Author: Rosalyn Leung

Episode 25 – Fulfillment of Host

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>> The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now,  in the present and the past, for countless kalpas, His one great cause is to manifest in this world and eternally stay here to expound the Dharma. True Suchness always abides.

>> Fulfillment of host is signified by “the Buddha.” He had perfect virtue, enlightened Himself and others. With perfect enlightened conduct, He is the teacher of countless lifetimes and father of all sentient beings.

>> Thus He is called the Buddhaya. He is called the Enlightened One, He is also called the Knower, for. He knows the permanent and impermanent Dharma of the Three Periods of Time.

>> To be enlightened is to examine and to awaken. To awaken is to reflect on our intrinsic true nature. To examine is to understand the inherent emptiness of the illusory.

>> The illusory is inherently empty, so do not pursue the illusory. The real inherently exists, but do not be attached to the real. To be clear on the real and the illusory is something the Buddha alone has achieved.

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The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now, for countless kalpas, He has had one great cause.

The Buddha truly cares for this world. From Beginningless Time until now, His only wish has been for every person to become enlightened, to realize the principles of worldly matters. Although He manifested the appearance of entering Parinirvana, the universe is so vast, and He is actually always in this Saha World. Because He cares for all sentient beings, He constantly appears in this world and will abide here eternally.

So, as Buddhist disciples, we must hold the Buddha in our hearts. With the Buddha in our hearts, naturally the Dharma will be in our actions. Thus the Buddha eternally abides here to expound Dharma; True Suchness always abides. He is forever in this world, forever expounding the Dharma for sentient beings. His [nature of] True Suchness forever abides. We must all believe in this. We must also believe that the Dharma we hear flows from the Dharma-sea of the Buddha’s wisdom flows form the Dharma-sea of the Buddha’s wisdom. So we must believe that the Buddha eternally abides in the world.

The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now,  in the present and the past, for countless kalpas, His one great cause is to manifest in this world and eternally stay here to expound the Dharma. True Suchness always abides.

We need to understand, what is a Buddha? We often listen to teachings so we know this, but I still want to tell everyone that a Buddha has perfect virtue. He enlightens Himself and others and has perfect enlightened conduct. A Buddha’s virtuous conduct is perfect, like the full moon in the sky that is perfectly round on the 15th of the lunar month. On the 16th, it becomes an even more perfect, a complete circle. How is He so perfect and complete? First, He enlightened Himself. Then He works to enlighten others. He does not only enlighten Himself, He also hopes that all sentient beings can have the same state of mind as He does, the same enlightenment.

The Buddha truly believes that everyone is equal to Him and has a pure Buddha-nature of True Suchness. Therefore, He firmly believes that everyone can be enlightened like He is and thoroughly realize all things in the world. Thus besides enlightening Himself, He also wants to enlighten others.

To enlighten others, He has to work very hard. He has to walk among humankind, so people may come in contact with Him. It is said that the Buddha has great conditions to transform others. So, regardless of the time, He is always coming in contact with people and creating good affinities with them. These are the conditions for transformation. As long as people can encounter the Buddha-Dharma, they will be happy. When they see the Buddha, a sense of joy arises. This is a joyful karmic connection. If such a connection arises in this life, then in the next, there will be conditions for transformation.

“Buddha transforms those with such connections.” If one did not create a joyful karmic connection with Him, one cannot be transformed in this life. The Buddha became enlightened in one lifetime. But to enlighten others, for sentient beings to awaken, takes more than one lifetime. He has a multitude of sentient beings [to transform], an ever increasing number, so He continuously returns to the Saha World. He continuously creates karmic connections with and awakens that sense of joy in sentient beings. Then naturally they will accept these karmic conditions that enable transformation. He has to begin with self-enlightenment. Then He can enlighten and transform others so they may gain the same realizations as Him.

Besides enlightening Himself and others, He has to have perfect enlightened conduct.

Self-enlightenment only benefits oneself. Among the fourfold assembly of Buddhist disciples, there were Solitary Realizers as well. In an era without a Buddha, some can still awaken themselves as long as they have the [right] conditions. They might have encountered a Buddha in a past life, so even though they did not encounter Him in this life, they can attain solitary realization. How can they enlighten themselves? Through the four seasons, spring, summer, winter, fall, and all things in the world. Simply by observing the climate and the changing of everything on the land, they can attain enlightenment. But they only enlighten themselves; they lack the conditions to enlighten others.

So, the Buddha hopes we will all be like Him, that after we enlighten ourselves, we will enlighten others. In this way, every person can truly comprehend the perfect conduct of enlightening oneself and others. That means when I have attained self-enlightenment, so have you. My self-enlightenment can inspire you, and you can also enlighten yourself then others. This is the perfect and complete part of enlightening self and others and having perfect enlightened conduct. This conduct refers to what I do once enlightened. You can also do the same once you are enlightened. This is called turning the Dharma-wheel. It is being truly perfect and complete.

In regards to the Buddha and sentient beings, by enlightening self, others, and having perfect enlightened conduct, we are each other’s teachers. [The Buddha] is called the “teacher of countless lifetimes,” not just one. For countless lifetimes He has been the father of sentient beings, and their teacher.

Fulfillment of host is signified by “the Buddha.” He had perfect virtue, enlightened Himself and others. With perfect enlightened conduct, He is the teacher of countless lifetimes and father of all sentient beings.

The word Buddha, in Sanskrit, is short for Buddhaya, which means Enlightened One. We shorten that to Buddha. He is an Enlightened One, a Knower. He realizes the true principle of all things in the universe. He knows of past, present and future lives. He knows the Dharma of permanence and of impermanence. Regardless of past, present or future, since ancient times, all things in the world have been impermanent. People in the world think permanence exists. But is the world made of

impermanent or permanent phenomena? Impermanence is true emptiness, permanence is wondrous existence. This Dharma of true emptiness and wondrous existence is very clear in the Buddha’s mind. As for ordinary people, we hear it, know it, but we only know the names and terms. We understand this sound. You hear and know the language I speak in; you understand the words of the language. You hear and you know, but that is all. This is very far from thorough comprehension.

So we need to have the aspiration to follow the Buddha for countless lifetimes. In this lifetime, we heard the Buddha-Dharma. In the next, we hope to still hear it. The Buddha-Dharma guides us toward brightness, toward tranquility and clarity, toward that ultimate state of Nirvana. The Buddha wants us to be like Him and enter the Land of Peaceful Illumination. The state of Nirvana, the Land of. Peaceful Illumination, is tranquil and clear. He hopes that we can walk alongside Him in this Land of Peaceful Illumination. Therefore He continuously comes back, over and over, to guide and lead us. We need to make vows. With vows and strength, we create this unbroken connection with the Buddha.

The Buddha comes to the world to transform and awaken us so we know that every matter and principle in this world is impermanent. Yet there is true permanence in impermanence. Things are impermanent and ultimately empty, yet there is wondrous existence in that emptiness. Though nothing seems to be left after we break things down into their tiniest parts, the true nature of those elements still exist. Therefore, we should have strong faith.

Thus He is called the Buddhaya. He is called the Enlightened One, He is also called the Knower, for. He knows the permanent and impermanent Dharma of the Three Periods of Time.
The Buddha is the Enlightened One. What does it mean to be enlightened? To be vigilantly aware. We sentient beings are often unaware, unknowing. Why are we unaware and unknowing? Because we do not bother to notice that everything has Dharma and a profound hidden meaning; we do not seek that profound mystery. We only see that the external conditions are like this and do not carefully examine them.

Consider this firm and solid ground. Why can’t it withstand wind and rain? Why does it cause many disasters in this world? We do not mindfully consider this. If we mindfully consider this, we will know that sentient beings share collective karma. Why do they have this? Because of their actions. As the population grows, so do people’s desires. We keep destroying mountains, rivers and lands.

The Buddha has witnessed everything in the world, so He continuously teaches us and included many principles in the sutras. We need to truly believe and penetrate the Dharma. We need to let the Dharma enter our hearts and really think about it, so we can find the source of these principles.

Awareness is only knowing. But to thoroughly realize, that is enlightenment. “To awaken is to reflect on the inherent existence of our intrinsic true nature.” Awakening inspires spiritual wisdom; we shine the light of wisdom on our true Tathagata-nature. This true Tathagata-nature is eternal.

“To examine is to understand the inherent emptiness of the illusory.” Illusions are impermanent. Look at these things. Are they real? Soon they will wither. The flower and grass will wither. Something illusory is not real. If it is not real, then what is it? It is empty. Although you see this pot of flowers in front of me every day, it is actually changed every two or three days. So nothing abides eternally. There is no permanence here. So to examine means to understand that the appearance of things is illusory. Many elements combine to form this [object that we] name.

To be enlightened is to examine and to awaken. To awaken is to reflect on our intrinsic true nature. To examine is to understand the inherent emptiness of the illusory.

We buy things we really like. When we buy expensive, valuable things to decorate the house, it looks very grand. But after a flood, those things have to be thrown out. They are now garbage, a pile of trash that we do not know what to do with. These things no longer have different names. They are all considered garbage. They can no longer be used, so they are empty. Something illusory is inherently empty.

“Do not pursue the illusory.” Once we know this, we do not need to pursue the illusory.

We know that form is inherently empty. The craving between men and women is also inherently empty. After entanglement comes suffering. Many sufferings are created when sense organs interact with form. Thus these many sufferings create delusions in sentient beings.

We must awaken to, not pursue, [the illusory]. Something real inherently exists. The Buddha said, “We all intrinsically have this true nature.” This Tathagata-nature intrinsically exists; it is no greater in Buddhas and is no less in sentient beings. There is real existence, wondrous existence, so do not be confused about the truth. We know this is real, this exists, but we do not need to be attached to it.

The real and illusory are completely illuminated, so we clearly know what is real. The Buddha has attained enlightenment, so why does He return to this world? Why has He established so many teachings to transform sentient beings? If He was attached to Buddhahood, He would have entered the Land of Peaceful Illumination after He attained enlightenment. But He did not. The Buddha was not attached to enlightenment nor to the Land of Peaceful Illumination. He did not want sentient beings to suffer. So His goal of reaching Buddhahood was for this one great cause, to open and reveal. His views and understanding for sentient beings to realize and enter. This is the Buddha’s greatness. To clearly know what is real and illusory is something the Buddha alone has achieved.

The illusory is inherently empty, so do not pursue the illusory. The real inherently exists, but do not be attached to the real. To be clear on the real and the illusory is something the Buddha alone has achieved.

Only Sakyamuni Buddha can be said to have achieved perfect enlightenment, to enlighten self and others and have perfect enlightened conduct. This is Buddha-nature, our Tathagata-nature. He was not attached to enlightenment and has also seen through the illusory and thoroughly understood it. He sets an example for others to follow by walking among sentient beings to transform them.

Everyone, we must be mindful at all times. We need to examine, realize and know the true Tathagata-nature. We also need to search inward to find our innate Tathagata-nature. If we can find it, we are enlightened and have awakened. Therefore, everyone please work on comprehending the Tathagata-nature.

After enlightenment, our conduct must be perfect. Even if we attain some realizations, if we do not practice, we are Solitary Realizers, Small Vehicle practitioners. That is not perfect and complete enlightenment. Therefore everyone, please always be mindful.

Episode 24 – The Fulfillment of Time

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>> The long river of time has flowed on as the sun and moon continue to rotate in their orbits. Ordinary people calculate the time, attached to whether it is long or short.

>> Fulfillment of time is signified by “at one time.” Things in the world wait for the right moment to come together. To promote the Great Vehicle Dharma, one cannot go against good timing. Therefore, proper timing can fulfill things..

>> When the teacher and students come together, it is time to speak and hear the ultimate.

>> We do not state the year, month or day. We say “one time,” which refers to the time the Buddha expounded the Dharma from the beginning till the end of one sutra assembly.

>>Kalpa is a Sanskrit word. It is translated as an era, a long period of time. Ordinary terms such as year, month, day cannot be used to represent such extremely long periods of time.

>> Countless kalpas can be shortened into one kalpa. Heaven and earth can be extended or shortened. All objects, time and space are encompassed with no exceptions. All are summed up by “at one time.”

>> In principle, when the mind encompasses all phenomena, wisdom and principles are united and noble and unenlightened beings are of one nature, it is time to reveal the fundamental.

>> This was the time when He was expounding the Lotus Sutra, when time was ripe to transform and teach. It is like being in the middle of the day. Everything is illuminated. It was the time for all Hearers to receive Buddha’s blessing and assurance on when they would attain Buddhahood.

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The long river of time has flowed on as the sun and moon continue to rotate in their orbits. Ordinary people calculate the time, attached to whether it is long or short.

How long is time? There is no way to measure it because it is like a long river. If the source is very distant, the water will have come from very far. Indeed, how long has time existed? We do not know how much time has passed. Time flows as the sun and moon rotate in their orbits. People on Earth really make an issue out of time. But noble beings speak of time as if it was eternal, unlike we unenlightened beings, who fuss over our time. A week is seven days and we have to rest for two. When there is a holiday, we rest for a few more days. This way of fussing over time is truly pitiable.

With time, we can fulfill all things. Taking time off is not living to life’s extent. If we take time off and are not truly living our lives, then that time is wasted. Therefore time is something we must cherish.

I often say that sometimes, while we are fast asleep here, on the other side of Earth, people in the USA are just starting their day. The kingdom of Kapilavastu in the Buddha’s time was in present-day Nepal. I do not know what the time difference is between there and here. That is very hard to track. Indeed, to gain everyone’s faith, Ananda always referred to the times he heard the Buddha speak as “one time.” Thus, we do not need to worry about whether that refers to Taiwan time or US time.

