Author: Scott Ogata

Episode 970 – Receiving Predictions after Uninterrupted Practice

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>> If we can uphold precepts, Samadhi and wisdom and practice charitable giving, if we give rise to joy and peacefully, patiently abide in Bodhi, if we cultivate our minds without interruption and persist without retreating, eventually we will receive the Buddha’s prediction of our causes and effects.

>> There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: “This disciple of mine, Mahamaudgalyayana, after departing this life, will meet 8000 and then 200 trillion Buddhas, World-Honored Ones.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In the text, he first makes offerings to 8000 Buddhas; after They enter Parinirvana, he will build stupas for Them and make offerings. After that, he will further make offerings to 200 trillion Buddhas and also build stupas for Them and make offerings.

>> At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: Repeated verses: He had already stated this earlier; now He restated it in verse. Those who have heard it can hear it again, while those who have not heard it can hear it.

>> This disciple of mine, Mahamaudgalyayana: In the causal ground, he was foremost in spiritual powers. When he attains the fruit, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

>> After departing this life: In accord with the Buddha’s teachings, in his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.

>> [He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

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“If we can uphold precepts, Samadhi and wisdomand practice charitable giving,
if we give rise to joy and peacefully, patiently abide in Bodhi,
if we cultivate our minds without interruption and persist without retreating,
eventually we will receive the Buddha’s prediction of our causes and effects.”

The Buddha hoped for us to enter the Buddha’s door, comprehend the great path and then form the supreme aspiration. When we take refuge, isn’t this [what we chant]? “I take refuge in the Buddha. May all sentient beings comprehend the great path and form the supreme aspiration.” The Three Refuges we chant daily should be clearly understood.

When we “take refuge in the Buddha,” if we do not “comprehend the great path,” what are we doing taking refuge with the Buddha? So, we must comprehend the great path. Is just comprehending the great path enough? It is not enough. We must also form the supreme aspiration. By forming the supreme aspiration, we will be able to open our mind. When, with an open and spacious mind, we seek to comprehend the Buddha’s principles, we will naturally unlock wisdom that is as open and extensive as the ocean.

We know so much Dharma, but for what purpose do we apply it? To go among people and transform sentient beings. The Dharma is entirely a tool for delivering ourselves and others. To cross from the shore of ordinary people to the shore of noble beings, we must row and pilot this ship. If there is one person to steer this ship to the other shore, shouldn’t we bring more people? Moreover, if it is a big ship, it can carry a large group of people to the other shore. This depends on the size of our heart; that will determine the size of the ship. The size of the ship will determine how much strength it has and the number of people that it can deliver together with us to the other shore.

During the Buddha’s later years, His hope was that people, by entering the Buddha’s door, would understand suffering, causation, cessation and the Path. At the same time, we must comprehend how in life, when interacting with others, we must be careful. Otherwise, the entanglements of karmic affinities will constantly continue to bind us. So, we must abide by and uphold the precepts.

“If we can uphold precepts….” We must go among people, then we will be able to develop Samadhi. When our minds are in Samadhi, our surroundings will not influence us. We need to settle our minds so that we can unlock our wisdom. Once our wisdom opens up, all worldly and world-transcending Dharma will become clear. When we clearly understand everything, naturally we will be willing to give, to form great aspirations and make great vows. With the Four Great Vows and the Four Infinite Minds, we will naturally be willing to go among people and practice giving.

Giving does not necessarily mean giving money. Wealthy people can offer their wealth while those without wealth can use their strength. They can give to others with their great physical strength. People with wisdom can give their wisdom. This is something that everyone can do. Look at the five Tzu Chi volunteers from Africa. I personally certified them. These black African volunteers are equal to any other Tzu Chi volunteer. They all wear the same commissioner gown and have the same Tzu Chi hairstyle. When the men put on a suit and wear a tie, it is the same. Although their skin is black, they are all truly the same as every other Tzu Chi volunteer

[One man’s] boss forgave what he did in the past, although he had stolen from him before and committed many offenses. His boss, Mr. Wu Dongbao, is a Tzu Chi volunteer. He knew that his driver would often add 20 liters of gas but would report he spent money for 40 liters. He knew this, yet still paid the amount. He knew it all. This was stealing gas. “Although I am the boss, I am still a Tzu Chi volunteer, so I must think of a way to find an opportunity to transform him.”

For several years, he constantly forgave these offenses. One day he told his driver to come over for a talk. “Do I treat you well? I am very grateful; you treat me like your own brother. Yes, I treat you very well. Do you know that there are things that you have done wrong? Do you know that you have committed many wrongs?” He then bowed his head to think for a moment. I have done many [things wrong].” He admitted to everything.

His boss then said, “I knew what you did, but every time I chose to forgive you. Now, I only have one request of you. You need to change your bad habits. You need to show me that you have changed and start doing what I am doing. During this time, if you can do all this…. I can do it. All this time the boss knew all of my faults. I admit my wrongdoings, and I will repent and change.”

In the next few years he really changed. He started introductory volunteer training and then began his advanced certification training. He would go volunteer with his boss. He has now become his best assistant, a Bodhisattva at his side who helps him in accomplishing good deeds. After many years, he is now certified, and he has also repented his past.

This is human nature. Though he had made mistakes in the past, he has changed. This is a Bodhisattva. So, it says, “If we can uphold precepts, Samadhi and wisdom and practice charitable giving,” we can do the same. It is our intrinsic nature to practice giving. Seeing his driver being certified, he was also very joyful. So, “We can give rise to joy and peacefully, patiently abide in Bodhi.” This is awakened love.

To transform sentient beings, we must have faith. “Faith is the source of the Way, mother of merits.” To have faith in human nature is not easy. So, “We cultivate our minds without interruption and persist without retreating.” This will require a very long period of time; it is not a one-, two- or three-year task. So, to engage in spiritual practice and cultivate our minds, we must engage in uninterrupted, extended practice and practice with nothing further and with respect. We must persist without regressing.

This is like Maudgalyayana. Maudgalyayana followed the Buddha for many lifetimes. Life after life, he engaged in spiritual practice. Now, in the Chapter on Bestowing Predictions, Venerable Maudgalyayana “eventually will receive the Buddha’s predictions of [his] causes and effects.” This proves that from the time we form our initial aspirations, we must spend a very long time engaging in spiritual practice. One day, we will eventually receive predictions of our causes and effects from a Buddha. This is the goal of our spiritual practice.

The previous sutra passage states,

“There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.”

We are already quite clear on these numbers. The lifespan Maudgalyayana will attain and the periods of Right Dharma and Dharma-semblance are twice those that Venerable Kasyapa. Subhuti and Katyayana were predicted to receive. They will have a lifespan of 12 small kalpas and 20 small kalpas of Right Dharma and. Dharma-semblance. But for Venerable Maudgalyayana it is double.

So, we can see that as Venerable Maudgalyayana practiced beside the Buddha, what he displayed was that though he had great spiritual powers, he had an open heart and pure thoughts. His mind was very pure. He peacefully and patiently abided in Bodhi. He was always accommodating and broad-minded. Thus, the predictions of his fruits are double that of the others. This shows the level of his spiritual cultivation. So, among the Buddha’s disciples, he was the one that the Buddha highly praised.

The next sutra passage continues, saying,

“At that time, the World-Honored One, wishing to restate His meaning, spoke this verse ‘This disciple of mine, Mahamaudgalyayana, after departing this life, will meet 8000 and then 200 trillion Buddhas, World-Honored Ones’.”

This is the process of Maudgalyayana’s practice in the future. He will meet 8000 Buddhas. After each of the 8000 Buddhas reach Parinirvana, he will build stupas and make offerings. To allow the Buddha’s teachings to continue and long remain in the human-realm, he builds stupas and makes offerings. If there are stupas, temples and the Sangha, the Buddha-Dharma will be able to be passed on. Not only should we build stupas and temples, but we should also personally make offerings, offering our wealth and strength.

Did you know that at our campus in Guandu, there are two kind women who bought the land for more than NT 2 billion? Now, we have a campus there, and many people go there to listen to the Dharma. These ladies are Tzu Chi commissioners and are treated the same as everyone else. They also take turns cleaning the surroundings of the campus. They are in charge of cleaning the bathroom.

