vehicle sutra known as the Sutra of Infinite Meanings and taught the Bodhisattva Way that is safeguarded by all Buddhas.

>> One who expounds the Dharma has to observe if the capabilities of sentient beings are ripe before giving the teachings. Sariputra and the others asked the Buddha three times to expound the Dharma. He began to speak this wondrous Dharma because the causes and conditions had ripened.

>> The one who taught the Dharma was the Buddha. He taught according to capabilities. Therefore, the Dharma He taught the Bodhisattvas was not the Dharma of human or heavenly birth, nor was it the Small Vehicle Dharma. It was the Great Vehicle Dharma.

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Our lives are inseparable from our state of mind. Actually, besides focusing on ourselves, we should also expand our hearts to encompass the universe and embrace everything. Therefore, we should understand that.

“Because the endless void is infinite, there are infinite worlds. Since there are infinite worlds, there are infinite sentient beings. As there are infinite sentient beings, the desires of their minds are beyond measure.”

 So, we need to understand that within countless worlds, there are countless sentient beings and countless desires. We must open up our hearts to have a broad view of the world. We must understand all things in the universe because we made aspirations and vows to learn from the Buddha.

We seek to learn from the Buddha because we hope to attain Buddhahood. Attaining Buddhahood is actually very simple. Every person intrinsically has. Buddha-nature. Why do we fear that we will not attain Buddhahood? The problem is that the doors to our hearts are shut tightly. We only focus on our own small world. Therefore, our minds are in darkness and no light can shine through to illuminate the boundless world [around us]. As Buddhist practitioners, we must open up our hearts and manifest our pure and radiant intrinsic nature. By doing so, our greater self becomes one with all things in the world. Then won’t we have knowledge about all things in the world?

Therefore, we must know that all things in the world are within the endless void. How do we measure the endless void? It is difficult. There is no end and no boundaries. Actually, our intrinsic nature was originally open and boundless. If we know that the world is boundless, we know it contains countless sentient beings.

As we are sitting here, there are people to our front, back, left and right. Each person has an entire world within. This is only talking about humans. Also, there is something we cannot see, though we can hear its sound. What kind of sound is it? We all know that it is obviously that of a bird. Birds have their own world. If we wake up even earlier, before there are sounds of birds, there are even subtler sounds. What sounds are there? The sound of insects. Insects have their own worlds. There are countless creatures in this world, so there are countless sentient beings. Each kind of sentient being has countless desires.

Just take the mental state of human beings for example. Every person has different desires. With this group that is sitting here right now, if I say, “Take a pen, sincerely and honestly write down what you are thinking and anticipating right now,” the 200 pens and 200 pieces of paper will each be filled with different answers.

Some people may say, “I made a vow.” Each person makes a distinct vow. A vow is also a hope, which is also a form of desire. Desires to attain Buddhahood and to walk the Bodhisattva-path are still desires. However, does everyone have the determination to engage in spiritual practice and walk the Bodhisattva-path? Maybe when habitual tendencies manifest, things will change again.

Consider how wondrous the world is. In this boundless world, each sentient being has different desires, good, evil and neutral. How many people are doing good? How many people are doing evil? Good and evil depend on one’s habitual tendencies. How many truly have good habitual tendencies? “I made aspirations and vows. I am set on this course [of action]. I am completely dedicated to this mission and will never ever change.” How many of these people are there?

Some made aspirations then retreated from them. The passion of their dedication and devotion faded. They still engage in spiritual practice, but they regressed from the Great to the Small Vehicle and cultivate solely for their own enlightenment. Though they have not completely retreated, they have withdrawn from the great aspirations and vows they made. So after making great aspirations and vows, can sentient beings progress without stopping? Moreover, habitual tendencies are tough to subdue.

Although we all intrinsically have Buddha-nature, we also have some evil in us. As we are influenced over a long period of time, it will become a habitual tendency. If people are not receptive to our good words, we do not need to tell them about doing good deeds yet. There are a lot of people like this. Indeed, sentient beings are hard to train. The Buddha manifests in the world solely to train sentient beings. How does He subdue unwholesome habitual tendencies or evil actions and thoughts? He [teaches] according to sentient beings’ desires. To teach, we must first be accommodating. We need to take the time and the person into consideration so we can use the Dharma suitable for these capabilities and these occasions. This all depends on the people, time and place. Because the Buddha is compassionate, He always accommodates sentient beings, and this requires wisdom. Thus, He exercises both compassion and wisdom. He teaches many kinds of Dharma, which must be infinite, because He has to teach according to sentient beings’ countless desires and various levels of capabilities.