This means there is only one time. We do not need to argue over the exact year, month, hour or minute. So we should know that “at one time” is used in the sutras for us to understand that “to have things in the world come together requires waiting for the right moment.” All the things in this world can only come together at the right time. “When one promotes the Great Vehicle Dharma, one cannot go against good timing.” Thus, during the time the Buddha widely spread the Great Vehicle Dharma, the Lotus Sutra, there was certainly no way to go against this good timing.

If the Lotus Sutra was immediately expounded after the Buddha became enlightened, in a time when people did not understand the Dharma, that would have been the wrong time to do so. So the process moves from a time of gradual to immediate to perfect teachings, as people connect with it and eventually understand the Buddha-Dharma. Teachings go from gradual to immediate to common to perfect. This is the time to perfect the expounding of the Dharma. So it requires the proper moment, the exact right time, for things to be fulfilled. “At one time” is one of the Six Fulfillments.

Fulfillment of time is signified by “at one time.” Things in the world wait for the right moment to come together. To promote the Great Vehicle Dharma, one cannot go against good timing. Therefore, proper timing can fulfill things.

So we choose the time “when the teacher and students come together.” Teachers are those who speak. Students allow them the opportunity to speak. So “when the teacher and students come together, it is time to speak and hear the ultimate.” Those who want to speak happen to have this time to do so. Those who want to listen are also willing to listen at this time. This is a great time, especially at our Abode. In terms of expounding sutras, this time is the best time. At dawn before sunrise, activities have not yet begun. So, during this time, no miscellaneous things are happening. You can focus on listening, and I can also be focused on speaking. So, this is the proper time.

When the teacher and students come together, it is time to speak and hear the ultimate.

It took the Buddha eight years to expound everything from the Sutra of Infinite Meanings to the Lotus Sutra, up to the Nirvana Sutra. In which year should Ananda say He spoke them? The Buddha did not refer to a specific year, so Ananda simply said “one time.” There is no need to refer to year, month or day. It is universally called “one time.” So, the word “one” refers to the time when the Buddha expounded the Dharma. This is the time the Buddha spoke, not when others spoke. This was when a sutra assembly was held. In the Lotus Sutra Dharma-assembly, the Buddha expounded the Dharma. So “one” refers to one Dharma-assembly, from its beginning to its end. From the time He began expounding the Lotus Sutra all the way until the end, that is all called “one time.” This is the common usage of the phrase “one time.”

We do not state the year, month or day. We say “one time,” which refers to the time the Buddha expounded the Dharma from the beginning till the end of one sutra assembly.

We often use “as long as heaven and earth exists” to indicate a very long period of time. But when we refer to time in the Buddha-Dharma, we often use “kalpa.” Immeasurable number of kalpas is a very long time. The meaning of kalpa, when translated, is a very long duration of time.

Time also has very short units of duration. Even minutes or seconds are included. In terms of the short duration of time, what is the shortest period? It is within a single thought 60 counts comprise a moment of thought. It is truly very short. Thoughts in our minds arise and stir very quickly. When I mention India, even though it is so far away, your mind is already there. So when you know [something], thoughts will arise. When sound is emitted, thoughts instantly arise; this takes almost no time. So, when we talk about time in this world, we say an instant, the space of a thought, which are all included in [the concept of] time. So an incalculable number of days and months, an extremely long period of time, is a kalpa.

Kalpa is a Sanskrit word. It is translated as an era, a long period of time. Ordinary terms such as year, month, day cannot be used to represent such extremely long periods of time.

So if we understand the principles of this world, how can we determine what is long or short? We should know that a long time begins with a single thought. Today we have sutras to read and hear and principles to understand because the Buddha “at one time expounded the teachings.” Starting from that time, the Buddha passed on the principles of countless kalpas from the past to that time, that one time.

The Buddha often mentioned Beginningless Time, a time without a beginning. Since we have no way to calculate when everything began, we call that Beginningless Time. Time is calculated in kalpas. So, the minds of noble beings can shorten or extend time because they are in a state of True Suchness. No matter how much time has passed, the world of True Suchness exists in every brief moment. This brief moment can be extended into a boundless future. This is called wisdom. This is called True Suchness.

Time has this quality. What about space? The minds of noble beings are not limited to this place, to Earth. They encompass the universe. So, space is without limits and encompasses all things with no exceptions. Thus the mindset of noble beings can encompass all things. So, a mind can encompass the endless void and be as limitless as the sands of the Ganges. In this boundless Dharma-realm, in the Buddha’s mind, everything is included. Both time and space are encompassed in “one time.” No matter which country Buddha-Dharma is in, whether the heaven or human realm, it is always viable.

Countless kalpas can be shortened into one kalpa. Heaven and earth can be extended or shortened. All objects, time and space are encompassed with no exceptions. All are summed up by “at one time.”

In the Earth Treasury Sutra, the Buddha taught the Dharma in Tusita Heaven. One day in Tusita Heaven equals 100 years in the human realm.
So in Tusita Heaven, He expounded the Dharma for His mother. After He gave one teaching, four months had already passed in this world. In that place, not even one day had passed, yet months had already passed in this world. So when we say “one time,” that applies to the Six Realms. It includes the heaven realm, the human realm and the entire universe. In terms of worldly matters, everything has its time and space. Indeed, worldly matters and objects operate according to time and space.

But what about in terms of principles? There is no end to principles. The Buddha’s mind eliminates all boundaries, encompasses everything completely. The mind, the Buddha and sentient beings are no different [in nature]; in their wisdom, they can penetrate all things and can unite space, time and principles. So whether they are unenlightened or noble beings, they are the same. This happened because the Buddha began to reveal the fundamental. What is the fundamental? The True Suchness of all sentient beings and the Buddha. Everyone has had it since the beginning; True Suchness is intrinsic to everyone. So when True Suchness comes together with that time, it is called “one time.” The Buddha expounded the Dharma at a time

when conditions and people’s capabilities were ripe for Him to teach and transform them. When the Buddha is in this world, He must respond to present worldly matters.

In principle, when the mind encompasses all phenomena, wisdom and principles are united and noble and unenlightened beings are of one nature, it is time to reveal the fundamental.

“When time was ripe to transform and teach.” This refers to when the time was almost ripe for. Him to come to this world to teach and transform, and for people’s capabilities to accept Him. “It was like being in the middle of the day” when the sun is high in the sky at noon. At noon, the sun is in the middle of the sky. It shines on everything, from tall mountains to riverbeds and canyons etc. The sun casts no shadow. When the sun is in the middle of the sky, it shines on everything. This was also the time when the Buddha gave blessings to all Hearers.

This was the time when He was expounding the Lotus Sutra, when time was ripe to transform and teach. It is like being in the middle of the day. Everything is illuminated. It was the time for all Hearers to receive Buddha’s blessing and assurance on when they would attain Buddhahood.

We practice to attain Buddhahood. But when can we become enlightened? The Buddha confirmed for them, “If you continue to practice like this you will understand the principles. In this lifetime and subsequent lifetimes, by maintaining and extending principles, you will attain Buddhahood after countless kalpas.” He gave each a blessing for becoming a Buddha. “So-and-so, in the future, after a long time has passed, at such-and-such time, you will attain Buddhahood. After attaining Buddhahood, you will teach and transform in such place for such amount of time.”

Now we are still in the Dharma of Sakyamuni Buddha. Right now we are in the era when Dharma-semblance and. Dharma-degeneration intersect. So, we must act right away since. Dharma-semblance is about to pass and and Dharma-degeneration is fast coming. If we do not quickly pass down the Buddha-Dharma, soon this Dharma will disappear. Time continuously trickles by so we must make good use of time. No matter how much we can understand, we must receive and uphold in faith. “Thus [have I heard]” is telling us that we must believe that there was a time when the Buddha expounded the teachings. So now is the time when conditions and capabilities have already matured, and Hearers will receive blessings to become Buddhas. During this process, the Buddha explained clearly. This was the time when He needed to explain clearly. So this was “one time,” the fulfillment of time.

Everyone, we cannot waste this time. We must seize every moment. Otherwise, based on how ordinary people measure time, it just keeps trickling past. We cannot have the ordinary mindset of clocking in and clocking out. If we are calculating time like this, and waiting for holidays, such a life is indeed very sad. We should have the mind of noble beings, which can extend or shorten [time]. This deep truth about time is something we should comprehend. Every single moment is part of “one time” and is very precious. So everyone, please always be mindful.

Episode 23 – Wondrous Dharma of True Suchness

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>> “The World-Honored One, very rarely encountered, has caused me to recall the past.”

>> The sutra has complete, immediate, great teachings. There is no self and there is true self. We are born as part of the same Dharma-body as Buddha. The non-duality between what hears and what is heard, subject and object, is the ultimate reality. This is what “have I heard” means in the sutra. 

>> Thus is the Dharma that I, Ananda, personally heard from the Buddha. There is a source and proof for what was said. Thus is what I have heard and attained.

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We must be grateful at all times, grateful that we can hear the sutras. We are grateful that the Buddha traveled and expounded the Dharma at various places and according to various capabilities. [His disciples] heard Him teach, so after He entered Parinirvana, they came together to compile these sutras. Thus we now have teachings to listen to. To listen to Buddha’s teachings, many causes and conditions must be attained.

The Lotus Sutra contains this verse,

“The World-Honored One, very rarely encountered, has caused me to recall the past.”

This is Ananda describing his gratitude toward the Buddha, the rare and great Enlightened One, who is unparalleled. The Buddha’s teachings contain the truths of all things in the universe. All principles of existence are in the Buddha’s mind, including those that relate to people and matters, and especially to training people’s minds. The wisdom of the Buddha can explain the principles of everything and can subdue stubborn sentient beings. When it comes to the Dharma the Buddha taught and the methods He used etc., everything was seen by Ananda’s eyes, heard by Ananda’s ears and stored in Ananda’s mind. Thus, Ananda was very grateful to. Sakyamuni Buddha and praised Him sincerely.

For Ananda, the Buddha once again expounded the 20 years of teachings that he missed. Therefore, Ananda was all the more grateful. So he gratefully described Him, [saying], “The World-Honored One, very rarely encountered, has great compassion and great wisdom, so I, Ananda, can recall the past [teachings].”

Ananda already had deep inner wisdom. Why was Ananda so wise? How could he realize 1000 things from one lesson? Frankly, the Buddha often said that we all have a pure, intrinsic nature. Some have sharp capabilities and bright wisdom, like a mirror. Let me describe that state for you. As you uncover your mirror, you can naturally see [the surrounding] states very clearly.

You must continuously wipe away the afflictions you accumulated in past lives, such as the delusions of views and thinking etc. This means that Ananda had a long and deep connection with the Buddha, so he constantly studied the Dharma. Even if he had not lived in the same era as the Buddha, he would still have engaged in spiritual practice to continuously polish the mirror of his mind.

Therefore his pure, intrinsic nature was clear. But to return to this world when the Buddha was teaching the Dharma, many such Bodhisattvas hid the truth and manifested the provisional. He somewhat concealed his wisdom to be like everyone else in this world. He took joy in the Buddha-Dharma and in practicing with the Buddha, who constantly taught according to capabilities. Ananda absorbed everything. This shows that Ananda was very sharp by nature, so he understood something as soon as he heard it. These were immediate teachings. Once something was explained, he comprehended it right away.

When we enter the Lotus Sutra, we are studying a sutra with complete, immediate, great teachings. This begins to bring us close to the moment when the truth will be revealed. It states,

“There is no self, true self. We are born as part of the same Dharma-body as Buddha.” The sutra states that those who stayed to listen included all Buddhas and Bodhisattvas of the ten directions. It is likely every person there had perfect wisdom and perfect virtue, was perfect in all ways, so all aspects were fulfilled. This perfect teaching means that everyone had already comprehended it and almost completely penetrated the Buddha-Dharma.

If it is a minor teaching, they had already heard it. If it is an immediate teaching, they had also understood it. In the past, the Buddha spoke of the law of karma, which applies to worldly “existence.” Then during the Prajna period, He spoke of the emptiness in everything.. When He taught about the law of karma, He spoke of “wondrous existence,” and during the Prajna period, He taught about “true emptiness.” Within true emptiness, there is wondrous existence. This makes the teaching complete. So, the Lotus Sutra reveals how wondrous existence can be manifested in true emptiness. This is perfection. What is more, it is an immediate teaching. So everyone who is listening now should know that

in this place of spiritual practice, we can readily accept great teachings. We must all realize that there is no self. “No self” is true emptiness. “True self” is wondrous existence. We all know that our bodies are illusory but designate a term for it. You use the term “I.” He uses the term “I.” I also use the term “I.” This “I” refers to something that is a collection of the Five Aggregates, which encompasses the workings of body and mind. Form, feeling, perception, action, consciousness come together to form what we call “I.”

So, the Five Aggregates are illusory and combine to give an appearance of “I.” Thus, if we separate the Five Aggregates, where is the “I”? Nowhere. If we analyze all this, there is no form, there is no “I.” If our consciousness does not converge with our senses and sense objects, we have no feelings. Without feelings, we would not have any perception. In short, the Five Aggregates result from feelings that arise when consciousness converges with external conditions. Moreover, feelings from among the Five Aggregates follow us through the Six Realms. Thus, we still have an unenlightened being’s sense of self.

To turn this self into a greater self, requires eliminating our ignorance and afflictions. This returns us to our true self, which is our Buddha-nature.