Before, I never announced that this piece of land was bought by these people. This is the process of our spiritual practice. We have to train ourselves by first practicing to have no sense of self. When we give, it must be unconditionally. We must be equal to everyone else. Only after many years did everyone know that this place was donated by these people. They offered this land and also maintained this land. When there are many people around, they wish to maintain its cleanliness. The meaning of this is the same.

So, there is building stupas as offerings or building temples as offerings or making offerings of serving at a spiritual practice center. In making offerings, there are offerings of wealth, of respect and of conduct, of putting the teachings into action. “After that, he will further make offerings to 200 trillion Buddhas.” Maudgalyayana will start by making offerings to 8000 Buddhas and building stupas after They are gone. Afterwards, he must still make offerings to 200 trillions Buddhas and “also build stupas for Them and make offerings.”

In the text, he first makes offerings to 8000 Buddhas; after They enter Parinirvana, he will build stupas for Them and make offerings. After that, he will further make offerings to 200 trillion Buddhas and also build stupas for Them and make offerings.

With so many, it will take a very long time! So, he will “also build stupas for Them and make offerings.” This is the process of his practice. When making offerings, no matter how much we give, we need to practice the Three Spheres of Emptiness. We should not count the amount we give; we give unconditionally. We should also put the teachings into action as a way to make offerings. This is engaging in spiritual practice. So, this means making offerings is this simple, but it will require a long time.

At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: Repeated verses: He had already stated this earlier; now He restated it in verse. Those who have heard it can hear it again, while those who have not heard it can hear it.

“At that time, the World-Honored One, wishing to restate His meaning, spoke this verse.” This is a “repeated verse.” After teaching using the long form prose, He again used these verses to restate His meaning. “Those who have heard it can hear it again, while those who have not heard it can hear it.” Since we have already heard it before, we need to strengthen our memory and listen to it again. We should always listen to the sutras repeatedly. We must be able to remember them; only then are we able to put them into action. “Those who have heard it can hear it again, while those who have not heard it can hear it.” Those who have heard it already should listen to it again, and those who have not heard it yet have the chance to hear it. This is the main point of the verses.

“This disciple of mine, Mahamaudgalyayana,” will have the epithet. “Tamalapatra Sandalwood Fragrance Tathagata.” This will be his name when he attains Buddhahood.

This disciple of mine, Mahamaudgalyayana: In the causal ground, he was foremost in spiritual powers. When he attains the fruit, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

“Tamalapatra Sandalwood Fragrance Tathagata” when translated, has the meaning “fragrance of undefiled nature.” This means that his cause is that, throughout his practice, his mind was not affected by any habitual tendencies. He had no negative habitual tendencies, so he had no defilements and was very pure. This is “undefiled,” very clean, so clean a fragrance will emanate from him.

“With this fragrance, he never strays from this, thus he reaches that.” He never strays from the present. “This” refers to “now,” from that time and on into the future, through meeting 8000 Buddhas and then 200 trillion Buddhas, all the way until he attains Buddhahood [He had no] habitual tendencies [and emitted] this fragrance from his pure and undefiled nature, from this life until he attains Buddhahood. “He never abandons the causes, thus, he fulfills the conditions.” These causes and conditions of not being influenced by habitual tendencies will continue on into the future. Thus he constantly creates good causes and conditions, pure and undefiled karmic conditions.

“All noble beings, when they attain Buddhahood, have different epithets.” Every Buddha has a different epithet after they attain Buddhahood, which originates from the process of their spiritual practice and the fruit that they will attain. “The fruits are inseparable from their causes.” The fruits are inseparable from their causes. How they engage in spiritual practice and the mindset they use in their spiritual practice life after life determine the fruits they attain.

After departing this life: In accord with the Buddha’s teachings, in his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.

So, “After departing this life,” after casting aside this current body, “in accord with the Buddha’s teachings,” he will encounter Buddhas who teach him. After so many Buddhas come to teach him, “In his final body he let go of his present final body as an Arhat at the Vulture Peak Assembly.” During the Buddha’s time, when He taught the Lotus Sutra, that is referred to as the Vulture Peak Assembly. It was due to many kalpas of past lives that now, in this lifetime, he was an Arhat who renounced the lay life and [attained] his final body. This would continue into the future. This was Maudgalyayana’s spiritual practice.

The next sutra passage states,

“[He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones. For the sake of the path to Buddhahood, he will make offerings with reverence. In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.”

“[He] will meet 8000 and then 200 trillion Buddhas, World-Honored Ones.” After making offerings to 8000 Buddhas, he will make offerings to another 200 trillion Buddhas.
“For the sake of the path to Buddhahood, he will make offerings with reverence.” This is the resolve to seek the path to Buddhahood. He has one goal as he goes among people, which is to seek the supreme path to Buddhahood. This is the goal of his spiritual practice. He is single-minded in his resolve. “He will make offerings with his actions.” His goal is to attain Buddhahood, so he is completely focused on “making offerings with his actions.” He is willing to form aspirations and put them into practice with his body, reverently making offerings with his body and mind. This is his process of spiritual practice.

“In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.” After 8000 Buddhas, there are another 200 trillion Buddhas. When each Buddha reaches Parinirvana, he will build stupas and temples for each Buddha and constantly, personally make offerings. From one Buddha to the next Buddha, do you know how much time will pass? That amount of time is countless kalpas. Then, another Buddha will manifest in the world. The time from one Buddha to the next is very long. During this time we rely on Dharma-semblance and make images, build temples and make offerings to the Sangha. The Sangha must constantly pass down the Dharma. Only then can the Buddha-Dharma be passed down.

Thus it says, “In the presence of all Buddhas, he will constantly cultivate Brahma-conduct.” He will not only practice charitable giving, but also become a monastic, diligently engage in spiritual practice and faithfully make offerings to the Buddha. He will be among the Sangha and engage in purifying practices. This is the process of his practice.

To complete the process of spiritual practice, we start from precepts, Samadhi and wisdom. After following precepts, Samadhi and wisdom, understanding the Four Noble Truths and the Twelve Links of Cyclic Existence, we must practice the Six Perfections. While practicing the Six Perfections, we must always patiently abide on the Bodhi-path and persevere in our practice for a long time. Then eventually, one day, we will also be able to attain Buddhahood. We too will receive a Buddha’s predictions of Buddhahood. So, we must always be mindful!

Episode 969 – Peacefully Enduring to Have Open and Clear Wisdom

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>> With peacefully patient and unwavering minds, by cultivating Samadhi and right mindfulness, we will enter the inconceivable state and abide in the Dharma with a mind of wisdom. Our spirit and wisdom will be open and clear, so we will be able to understand all sutras and discourses. Meaning, Dharma, rhetoric and joy of speaking, the Four Eloquences, will be unobstructed.

>> His kalpa will be called Happiness-filled. His land will be called Joyful-intent. The land there will be level, the ground made of crystal, and trees of treasure make it magnificent. Flowers of pearl are scattered. Everywhere around is clear and pure. All who behold it are filled with joy. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless: The assemblies of those who listen to the Dharma of both the Great and Small Vehicle are these innumerable Hearers and Bodhisattvas. Their numbers will be countless. First it explains that the land will be pure, all in response to his direct retributions. Next it explains that his family and followers all have the capabilities of the Three Vehicles and Five Natures.

>> That Buddha’s lifespan will be 24 small kalpas: The previous three Venerable Ones have lifespans of 12 small kalpas. This Buddha will live for 24 small kalpas, which is twice as long.

>> Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas: The kalpas of Right Dharma and Dharma-semblance will be twice the numbers of those previous.

>> In the causal ground, Maudgalyayana possessed great spiritual powers; therefore when he attains the fruit, his lifespan and transmission of Dharma will be double those of the previous three people. With his spiritual powers, he can make short things long and make few things into many.

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“With peacefully patient and unwavering minds, by cultivating Samadhi and right mindfulness,
we will enter the inconceivable state and abide in the Dharma with a mind of wisdom.
Our spirit and wisdom will be open and clear, so we will be able to understand all sutras and discourses.
Meaning, Dharma, rhetoric and joy of speaking, the Four Eloquences, will be unobstructed.”

As spiritual practitioners, the practice we must cultivate is that of peace; our minds must be peaceful and settled. While we engage in spiritual practice, if our minds are not at peace, then what are we using to engage in practice? Where should our minds abide at peace? In patient endurance.