The Buddha accommodates sentient beings’ desires and teaches many kinds of Dharma, which are infinite.

At the Vulture Peak assembly, there were more than 10,000 monastics alone, 80,000 Bodhisattvas and countless Dharma-protectors. When they assembled around the World-Honored One, Sakyamuni Buddha, the fourfold assembly circumambulated Him and respectfully made offerings to honor and praise Him. This showed that the Buddha’s character is immeasurable. However big the world is, the Buddha’s character can [embrace it all]. However great supreme, perfect, universal enlightenment is, His wisdom and realizations are just as great. However broad and wide the world is, His wisdom and compassion are just as broad and wide. Indeed, He has supreme, perfect, universal enlightenment. His enlightenment, His awakened nature, pervades infinite worlds and can accommodate countless sentient beings. He is so great. Therefore, the Buddha can accept offerings from people, heavenly beings and Dharma-protectors.

For the sake of the Bodhisattvas, He expounded the Great Vehicle sutra known as the Sutra of Infinite Meanings and taught the Bodhisattva Way that is safeguarded by all Buddhas.

Does reading this passage give you a warm and familiar feeling? You often recite the Sutra of Infinite Meanings. As I mentioned, the Sutra of Infinite Meanings is the essence of the Lotus Sutra.

The Buddha taught the Sutra of Infinite Meanings. It was not only words [for Him], it represented His ideals, spirit and even His original intent. This is because He safeguarded the teaching of the Bodhisattva Way. What method did He use to teach Bodhisattvas? He used the method of Infinite Meanings to teach everyone to make great aspirations and vows to practice among people and help sentient beings. This was the original intent of the Buddha.

The Buddha-Dharma exists in this world. If we seek Buddha-Dharma outside this world, we will not find it. That is like finding turtle fur and rabbit horns; it is not possible. Do rabbits have horns? Do turtles have fur? Not at all. So, the Buddha-Dharma must exist in this world. The Buddha-Dharma exists for the sake of this world. So I often say, “Bodhisattvas arise because of suffering beings.”

Buddhahood cannot be attained in heaven or hell. Beings in heaven are too blissful; with a long lifespan and abundant materials goods, they remain immersed in enjoyment and pleasure. They do not know about worldly suffering. What about hell? There is too much suffering; the suffering never stops. That is why it is called unremitting hell. Beings ceaselessly suffer and are tormented, tortured etc., They have no time to hear the Buddha-Dharma. They have no opportunity. Not only that, there is no way [they could listen]. The suffering is already overwhelming, how would they have any energy to listen to the Dharma?

It is best to be in the human realm, where the Five Destinies, joy and suffering are intermixed. Spiritual practice has to take place in this world. So there is a saying, “It is rare to attain the human form, but we have attained it. It is rare to hear the Buddha-Dharma, but we have heard it. If we do not transform ourselves in this life, in which life will we transform ourselves?” If we do not make use of this physical existence, how long will we have to wait to attain human form again to transform ourselves? Therefore, we must be very mindful and seize this moment to hear the Great Vehicle teachings. And through the Tzu Chi School of Buddhism, we, fellow Bodhisattvas, must truly interact with people. In recognizing suffering, we realize our blessings. In the face of suffering, we nurture compassion. In this world, we see so much suffering. We must be like Bodhisattvas and help others. We have time because, compared to those in hell, we are much more blessed. Compared to us, heavenly beings are immersed in happiness. They do not see suffering, so they do not recognize it. They have no awareness of it so they do not have the opportunities that we have in the human realm. This is why we say, “Give without expectations and also be grateful.” [Others] are giving us the opportunity to serve.

So, the Sutra of Infinite Meanings mentions that there are many aspects of society that arise from our minds and are created by our bodies. How do we give others teachings? How do we help them? This is what we are learning from the wisdom in the Sutra of Infinite Meanings. Therefore, we must be very grateful for the Sutra of Infinite Meanings as the essence of the Lotus Sutra. So right at the start, we entered into the essence of the Buddha-Dharma, thus we should not retreat; we must be diligent.

So, the Buddha taught the Bodhisattva-path. How do we accept the Bodhisattva-path? First, we have to know that all who expound the Dharma must first observe whether sentient beings’ capabilities have come to fruition before giving teachings. Though He is now teaching Great Vehicle Dharma, the Buddha is still teaching according to capabilities. When people are ready for Small Vehicle teachings, He uses skillful means. When they are ready for the Great Vehicle, He gives them Bodhisattva-teachings. This is the Buddha’s wisdom.