Even though we have Buddha-nature, in the human realm we deal with human matters. So, we adopt illusory names and an illusory self to reveal the ultimate reality of true self. Even the teachings of our true self and of wisdom rely on these illusory names.

So, we must understand that all sentient beings are part of the same Dharma-body as the Buddha. What hears and what is heard, the mind and conditions, are non-dual in their ultimate reality. This is to say, minds, Buddhas, and sentient beings are no different. All are part of one Dharma-body. Since our faith has been awakened, at this moment, we can hear. What hears? Do you know? What can hear? Ears. The ear-root encounters sound-objects. This sound-object is “what is heard,” and the ear-root is “what hears.” Thus, the subject and object are one, the mind and conditions are non-dual in their ultimate reality. As for our minds and conditions, the mind is what hears. Our ears may work, but if we are not focused on hearing, that is like not listening at all. If the mind is full of discursive thoughts, the Dharma cannot enter it. So we must be mindful. When the ears are listening, we must mindfully absorb so that sound-objects and true Dharma can enter our minds.

If what we hear enters our minds, then it is the Dharma. I often say, “When we mindfully listen, the Dharma enters our hearts.” This is the Dharma; it is non-dual in its ultimate reality. That means it is one; there is one ultimate reality. There is no second ultimate reality. What is ultimate reality? Wondrous Dharma of True Suchness, which is the pure Dharma-body. This Dharma, this pure Dharma-body, is the True Suchness of ultimate reality.

The sutra has complete, immediate, great teachings. There is no self and there is true self. We are born as part of the same Dharma-body as Buddha. The non-duality between what hears and what is heard, subject and object, is the ultimate reality. This is what “have I heard” means in the sutra. 

When the Lotus Sutra mentions “have I heard,” who was the one who heard? Ananda. He began to state once again the teachings of the Buddha. In “have I heard” and “thus, thus” refers to True Suchness, ultimate reality. The Buddha described this with His wisdom, so we must believe. With faith we can enter [the teachings]. Ananda wanted everyone to know that he truly heard what the Buddha said. This is the Dharma behind “thus. Thus have I heard” means that Ananda heard this from the Buddha. This shows that the words he was saying were not fabricated out of his cleverness.

This reveals that there was a source and proof for what he said. This is what the Buddha said; there is proof. He, Ananda had heard it, and the many people gathered there could all bear witness. “Thus have I heard” came about in this way.

Thus is the Dharma that I, Ananda, personally heard from the Buddha. There is a source and proof for what was said. Thus is what I have heard and attained.

Actually, we should know that the Buddha-Dharma is convincing to everyone because the Buddha spent a long time on His spiritual practice. There is an example of this in the sutras.

For a time, the Buddha was in the Jeta Grove. He practiced there with His chief disciples. One day, the Sangha followed the Buddha through a village on their way into a city. They saw a group of soldiers detain a criminal who was sentenced to death. The criminal was named As-Wished. He saw the dignified appearance of the Buddha walking toward him with a group of bhiksus. From afar, he began to struggle and yell, “Venerable Buddha! You must save me!”

The Buddha asked, “What crime did you commit?” He said, “I have been foolish and ignorant; I have committed all evils and transgressions. Many people resent and hate me. So, when the officials brought my case before the king, he was very angry. I have committed many wrongdoings in this life, so he sentenced me to death. Please, Venerable Buddha, you have to save me. If I can be freed from the death sentence, I will leave home and become a monk.” The Buddha heard him and saw that this person truly was corrupt and had committed many wrongdoings. But the fact that they met and he sincerely begged for help showed that they had a karmic connection. Therefore the Buddha remained silent.

As this person was taken away, the Buddha saw him continue to beg, “Please, Buddha, you must save me.” The Buddha was compassionate, so He told Ananda, “Quickly, go to the king and ask for mercy. Ask the king to grant this person, As-Wished, a pardon so he may have a chance for spiritual practice.” Actually, the king was also the Buddha’s disciple so he faithfully accepted and practiced this. Without another word, he granted a special pardon to this man so he could join the Sangha for spiritual practice. This man, As-Wished, was reborn to a new life. He quickly went to the Buddha’s Sangha to ask the Buddha to allow him to be a monastic. Before long, because he was serious and diligent, he attained the fruit of Arhatship. He was liberated from all his afflictions and became pure in body and mind.

Some people said, “This is inconceivable. Venerable Buddha, how is it that such a bad person can just see You and attain a new life? When the king heard Your appeal on his behalf, without a word, he granted him a special pardon. Someone as high as a king or low as the most evil person both have faith in the Buddha and will practice and attain liberation. What are the causes and conditions behind this?”

The Buddha said, “Of course there are causes and conditions. In the past, when a certain sage saw a Buddha appear in the world, he became joyful. He sincerely entreated this Buddha to grant him what he wished. He only asked for one wish to be granted, that in future lives he will expound Dharma that everyone will believe, accept, and respect. This was his only wish. Do you know that this sage was I, Sakyamuni Buddha? I only prayed that I would speak truthfully so that people will believe and accept.”

Everyone, in our practice, to be believed and accepted, we must always speak true words. By saying good words, cultivating our speech, naturally the words we speak life after life will be believed by all. As for Ananda, the sutras he related are things we should believe in because he was speaking the Buddha’s Dharma. We believe that Ananda was stating the Dharma that the Buddha expounded.

Everyone, learning and practicing Buddhism requires an honest heart and belief that. True Suchness is Right Dharma, the one wondrous Dharma of ultimate reality. So in faith, we must accept and practice it, and we must always be mindful!

Episode 22 – The Fulfillment of Hearing

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>> The Fulfillment of Hearing. True Suchness is the source of the path. With faith, we understand principles and the true nature of all things. By entering True Suchness and one reality, we have faith as vast as the ocean. Although we all have the same nature, we each have a form that we call self.

>> When the Ear-root is functioning, we can hear any audible sounds that our minds want to hear.

>> Fulfillment of hearing is signified by. “Have I heard.” To spread teachings in this world, Ananda used the illusory “I” of the Five Aggregates. He had already achieved emptiness of self, so he truly did not cling to self, to the illusory “I.” To distinguish between listener and speaker, the word “I” is used. What reaches our ears is what we hear.

>> When immediate ear-consciousness comes together with mind-consciousness, many conditions converge, and we hear things. Question: The ear-root awakens consciousness to hear. We should say the ear hears. Why do we say “I hear”? Answer: The ear is one of the five organs. “I” is the sum of the body, so we abandon these categories

>> Question: Ananda was born on the night the Buddha attained enlightenment 20 years later he became the Buddha’s attendant. The Dharma He expounded for those 20 years was not heard by Ananda. So when he compiled the sutras, why did he say, “have I heard”? Answer: There are three reasons. When the Buddha commanded him to attend Him, Ananda made three requests of the Buddha: He was not to wear clothing worn by the Buddha, nor accompany Him if He alone was invited. Also, the Buddha would re-expound the Dharma from the previous 20 years that he did not hear. The World-Honored One agreed. Thus he heard the Dharma he did not hear before.

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The Fulfillment of Hearing. True Suchness is the source of the path. With faith, we understand principles and the true nature of all things. By entering True Suchness and one reality, we have faith as vast as the ocean. Although we all have the same nature, we each have a form that we call self.

Every day we talk about True Suchness in this way.

With faith, we enter True Suchness. We need to have faith in True Suchness, which is the Dharma and the source of the path. If we do not have faith, we cannot enter the path. With faith, we understand and truth appears. With faith, we will listen carefully, so that the Dharma will enter the mind. This is the meaning of “enter.” If we receive the Dharma with faith and apply it, naturally we will comprehend the principles of Dharma. So with faith, we understand and truth appears. When it comes to principles, we can comprehend them only because we have faith.

This truth has always existed, but we were not mindful. Because we did not have confidence in it, we did not try our best to align ourselves with these existing principles. Now that our faith has been awakened, all principles seem very obvious and we understand the true nature of things. If we understand one truth, we understand 10,000. So, all principles and all Dharma can resonate with us when we have faith. “Faith is the source of the Way, mother of merits.” If we believe, the Dharma is as vast as the ocean. If we have faith, the Dharma is abundant and will quickly enter our minds. I have said that the Dharma entered Ananda’s mind. This Dharma is like an ocean, and every drop of it fell into Ananda’s mind. Because of Ananda’s faith in the Buddha, every bit of the Dharma entered his mind.

Since Ananda understood all the Dharma expounded by the Buddha, he strongly believed that everything is empty. So why did Ananda still refer to himself as “I”?

We humans, because of this sense of self, are egotistic. Thus we are unenlightened beings. We are self-centered in everything we do, so we give rise to attachments and many afflictions. We ordinary people are very egocentric. But since Ananda had heard a lot of Dharma, was he still attached to his sense of self? We should know that the “I” in “have I heard” means that people are lost in phenomena and principles and do not realize that the “I” is illusory. But Ananda had absorbed the Buddha’s teachings, so he wanted to speak them for all to hear, for all to believe. Therefore he said, “Thus have I heard.” The truth the Buddha expounded is what he, Ananda, had heard. In order for the Dharma to spread throughout this world, Ananda had to make such distinctions to be in accord with the words that people spoke and the habits that people had.

Ananda knew that every person’s “I” is formed by the temporary union of Five Aggregates. So he kept using “I” and referring to the “self.” What are the Five Aggregates? We all know them, form, feeling, perception, action, consciousness. We are inseparable from this physical form. In our daily living, we inevitably come in contact with everything in our external environment. When we are in contact with conditions, we experience feelings that engage our consciousness. So we make distinctions between you, him and I and between green, red, white etc. because we have experienced them. So in accordance with worldly views, we refer to this [entity] as “I. I” have heard. “I” have done. “I” have felt. This “I” is illusory.

Because he had realized the Buddha’s teachings, Ananda already penetrated the emptiness of self, that after the Five Aggregates are separated, there is no self [left]. Though we say True Suchness is real, the self is not real; it is a temporary union of the Five Aggregates. But he had to use this illusory appearance so the Dharma could be formally understood by everyone. Indeed, this was something Ananda had heard, so he used the illusory term “self.” Of course, this “I” was simply used to make a distinction between guest and host. We make a distinction between me, you, him, otherwise things will be confusing. Because we need to make a slight distinction, we can use the word “I” to refer to ourselves.

Indeed, when I am listening, what part of that “I” is listening? Therefore, we adopt another term; the “ears” hear. “I hear” means that the ears hear. The Treatise on Great Perfection of Wisdom states,

When the Ear-root is functioning, we can hear any audible sounds that our minds want to hear.

When we listen, we use our ears to listen. If our ears are functioning, we can certainly hear.

We do not say the ears hear, or “Thus have the ears heard.” Whose ears have heard? “I” refers to Ananda. “Thus have I heard” means that he, Ananda, had heard this Dharma, not his ears. If we say the Dharma is heard by the ears, will people believe in it? We all have ears. So Ananda said, “It is I. Have I heard.”

As long as there is sound, our ears can hear it. But only those who are committed to listen can really absorb it. If you sit here without a commitment to listen, your mind is in some other place. The sound is here, but your mind is elsewhere, so this sound and the principles it contains did not enter your mind. This is the same as hearing nothing;

that is reflexive ear-consciousness. Reflexive ear-consciousness is when our ears hear sound but our minds and cognition are not engaged. When we do not use our mind-consciousness, we just hear sounds. This often happens when we listen to others. Discursive thoughts suddenly arise in our minds, so we do not clearly hear what others say. Then we go back and ask, “What did you just say?” We certainly heard the sound, but we do not know what the person said. So, we did hear the sound, but we did not use our consciousness to listen. The ear registered the sound, but did not understand it or discern what the person said.

When sound arises, the ear immediately hears. In that instant there is sound, but we need to connect it with mind-consciousness. The mind- and ear-consciousnesses must converge for us to understand and absorb the Dharma. The mind-consciousness must come in contact with external objects to have a clear understanding. Sounds need to be clearly identified so the principles can enter the mind.

Ananda used his wisdom to hear the Buddha’s principles. He did not use his reflexive ear-consciousness. No. When he was by the Buddha’s side, he did not think that the Buddha was speaking to others and that he did not have to listen. No, he listened very mindfully. So, the thoughts in his mind were completely in harmony with the Buddha’s voice. This is the convergence of conditions. This is how the ears hear.

Fulfillment of hearing is signified by. “Have I heard.” To spread teachings in this world, Ananda used the illusory “I” of the Five Aggregates. He had already achieved emptiness of self, so he truly did not cling to self, to the illusory “I.” To distinguish between listener and speaker, the word “I” is used. What reaches our ears is what we hear.

When the Buddha spoke, He was not only speaking to Ananda. He taught according to people’s capabilities. When the timing was right, when people’s capabilities had matured, He began speaking to them. This is what we call convergence of conditions. What Ananda heard were teachings from the convergence of conditions. Therefore, “have I heard,” what Ananda had heard, is the combination of many principles.

Some people ask, “Since the root is an extension of consciousness, we can listen. Listening is the ear hearing. So why do we say ‘have I heard’?” I just explained this. Even though the ear-root is in this consciousness, Ananda had to mindfully listen. The ears are one of the five sense organs. Eyes, ears, nose, tongue, body are the five sense organs, or Five Roots. They are used to discerning the properties of all things. Each of our five sense organs has its own name. So the ear-root is one of those Five Roots. Since the body is the sum of all, should we say “the body hears”?