In this world, we need to endure. If we cannot patiently endure, there is no way for us to [handle] this world, let alone our spiritual practice. In spiritual practice we especially need patience, as in this Saha World of endurance we must endure what others cannot endure and do so with a peaceful mind. So, we must be peacefully patient and unwavering. No matter what external conditions come our way, we must remain the same, completely unwavering, not letting our minds be disturbed by interpersonal conflicts. This is the first requirement that we must meet as spiritual practitioners; we need peacefully patient and unwavering minds.

Additionally, we need to “cultivate Samadhi and right mindfulness.” Our minds must always be tranquil and in Samadhi. Samadhi is cultivating contemplation. We should constantly contemplate without pause. With worldly and world-transcending Dharma, with our daily living, with the ways we treat people and things or our methods for handling matters, we need to earnestly cultivate contemplation and always practice right mindfulness.

“We will enter the inconceivable state and abide in the Dharma with a mind of wisdom.” Our bodies and minds will constantly enter this inconceivable state. In this spiritual state, we will not allow people, matters and objects to disturb us. This is the mind of wisdom. This is what happens when our minds are peacefully abiding in the Dharma. When our minds have settled down, naturally, regarding matters and objects, our state of mind, thinking and perspective will be different from ordinary people’s. Our minds will be able to remain settled in this state of tranquility and clarity where we abide in the Dharma with a mind of wisdom.

So, “Our spirit and wisdom will be open and clear.” Our spirit and wisdom will always be very open and clear. With the Three Insights and Six Spiritual Powers, or the Three Understandings, our minds will absolutely not be hindered by ignorance and afflictions, not at all. We will thoroughly understand everything without hindrance. Our minds will be like the endless void; nothing is able to obstruct the endless void.

Sentient beings are fettered by ignorance and afflictions. So, when they see people, matters and objects, they are always trapped in a web of afflictions. If we can let go, if we can free ourselves, naturally everything in the world will be like clouds dispersing into mist. In this way we will be free and will not be covered by ignorance and afflictions and further multiply them.

So, when we encounter external afflictions, internally we must be open and clear, able to apply the Buddha-Dharma to our minds in order to eliminate these external afflictions. If not, what is the point of listening to sutras? We listen to sutras to understand the appearances of ignorance and afflictions coming from the external environment. Our minds need to be very clear and open. If they can stay pure and undefiled, “We can understand all sutras and discourses.” All the countless sutras and discourses have already entered our minds, so, “By grasping one truth, we understand all truths.” Then, what afflictions will we still have? We will naturally have the Four Unobstructed Wisdoms.

Unobstructed meaning, unobstructed Dharma, unobstructed rhetoric and unobstructed joyful eloquence are the Four Unobstructed Wisdoms. The Four Unobstructed Wisdoms we often speak of are these four. These require that we earnestly settle our minds. With peacefully patient and unwavering minds,

we accept and uphold the Buddha’s teachings. Peaceful patience is not only needed for practicing the Dharma; as we go among people, we also need a mind that is peacefully patient and unwavering. Look at Zimbabwe. There is a group of Tzu Chi volunteers there. It started with just one seed, and now there are more than 1000 volunteers taking care of the work in different areas. We can see how some African women gain weight when they reach middle-age due to their diet, lifestyle and so on. In the past, they just accepted it and lived [in the same way]. Now, the Buddha-Dharma has been passed to their bodies and minds, inspiring them to get up and take action. They have formed great aspirations, and they have tapped into their spiritual wealth, so they also want to help other people.

One day, they were going to deliver supplies to impoverished and suffering people, elderly people with no one to rely on or people with disabilities or illnesses. They went to carry out a relief distribution, so they had to bring many heavy bags of rice, oil and other daily necessities and supplies. The cars could not drive along the roads because they were too muddy, so they got out of the cars and used bricks and stones to pave the roads. However, this was not for the cars to travel, but for the people to walk across. Because it was too muddy, the cars could not pass. The supplies had to be carried over by the people. Some put the supplies on their heads, and some used their arms to carry them. Climbing up and down the hills was taxing. Some had difficulties walking and would slip and fall or drop the things they were carrying. But those who fell would laugh, laugh very happily. Even when they ended up on their backs, they were still laughing very happily. Everyone else knew that they were not hurt, and so they laughed with them, too. Then they picked up the supplies and, embarrassed, quickly stood up. After picking it up they put it on their heads or carried it in their arms. Seeing their spirit is really touching. They are so optimistic; they have peacefully patient and unwavering minds. They never once let the rough road cause them to frown nor did they wear a sour face. They laughed very happily. Their spirits and wisdom are open and clear; this was the life they led.

They went to see someone with cerebral palsy and brought things for him. They also sang with him and so on to entertain him. When they saw elderly people, they were very respectful. They went to their houses to help them clean and help them tidy up their appearance. They chatted with them and sang for them. In this way, they did not just bring supplies, they also brought them joy. They worked so hard, whether [carrying] rice, oil or blankets. Winter has begun, so they gave them blankets and other supplies.

This is the heart of a Bodhisattva. They can be peacefully patient and unwavering like this. With that kind of mind, they truly cultivate. Samadhi and right mindfulness. Thus, when they help others, their direction does not deviate. They are all so willing and happy [to help]. “I vow to deliver countless sentient beings.” Their minds are filled with Dharma. They are so cheerful and so willing. It is so simple; they are so cheerful and so open-minded, willing to help others. Are we able to keep up with them? These are [our volunteers] in Africa.

In their everyday life they are so diligent. They often listen to the Dharma. Whether under the scorching sun, under trees or by rocks, everyone sits together to share [their insights]. They have this unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. It is quite easy for them there. The Dharma has already entered their hearts, so nothing is an obstruction for them. They have such a simple way of life and live in such poverty, yet the Buddha-Dharma abides in their minds, and it opens up their minds so they can see their infinite wealth. It brings them happiness, this inexhaustible Dharma-joy. This is what we need to cultivate. Only by cultivating causes can we attain the fruition. So, we just need to concentrate on going forward; just do it.

The previous sutra passage states,

“His kalpa will be called Happiness-filled. His land will be called Joyful-intent. The land there will be level, the ground made of crystal, and trees of treasure make it magnificent. Flowers of pearl are scattered. Everywhere around is clear and pure. All who behold it are filled with joy.”

We already discussed this yesterday. In the future when Maudgalyayana attains Buddhahood, the names of his kalpa and land will be. Happiness-filled and Joyful-intent. The name of the kalpa is Happiness-filled. The name of the land is Joyful-intent. From their names, we know that they are very joyful indeed, just like [the volunteers] we spoke of in Zimbabwe. Although they are impoverished, their state of mind is such that if they can help others they feel very joyful and satisfied. They all feel very satisfied, with very joyful intentions. Although the land is craggy and uneven, in the ground of their minds, “The land there will be level.”

In Maudgalyayana’s land, both the tangible and intangible are very level. “The ground [is] made of crystal” [indicates that] the people’s minds are pure. “Trees of treasure make it magnificent. Flowers of pearl are scattered.” The trees of treasure are very big, and flowers of pearl are scattered. It is as if pearls have been formed into flowers. “Everywhere around is clear and pure.” Everywhere is pure. Whoever sees it will be joyful.

The next sutra passage states,

“There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless. That Buddha’s lifespan will be 24 small kalpas. Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.”

This is a very long time. “There will be many heavenly beings, humans.” This is similar to what. Venerable Katyayana will attain in the land described in his prediction of Buddhahood. “There will be no Four Evil Destinies.” There will be no asura, hell, animal or hungry ghost realm. It is ignorant sentient beings who practice evil that fall into these Four Evil Destinies. His world will not have the Four Evil Destinies.

In the Saha World, in this world, we see the Four Evil Destinies. Some people love to argue and easily give rise to anger. Such ignorant, afflicted and angry people are everywhere. Because of this, there are many manmade disasters. This is the asura realm. There is also the hell realm, where many people face unbearable suffering. In the animal realm, they do not understand principles. Without morality and ethics, people are just like animals, to say nothing of the animals that we can see, the thousands of different kinds. We can also see these animals in the human realm. When it comes to the hungry ghost realm, there is a population of hundreds of millions who lack food, nutrition and water. In many countries, there are many sentient beings suffering like this. These are the hungry ghosts that we can see in the human realm.