This is just like what happened to Sariputra in the Lotus Sutra. The Buddha entered a state of Samadhi but, at first, people did not understand. Three times Sariputra asked the Buddha [to speak]. The Buddha decided the time was not yet right. Sariputra asked the Buddha to expound the Dharma again and again. The Buddha observed the time and capabilities to seize the right moment; it must not be too early nor too late. The timing had to be just right. He had to judge when the timing and the capabilities were exactly right. So, He waited until karmic conditions were ripe. When the causes and conditions were ready, He started to expound the Dharma.

One who expounds the Dharma has to observe if the capabilities of sentient beings are ripe before giving the teachings. Sariputra and the others asked the Buddha three times to expound the Dharma. He began to speak this wondrous Dharma because the causes and conditions had ripened.

The Lotus Sutra was constantly taught to Bodhisattvas when the Buddha was alive and has been passed down since then. Who taught it? The Buddha. The Lotus Sutra is the Dharma the Buddha taught. He expounded the Dharma according to capabilities, based on the time, the people and what needed to be developed. Based on their capabilities, they received certain teachings from the Buddha.

In the Vulture Peak assembly, most who came had already made great aspirations and vows. Even Arhats, bhiksus and bhiksunis came to learn which direction to follow in their spiritual practice. So, the Buddha also hoped that those who sought to enlighten only themselves or cultivate the practice of Arhats would advance to the next level and make great aspirations and vows. So aside from the 80,000 Bodhisattvas, there were also monastics. They were His target for teaching the Bodhisattva-path. He hoped these people would make great aspirations and vows.

The Dharma He expounded in this sutra was not for achieving birth as a human or heavenly being. He did not just teach the Dharma of this world, of heaven or of the eight classes of Dharma-protectors. He did not just teach Small Vehicle Dharma either. What He taught now was the Great Vehicle Dharma.

The one who taught the Dharma was the Buddha. He taught according to capabilities. Therefore, the Dharma He taught the Bodhisattvas was not the Dharma of human or heavenly birth, nor was it the Small Vehicle Dharma. It was the Great Vehicle Dharma.

When we practice the Buddha-Dharma in this world, we must transcend ourselves and attain a state of selflessness, which is infinite. The endless void is infinite. There are infinite worlds, with infinite sentient beings, and their mind’s desires are countless. The purpose of this sutra is to help everyone reach the state of Bodhisattvas. So, to teach the Bodhisattva-path, the Buddha had to accommodate sentient beings’ desires and teach many kinds of Dharma, which are infinite. Therefore, we always return to the infinite. So, everyone should work hard to study the Sutra of Infinite Meanings. Then we will be able to quickly comprehend the methods taught in the Lotus Sutra. So everyone, please always be mindful.

Episode 70 – Initiate the Opportunity to Request Teachings

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>> Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

>> “There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

>> “Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

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Every day, we have the good karmic conditions to gather in one place to listen to [the teachings] and expound sutras. These are great karmic conditions. ․Therefore, we must cherish them. Even in the era when the Buddha taught, a lot depended on karmic conditions. To initiate the opportunity to request teachings, there had to be a speaker and listeners present. This required the proper karmic conditions. Therefore, the following was said:

Initiate the opportunity to request teachings. Those who hear and comprehend the teachings are those whose capabilities are suitable. Even those who hear the Dharma without realizations can still create conditions to be part of a future assembly.

So, hearing teachings requires karmic conditions. Under certain karmic conditions, some have this opportunity. Take Vaidehi for example. She and her husband worked hard to raise their son in the palace. In his youth, their son made a bad friend, Devadatta, so he became rebellious. Originally, she had hoped her son would ascend the throne in the future and become a compassionate and loving king. Unexpectedly, this child became so rebellious. She wondered why a person as wealthy as she was could still have things go against her wishes.

In spite of their wealth, her wish for a well-behaved child was not fulfilled. So gradually, she began to question worldly emotions and began to renounce worldly affections. Therefore, she asked the Buddha to explain, “What kind of a world is this? I am so wealthy and everything is perfect for me. But why is my child like this? What causes and conditions in this world led to this?” Thus, the Buddha expounded the Dharma for Vaidehi. This was the initiation of an opportunity. Because Vaidehi requested the teachings, the Buddha expounded the Dharma for her. So, those who hear and comprehend the teachings have suitable capabilities.