The body cannot hear. When we cover our ears, our body still exists and our auditory nerves still exist. But when we cover our ears, we do not even know if someone is speaking. And if someone is speaking we cannot identify the words. So the ear is part of this sum of all parts. This is why Ananda said “I.” This body is Ananda’s. He is within this entire body, so he, Ananda, had heard.

When immediate ear-consciousness comes together with mind-consciousness, many conditions converge, and we hear things. Question: The ear-root awakens consciousness to hear. We should say the ear hears. Why do we say “I hear”? Answer: The ear is one of the five organs. “I” is the sum of the body, so we abandon these categories

20 years after the Buddha began teaching, Ananda became a monastic and His attendant. Since this was the case, Ananda did not hear the Dharma that the Buddha expounded during those first 20 years. So, as they were compiling the sutras, how could he say, “Thus have I heard?” But the answer is yes, it is possible.

The Buddha wanted Ananda to be His attendant because he was recommended by the Sangha. Ananda was intelligent. Ananda was wise. Ananda was pure in heart. Ananda had a dignified appearance. So after he heard the Buddha expound the Dharma, he remembered everything. He had a great memory and was young, so those in the Sangha recommended Ananda to be the Buddha’s attendant. They believed that the Buddha was getting old, so He needed an attendant by His side. Their choice was Ananda.

Ananda was very delighted to become His attendant, but before he accepted, he had a few conditions. He beseeched the Buddha for three things: First, not to wear clothes the Buddha had worn. Second, not to receive offerings with the Buddha. He was an attendant. Why did he make these requests? Ananda wanted to avoid others’ misgivings and avoid becoming an issue. The clothes offered to the Buddha were of high quality. If he wore the clothes the Buddha once wore,

he was afraid others would say He favored him. He did not wish for others to say such things, so his first requirement was to not to wear the clothes the Buddha had worn. Many kings, ministers, elders, and people from all levels of society invited the Buddha alone to receive offerings. But Ananda said that if the Buddha alone was invited, he did not want to go with Him. Why was that? The offerings to the Buddha were usually feasts, so Ananda felt that if he alone accompanied the Buddha to receive those offerings, people will say, “Ananda, you are fortunate. You accompany the Buddha and eat with Him, so you always eat better than we do.” Ananda did not want this to happen, either.

So we can see that people in the past are the same as they are now, they tend to gossip. At that time, Ananda did not want to create conditions for people to start talking. So he did not want to wear the Buddha’s old clothes or receive offerings alone with Him.

Next, most importantly, “I, Ananda, did not hear the Dharma the Buddha expounded in the last 20 years. I beseech the Buddha to expound the Dharma from the past 20 years again for me, to repeat it all. Otherwise I, Ananda, will have missed the Dharma You expounded in the past 20 years.” Thus, Sakyamuni Buddha recognized Ananda’s wisdom. As for these three sincere requests, the Buddha agreed to them all.

Question: Ananda was born on the night the Buddha attained enlightenment 20 years later he became the Buddha’s attendant. The Dharma He expounded for those 20 years was not heard by Ananda. So when he compiled the sutras, why did he say, “have I heard”? Answer: There are three reasons. When the Buddha commanded him to attend Him, Ananda made three requests of the Buddha: He was not to wear clothing worn by the Buddha, nor accompany Him if He alone was invited. Also, the Buddha would re-expound the Dharma from the previous 20 years that he did not hear. The World-Honored One agreed. Thus he heard the Dharma he did not hear before.

Everyone, in learning Buddhism, we need to know how to really understand principles. We need to practice mindfulness. When we are mindful, we can understand these principles. Thus, truths will appear and we will understand the true nature of all things. Though “we are all same in nature, we each have a form and call it ‘I.'” So, Ananda took on a worldly label. He clearly knew that you and I are all equal. But to spread teachings to others so that they will believe them, he referred to himself, “Ananda”, as “I.” This is a form of [worldly] truth. To inspire faith in the world, when we speak to gain others’ trust, we say, “Indeed, this is what I said.” People will ask, “Who said these words?” So we need to tell them the source. Everyone, in our spiritual practice, [attaining] True Suchness begins with faith. So everyone, please always be mindful.

Episode 21 – Eliminate Dust to Reveal the Light

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>> Eliminate Dust to Reveal the Light. Enter True Suchness via the proper path. Faithfully accept and follow the Bodhisattva-path. Awaken faith in the undefiled Great Love of the world. With love and compassion, save all sentient beings.

>> Such is the true nature of sentient beings; it is buried and hidden under dust, submerged in the Three Realms. To be freed from the Three Realms, we must let our true nature manifest. When dust is eliminated, light will shine.

>> Sages expound the Dharma to reveal Suchness. Outside of Suchness, everything is illusory and false. Only what is such is true, thus is it called True Suchness.

>> The True Nature of cause and effect is no different from Suchness. All things in our mental states are also thus.

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Eliminate Dust to Reveal the Light. Enter True Suchness via the proper path. Faithfully accept and follow the Bodhisattva-path. Awaken faith in the undefiled Great Love of the world. With love and compassion, save all sentient beings.

This says to us that since we believe in the Buddha-Dharma and choose to engage in spiritual practice, we must “enter True Suchness via the proper path.”

In these past few days, I have been speaking about faith. Faith is very important. Faith in what? Faith in the Truth, in True Suchness. Truth is indistinguishable from True Suchness. True Suchness is True Dharma, and we enter it through the correct route. Thus we enter True Suchness via the proper path and faithfully accept and uphold the teachings. Now that we have faith and have chosen the right path, we are receiving the Buddha’s teachings. So, we must have faith, accept this proper guidance, and put these teachings into practice by walking this broad Bodhisattva-path.

Next we should mindfully awaken faith [among people] in the world. Once we have faith, we should then inspire others. So, the Earth Treasury Sutra discusses those who are already transformed, those being transformed and those not yet transformed. Those who are already transformed must quickly guide those with the affinities who are waiting to be transformed. So, we must strive to awaken faith in the world. Those already transformed help those being transformed, then they can all save those not yet transformed. This is awakening faith, continuing the Dharma-lineage. We follow the direction of this path, continuously guide others and pass down teachings.

What we come to spread in this world is Great Love, which is selfless and undefiled. With love and compassion, we can save all sentient beings. To learn from the Buddha, we must walk the Bodhisattva-path, enter the essence of the Buddha-Dharma to accept the Buddha’s Dharma-lineage of wisdom. So we must walk the Middle Way. The Middle Way is the True Dharma, as in the Wondrous Dharma Lotus Flower Sutra, the complete and perfect Dharma of the Middle Way. If we do not first establish faith, we cannot smoothly walk along this broad path, we cannot smoothly walk onto along broad path, this perfect true path.

Therefore it is written in the sutras, “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” All goodness grows from the root. What root? The root of faith. Earlier I talked about the Five Spiritual Roots and the Five Powers. Only when we have fundamental faith can we make strong vows. Only with faith and vows can we take action. Our faith must be right faith, so right faith is the source of the path and merits. All things begin with faith.

I often tell you that merits and virtues are cultivated inwardly and practiced outwardly. Only people with faith can accept the True Dharma. Inwardly, we must cultivate our spirit and strengthen our will. Our faith must be strong to work with other people. Practicing internally and externally creates merits and virtues.

“Such is the true nature of sentient beings, it is buried and hidden under dust.” We all have a Tathagata-nature equal to the Buddha’s. But we are unenlightened beings, so we are continuously tarnished by external defilements. Because we have many interpersonal disputes, many desires and afflictions, we give rise to delusions and create karma. In this way, our intrinsic Tathagata-nature is constantly being buried and hidden. So we have always been in the Three Realms.

We have often spoken of the desire realm. There is no need for a profound explanation, we can just speak of our desires. When our roots, our senses, interact with external conditions, our minds give rise to ignorance and desires. Consider all the shapes and colors in the world; our Six Roots seek to connect with those external objects and conditions. When our Roots converge with the Dusts, with those objects, how can we be at peace and not give rise to greed and thoughts? We should be free of greed and thoughts, but we also need to have kind thoughts and give with loving-kindness and compassion. Not only must we not become attached, we must be able to let go. Besides overcoming attachments, we must also give. This is how we transcend the Desire Realm.

We can learn the workings of nature so that we will not give rise to thoughts which lead to afflictions. Since this is the case, if we can see through form and desire, naturally our afflicted views and thoughts can become tranquil and clear, and we can make vows as vast as the endless void. When we do not give rise to thoughts, we are in a state of tranquility and clarity. If we can maintain such a state even in the Formless Realm, we can transcend the Three Realms.

When our Buddha-nature manifests, Dust is eliminated and light will shine. We all have Tathagata-nature equal to the Buddha’s. Originally the light of our wisdom shone brightly, so why are we in the dark? This is due to the Dusts. We are buried under dust. So much ignorance, so much accumulated dust has covered us. This happens because in the Three Realms, thoughts of desire and objects with form have confused our minds. Or perhaps our thinking is not correct and so on, so our minds are confused. This is like being in a dusty haze. This dust, this accumulated dust, has defiled and buried our intrinsic nature.

So, as part of our spiritual practice, we work hard to clear away that dusty haze in our minds so our True Suchness is not buried. Naturally, if we can sweep away the dust, we can find our intrinsic nature; we can find our True Suchness, and we can find that radiant Buddha-nature within. “Let our true nature manifest. When dust is eliminated, light will shine.”

Such is the true nature of sentient beings; it is buried and hidden under dust, submerged in the Three Realms. To be freed from the Three Realms, we must let our true nature manifest. When dust is eliminated, light will shine.

Therefore, “sages expound the Dharma to reveal Suchness.” Since the Buddha’s time and afterwards, all masters and sages have worked to reveal everyone’s intrinsic Buddha-nature. Whether they expound sutras or write discourses, it is to help everyone understand how to prevent afflictions from arising and obscuring the mind. So, all Buddhas, Bodhisattvas, patriarchs and sages expound the Dharma solely to manifest our Suchness, which is our intrinsic Buddha-nature. Outside of this true nature, everything is illusory and false. Only the Suchness of this innate Buddha-nature is “true” and real. So, we believe in the original nature of True Suchness.

Sages expound the Dharma to reveal Suchness. Outside of Suchness, everything is illusory and false. Only what is such is true, thus is it called True Suchness.

The Buddha and sentient beings have the same intrinsic nature. We are the same as Him; there is no difference. So, “the true nature of cause and effect is indistinguishable from Suchness.” If we are truly practicing, we can return to our True Suchness, our intrinsic nature. True Suchness is a cause. If we want to return to our pure intrinsic nature, what should we do? This depends on causes and conditions. Since, in the past, this pure seed was obscured by external circumstances, now we must follow these conditions to return to that state of purity.

How do we return to our True Suchness, our intrinsic nature? By eliminating delusive afflictions, these delusions of views and thinking. If we eliminate all these subtle afflictions caused by deluded views and thinking, we can eliminate all greed, hatred and ignorance, and return to our intrinsic nature of. True Suchness. So we must clear away this dusty haze for the light of our True Suchness to manifest and shine through. Therefore, we speak of the true nature of cause and effect, which is True Suchness.

Earlier, I spoke of the true nature of True Suchness. That is no different. No different from what? From the True Suchness of Buddha-nature. So, Buddhas, sentient beings and minds are the same. Our minds may return to a state of purity, which is the Buddha’s intrinsic nature. So mental activities are not different from this. From what? From True Suchness, intrinsic nature. So, we must always mindfully discover our True Suchness, our intrinsic nature.

The True Nature of cause and effect is no different from Suchness. All things in our mental states are also thus.

There are many inspiring stories in the Buddhist Sutras. For instance, there were two boys in Magadha who were very good friends. These young friends played together. One day, these two boys were piling up sand. They said, “Let’s make a city. Let’s make a tower and a bridge.” Their thoughts were pure. They wanted to make a castle, a tower, a bridge, and a road. They wanted to make many things out of sand.

Suddenly, the Buddha led a group of bhiksus before these children. They raised their heads, saw such a dignified group and the Buddha’s auspicious and luminous appearance. Naturally, they reverently felt a sense of joy. Then they grabbed a handful of sand, quickly made the action of stir-frying rice or noodles, and quickly made an offering to the Buddha. They imitated the action of cooking quickly, then held the sand in both hands, and very reverently offered it to the Buddha. The Buddha smiled as He extended His alms-bowl to accept it.

Ananda saw this and quickly seized the opportunity to request a teaching. “Venerable Buddha, there must be a reason for your smile; please give us a teaching.” The Buddha replied, “I am happy that these two innocent boys are so reverent, especially Jaya. Seeing the sincerity of this child, this genuine selflessness and pure aspiration, I believe that in the future a benevolent king will appear in Magadha. He will help the Buddha-Dharma prosper, and support and protect the Buddha-Dharma. The Buddha-Dharma will thrive during this period.”

Indeed, after 100 years passed, such a king appeared in this country. In the recorded history of India, this was 100 years after the Buddha entered Parinirvana. The Buddha-Dharma greatly prospered in that place. After the Buddha entered Parinirvana, the king also built many stupas. King Ashoka was the most reverent Buddhist king. He also made offerings to the Three Treasures and built many temples. After the Buddha entered Parinirvana, he built 84,000 stupas for the Buddha’s sariras. Later, many archaeologists discovered stupas and sariras of the Buddha from King Ashoka’s era. This is a true story.

Everyone, a pure and selfless thought of faith can yield such great merits and virtues. The sincerity and reverence of offering a handful of sand to the Buddha differs greatly from decades of material offerings that come from minds filled with afflicted prayers. Such unconditional reverence and pure innocence are the same as the intrinsic nature of the Buddha. Therefore, [this boy’s] vows were fulfilled and he passed down the Buddha-Dharma.