In Venerable Maudgalyayana’s land when he attains Buddhahood in the future, there will be no one in these conditions. In that place, all are heavenly beings and humans, so there will be many people enjoying happiness and living good lives. They will take joy in the Buddha-Dharma, and there will be many people who form Bodhisattva-aspirations. There will also be many Hearers earnestly listening to the Dharma. “Their numbers will be countless.” This is what that land will be like.

There will be many heavenly beings, humans, Bodhisattvas and Hearers. Their numbers will be countless: The assemblies of those who listen to the Dharma of both the Great and Small Vehicle are these innumerable Hearers and Bodhisattvas. Their numbers will be countless. First it explains that the land will be pure, all in response to his direct retributions. Next it explains that his family and followers all have the capabilities of the Three Vehicles and Five Natures.

“The assemblies of those who listen to the Dharma” are the Great Vehicle practitioners, meaning Bodhisattva Vehicle practitioners, or Hearer Vehicle practitioners, the Hearers, who are Small Vehicle practitioners. Those with Great and Small Vehicle capabilities will come to listen to the Dharma. There will be a great number, countless Hearers and Bodhisattvas. Their numbers will be truly infinite.

First, it explains that the land will be pure. It first describes the pureness of the land, which reflects his direct retributions. His direct retribution is the place where he will be born. He will be born in this land, and this world will be such a pure place. This is in response to his direct retribution. This is because he put the Buddha-Dharma into action and went among people to create great seeds of blessings. Therefore, in the future, he will attain great fruits of blessings.

Next is the description of his family, followers. His family and followers, as we have just said, will not be beings in the Four Evil Destinies. There will not be suffering people nor ignorant and afflicted sentient beings. They will all take joy in the Buddha-Dharma, and they will earnestly listen to the Dharma. After hearing the Dharma, they will all form great aspirations. His spiritual family will be those who will “all have the capabilities of the Three Vehicles and Five Natures.”

The Hearer Vehicle, Solitary Realizer Vehicle and Bodhisattva Vehicle are the Three Vehicles. The Buddha is not satisfied if we only practice as Hearers or Solitary Realizers. The Buddha’s original intent was for us all to advance and practice to become Bodhisattvas, to walk the Bodhisattva-path. Then we are truly walking along the path to Buddhahood. So, we all need to urge ourselves on and encourage ourselves. We need peacefully patient and unwavering minds, so we can cultivate Samadhi and right mindfulness. With our minds in Samadhi, we will not deviate from our direction of right mindfulness.

Next, the sutra states, “That Buddha’s lifespan will be 24 small kalpas.”

That Buddha’s lifespan will be 24 small kalpas: The previous three Venerable Ones have lifespans of 12 small kalpas. This Buddha will live for 24 small kalpas, which is twice as long.

As for the three previous Venerable Ones, Venerable Kasyapa, Venerable Subhuti and Venerable Katyayana, their lifespans [when they attain Buddhahood] will all be 12 small kalpas. But now, when Venerable Maudgalyayana attains Buddhahood, his lifespan will be 24 small kalpas, which is the double of 12 small kalpas. His lifespan is long, but also. “Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas.” The eras of Right Dharma and Dharma-semblance will be twice that of the previous three Venerable Ones.

Right Dharma will abide in this world for 40 small kalpas. Dharma-semblance will also abide for 40 small kalpas: The kalpas of Right Dharma and Dharma-semblance will be twice the numbers of those previous.

As we can see, Maudgalyayana must have been very mindful with his practice in the causal ground. He conquered all difficulties, and his will to practice was firm. He practiced what was hard to practice. This was his process.

In the causal ground, Maudgalyayana possessed great spiritual powers; therefore when he attains the fruit, his lifespan and transmission of Dharma will be double those of the previous three people. With his spiritual powers, he can make short things long and make few things into many.

In his causal ground, he possessed great spiritual powers. Therefore, when he attains the fruit, his lifespan and transmission of the Dharma will be so long, longer than the first three people. “With his spiritual powers, he can make short things long.” Spiritual powers can make long things short and short things long. Things can be made long or short at will [He could] “make few things into many.” This is what spiritual powers can do.

We, as Buddhist practitioners, do not speak of these spiritual powers. However, in Maudgalyayana’s mind, long and short were not hindrances to him. Many and few also did not affect him. He had these spiritual powers and Samadhi; his mind was undefiled by all things. So, he had these inconceivable powers and could enter these inconceivable states. He abided in the Dharma with a mind of wisdom. Because his mind of wisdom peacefully abided in the Dharma, “[His] spirit and wisdom was open and clear, so he could understand all sutras and discourses.” He was able to spread and expound the Dharma. In order to expound the Dharma, he sacrificed himself. There are people who are like that. He devoted his whole life to spreading the Dharma. In his last years of life, he was unhindered in meaning, Dharma, rhetoric and joyful eloquence. He had these eloquences without any obstructions. This was what Maudgalyayana possessed. So, while we learn the Buddha’s Way, this is what we need to learn. Therefore, we must always be mindful!

Episode 968 – Cross to the Other Shore and Reach Enlightenment

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>> Among the Six Paramitas, prajna is said to be foremost. With utmost sincerity we uphold patience and diligence and cultivate contemplation in tranquility. The true principles of all sutras will manifest before us as compassion and wisdom are both perfected. The Paramitas help us to cross to the other shore and reach enlightenment.

>> Maudgalyayana will attain Buddhahood, and his epithets will be. Tamalapatra Sandalwood Fragrance Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> His kalpa will be called Happiness-Filled. His land will be called Joyful-Intent. The land there will be level, the ground made of crystal, and trees of treasure make it magnificent. Flowers of pearl are scattered. Everywhere around is clear and pure. All who behold it are filled with joy. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> His kalpa will be called Happiness-Filled. His land will be called Joyful-Intent: He uses spiritual powers to captivate the world and teach and transform sentient beings to serve others sincerely and joyfully. Thus, His kalpa will be called Happiness-Filled, and His land will be called Joyful-Intent.

>> The land there will be level, the ground made of crystal: The ground of a Bodhisattva’s mind is never uneven, so the land of circumstantial and direct retributions that appears in response will be entirely level. The ground made of crystal: The essence and substance [of the ground] is clear and pure like a gem.

>> Trees of treasure make it magnificent: This refers to the vows and practices of Bodhi. Flowers of pearl are scattered: From the sky, flowers made of pearls are scattered.

>> Everywhere around is clear and pure: Everywhere all evils are eliminated. Everywhere purifying practices are cultivated. Nowhere is this not complete.

>> All those who behold it are filled with joy: Of the sentient beings who see it, all are filled with joy.

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“Among the Six Paramitas, prajna is said to be foremost.
With utmost sincerity we uphold patience and diligence and cultivate contemplation in tranquility.
The true principles of all sutras will manifest before us as compassion and wisdom are both perfected.
The Paramitas help us to cross to the other shore and reach enlightenment.”

We must be very mindful. In our spiritual practice, we must pay careful attention to constantly returning to the original landscape of our minds. Every day in our lives, we face external phenomena. Yet actually, the landscape of our minds is very beautiful.

We should constantly return to and reflect on the landscape of our minds. As for prajna, prajna is wisdom. The same thing in unenlightened beings is called thinking and perspective, while in noble beings it is called wisdom. It is completely pure and undefiled wisdom. So, among the Six Paramitas, it is said to be foremost. Such is wisdom.

For lifetimes, since Beginningless Time, we must be very clear we have always had this intrinsic nature of True Suchness. It is non-arising and non-ceasing and is the same as the Buddha’s. It is neither increasing nor decreasing and is equal to the Buddha’s. We also have this kind of wisdom. This kind of pure and undefiled wisdom is something everyone has intrinsically. We must certainly believe this. But, although we have this kind of wisdom, in a moment of carelessness, one ignorant thought can create Three Subtleties. So, these very subtle thoughts of greed begin to stir. When these thoughts arise, external states lead to the Six Coarse Marks. All external states, the people, matters and objects in this world, lead us to continually create and reproduce [karma]. What should we do? We must listen to the Buddha-Dharma. Only the Buddha-Dharma tells us the path we walked. The path that we took here will be the path that we use to return.