Therefore, the Sutra of the. Meditation on the Buddha of Infinite Life was suited to Vaidehi’s capabilities. [She initiated the opportunity,] so the Buddha expounded the sutra for her. This teaching suited her. Therefore, after she heard the Buddha’s teaching, she comprehended it. What teachings did the Buddha give her? Earlier we said it was the Sutra of the Meditation on the Buddha of Infinite Life. The Buddha explained to her that the place she lived was called the Saha World. It was in Jambudvipa. Sentient beings in the Saha World are always very stubborn and hard to teach. These sentient beings each came to the world with their own karmic causes and conditions. This place where beings of Five Destinies coexist has always been filled with impurities.

If she was not satisfied with this world, there was another world. It is the place where the Buddha of Infinite Life resides. In that place, everything happens according to one’s wishes. The environment is beautiful, lifespans are long and so on. It is a wonderful place. This was what the Buddha told Vaidehi so she would realize that this world is indeed detestable. She yearned for a pure land, [a place] which was clean. There, people’s hearts are pure, the land is pure, lifespans are very long, etc.

After Vaidehi heard this, she felt inspired. This doctrine really suited her abilities. Therefore, she used the Sutra of the Meditation on the Buddha of Infinite Life to guide her spiritual practice. So, she attained non-arising patience. Regardless of how her son acted, she could still bear it. She found opportunities to counsel her son. She told him, “When you were little, you father loved you so much. He could not bear for you to suffer. So, when your toe was festering, he sucked out the pus with his own mouth. Consider how parents care for their children; their love is pure, true and without self-regard. They willingly endure all hardships for the sake of their children.”

With this gentle reminder, [her son] Ajatasatru seemed to awaken from a dream. He understood his mistakes. He had already committed rebellious acts and severe transgressions. But consider that in life, just a single thought, a single change in perspective, can [lead us to our] eternal wisdom-life. If we do not change our minds, it may lead to our ever-lasting downfall.

So, hearing teachings requires karmic conditions, so we must initiate the opportunity to request teachings. This is like, when we encounter a problem, we must quickly ask about it. Maybe [someone] will tell you something based on your capabilities. Our lives are thus be changed because we could hear and comprehend [their advice] according to our capabilities. Even though we are asking the question and requesting the teaching, people around us may hear the teaching and think, “I am a bystander, but I feel like this applies to me too. I also find it useful.” Whether the teachings were directed at them or whether they were just in the proximity, they could also understand.

This is called suiting our capability. Whether they asked the question or just listened, if they can accept it, then the Dharma suits their capabilities. This is called suiting our capability.

Some “hear the Dharma without realizations.” If they hear something directed at others but do not understand what they heard, they are not in the same frame of mind. Therefore, this teaching does not feel relevant to them. Not only does it not feel relevant, they cannot understand it either. However, they do “create the conditions to be part of a future assembly.”

A passage in the Lotus Sutra also refers to this. As the Buddha expounded the Dharma, participants in the Lotus Dharma-assembly might have been creating conditions for the future. Perhaps some at that Dharma-assembly were there because of causes and conditions from the past. So, they were hearing the Dharma again at the Lotus Dharma-assembly because once was not enough for them to accept it. Perhaps this time is only the cause and the conditions will exist the next time. Then when causes and conditions converge, we will complete our attainment. So, in listening to the teachings, whether you can understand it or not, you should listen to it respectfully and willingly. If you do not understand it this time, you have still planted a cause that may converge with a future condition.

Sometimes people listen without paying attention and things just pass them by. Sometimes, after a while, they may encounter a certain occasion or event that leads them to think, “I think I have heard a teaching once that is now very helpful in my current condition.”

Therefore as we learn the Buddha’s teachings, we should learn as much as possible. When in doubt, quickly ask questions. Then we can immediately receive and apply [the teachings]. Perhaps others will benefit as well. If we do not understand, that is all right. Maybe we can apply it in the future. In sum, when learning the Buddha’s teachings, we must listen mindfully. When we have questions, we must immediately ask them. By doing so, we have opportunities to improve.

The previous verse was this:

“There was Vaidehi’s son, King Ajatasatru, with a retinue of several hundreds of thousands.”

They were all at the Dharma-assembly. The place where the Dharma was expounded was. City of the House of Kings. This city was under King Ajatasatru’s governance. So, this was the reason that. King Ajatasatru’s name was listed.

Now, all those who should be at the assembly were there. Therefore, the Buddha was there and everyone had arrived.

“Each made obeisance to the Buddha’s feet, withdrew to one side and sat down. At that time, the World-Honored One was circumambulated by the fourfold assembly. They respectfully made offerings and honored and praised the Buddha.”