This is faith. Everyone, in learning Buddhism, we must give rise to that reverence. We must be pure and undefiled; that is indeed the teaching of True Suchness. So everyone, please be reverent and mindful!

Episode 20 – With Faith, Enter the Sea of the Buddha-Dharma

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>> With faith we can fulfill causes and conditions that lead to the Bodhi-path that shows us the virtuous Dharma of Suchness. Here and now, people are filled with knowledge and cleverness. If the great teachings are not promoted, [people] cannot be trained.

>> The fulfillment of faith is “thus”: that with faith we can enter the great sea of the Buddha-Dharma. So, in the beginning of sutras, we declare our faith. Those with faith say, “Things are thus.” Those without faith say, “Things are not thus.”

>> Therefore the Buddha-Dharma is infinite. If we have no faith, we will refuse to correct our habitual tendencies. Therefore, the first of Five Spiritual Roots is faith.

>> Faith is foremost of all virtuous Dharma. Without first establishing faith, no proper practices can be realized. With faith as the foundation for initiating understanding and action, we can then enter and attain realization.

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With faith we can fulfill causes and conditions that lead to the Bodhi-path that shows us the virtuous Dharma of Suchness. Here and now, people are filled with knowledge and cleverness. If the great teachings are not promoted, [people] cannot be trained.

This means we must have faith; with faith we can fulfill all causes and conditions for success.

To expound a sutra, the Six Fulfillments are necessary. Actually, “thus” refers to what is true. The truth is “thus”; it is what is, the source of our innate Buddha-nature. With True Suchness, we can bring everything to fruition. The principle of all things in the universe is within True Suchness, so the virtuous Dharma of True Suchness is the Bodhi-path. If, from the start, we lack the element of faith, we will be unable to fulfill the necessary causes and conditions.

We Jing Si Dharma-lineage practitioners are able to gather in one place, share the same spiritual ideals, go in the same direction and be aligned in one mission. So didn’t all this begin with faith? The Tzu Chi School of Buddhism is the path of working with others in this world. Together, we become. Bodhisattvas who respond to all pleas. Didn’t this begin with faith?

As we are now gathered here to peacefully listen to Dharma and pay respect to the Buddha, we must believe this came from good causes and conditions. With good karmic conditions, at this time, these unique causes and conditions have aligned [for us to be here]. Meanwhile, there are so many people in this world at this same time who live in different environments and have different mindsets. Therefore, in this world, all things happen because of causes and conditions. We each have different causes and conditions.

We often say that we must have Right Faith and be aligned with the course of True Dharma. Therefore we must believe in what is true, in True Suchness. With True Suchness, the true Dharma, we can choose the straight Bodhi-path. When we walk this great path, we can be at peace, we can feel free, so this is the virtuous Dharma. Such virtuous Dharma of True Suchness, this true principle, is the great Bodhi-path.

At this time and place, this world is filled with worldly knowledge and cleverness. The present era and the era of the Buddha, over 2000 years ago, differ greatly. Now, with advanced technology, more and more people are educated and have earned advanced degrees. Does advanced education lead to understanding true principles? Not necessarily. It results in a world filled with knowledgeable and clever people. Their vast knowledge of things has drowned out the true principles; because they read so much and know so much, they have become more proud, more arrogant. Therefore we must use these great teachings. “If we do not promote great teachings, people cannot be trained.”

The Buddha came to train and awaken sentient beings. As I keep saying, the Buddha “opens and reveals,” but whether we “realize and enter” the teachings depends on us. Are we all capable of comprehending the teachings of the Buddha? The Buddha saw that the capabilities of humans varied greatly. Their levels of kindness and stubbornness also varied greatly. So, He [expounded] the Dharma at different levels. Some levels are only accepted by those with sharp capabilities and others are comprehended by those with dull capabilities. He patiently used all kinds of methods to slowly lead us along. In the end, He put aside the skillful for the direct by giving the true, great teaching. This is the Lotus Sutra.

He revealed this great teaching to continually build and strengthen the faith of sentient beings. Once we have established steadfast faith, we can practice the great teachings. Consider the Buddha. Before He expounded the Lotus Sutra, He sat down to contemplate and entered Samadhi. Many people felt a sense of anticipation because the Buddha emitted light and manifested forms, which differed from how He normally expounded the Dharma. Therefore those with steadfast faith eagerly anticipated that the Buddha would give great teachings, expound great Dharma. Those with insufficient faith lacked patience.

So, before the Buddha expounded this sutra, before He even taught any Dharma, 5000 people already left. To this, the Buddha said, “It is good that they left.” Their faith was not sufficient; their will to seek Dharma was not firm. With their stubbornness and level of capability, they could not accept this. Consider how important faith is!

Therefore “thus” refers to the fulfillment of faith. Every sutra begins with “thus.” We have great faith, so we can flip open this sutra, and in faith, we accept the principles contained in this sutra and practice accordingly. See how every sutra ends with, “All rejoiced and faithfully accepted and practiced the teachings.” Because we believe, we read this sutra and listen to this Dharma. Thus, this is faith.

The fulfillment of faith is “thus”: that with faith we can enter the great sea of the Buddha-Dharma. So, in the beginning of sutras, we declare our faith. Those with faith say, “Things are thus.” Those without faith say, “Things are not thus.”

“With faith we can enter the great sea of the Buddha-Dharma.” We must have faith, believe the Buddha’s teachings heard by Ananda and promote the True Dharma anew. Therefore we must all feel respect toward it. If there is doubt in our hearts, we cannot accept it. So, “In the beginning of the sutras, we declare our faith.” This is clearly evident. The word “thus” helps to solidify and deepen our faith. Thus, “Those with faith say, ‘Things are thus.'” Those who believe know that this is true, that the nature of all things is like this. This is called the Nature of True Suchness. “Those without faith say, ‘Things are not thus.'” If we do not have faith, then this matter, these things, do not exist to us.

When we talk about the law of karma, those who have faith in it say, “Indeed! As are the causes, so are the effects. As are the conditions, so are the retributions.” When people believe this, they will naturally follow this great Bodhi-path. For those who do not believe, things are different. Without faith, they think, “things are not thus.”

Thus, “The Buddha-Dharma is infinite, and faith is the first step to entering the Buddha’s path.” We must know that the Dharma is infinite and goes beyond what I just explained about “thus.” Many principles are contained within this “thus”; the Buddha-Dharma explains that there is an infinite number. That is why I often say that every word we say, every action we take, is subject to the law of karmic cause and effect. We must always be mindful on this path. If we can be mindful, then our hearts will not leave this path. If we believe in these true principles, this path will be in our minds. If these true principles are in our minds, then, naturally, all our words and actions are inseparable from this path, inseparable from this “thus.” We believe in following this path.

So only with faith in “thus” can we enter. Enter what? The great sea of the Buddha-Dharma. The Buddha’s true and correct teachings are vast and numerous. If we are not mindful, we are incapable of comprehending the Buddha-Dharma. So we must first have faith. Only with faith can we truly take the first step on the Buddha’s path. Only in this way we can truly approach this door and enter it to “open, reveal, realize and enter.” Without faith, how can we truly comprehend the Buddha’s principles? Without faith, we will be reluctant to practice. Then we will not be able to eliminate old habitual tendencies. So we should know that first, we must cultivate our faith. Before delving into the sutras, we must establish faith. Otherwise, no matter how many sutras we hear, how many sutras we recite, the words of the sutras will not remain in our hearts. When the words are forgotten, how will we stay on the path in our daily living?

Thus, whether we are reciting or listening to the sutras, if we do not keep them in our hearts, once we have finished listening, we have already left the path. As we listen, we need to remain on the path. We may hear people point out, “This path goes here, and then these are conditions that will manifest. When you face these manifestations, you need to handle it this way. This path should be walked in this way.” If we do not first nurture our faith, we will not enter this path, and we will not know the beauty of this great teaching. Thus we must all have faith.

Remember the Five Roots and Five Powers? We must first have the root of faith, the root of diligence, the root of mindfulness and the root of Samadhi in order to attain the root of wisdom. The Five Powers are the power of faith, the power of diligence, the power of thought, the power of Samadhi, and the power of wisdom. The Five Spiritual Roots and Five Powers are part of the 37 Practices to Enlightenment.

As Buddhist practitioners, we all need to complete our practice; through practice, we can succeed. The kind of Dharma we practice determines the skills we attain. Since we say we are learning from the Buddha, we are following this course and will naturally end up on the noble path to becoming sages and saints. This is called the Bodhi-path. The Five Spiritual Roots and Powers are fundamental, and we should know that they all begin with faith.

Therefore the Buddha-Dharma is infinite. If we have no faith, we will refuse to correct our habitual tendencies. Therefore, the first of Five Spiritual Roots is faith.

First among all virtuous Dharma is faith. There are many virtuous teachings, but if we do not believe, we will not apply them. So faith is extremely important. Without faith, there is no virtuous Dharma. In other words, if faith did not exist first, virtuous Dharma would not be generated. Therefore, faith is the foundation for initiating actions to gain understanding.

Spiritual practice is about taking action. In spiritual practice we need to be firm in the direction of our personal cultivation. It is only in going forward that we can truly experience realizations. Without realizations, we cannot understand. To realize and understand, we must take action to practice. We may be told that the scenery on this path is beautiful; in that place there is a Bodhi tree, a pine tree there and a plum tree over there. But that is only what we are told. For us to really know, we need go to that place and experience it. We must walk forward so we can say, “Oh, that is how it is.” The truth does not enter the mind just through listening; we must initiate understanding to take action, or initiate action to gain understanding. Understanding and action must be simultaneous. As we walk this path, we gain understanding. If we walk along but are not mindful, then we are just walking, not seeing. In this way we cannot comprehend the truth. So, action and understanding must both take place. This also begins with faith. 

Faith is foremost of all virtuous Dharma. Without first establishing faith, no proper practices can be realized. With faith as the foundation for initiating understanding and action, we can then enter and attain realization.

In our spiritual practice, we must first establish faith in our hearts. With faith, we can fulfill causes and conditions. Have faith; it is the path to virtuous Dharma and Bodhi. In this era, when people are filled with worldly knowledge and cleverness, we must have faith in this great Dharma, the great teachings given by the Buddha. If we do not penetrate it deeply, we cannot train sentient beings who are egotistical, arrogant and stubborn. Therefore we must believe in the virtuous Dharma of True Suchness. Everyone, please always be mindful.

Episode 19 – Value the Convergence of Causes and Conditions

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>> Out of the six types of fulfillments, if one is missing, conditions will not come together and then nothing can be accomplished perfectly.  Now we are obeying the Buddha’s teachings,

>> gathering the assembly to compile His teachings, destroying doubts, establishing faith and differing from non-Buddhists. The Six Fulfillments are: fulfillment of faith, fulfillment of hearing, fulfillment of time, fulfillment of host, fulfillment of place and fulfillment of assembly.

>> “Thus” refers to the Dharma-embodiment of what we hear. Conditioned or unconditioned refer to the nature of the embodiment of Dharma. When something is contrived, it is conditioned, and it is impermanent. When something is uncontrived, it is unconditioned, and it is permanent.

>> “Have I heard” refers to those who can uphold the teachings. “At one time” refers to how teachings are heard and upheld at the same time.

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Be grateful at every moment! Time allows us to accomplish things. When we want to speak, we need someone to listen. This is the best time for us to speak and listen. Everything requires karmic conditions. Without karmic conditions, we would not find the use of this time acceptable, nor would we be willing to gather here with others. This all relies on karmic conditions. Without conditions, we cannot be transformed. If the conditions for transformation are weak, the effect will not deeply enter our hearts.

We need to be able to let go of past afflictions. When some listen to the sutras, they merely listen; their habitual tendencies remain and they still cannot let go of afflictions. So karmic conditions are necessary; without karmic conditions we cannot be transformed. Moreover, if the conditions are weak the words spoken will not enter our minds deeply.

So weak karmic conditions for transformation will not change our minds or enter our hearts. Everyone, we need to seize opportunities when causes and conditions come together. Therefore, earlier we said that to complete a sutra, one needs to compile the Dharma expounded by the Buddha throughout His lifetime. One also needs to obey His teachings, eliminate all doubts and differ from non-Buddhists. I have spent many days sharing with everyone that to create the karmic conditions for “thus have I heard, at one time…” etc., a total of Six Fulfillments were required. Out of the six types of fulfillments, if one is missing, the conditions will not converge.

This means that if one condition is missing, things cannot be accomplished perfectly. If we lack even one, there is no way to accomplish them. Because people have followed the teachings bequeathed by the Buddha to compile this sutra, we can listen to the Buddha-Dharma now. The process of compiling a sutra is very hard; we need to destroy doubts, establish faith etc.

Out of the six types of fulfillments, if one is missing, conditions will not come together and then nothing can be accomplished perfectly.  Now we are obeying the Buddha’s teachings, gathering the assembly to compile His teachings, destroying doubts, establishing faith and differing from non-Buddhists. The Six Fulfillments are: fulfillment of faith, fulfillment of hearing, fulfillment of time, fulfillment of host, fulfillment of place and fulfillment of assembly.

Not one can be missing from the Six Fulfillments, so we need to seize the karmic conditions.