The Buddha has already attained enlightenment; He already knows all of this, and He has already awakened. Out of compassion for sentient beings trapped in the four forms of birth and the Six Realms, continuously transmigrating, He hopes to constantly return to the human realm, life after life, to transform sentient beings. He did not only come 2000-plus years ago as Prince Siddhartha. In the previous lifetimes of Prince Siddhartha, He had constantly come to this world. When the time and karmic conditions matured, He would manifest a reward-body in response to the needs of this world [He was born] in Nepal, in the kingdom of Kapilavastu. He had affinities with His parents, thus He manifested there.

After six years of ascetic practice and five years of traveling to seek answers, then a period of tranquil contemplation, He had a sudden realization. All things in the universe returned to the intrinsic nature of True Suchness. This is the absolute truth, the true principles. He realized true emptiness and thoroughly comprehended wondrous existence. This is prajna. When it comes down to it, everything that exists returns to the true principles. These are the pure and undefiled true principles, without appearance or substance. This is the Buddha’s wisdom. All true principles come back to His ocean of enlightened wisdom. To achieve this, He had to go through training. With a heart of utmost sincerity He gave to and helped others. He went among people to practice giving, to practice the Six Paramitas.

With a heart of utmost sincerity, He saw heaven, earth, people and things as one. With this sincere heart, He went among people [to serve]. If we want to dedicate ourselves to others, we need precepts, patience and diligence. Then we return to the state of calm contemplation. Our minds should always be tranquil and clear, with vows as vast as the universe. In order to return to tranquility and clarity, to the emptiness of the universe, to vows as vast as the universe, to this kind of open and spacious state, we must go through this process of cultivation. Naturally, after the Buddha was enlightened, He began to go among people to teach the Dharma.

“The true principles of all sutras will manifest before us. The sutras are a path.” If we lead the people harmoniously to walk the Bodhi-path to awakening, put teachings into action and go among the people, this is compassion. If we remain undefiled as we go among the people, this is pure wisdom. So, the [teachings of] “all sutras” and the experience of walking the Bodhi-path to awakening, the Bodhisattva-path that we have walked, are all compassion and wisdom being perfected. Thus we attain great perfect mirror wisdom. This is prajna.

Right now in our Jing Si Hall, from 14 countries, more than 170 people have come back [to Taiwan]. Among them are some special ones from Africa. There are seven countries in Africa where seeds are now being planted. There are also our farmers in Africa, the Tzu Chi volunteers, who are very mindfully cultivating [seeds] in Africa. The causes and conditions for these [farmers] from Taiwan have finally matured. Originally, they went to Africa for business, but their mindsets have changed, and now they are there for Tzu Chi’s missions.

Take Johannesburg for example. Mr. Wu Dongbao lives there. He and a group of Bodhisattva-volunteers work together to feed the poor children. That began in [2014]. At that time, the Johannesburg volunteers went to Lion Park to distribute necessities in a low-income community and mobilize people there. At the same time, a minister was there. This minister saw that Tzu Chi volunteers helped others with sincere love. So, he told them, “There’s a corrugated metal shack over there. You can serve the meals there.”

The Tzu Chi volunteers were very grateful for the minister and his advice. So, they made use of that corrugated metal shack. Then, since more and more children were coming, they worked hard to communicate with the principal. The school’s grounds were so big; could they use the grassy area on the grounds to grow vegetables? The principal also felt that this grassy area could be used to plant vegetables, so he let the volunteers do it [Tzu Chi volunteers] quickly put out the call and the parents and volunteers came together to farm this plot of land.

After [several weeks], the vegetables grew. There was a field of green vegetables. These vegetables can be used to provide meals for these children and provide for poor and suffering people. The volunteers felt such a sense of achievement. This was the beginning, and now they are able to provide three meals a day to feed over 100 children. The number of volunteers planting vegetables in the garden has also increased to over 30 people. They are very happy planting [the garden].

We can see that something like this requires having a heart of giving and being willing to help others. Everyone was also recruiting volunteers from different ethnic groups. These volunteers who were impoverished were shown their spiritual wealth. They were guided to have such joy and to diligently and sincerely help other people. So, “The true principles of all sutras will manifest before us.” As long as the principles are taught, we will be able to see them. In the Buddha’s era, when He gave teachings, the true principles similarly manifested. When principles manifest, they are able to be seen. The things that could be seen were truly the perfection of both compassion and wisdom.

“The Paramitas help us to cross to the other shore.” Once we reach our destination, going from this shore to the other, we will have reached enlightenment. This was taught during the Buddha’s era, and the disciples completely understood. Upon understanding, they put it into practice, setting off from the shore of ordinary people and journeying on the principles of the Buddha’s teachings. They broke through 1000-foot waves in the river of afflictions to reach the other shore. This is “reaching enlightenment.”

This is the fruit that we can already see. When the Buddha was in this world, He had this relationship with His disciples. When the disciples awakened to the Dharma, they put it into practice, so when the Buddha was in this world, He bestowed predictions on His disciples and made them a promise. Everyone truly believed the Buddha’s predictions and promises. A prediction is a type of promise about one’s future and the type of karmic retributions one will attain in the future. Everyone sincerely believed Him. Although there was a long amount of time before the Buddha’s predictions were to be realized, the disciples firmly believed it. So, this passage of the. Chapter on Bestowing Predictions, is something we must also firmly believe.

The previous sutra passage states, “He will attain Buddhahood.” Who will attain Buddhahood? Maudgalyayana.

“Maudgalyayana will attain Buddhahood, and his epithets will be. Tamalapatra Sandalwood Fragrance Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

Everyone can recite this. These are the Buddha’s ten virtues and epithets. All Buddhas have completed [these ten virtues].

What about the name of His kalpa? The following sutra passage describes. Tamalapatra Sandalwood Fragrance Tathagata and the name of His land and era.

“His kalpa will be called Happiness-Filled. His land will be called Joyful-Intent. The land there will be level, the ground made of crystal, and trees of treasure make it magnificent. Flowers of pearl are scattered. Everywhere around is clear and pure. All who behold it are filled with joy.”

His kalpa will be called Happiness-Filled. His land will be called Joyful-Intent: He uses spiritual powers to captivate the world and teach and transform sentient beings to serve others sincerely and joyfully. Thus, His kalpa will be called Happiness-Filled.

“His kalpa will be called Happiness-Filled. His land will be called Joyful-Intent.” We can see that this future land will make people so happy every day.

His land will be called Joyful-Intent. This Buddha “uses His spiritual powers to captivate the world.” Maudgalyayana was foremost in spiritual powers, so in the future, the fruit he will attain, the karmic retribution when he attains Buddhahood, will be reflected in this land. He will also use his spiritual powers to teach and transform sentient beings in this world, so sentient beings will be joyfully persuaded. Because of this, his kalpa will be called Happiness-Filled, and the land will be called Joyful-Intent. He will use all kinds of methods to fill the minds of sentient beings with joy, so they can serve people with sincerity.

The land there will be level, the ground made of crystal: The ground of a Bodhisattva’s mind is never uneven, so the land of circumstantial and direct retributions that appears in response will be entirely level. The ground made of crystal: The essence and substance [of the ground] is clear and pure like a gem.

“The land there will be level, the ground made of crystal.” In that land, the ground is really level and even. This is because “The ground of a Bodhisattva’s mind is never uneven.” The minds of Bodhisattvas are all very level. “So, the land of circumstantial and direct retributions that appears in response will be entirely level.” As we walk the Bodhisattva-path, we pave the road with love and make it very level. When Maudgalyayana becomes a Buddha, his land will be like this. The land will be very level and flat.

“The ground [is] made of crystal.” Crystal is used to pave the ground. “The essence and substance [of the ground] is clear and pure like a gem.” Crystal is a precious treasure, one of the Seven Treasures. Its essence and substances are pure. If there is some defilement on a crystal, by simply wiping it, it will become clean and can reflect everything. Hence, it is clear and pure like a gem.

Also, “Trees of treasure make it magnificent; flowers of pearl are scattered.”

Trees of treasure make it magnificent: This refers to the vows and practices of Bodhi. Flowers of pearl are scattered: From the sky, flowers made of pearls are scattered.