This explains those conditions to us. Those who should be there were all present. There were so many people. There were bhiksus, Bodhisattvas, the eight classes of Dharma-protectors and the benevolent kings of the human realm. They were all there. Once they all arrived, “each made obeisance to the Buddha’s feet, withdrew to one side and sat down.” They did not wait for everyone to arrive to make obeisance; they did so as they arrived. Then, they slowly withdrew and sat down.

This is how the Dharma-assembly gathered. All these people arrived, one after another. Those who came earlier were sitting and waiting. After making obeisance to the Buddha’s feet, they withdrew to their seats and sat down silently. Then more people came after them. Those who came also made obeisance and then withdrew to one side and sat down. This showed the [degree of] etiquette the assembly had achieved.

With so many people in the assembly, they had to be orderly and courteous. The Buddha was there, so they had to follow etiquette. An assembly without order will be chaotic. So, the Buddha’s teachings are inseparable from propriety and etiquette. This showed the attainment of etiquette and propriety in the assembly. We can imagine the many people coming to Vulture Peak, how dignified and orderly the group was and how wonderful and reverent the scene was! After they were all assembled, the fourfold assembly circumambulated the Buddha.

After the Buddha first attained enlightenment, the Three Treasures were complete, the Buddha, Dharma and Sangha. When the Buddha first turned the Dharma-wheel in Deer Park, He led the Sangha to interact with others and transform them. As this was happening, the people of this world saw how dignified the Buddha’s Sangha was, and wondered how they should express their respect.

One time, there was an elder who admired the Buddha’s virtues and majesty and hoped to be near Him. One day, he thought about going to the place where the Buddha gathered His assembly. Back then, the Buddha and his Sangha ate one meal a day and slept under the trees. So, he went before dawn and arrived at the place where the Buddha assembled everyone. He wanted to see how the Buddha and his Sangha lived so he would know the kind of courtesy he should express.

It was a still night, and as he walked along, he saw a ball of light under a big tree. When he looked more clearly, he seemed to see a group of dignified people who were circumambulating the Buddha clockwise. After they finished this walking meditation, they reverently made obeisance to the Buddha. As he watched, he felt deeply moved. Suddenly, this group of people disappeared. The elder thought that this was inconceivable. Where did these people come from?

He calmly thought, “Could they be heavenly beings?” Even heavenly beings came to the world to respectfully make obeisance to the Buddha. Before they made obeisance to the Buddha, they circumambulated Him in an orderly manner. Afterwards, they prostrated reverently. So, this elder began to imitate these heavenly beings and circumambulated the Buddha and paid obeisance.

Everywhere the Buddha went, before He taught, this form of respect was paid to Him. When the Buddha first attained enlightenment and began to engage people and transform them, people did not know how to pay respect. So, heavenly beings from the heavens of purity took on the appearance of humans. They circumambulated the Buddha clockwise and made obeisance. After the elder saw this, he emulated them. Ever since then, circumambulation became a way to pay respect to the Buddha.

This was how they respectfully made offerings and honored and praised the Buddha. This way of paying respect actually expresses reverence and honor. There are three kinds of offerings to the Buddha. There are offerings of material goods, offerings of physical respect and offerings of conduct. This comes from our admiration and respect.

Every Buddha in the world receives worldly offerings. To make offerings to Buddhas, the threefold karma of body, speech and mind are very important. On top of honoring Him with our respect, we must honor Him with our conduct and continuously praise Him. So, in order to promote the Buddha-Dharma, sentient beings must honor, respect and praise the Buddha. Only by making offerings like this can the Buddha-Dharma spread throughout the world. So, when the Buddha was in the world, there was this etiquette of respect and offerings. We need to protect and uphold the Buddha-Dharma, starting with our own actions.

Although the Buddha left this world and entered Parinirvana over 2000 years ago, His Dharmakaya, which is the Buddha-Dharma, is still in the human realm. His wisdom-life will remain in this world forever, so we must respect the Buddha as if He is present. We must deeply respect the Buddha’s teachings and the places that teach the Dharma, for they are the Buddha’s Dharmakaya. They eternally abide in this world. Therefore, we must respect and make offerings to the Buddha at all times. We must respect and pass down the Dharma. As His disciples, we must maintain this attitude.

We must always initiate opportunities to receive suitable teachings and form karmic affinities [to encounter the Dharma]. This is all for the sake of pursuing the Dharma; this is very important. So, we must always be mindful.