I remember the earlier stage of my spiritual practice when. I first had disciples at Pu Ming Temple. I also wanted to expound the Lotus Sutra, but the causes and conditions were not ready. I did talk about “thus have I heard,” but just the explanation of “thus” took a very long time. Indeed, it is very profound. But now I explain it in a simpler way, as the belief in the existence of Dharma-embodiment. What is Dharma-embodiment? Those who speak and those who listen are types of Dharma-embodiment. Conditioned or unconditioned, the nature of all things is called Dharma-embodiment. When you hear this, you may feel that this is also very profound. Indeed! It is very profound. Thus it takes a very long time to explain it, and the more we explain the more there is to say.

Now we use a simpler way to help everyone understand. When something is contrived, it is conditioned. Things that are contrived did not originally exist. We created and made an effort to design them, so they came into existence. They did not originally exist, but their [basic elements] did. Consider cooking as an example of contrivance. Has rice existed from the very beginning? Whether we eat congee or cooked rice, congee is made of grains of rice, cooked rice is also made of grains of rice. How do you prepare them? When there is more water, it is congee. When there is less water, it is cooked rice. This is Dharma.

The cooked rice comes from grains of rice. Have these grains of rice always existed? Not at all! But whether we look at worldly things or uncontrived things, their Dharma-nature is everlasting. This Dharma has always existed. As for seeds, the “cause” in it inherently existed. But we cannot see that “cause,” so we give it a name, a label. This label gives it an appearance, and something with an appearance has been contrived, so we also say it is conditioned.

As I mentioned, if something is unconditioned, it is uncontrived. It already existed, so why would it need to be contrived? It does not. Without the [right] conditions, causes will not come to fruition. The grains of rice did not originally exist, but the cause was there. To have rice, we need soil, water, air etc. for seedlings to grow. This is the beginning, then rice plants become rice grains, then rice. These did not exist at first. If cause did not converge with condition, there would be no contrivance. When cause converges with condition, it becomes Dharma-embodiment, which means it has a physical appearance. The Dharma has always existed, but its embodiment is contrived. This is called Dharma-embodiment.

Because of Dharma-embodiment, we have the six types of fulfillments. So the workings of karma are inconceivable. The Buddha teaches the law of cause and effect. We must accept faithfully, practice accordingly, and value these causes and conditions. When causes and conditions converge, when the Six Fulfillments have converged,

this means that the conditioned and unconditioned have converged. The Dharma is unconditioned, But hearing and speaking it is conditioned. Sentient beings have the same nature as Buddha, but because one thought went astray, they continuously give rise to Three Subtleties. Ignorance and afflictions led us to continuously create karma so that we now live in a haze. Therefore the Buddha had to return to this world to teach. He also hoped we could become enlightened and return to our original nature. This all depends on karmic conditions.

The first of the Six Fulfillments is “thus.”

“Thus” refers to the Dharma-embodiment of what we hear. Conditioned or unconditioned refer to the nature of the embodiment of Dharma. When something is contrived, it is conditioned, and it is impermanent. When something is uncontrived, it is unconditioned, and it is permanent.

We just discussed the Ultimate Truth. We need to believe that this Dharma is inherent to all things in the world. This is the Truth; it is the Dharma. I had just mentioned that a few decades ago, I wanted to expound this sutra. I began with “thus.” I discussed this word for a very long time and could not finish explaining it because very profound truths continued to emerge for us to analyze. We could not finish dissecting all those layers. This profound, subtle wondrous Dharma is truly very deep. Indeed, it is very profound.

So everyone, please remember that the word “thus” is genuine, wondrous Dharma that we must believe. This is the fulfillment of faith. When you believe, you are able to stay seated here. When you believe, you are willing to leave home and become monastics, and willing to gather with Tzu Chi volunteers. Has the Jing Si [Dharma-lineage] always existed? No! Because of the workings of karma, we have this Jing Si Dharma-lineage. The Jing Si Dharma-lineage is a diligent path. Our group exists because we all share the same mission, and we are all willing to practice at the same place. When we practice, we need to take the Dharma to heart. To do so, we must silently contemplate and constantly self-reflect.

So in every moment, we need to be in “Jing Si.” When our minds are contemplative, then our minds can be tranquil and clear and our vows can encompass the universe. These vows are as vast as the endless void. If our minds are not tranquil, not very clean and clear, our minds will be filled with afflictions, and our spiritual state cannot return to the Buddha’s intrinsic nature. But to truly return to our Buddha-nature, to be tranquil and clear, we need a diligent path. We must remain on this broad, straight path and diligently practice this path. This is the Jing Si Dharma-lineage.

We are all karmically connected, so we are all at this place of spiritual practice, practicing in this state of “Jing Si.” This did not exist in the past, but when causes and conditions came to fruition, this Jing Si training ground came to be. We had a common aspiration, so we gathered in one place. This is Dharma. In terms of Dharma, once we have created this group, then this is also a Dharma-embodiment. Thus we all need to believe that inconceivable causes and conditions have converged so this group of spiritual practitioners could be formed. Besides forming this group,

we must also work with other people. The Tzu Chi School of Buddhism has opened, so our hearts must focus on transforming others. So, aside from ourselves, we need a group of people who share the same mission and path. Tzu Chi’s Bodhisattva-path leads us to people, to relieve the suffering of sentient beings. This is why we practice the Bodhisattva-path. This did not originally exist. Now that we have formed such a group, we should all have faith in it. This is subtle and wondrous Dharma; it is the fulfillment of causes and conditions, so we should believe in it.

So, the word “thus” is used to show us that all things in this world contain many principles related to the convergence of causes, conditions. The conditioned and unconditioned converge in this way so we must believe in this Dharma. “Thus” is true doctrine; it is also the Dharma created when conditions converged. It encapsulates very profound principles. So, “have I heard” refers to those who can uphold [the teachings]. “At one time” refers to [the time when] they would hear and uphold. At that time, why did the Buddha say “at one time”? In fact, the Buddha’s wisdom encompasses the sciences, including astronomy and geology. He is truly wise!

In this universe, among stars and galaxies, Earth, Moon and Sun revolve and rotate. They are constantly in motion, so the passage of time differs [in all places]. Therefore He used the term “at one time.” Even on Earth, there are different time zones. When our relief teams go to a certain country and call me, I ask, “What time is it over there?” So which time zone should we go by? The Buddha’s teachings do not only exist in the human realm, but in the Six Realms, and not only in the Six Realms, but in the boundless space of the universe. So, He used “one time” to generalize. Thus, regardless of location, it is all the same time.

This is like how right now, we are over 2000 years from Buddha’s lifetime, but we still say “at one time.” That can also be used to refer to this time, right now. As I am speaking to you, I do so on a specific month and day because we are ordinary beings. The Buddha has surpassed time. In the Buddha’s time He said “at one time.” In this current era, we can identify this moment by its date and time. Because we are in the world of ordinary people, we are in a specific year, month and day. But this is not so for the Buddha, to Him this is all just “at one time.” That means there is that one time, and no other time. So it is generally called “at one time.”

“Have I heard” refers to those who can uphold the teachings. “At one time” refers to how teachings are heard and upheld at the same time.

The Buddha is the Great Enlightened One. One who speaks Dharma is the fulfillment of host. Vulture Peak near the City of the House of Kings is the fulfillment of place because the speaker, the listener, and the expounding of Dharma were all there. The City of the House of Kings was where the Lotus Sutra was taught. The Buddha expounded sutras in different places, so the place and people are different,

but the time is always called “one time.” Even though at this time, in this place, there is I, the speaker, if there is no audience I would not speak either. As I just said, we cannot lack a single condition. If we lack one condition, nothing can be achieved.

Everyone, please be mindful. The word “thus” encompasses all truths. We need to believe this. When we believe, that is the fulfillment of faith. Therefore, please use open-hearted wisdom to understand the word “thus.” Everyone, please always be mindful!

Episode 18 – Thus have I heard

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>> The Buddha compassionately left His teachings.

>> The Buddha compassionately left His teachings. The eminent monks taught and inspired others. In unison, the Sangha manifested doubt. [in Ananda] to establish faith in others. With wisdom and compassion, Venerable Kasyapa helped transmit the wondrous Dharma. Ananda diligently eliminated his Leaks and did not disappoint his loving teachers and friends+

>> At this time the assembly invited Ananda to ascend to the seat and to compile the teachings into the Dharma-treasury. Once he ascended to the Dharma-seat, before he even spoke, others noted his Buddha-like appearance. Three doubts arose in the assembly. First, has Buddha risen again to expound Dharma? Second, has a Buddha from another world arrived? Third, has Ananda attained Buddhahood?

>> Ananda stated the words “Thus have I heard” so others knew that the Buddha had not risen again, that a Buddha from another world had not arrived, and that Ananda had not attained Buddhahood. Thus these words ended the doubts. These words also ceased disputes. The others were all equally virtuous Arhats; so if he did not quote the Buddha’s words but instead stated his own views and opinions, then conflicts would arise. Once the Buddha’s words were quoted, others would accept this source and know that this was not made up by Ananda. Thus these words ceased disputes

>> Non-Buddhist or heretical doctrines are different. The sacred texts for Brahmins begin with the divine AU. A means emptiness, U means existence. AU means that although all things are different, all are inseparable from existence and emptiness. AU is placed at the beginning of their texts as a sign of blessing, but Buddhist sutras do not contain these words, so they differ from non-Buddhist and heretical doctrines

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The compassionate Buddha, before entering Parinirvana, left behind His teachings. Previously, we mentioned that in the Sangha, when everyone assembled, Venerable Kasyapa gave Ananda a difficult time.

Didn’t everyone in the Sangha know Ananda well? Everyone knew that Ananda, for several decades, had been following the Buddha as His attendant. Ananda, with his wisdom, clearly understood the Buddha’s teachings. Who was not aware of this? But the entire Sangha, in order to bring things to fruition, took part in a concerted, caring effort to help Ananda succeed. So they all kept silent even though. Venerable Kasyapa pulled Ananda out and reprimanded him publicly. Everyone clearly knew that this was to help Ananda succeed. So this was how the eminent monk taught by using Ananda as an example. Everyone had already attained Arhatship. All were accomplished and virtuous people. They clearly understood the situation and cherished this talented spiritual practitioner. Part of their concerted, caring effort was to deliberately manifest these doubts. It is because these events took place that people could later establish faith in the sutras.

Now we will explain why this shows. Venerable Kasyapa’scompassion and wisdom. He was very compassionate and wise, so he hoped that the Buddha’s teachings could be passed on in the future. With his wisdom, he was able to use his actions to motivate Ananda. Because of Venerable Kasyapa’s wisdom, the wondrous Dharma was able to be passed on, [as signified by] “Thus have I heard.”

Likewise, Ananda hid the true and revealed the provisional. He already understood things very clearly. He also wanted to portray that because he followed the Buddha as His disciple and had to deal with many matters on His behalf, he appeared to have traces of habitual tendencies and to have not eliminated all his afflictions. But what had not been eliminated? Actually, it had all been eliminated, and his intrinsic nature was already clear. But he still complied with the Sangha’s efforts and diligently worked hard. He showed that when handling mundane chores, it was hard to avoid having discursive thoughts and habitual tendencies. But once you let go of everything, your intrinsic nature will surface. As long as you are diligent, and diligently exhaust Leaks, all afflictions will then be eliminated. To exhaust Leaks means to be “flawless,” which means all afflictions are eliminated. This is how Ananda succeeded on the path. His perfection of virtue and spiritual practice did not disappoint his loving teachers and friends. Thus he attained the Three Insights and the Six Spiritual Powers.

The Buddha compassionately left His teachings. The eminent monks taught and inspired others. In unison, the Sangha manifested doubt. [in Ananda] to establish faith in others. With wisdom and compassion, Venerable Kasyapa helped transmit the wondrous Dharma. Ananda diligently eliminated his Leaks and did not disappoint his loving teachers and friends

Once he attained Arhatship, he had the Three Insights and Six Spiritual Powers and felt peaceful and at ease. Then he returned to the Pippali Caves where the others were assembled. He knocked on the door. Venerable Kasyapa was inside and heard Ananda’s voice, so he told him, “Your attainment is complete with no afflictions. You should exert your spiritual powers and enter through the gap in the stones.” This required spiritual powers. Ananda already had the power of transporting oneself. Since he had the Six Spiritual Powers, he had to demonstrate them. This was a test that meant. “You have to use your wisdom to find a way in.”

Ananda then truly exercised his wisdom and found a way into the cave. As soon as he entered, he was humble and respectful. He bowed to show reverence to the Sangha as if he was prostrating to the Buddha. Venerable Kasyapa was very kind. He reached out his hand, touched Ananda’s head and told him, “I wanted to help you complete your attainment, to quickly attain the fruit of the path. That’s why I reprimanded you so severely. I hope you won’t hold a grudge.” He demonstrated what a respected elder is like. Ananda was the Buddha’s attendant. Kasyapa led the Buddha’s senior disciples and was a respected elder in their community. He cared for them all like a father.

Ananda was still very humble and grateful for. Venerable Kasyapa’s strictness, which helped him complete his spiritual practice. This is about hiding the true and revealing the provisional and fulfilling one’s duty. This is how the world works. There is an order of seniority. Though they all equally possessed Buddha-nature and moreover, had attained Arhatship, an order of seniority in the Sangha was still needed to continue the future of the lineage. So the way they handled this situation and their dialogue truly set a good example.

Everyone, we are all spiritual practitioners. As for our group, we should learn from this to understand each other, to help each other succeed, to respect and to be grateful to each other. We all should learn to behave in this way. During this process, everyone was very moved, and very joyous. Ananda had completed his spiritual practice, so many people were happy and quickly invited Ananda to ascend to the seat to compile the teachings, the Dharma-treasury.