Trees of treasure are very magnificent, and the fruit that is picked from them are all pearls. When the pearls ripen, they hang down in strands. Flowers made of pearls are everywhere. This represents the “vows and practices of Bodhi.” The Bodhisattva’s vow [is to walk on] the Bodhi-path to awakening. This is the Bodhisattva-path [Maudgalyayana] walks. He puts it into practice.

Since he had long engaged in spiritual practice and served many Buddhas and went among people to transform countless sentient beings, now the fruit [of his spiritual practice] are these trees of treasure and their fruits; there is an abundance of pearls everywhere. So, the fruits that are produced are all pearls. This represents the Bodhi-vow. He is continuously giving rise to Bodhicitta and continuously practicing the Bodhisattva-path. “Flowers of pearl are scattered” represents his having constantly served.

Everywhere around is clear and pure: Everywhere all evils are eliminated. Everywhere purifying practices are cultivated. Nowhere is this not complete.

“Everywhere around is clear and pure.” This is very widespread, not just in one place. This is true universally there. “Everywhere around is clear and pure” shows that “Everywhere all evils are eliminated. Everywhere purifying practices are cultivated. Nowhere is this not complete.”

Over many accumulated lifetimes, he will serve 8000 Buddhas or 200 trillion Buddhas during the Buddhas’ lifetimes and after the Buddhas enter Parinirvana. He must constantly engage in spiritual practice. If during a Buddha’s time, while Him, [he uses] the Buddha’s teachings to eliminate all afflictions and evil thoughts and constantly cultivate purifying practices, any place can be a spiritual training ground. Any place can be pure. When he goes among people, he will not be defiled. Any place can be a pure place.

As we see, Tzu Chi volunteers go to very dirty places to help other people sweep and clean. No matter how dirty it is, they are not afraid to go and clean up for people. They clean until the environment is tidy and sparkling. All of this requires a pure mind. “Everywhere purifying practices are cultivated. Nowhere is this not complete.” Wherever we may be, it is the same. In Taiwan, it is like this. Look, it is also like this in Africa. Tzu Chi volunteers all over the world are all serving and giving in the same way.

So, “Everywhere all evils are eliminated. Everywhere purifying practices are cultivated. Nowhere is this not complete.” We must repeatedly go everywhere to constantly serve others. This way, defiled lands will naturally become pure. This is the vow of all Bodhisattvas.

All those who behold it are filled with joy: Of the sentient beings who see it, all are filled with joy.

“All who behold it are filled with joy.” That which sentient beings see will always be a joyful land.

All in all, the power of love can continually be shared. When we serve others, we give rise to joy. No matter how turbid the external environment is, we will mindfully bring purity to it. No matter how impoverished sentient beings are, if we put our hearts into opening up their intrinsic Buddha-nature that is possessed by all, they will also unlock their great power and use local resources to spread the Dharma locally. These are Living Bodhisattvas. So, the Buddha bestowed predictions of Buddhahood with the hope that all of us will receive predictions in a Buddha’s spiritual training ground. Therefore, we must simply always be mindful.

Episode 967 – Destroy Delusions to Attain Great Wisdom

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>> To cultivate contemplation and be free of illusive thoughts is known as Samadhi. To purify the Threefold Karma and be free from transgressions is to fulfill the teachings of the precepts. To destroy delusions and realize the truth is to attain the Dharma of great wisdom. To eliminate both afflictions and tendencies is to attain the Dharmakaya of liberation.

>> After all these Buddhas enter Parinirvana, he will build stupas and temples for each, with heights of 1000 yojanas and widths and lengths precisely equal, 500 yojanas. Gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose [stone], the Seven Treasures, will be used to build them. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> All kinds of flowers, strings of jewels, fragrant oils, scented powders, incense, silken canopies and hanging banners will be used as offerings. After this, he will further make offerings to 200 trillion Buddhas, also in the same way. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> All kinds of flowers [and] strings of jewels: All kinds of precious flowers and strings of treasured jewels are used. All kinds of precious flowers are used to adorn [the stupas] and make offerings. Strings of jewels: Jade threaded together and worn on the body.

>> Fragrant oils: These are used to purify. Then with reverence and respect in body and mind one can make offerings to the Buddha. Fragrant oils can cleanse defilements and eliminate fiery afflictions.

>> Scented powders: Fine scented powders. Incense: A devotional item. These signify sincerity and allow all the merits and virtues cultivated to spread to all places everywhere.

>> Silken canopies and hanging banners will be used as offerings: Silken canopies are large coverings made of fine silk cloth will be used as offerings. Used as offerings: Before those Buddhas are born and after They enter Parinirvana, this is how he makes offerings.

>> After this, he will further make offerings to 200 trillion Buddhas, also in the same way. In the same way: Before those Buddhas are born and after They enter Parinirvana, he will practice and make offerings as he did for those 8000 Buddhas, in the same way, without any difference.

>> He will attain Buddhahood, and his epithets will be Tamalapatra Sandalwood Fragrance Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One. [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> He will attain Buddhahood, and his epithet will be Tamalapatra Sandalwood Fragrance: Tamalapatra means a sage of undefiled nature. Sandalwood fragrance can purify defilements. This is an analogy for the wondrous fragrance of his spiritual powers, wisdom, merits and virtues which will pervade the Dharma-realms to permeate sentient beings’ roots of goodness. Thus he has this name.

>> In the causal ground, he was foremost in spiritual power, so it was predicted that when he attains Buddhahood in the future, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

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“To cultivate contemplation and be free of illusive thoughts is known as Samadhi.
To purify the Threefold Karma and be free from transgressions is to fulfill the teachings of the precepts.
To destroy delusions and realize the truth is to attain the Dharma of great wisdom.
To eliminate both afflictions and tendencies is to attain the Dharmakaya of liberation.”

We must take good care of our thoughts. We all know about “cultivating contemplation.” This is when the mind is concentrated and settled. Our direction must be correct, and we must earnestly engage in contemplation. If we can do this, then we can be free of illusive thoughts. This is Samadhi. Otherwise, in our daily living we will have interpersonal conflicts, and people, matters and objects will trouble our minds on a daily basis.

As we encounter interpersonal conflicts in life, we need to cultivate contemplation and put effort into understanding how people get along with each other. Thus, we should be grateful to others instead of criticizing them. We should not see ourselves as perfect. We should constantly examine ourselves and ask, “Have I made any mistakes?” This is true cultivation of contemplation. Otherwise, we will constantly only see other people’s faults. Or, when we see something that upsets us, while working with others we will give rise to illusive thoughts; this must not happen. We must take good care of ourselves. If we want to be free from illusive thoughts, we must practice cultivating contemplation.

Cultivating contemplation is solely for ourselves. We must constantly remain vigilant of ourselves. Our minds should remain settled and tranquil. We should not allow others to disturb our minds. This requires us to earnestly take care of others’ hearts in daily living. If we can do this, then we “purify the Threefold Karma and become free from transgressions.”

What is the Threefold Karma? It is the karma of body, speech and mind. The actions of our body, our behavior, must be disciplined. What is most important is our mind. As our thoughts arise, we must not let external conditions affect us and elicit greed, anger or delusion. So, we must constantly cultivate contemplation and control our Threefold Karma. We want our Threefold Karma to be pure. Making our Threefold Karma pure depends on our cultivation of contemplation. Only by cultivating contemplation can our Threefold Karma be purified. Then we can be free from transgressions.

Our mistakes, faults and transgressions all come from our body, speech and mind. This is how we transgress in our Threefold Karma. If our Threefold Karma is pure, if we make no mistakes in our speech, if our actions are not deviant, if our thoughts are not deluded, if everything we do is positive, how would we commit faults? How would we possibly transgress? We would not. So, in this way we “fulfill the teachings of the precepts.”

If we are disciplined and follow the precepts in our daily living, we will not go off track in our behavior. Thus, we can “fulfill the teachings of the precepts. To destroy delusions and realize the truth is to attain the Dharma of great wisdom.” In seeking and attaining wisdom, we must destroy delusions. We must destroy deviant and illusive thoughts; these are delusions. “Delusions” are all our ignorance and afflictions. These are called “delusions.” This means not understanding the principles of the world. Not only will we lack understanding of them, but our every action will deviate and become a transgression. It is because ignorance and delusions are defiling our minds that we transgress and make mistakes, thereby multiplying our afflictions.