Of the Buddha’s 49 years of teachings, there were none that Ananda could not describe. So Ananda was full of confidence as he ascended to the Dharma-seat to begin compiling the Dharma-treasury. Once Ananda ascended to the Dharma-seat, everyone noticed Ananda’s solemn appearance and dignified demeanor as he sat down. We all know that. Ananda already had a dignified appearance. The Buddha had 32 Marks, Ananda had 30, with only 2 Marks less than the Buddha. His heart was now full of compassion and wisdom. Not only did he have a dignified appearance, he also glowed with the light of wisdom. So the brightness of his mind and body and his solemn demeanor were like the Buddha’s. The assembly was suddenly in doubt, [they wondered] if the Buddha had returned to life to expound the Dharma.

Someone said, “No, it must be a Buddha from somewhere else.” Others said, “It is impossible. It must be that Ananda has attained Buddhahood.” Whispers spread across the assembly and an air of uncertainty took hold of everyone.

At this time the assembly invited Ananda to ascend to the seat and to compile the teachings into the Dharma-treasury. Once he ascended to the Dharma-seat, before he even spoke, others noted his Buddha-like appearance. Three doubts arose in the assembly. First, has Buddha risen again to expound Dharma? Second, has a Buddha from another world arrived? Third, has Ananda attained Buddhahood?

Before he recounted the Buddha’s teachings, Ananda would begin by saying, “Thus have I heard. Thus have I heard” meant that he was still Ananda, not the resurrected Buddha not the Buddha reappearing here to speak to everyone. Not at all. He was also not a Buddha from elsewhere. He was still Ananda. This was not Dharma he could expound himself, it is simply what he had heard from the Buddha. So “Thus have I heard” was what he, Ananda, heard. What had he heard? The Dharma expounded by the Buddha.

With the words, “Thus have I heard”, he ended everyone’s doubts. The doubts thus ended and everyone knew that the Buddha had not reappeared, nor had a Buddha come from another place. Indeed, Ananda recounted what the Buddha taught. So this doubt was completely eliminated.

In addition, another reason why Ananda stated, “Thus have I heard,” was to prevent disputes. He feared that because all were the Buddha’s disciples, if he expounded the Dharma some might argue that, “Those are your words Ananda and your own understanding. I am not necessarily convinced.” So Ananda said, “I heard the Buddha say this.” This way, disputes would cease, and this was also

in accordance with teachings left by the Buddha to eliminate the doubts of the assembly and to prevent any disputes. The assembly would not say it was Ananda’s words. Since the Buddha said those words, that settled it, so there was nothing for the assembly to dispute. Similarly, [volunteers may say,]. “We should do it this way.” Someone may say, “Why do you say that? I do not agree. It should be this other way. No, that’s what Master said, so we do it this way.” The reason behind this is the same, this is for ceasing disputes. “Thus have I heard” [was used] so the assembly would not argue with each other.

Ananda stated the words. “Thus have I heard” so others knew that the Buddha had not risen again, that a Buddha from another world had not arrived, and that Ananda had not attained Buddhahood. Thus these words ended the doubts. These words also ceased disputes. The others were all equally virtuous Arhats; so if he did not quote the Buddha’s words but instead stated his own views and opinions, then conflicts would arise. Once the Buddha’s words were quoted, others would accept this source and know that this was not made up by Ananda. Thus these words ceased disputes.

As to the different non-Buddhist doctrines, we know that when the Buddha was alive, non-Buddhist religions flourished. Many believed in Brahminism, but they had their own doctrines. Their sacred texts also had an opening. Since India’s religions had a long history, they already had sacred texts. Their sacred texts open with the word, “AU. A” means “emptiness. U” means “existence.” This word means that all things in the world are inseparable from “existence” and “non-existence” or “emptiness” and “existence.” That is their doctrine. Everyone knows “existence” and “non-existence.” Things are either existent or non-existent. These are non-Buddhist doctrines.

The Buddha-Dharma varies from other doctrines. As proof that this sutra to which you are listening is the Dharma directly expounded by the Buddha, our sutras begin with, “Thus have I heard.” Therefore this differs from non-Buddhist or heretical doctrines.

Non-Buddhist or heretical doctrines are different. The sacred texts for Brahmins begin with the divine AU. A means emptiness, U means existence. AU means that although all things are different, all are inseparable from existence and emptiness. AU is placed at the beginning of their texts as a sign of blessing, but Buddhist sutras do not contain these words, so they differ from non-Buddhist and heretical doctrines.

Our Buddha-Dharma is sensible, reasonable and can reveal the doubts in our minds. All of us have doubts in our minds. All of us have a “view of self.” So if we have doubts, we must eliminate them. We have just explained that the prominent monastics in the Sangha all intended to help future sentient beings succeed. So, “Thus have I heard” will be passed down. In that Sangha, they all had clarity in their minds, so they let Ananda use this opening to remove all doubts.

Furthermore, as Ananda began to teach, he humbled himself and was respectful because this Dharma came from the Buddha; it was not Ananda’s wisdom that could explain all the principles in the world. The Buddha attained enlightenment in the universe, the Truth of the universe was spoken by the Buddha. So he now passed down the Buddha’s teachings. This is what Ananda heard, and he had recounted it as such. Then there will naturally be no disputes, and those in the future can also identify this as the Dharma expounded by the Buddha. So the assembly manifested doubt to build faith so that those in posterity would know that what they hear is what the Buddha taught, and not Ananda’s fabrication. That which Ananda heard, he recounted. So this was how they helped each other succeed.

This is the compassion of the Buddha, the teachings He left behind. Before He entered Parinirvana, He left behind these teachings. But prior to compiling the teachings, the prominent monastics taught by example. Therefore everyone, we all need to help each other succeed. All causes and conditions are exact and precise, so we should always be mindful.

Episode 17 – How Venerable Ananda Eliminated Delusions

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>> With Great Love, Kasyapa helped Ananda succeed in bearing his burdens with great patience. Venerable Kasyapa explained the rules and precepts in detail. Ananda upheld the precepts impeccably with ease.

>>Kasyapa said, “You (Ananda) committed Duskrta offenses and should repent in front of the Sangha. The Buddha was thirsty and you provided no water. You stepped on the Buddha’s robe with your foot. You did not ask the Buddha to remain in this world.”

>> Ananda also sincerely asked the Buddha to accept His aunt, Mahaprajapati, as a member of the Sangha. This was the beginning of the bhiksuni.

>> Ananda repented properly, but Kasyapa still led Ananda out of the cave and said, “Come in when your Leaks are eliminated.” He then closed the door to the cave.

>> The Three Insights are insight of the heavenly eye, insight into previous lives, insight into ending all Leaks. The Six Spiritual Powers are the power of transporting oneself, of the heavenly eye, of the heavenly ear, of knowing others’ minds, of knowing past lives, and of ending all Leaks.

>> Then Ananda wept with grief. To end his delusions, he diligently practiced late into the night. He was extremely tired. Before his head touched the pillow, he suddenly realized the Three Insights and the Six Spiritual Powers, and became a Great Arhat.

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I have mentioned previously that in front of the members of the assembly, Venerable Kasyapa led Ananda out to tell him, “Everyone’s mind has been purified. You are the only one with traces of afflictions. You have also committed Duskrta offenses so you cannot remain in this pure Sangha. You need to leave.” But Ananda replied, “As for the offenses I committed, I invite Venerable Kasyapa to enumerate them all.”

With Great Love, Kasyapa helped Ananda succeed in bearing his burdens with great patience. Venerable Kasyapa explained the rules and precepts in detail. Ananda upheld the precepts impeccably with ease.

Venerable Kasyapa then explained, “One time the Buddha set off on a journey by foot. The scorching weather was oppressive. It was very hot. He really wished to have a bowl of water and asked you to bring him the water. But you came back late with an empty alms bowl. At the moment of His severe thirst, you were unable to provide Him with water.”

Ananda then said, “I searched earnestly and found a river. But in the river there was a group of merchants. The convoy of 500 elephants and cattle, loaded with cargo, walked through the river so the river water was filled with dirt, and it became turbid. Therefore, I could not obtain water as an offering to the Buddha.”

Then Venerable Kasyapa said, “And, one time, you stepped on the Buddha’s patch-robe,” which was the Buddha’s outer garment. Ananda replied, “I washed and hung the Buddha’s patch-robe to dry. When I went to collect it, a gust of wind blew the robe underneath my foot. I did not intentionally step on the patch-robe with my foot.”

Then Venerable Kasyapa said, “And one more thing the Buddha had said, ‘A Buddha can abide in this world for one kalpa.’ But the Buddha also said, ‘My conditions here have ended I will enter Parinirvana.’ The Buddha repeated that three times in a row. But you, Ananda, did not immediately ask the Buddha to abide here for a kalpa. So the Buddha entered Parinirvana at age 80.” Ananda recalled that moment and said, “I did! When I heard the Buddha say that He could remain in this world for one kalpa. I was delighted. Then He said, ‘My conditions here have ended I will enter Parinirvana.’ At that moment I intended to ask the Buddha to remain, to abide in this world for one kalpa. But King Mara deluded my mind so I could not speak in time to ask the Buddha to remain in this world.” Because of this karmic condition, the opportunity was lost.

Kasyapa said, “You (Ananda) committed Duskrta offenses and should repent in front of the Sangha. The Buddha was thirsty and you provided no water. You stepped on the Buddha’s robe with your foot. You did not ask the Buddha to remain in this world.”

Venerable Kasyapa then said, “And then, Ananda, you also committed a Duskrta offense regarding Mahaprajapati, the Buddha’s aunt. She led some palace maids and royal relatives into the presence of the Buddha and asked His permission to become monastics. But the Buddha did not allow it! He did not accept women into the Sangha. But Ananda, on behalf of Mahaprajapati, you dared to plea with the Buddha to allow bhiksuni to be part of the Sangha.”

Ananda explained this matter with great sincerity, and told Venerable Kasyapa, “Mahaprajapati was the Buddha’s aunt. She raised Prince Siddhartha,”

“who became a monastic, attained Buddhahood, and returned to the palace to expound the Dharma. King Suddhodana also issued a decree that any royal family with more than two sons could allow one to follow the Buddha and become a monastic. So the youths in the royal families, if they had brothers, vied with each other to become part of the Buddha’s Sangha. Many members of the royal family became monastics, especially since the Buddha expounded Dharma in the palace and transformed many people. Everyone believed in the Buddha’s teachings, especially women in the royal family like. Mahaprajapati and Yasodhara. Their sincere belief led them to aspire to live among the Sangha.”

“After King Suddhodana passed away, the women in the royal family pled with Mahaprajapati to become monastics and follow the Buddha. This was the reason Mahaprajapati led so many women from the palace to ask the Buddha to accept them as monastics. But the Buddha did not allow that, so Mahaprajapati pled with me and asked me to put in a good word with the Buddha.”

“I also considered that all past Buddhas had four groups of disciples, male and female, lay and monastic. So why couldn’t Sakyamuni Buddha accept female disciples into the Sangha? For this reason, I sincerely pled with the Buddha on behalf of Mahaprajapati. In His compassion, the Buddha knew that all past Buddhas allowed this. Since Sakyamuni Buddha was a successor to past Buddhas, He allowed her to become a monastic.”

Then Venerable Kasyapa said, “Did you know that because women joined the Sangha, the Era of True Dharma was reduced 500 years?”

Sometimes when I read this text, I feel that I need to be grateful that bhiksunis are accepted as members of the Sangha. Over 2000 years ago, the Buddha allowed Mahaprajapati, whose name means. Path-of-Great-Love, to become a monastic. Because of that precedent, the rules now allow us to become monastics, to become bhiksunis. So we must be grateful!

Ananda also sincerely asked the Buddha to accept His aunt, Mahaprajapati, as a member of the Sangha. This was the beginning of the bhiksuni.

Spiritual practice is the work of a great person. We must be grateful to the Buddha and to Ananda. We must even be grateful to sentient beings. To repay the grace of the Three Treasures, of our parents and of sentient beings, we must be diligent! We must know that it is rare to attain the human form and rare to hear the Buddha-Dharma. Moreover, life is impermanent. How long is our lifespan? We do not know. Moreover, impermanence happens in an instant, so every moment, we must seize the present and be disciplined in body and mind. We must abide by precepts and rules.

Consider that the Buddha wanted a bowl of water, but Ananda could not find clean water to offer and provide it to Him in time. Venerable Kasyapa raised Ananda’s awareness to the fact that this was a sign of disrespect. Then, clothes worn by the Buddha were blown beneath Ananda’s foot. Venerable Kasyapa also blamed Ananda for this, “This is a sign of your disrespect.” Lastly, Ananda failed to say something in time to sincerely ask the Buddha to abide for one kalpa. Because Ananda failed to say these words, the Buddha entered Parinirvana at age 80. This was the way Venerable Kasyapa reminded each of us that in our daily living, we must answer questions in a clear and timely manner.

So I often say that we must speak carefully, and according to the people, time and place. We need to speak differently to different people, and determine if the occasion is appropriate to say it. This is called, “according to the people, time and place.” You should have said this then, why didn’t you say it? Because you did not say this, you lost that opportunity. This is also something we must learn. Sometimes one missed response can create tremendous regret.

So the way we treat people and objects, the way we speak, this all falls under our daily rules. Contained in the precepts are many details called Duskrta. It refers to the fine details of our daily living. Therefore Venerable Kasyapa used detailed precepts as examples. He did not only explain this to Ananda, he wanted everyone to hear, even future sentient beings. Monastic practitioners in particular must know how to respect their elders.

Ananda’s thinking was very straightforward. Indeed, he did not mean to commit these offenses. As for the Buddha’s time in this world, even though the Buddha said those words, King Mara came to confuse and delude Ananda’s mind. Though Ananda wanted to speak in that moment, the words would not come out. Such is the karmic connection between us sentient beings and the Buddha. The Buddha lived a human lifespan because of these conditions. If He abided in this world for one kalpa, He would still be here now. His conditions for staying in this world were such that Ananda could not speak.

Though Ananda repented to Venerable Kasyapa, Kasyapa still led Ananda out of the cave and said, “You must dedicate yourself and work hard, focus on eliminating your afflictions. Attain spiritual powers, then come back.” Then Kasyapa closed the door.

Ananda repented properly, but Kasyapa still led Ananda out of the cave and said, “Come in when your Leaks are eliminated.” He then closed the door to the cave.

Ananda felt very sad, very ashamed. So he quickly returned to his place of practice. Thus with great diligence and reverence, he reflected on his past and on whether any habitual tendencies remained. He kept reflecting diligently. Even at night, his head never touched the pillow. He did not lie down to sleep. Through the night he continued to work diligently, continuously reflected. So before the day dawned, he had expended a lot of physical energy. As he thought about lying down, suddenly, he had a great realization. With this kind of realization, he felt peaceful in body and mind and attained the Three Insights and the Six Spiritual Powers.

The Three Insights are insight of the heavenly eye, insight into previous lives, insight into ending all Leaks. The Six Spiritual Powers are the power of transporting oneself, of the heavenly eye, of the heavenly ear, of knowing others’ minds, of knowing past lives, and of ending all Leaks.

Why highlight the Three Insights along with the Six Spiritual Powers? Because he attained all six spiritual powers, he especially had this kind of true clarity about such things as previous lives. We must know the cause and effect of past, present and future. So Ananda, at that time, had already attained insight into previous lives and truly had the insights and powers. He also had insight of the heavenly eyes. When we use ordinary eyes to see worldly things, we cannot avoid having afflictions. But Ananda had complete clarity. This is insight of the heavenly eyes. He also had insight into end of all Leaks. End of all Leaks means all afflictions have been eliminated, so now what remains is clarity, a sense of great peace and ease. Being peaceful and at ease means that there is not a trace of affliction in the mind. The Dharma expounded by the Buddha brought complete clarity to Ananda’s mind. This is insight into ending all Leaks.

The power of knowing past lives of the heavenly eyes and of ending all Leaks, along with the power of knowing others’ minds, of transporting oneself and of the heavenly ears comprise the Six Spiritual Powers. Along with the insights, they are the Three Insights and the Six Spiritual Powers.

Then Ananda wept with grief. To end his delusions, he diligently practiced late into the night. He was extremely tired. Before his head touched the pillow, he suddenly realized the Three Insights and the Six Spiritual Powers, and became a Great Arhat.

Everyone, he truly attained the fourth fruit of Arhatship. So he completely eliminated his afflictions. Not the least bit remained in his mind. His body and mind was free and at ease. He quickly returned to the door of the Pippali Caves, where everyone was compiling the Buddha’s teachings.

Everyone, we all know. Ananda’s mental state at this moment, so filled with Dharma-joy and meditative-joy, and so free and at ease. This is incomprehensible to us. But the Three Insights and the Six Spiritual Powers, or at the very least, the Three Insights, are things we must mindfully try to realize. I hope we can all reduce our afflictions, then we will naturally grow in wisdom. Therefore, we must always be mindful.

Episode 16 – The Compilation of the Buddhist Sutras

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>> After the Buddha entered Parinirvana, all the kings made a request of Kasyapa, saying, the Dharma-citadel is about to be destroyed. The banner of Buddha-truth is about to topple. So use great compassion to establish Buddha-Dharma.

>> When Kasyapa received the request, he went to the peak of Mt. Sumeru. When he struck the giant wooden mallet, all noble disciples, those who have attained spiritual powers, assembled there.

>> Kasyapa delivered these words: The Buddha-Dharma is about to cease. Sentient beings are pitiable. So, not until the compilation of the Buddha’s teachings is completed can we follow the Buddha into Nirvana. All of the noble assembly agreed and stayed at the Pippali Caves

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Earlier, we talked about the phrase. “Thus have I heard.” This passage also explains the cause behind the beginning of each sutra. Every sutra includes, “Thus have I heard.” This marks teachings bequeathed by the Buddha.

During the Buddha’s lifetime, every person saw Him as their teacher. After He entered Parinirvana, they regarded the precepts as their teacher. The Sangha operates under a system of precepts and rules. Even though the Buddha lived in this world a very long time ago, since we have renounced the secular and entered monastic life, we must still regard the precepts as our teacher.

So, as spiritual practitioners, by purifying our hearts, we will naturally cleanse our bodies. When our actions are aligned with our minds, and we follow the principles taught by the Buddha, we are following precepts as our teacher. What about our bodies? “Abide with the Fourfold Mindfulness.” We all know the Fourfold Mindfulness; I have often mentioned them. “Always contemplate the body as impure, all feelings as suffering, the mind as impermanent, all things as being without self.” This is our Fourfold Mindfulness. So in our daily living, why would we still be attached to anything? This body is also impure!

Consider how in the summertime, especially now with the Greenhouse Effect and rising temperatures, air conditioning is used everywhere. This is a vicious cycle. To keep it cold indoors, hot air is vented out, and so the external temperature rises even more.

Some people install air conditioning as a luxury. However, in a place of spiritual practice, can we indulge in this way? No, we cannot indulge in this way because the Abode is a place of spiritual practice. It is hot here. Because it is hot outdoors, it is just as hot indoors. So, we must contemplate the fact that this feeling is also suffering. Because it is hot, we sweat. We all experience these kinds of impurities in our bodies, so we contemplate the body as impure and feelings as suffering. In our climate and daily living, we have already experienced these impurities and feelings.

If our minds cannot be open, if the Dharma does not enter our hearts, interpersonal conflicts will fill our hearts. Consider this, it is not just about feelings of suffering. When we are entangled in interpersonal conflicts, we are not engaged in spiritual practice. Where is our place of practice? In our hearts. So if we do not know how to cleanse our hearts, our place of spiritual practice, then as our thoughts go through the states of arising, abiding, changing and ceasing, things like interpersonal conflicts will continue to arise and cease. How tiresome is that? We again give rise to delusions and create karma. This is not how a spiritual practitioner should be.

We must know that in all phenomena, there is no self. What phenomena? Good and bad phenomena. If I like hearing what you said, I will think, “That sounds very good,” and my heart will lean toward that direction. If I feel, “What you say makes me very unhappy,” I feel that it goes against my wishes. The world is divided into favorable and adverse; we call favorable conditions “good,” and adverse conditions “bad.” Is it right for our minds to be in this state of arising and ceasing? Since we are spiritual practitioners, we must live our lives by knowing and applying the precepts. The precepts are the Buddha’s teachings, and we must be vigilant at all times. If we abide in the Fourfold Mindfulness, will we still keep all that arising and ceasing and all the afflictions from interpersonal conflicts in our hearts? So, these worldly afflictions are what we must eliminate. We must allow the Buddha-Dharma to enter our hearts.

Next, how can we deal with evil bhiksus? When the Buddha was alive, naturally He could subdue the evil bhiksus. What happened to them after the Buddha attained Parinirvana? Who could control them? The Buddha said, “Ignore them. If possible, patiently guide them with compassion. If they can accept that guidance, then congratulate them. If they cannot accept guidance, then ignore them. Do not quibble with them.”

This is the Buddha’s compassion. If people have very severe karma, they will be difficult to train. If they have not created good karmic affinities, no matter what anyone says, they will not be able to accept it. Even in the time of the Buddha, there were bad bhiksus who did not uphold the Buddha’s precepts. What can be done about bhiksus with these kinds of ill-intentions in the future?

When it comes to bhiksus with severe karma, even the Buddha lamented that He could not help them. When the Buddha was about to enter Parinirvana, His greatest concern was for these evil bhiksus. For the Buddha to say, “Ignore them,” He must have already felt resigned and very sad for them. So He directly said, “silently renounce them.” When I see these words, I feel that pain!

Next, “Thus have I heard, one time the Buddha was at such and such place and spoke to such individuals, this many people.” This is a teaching bequeathed by the Buddha. Not only does this phrase show respect for the Buddha’s teachings, it also eliminates doubt.

Some time after the Buddha entered Parinirvana, disciples who had already attained Arhatship were spread across the land, practicing on their own. One day, all the heavenly kings went to. Venerable Kasyapa and said, “The Dharma-citadel is about to decline, the banner of the Buddha-truth, is about to topple, so use great compassion to establish the Buddha-Dharma.”

This meant that the Buddha had entered Parinirvana, the Perfect Rest. If the Dharma-citadel was not put in good order, then it would decline and be destroyed, especially the banner of the Buddha-truth, which represented the Dharma established by the Buddha when He left home and became a monastic. The Sangha of the Buddha was very dignified and could formalize the Buddha-Dharma. The Buddha had already entered Parinirvana, so this Dharma-citadel was about to be destroyed, the banner of Buddha-truth was about to topple. “Venerable Kasyapa, please exercise great compassion and quickly think of a solution to reestablish the Dharma-citadel and banner of Buddha-truth so the Buddha-Dharma can be revitalized and be passed down forever. Please, Venerable Kasyapa, think of a way to reestablish it.”

After the Buddha entered Parinirvana, all the heavenly kings made a request of Kasyapa, saying, the Dharma-citadel is about to be destroyed. The banner of Buddha-truth is about to topple. So use great compassion to establish Buddha-Dharma.

When Venerable Kasyapa heard the earnest request of all the heavenly kings, he also thought, “Indeed, all the teachings of the Buddha should be reorganized and compiled then the Buddha-Dharma can forever abide in this world for the future benefit of all humankind.” So he quickly went to the peak of Mt. Sumeru and struck the giant wooden mallet against the drum. That sound traveled far and wide. This was the Buddhist way to call people to action. So, when Buddhist practitioners heard this sound, they quickly gathered. All those who gathered had attained the fruit of Arhatship they even possessed great spiritual powers.

When Kasyapa received the request, he went to the peak of Mt. Sumeru. When he struck the giant wooden mallet, all noble disciples, those who have attained spiritual powers, assembled there.

Venerable Kasyapa said to everyone, “The Buddha-Dharma is about to cease. Sentient beings are pitiable. There is a need for a compilation. We must immediately aspire to compile all the teachings expounded by the Buddha, one by one, all over again. If we do not use this time wisely and the Buddha-Dharma is once again lost, future sentient beings will be in sad conditions. So, we must all aspire to recall the teachings of the Buddha, recall them to share with one another. Then everything we share will be compiled. This way, we can allow the Dharma to abide forever. Only after we complete this task can we leave this world in peace.” So it was said, “not until the compilation is”

“completed can we follow the Buddha into Nirvana. We are all responsible if it is incomplete, so we must come together quickly. Thus I ask all you sages to help compile the Buddha’s teachings, and that is why we should all live together.” They all heard Venerable Kasyapa’s suggestion and found it reasonable, so they gathered and lived in the Pippali Caves. They all settled down in those caves. To finish this compilation, they needed to seize the moment, and could no longer live apart in various places. They all wanted to accomplish this same mission, so their minds settled down.

Kasyapa delivered these words: The Buddha-Dharma is about to cease. Sentient beings are pitiable. So, not until the compilation of the Buddha’s teachings is completed can we follow the Buddha into Nirvana. All of the noble assembly agreed and stayed at the Pippali Caves.

At this time, Venerable Kasyapa also entered Samadhi. In the midst of it, he thought that there must be a representative who could accurately gather all the Buddha’s teachings from beginning to end without missing a thing. In his heart, he knew that this person was Ananda. He used his spiritual power to see, and found that Ananda had not yet eliminated his afflictions. So, Venerable Kasyapa then stood up and led Ananda away from the assembly.

He said to Ananda, “Among this pure assembly that is ready to compile the Buddha’s Dharma-treasury, all our hearts are pure, undefiled and without afflictions. But you still have afflictions and have not yet untied the knots in your mind. You still have a trace of affliction and should not be part of this assembly. You must urgently put effort into your practice and see how you can eliminate your afflictions.” At that time, with so many people staring at him, and Venerable Kasyapa saying that he had not yet eliminated his afflictions, Ananda felt very ashamed and embarrassed. Thus, he wept with grief.

He said to Venerable Kasyapa, “I could have attained the Fourth State, the state of Arhatship a long time ago, but in order to be the Buddha’s attendant and remain by His side, I have kept a few afflictions that have not yet been eliminated.” He was by the Buddha’s side, and saw all those received by Him. As His attendant, he had to mindfully observe them and make great efforts to understand their many spiritual afflictions, as well as the Buddha’s wise teachings. Ananda had to spend all his time handling human relations and worldly affairs for Him. So, as an attendant, he did not have a chance to eliminate these traces of afflictions.

This rationale may seem to make sense. But, everyone, we must remember that when the Buddha entered Parinirvana, He instructed us to regard the precepts as our teacher and abide in the Fourfold Mindfulness. Everyone, in our spiritual community, we must abide in the Fourfold Mindfulness and regard the precepts as our teacher. So, whether dealing with our hearts or our living, we must constantly train our bodies and minds. Therefore everyone, please always be mindful!