Now, as we have begun listening to the Dharma and have attained understanding, we must constantly remain vigilant. We must stay focused and cultivate contemplation. We want to be free from illusive thoughts. When our Threefold Karma is pure, we will continually get rid of afflictions and delusions. When we have gotten rid of the defilements of ignorance and afflictions, our minds naturally become pure, and we naturally realize the truth. When ignorance and afflictions are all swept away, our nature of True Suchness will manifest.

“To destroy delusions and realize the truth is to attain the Dharma of great wisdom.” Through the Dharma of compassion and wisdom, the teachings of compassion and wisdom, [our pure nature] reveals itself. Everyone inherently has kind thoughts. Kind thoughts are our innocent nature. We inherently have undefiled wisdom. We inherently have pure, undefiled great love. All of us truly are replete with these, but we must first destroy delusion in order to be able to realize the truth.

So, “To eliminate both afflictions and tendencies is to attain the Dharmakaya of liberation.” This is the body of the Dharma; we will attain “the Dharmakaya of liberation.” Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views make up the Fivefold Dharmakaya. We need to put effort into mindfully practicing [these]. Our strength comes from being single-minded. By freeing ourselves from illusive thoughts and attaining precepts, Samadhi and wisdom, we can then purify our Threefold Karma. We will then have a means to get rid of all ignorance and illusive thoughts; we will then be able to attain the Dharmakaya, which is our nature of True Suchness. Throughout this process we must not have hindrances or attachments. If in our daily living, whatever happens, good or bad, we continually keep these things in our hearts, this is also ignorance. Every day we must clear away our ignorance and habitual tendencies. This is the true goal of spiritual practice.

The previous sutra passage states,

“After all these Buddhas enter Parinirvana, he will build stupas and temples for each, with heights of 1000 yojanas and widths and lengths precisely equal, 500 yojanas. Gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose [stone], the Seven Treasures, will be used to build them.”

This is the same as the conditions described for Venerable Kasyapa and Subhuti previously. This is how Maudgalyayana will attain Buddhahood. He will use these many things as offerings to. Buddhas both when They are in the world and after They have crossed into Parinirvana. In the process, he had to make all these offerings. All are of the Seven Treasures; all are precious. These demonstrate making offerings with utmost sincerity.

Next, it says,

“All kinds of flowers, strings of jewels, fragrant oils, scented powders, incense, silken canopies and hanging banners will be used as offerings. After this, he will further make offerings to 200 trillion Buddhas, also in the same way.”

He first needed to make offerings to 8000 Buddhas. This is the process Maudgalyayana will go through before he attains Buddhahood in the future. He will first go through making all kinds of offerings to 8000 Buddhas with respect and reverence. After all these Buddhas have entered Parinirvana, he will also build stupas and temples for each. So, “all kinds of flowers, strings of jewels, fragrant oils, scented powders, incense,” many kinds of flowers and incense, will be used in constructing stupas and temples. This means he uses many flowers, fragrant flowers, or fragrant woods and so on. He will use these to decorate and make offerings. So, “fragrant oils, scented powders, incense” and “silken canopies” will be used as decorations. “Hanging banners” and so on will be used to decorate and create a magnificent environment, which will also be very clean. This all shows the reverence of one’s heart. In ways like this, he will do all he can to make offerings.

“After this” refers to when each Buddha has left the world. Then “He will further make offerings to 200 trillion Buddhas.” He will [make offerings to] 8000 Buddhas, and after each Buddha he will repeat those offerings. After that, there are still 200 trillion more Buddhas. With each of these Buddhas he will likewise make offerings in the same way. Clearly there are quite a lot of Buddhas. In the past, there were 8000 Buddhas, and after, there are 200 trillion more Buddhas. Clearly, this will take a long time. There are truly many things to be done, so he will need much perseverance in expressing his reverence and respect.

All kinds of flowers [and] strings of jewels: All kinds of precious flowers and strings of treasured jewels are used. All kinds of precious flowers are used to adorn [the stupas] and make offerings. Strings of jewels: Jade threaded together and worn on the body.

Thus, “All kinds of flowers, strings of jewels….” He will use all kinds of precious flowers and strings of jewels. Whether it is treasures from the earth or treasures from the bottom of the sea, all these decorations will be used as offerings. Strings of jewels are jade threaded together. Whether these things are placed upon the ground, or whether they are hung, or [placed] wherever, all of them are treasures.

Fragrant oils: These are used to purify. Then with reverence and respect in body and mind one can make offerings to the Buddha. Fragrant oils can cleanse defilements and eliminate fiery afflictions.

“Fragrant oils, scented powders, incense,” all of these things are purifying. All help to [purify] our environment, so that when we enter [a room], it is fragrant. After polishing the floors, we burn powdered incense, which gives off smoke. We often burn incense in the form of powders or sticks to demonstrate our reverence. “Fragrant oils” are purifying; they make people feel the environment is clean and that the atmosphere is fragrant. This represents reverence when worshipping the Buddha. “Fragrant oils can cleanse defilements and eliminate fiery afflictions.”

Scented powders: Fine scented powders. Incense: A devotional item. These signify sincerity and allow all the merits and virtues cultivated to spread to all places everywhere.

“Scented powders” are finely ground incense. “Incense” is a devotional item. It enhances the atmosphere of reverence. The merits and virtues we cultivate spread everywhere around us. So, when we light this incense, its fragrance wafts far and wide. This demonstrates our reverence.
Silken canopies and hanging banners will be used as offerings: Silken canopies are large coverings made of fine silk cloth will be used as offerings. Used as offerings: Before those Buddhas are born and after They enter Parinirvana, this is how he makes offerings.

“Silken canopies and hanging banners” are made of cloth. The highest quality silk and cotton are used. People use silk and cotton to weave fabrics. These are “silken canopies and hanging banners.” Now, in many old temples, they have “silken canopies and hanging banners.” Silken canopies block the sun. Hanging banners blow in the wind. When they flutter in the wind, they create a kind of atmosphere. This is a way of making offerings. When we want to create a very wholesome atmosphere, we use these to make offerings

“[These] will be used as offerings.” “Before those Buddhas are born and after They enter Parinirvana, this is how he makes offerings.” As he makes offerings in so many ways, he is expressing, “Even if they are the world’s most precious things, I will reverently part with them. I will give these things as offerings.” This is what this means.

After this, he will further make offerings to 200 trillion Buddhas, also in the same way. In the same way: Before those Buddhas are born and after They enter Parinirvana, he will practice and make offerings as he did for those 8000 Buddhas, in the same way, without any difference.

“After this, he will further make offerings to 200 trillion Buddhas, also in the same way.” He does this while They are alive and does the same after They enter Parinirvana. How Maudgalyayana makes offerings to all Buddhas and the way he made offerings to the 8000 Buddhas in the past will be the same. He will make offerings to the 200 trillion Buddhas in the same way. Just like with the 8000 Buddhas in the past, in the same way, he will demonstrate his respect by making offerings.

In the next passage, it again says, “He will attain Buddhahood.” It should be certain that Maudgalyayana will attain Buddhahood in the future, but he has to go through a very long time of reverently making offerings to the Buddhas. His mind is determined, and he never makes even the slightest mistake. That is how reverent his mind is.

“He will attain Buddhahood, and his epithets will be Tamalapatra Sandalwood Fragrance Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

When Venerable Maudgalyayana attains Buddhahood in the future, his epithet will be, “Tamalapatra Sandalwood Fragrance Tathagata.”

He will attain Buddhahood, and his epithet will be Tamalapatra Sandalwood Fragrance: Tamalapatra means a sage of undefiled nature. Sandalwood fragrance can purify defilements. This is an analogy for the wondrous fragrance of his spiritual powers, wisdom, merits and virtues which will pervade the Dharma-realms to permeate sentient beings’ roots of goodness. Thus he has this name.

“Tamalapatra” means “a sage of undefiled nature.” In the future, this Buddha’s name will mean “a sage of undefiled nature.” He will be pure in body and mind. The result is predicted from the cause. Through the process of spiritual practice, he will be without defilements, and his mind will be very pure. “Sandalwood fragrance” means purifying defilements. This is an analogy for “the wondrous fragrance of his spiritual powers, wisdom, merits and virtues which will pervade the Dharma-realms to permeate sentient beings’ roots of goodness.” Among the ten great disciples of the Buddha, Maudgalyayana was not only “foremost in spiritual powers,” he was also filled with wisdom. He was replete with spiritual powers and wisdom, with the fragrance of merit and virtue. The fragrance of his accumulated merit and virtue was recognized by everyone; they all knew him. Maudgalyayana had the “wondrous fragrance of merits and virtues” which had “pervaded the Dharma-realms.” His virtue was renowned; everyone had heard of it.

In the causal ground, he was foremost in spiritual power, so it was predicted that when he attains Buddhahood in the future, his epithet will be Tamalapatra Sandalwood Fragrance Tathagata, referring to the fragrance of undefiled nature. With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.

This is the Buddha he will become in the future. From Maudgalyayana’s cause of spiritual practice and the merits and virtues he would accumulate, when he attains Buddhahood in the future, he will have the epithet. “Tamalapatra Sandalwood Fragrance [Tathagata].” This will be Maudgalyayana’s epithet when he attains Buddhahood in the future. This is the cause we should practice. “In the causal ground, he was foremost in spiritual powers.” Because of the cause which he practiced, in the causal ground he was foremost in spiritual powers; “so it was predicted that when he attains Buddhahood in the future, his epithet will be Tamalapatra. Sandalwood Fragrance Tathagata.” This refers to “the fragrance of undefiled nature.” The purity of his mind’s nature will be revealed. “With this fragrance, he never strays from this, thus he reaches that. He never abandons the causes, thus he fulfills the conditions. All noble beings, when they attain Buddhahood, have different epithets, as the fruits are inseparable from their causes.”
This is virtue, the fragrance of virtue. By the time of the Buddha’s era, he had already practiced in this way. After serving 8000 Buddhas, he will then serve another 200 trillion Buddhas, constantly accumulating [causes] right up until his final incarnation, when he will attain Buddhahood. “He never abandons the causes, thus he fulfills the conditions.” The result attained is inseparable from the cause. He continually accumulates his causes. “He never abandons the causes, thus he fulfills the conditions.” Causes and conditions [lead to] effects and retributions. This is how he will practice, by accumulating so many conditions. By accumulating these, “All noble beings, when they attain Buddhahood, have different epithets,” It is the same for every Buddha; each person practices their own individual causes, so every person’s result in attaining Buddhahood differs. So, in the law of karmic cause and effect, “The fruits are inseparable from their causes.” The result is inseparable from the cause. So, when he attains Buddhahood, this will be his epithet.

He is also endowed with the ten epithets, “Tathagata, Worthy of Offerings, Completely Awakened One, “One Perfect in Wisdom and Action, “Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.” These are the ten epithets he will have upon attaining Buddhahood.

So, we should put effort into being mindful, for only then can we cultivate contemplation, eliminate illusive thinking and remain in Samadhi until we finally manifest the Fivefold Dharmakaya. This should be the direction of our practice. We must always be mindful.

Episode 966 – Venerable Maudgalyayana Receiving Predictions

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>> They upheld the Dharma of Hearers and abided by the practice of Solitary Realizers. The Buddha in His loving-kindness always keeps the world’s living beings in His thoughts. He hopes they will turn from the Small [Vehicle] toward the [Four] Great Vows and practice diligently while meeting and serving trillions of Buddhas.

>> “The radiance of that Buddha can be surpassed by none. His epithet will be Jambu[nada] Gold Radiance. Bodhisattvas and Hearers who have eradicated all existence, whose numbers are countless and immeasurable, will dignify that land.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “At that time, the World-Honored One again told the assembly, ‘Today I say to you that this man, Mahamaudgalyayana, with all kinds of devotional items, will make offerings to 8000 Buddhas with reverence and respect.'” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> This prediction for Mahamaudgalyayana records the causes of his spiritual practice and the fruits of his attaining Buddhahood. The recounting of Mahamaudgalyayana’s causes was the same as that of Katyayana. The prediction of his fruits, namely his lifespan as a Buddha and the number of kalpas that. Right Dharma and Dharma-semblance will abide in the world, are all twice that of the previous predictions.

>> At that time, the World-Honored One again told the assembly, “Today I say to you”: After bestowing predictions on Katyayana, He immediately turned to the assembly and again told them, “Today I say to you.”

>> This man, Mahamaudgalyayana: This means “Of the bean-pickers.” It is an ancestral name. His given name was Kolita, referring to a poplar tree, because [His parents] prayed to a tree spirit and thus had this child.

>> With all kinds of devotional items, [he] will make offerings to 8000 Buddhas: These are items that can be used to make offerings. He uses all opportunities and conditions to make offerings and serve.

>> With reverence and respect: He will make offerings by practicing in both body and mind with reverence and respect.

>> The preceding is when a Buddha is in the world. The following is after a Buddha’s Parinirvana. The previous four verses are predictions of the fruits that he will attain. They explain the appearance of the land, the appearance of the blessed fields, the appearance of his body and the appearance of his family and followers. His lifespan, Right Dharma and Dharma-semblance are omitted in the verse.

>> “After all these Buddhas enter Parinirvana, he will build stupas and temples for each, with heights of 1000 yojanas and width and lengths precisely equal, 500 yojanas. Gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose [stone], the Seven Treasures, will be used to build them.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

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“They upheld the Dharma of Hearers and abided by the practice of Solitary Realizers.
The Buddha in His loving-kindness always keeps the world’s living beings in His thoughts.
He hopes they will turn from the Small [Vehicle] toward the [Four] Great Vows
and practice diligently while meeting and serving trillions of Buddhas.”

The Chapter on Faith and Understanding is all about the past practice of these disciples. What they practiced was the Dharma of Hearers. After hearing the Buddha’s voice with their ears, they understood the Buddha-Dharma and upheld the practice of Solitary Realizers. How did they understand the Dharma? After they understood the Buddha’s teachings, they feared [the law] of cause and effect and did not want to contrive affinities with sentient beings. They practiced solely to understand the principles for themselves. They did not want to go among people to transform sentient beings, so they remained in the practice of Solitary Realizers.

But the Buddha, “in His loving-kindness, always keeps the world’s living beings in His thoughts.” This was the Buddha’s intent. He came to this world in hopes of passing on the Dharma to all sentient beings, so that they could understand how frightening the law of karma is [He hoped] everyone would form great aspirations; besides understanding the Buddha-Dharma, He hoped for everyone to spread the Dharma throughout the world. Yet, all of His disciples still remained in the practice of Solitary Realizers; this was the Buddha’s concern. So, at the Lotus Dharma-assembly, He wanted to inspire everyone to turn from the Small to the Great [Vehicle] and enable all to form great aspirations. The Small Vehicle of only benefiting oneself could be turned into benefiting all beings in the world, which is making the [Four] Great Vows.

So, they “practiced diligently while meeting and serving trillions of Buddhas.” I have often talked about how we begin forming aspirations as ordinary people, which means we begin to need to walk on the Bodhisattva-path. On the Bodhisattva-path, we still have a long road on which we must practice lifetime after lifetime. We engage in uninterrupted practice, practice with nothing further, extended practice and practice with reverence. Practice with reverence refers to meeting and serving many, many Buddhas. Subhuti and Kasyapa each must serve 300 trillion Buddhas. Katyayana must make offerings to 800 billion Buddhas, then later, another two trillion Buddhas. See, he must diligently practice while meeting and serving Buddhas for such a long time. This is like when we begin to walk the Bodhisattva-path. We go among people and believe in the Buddha’s teaching that everyone intrinsically has Buddha-nature; we treat everyone as a Buddha. We must show respect, gratitude and love as we go among people to give continuously, to give with nothing further, to give for an extended period of time and to give with reverence, then practice the Six Perfections. This is why we must be very mindful.

The previous sutra passage states,

“The radiance of that Buddha can be surpassed by none. His epithet will be Jambu[nada] Gold Radiance. Bodhisattvas and Hearers who have eradicated all existence, whose numbers are countless and immeasurable, will dignify that land.”

This speaks of Katyayana. Mahakatyayana will attain Buddhahood in the future. He will be known as. “Jambunada Gold Radiance Tathagata.” Because this is in verse form, this was shortened in the verses to become “Jambu Gold Radiance.” This Buddha’s future circumstantial retributions will be that everyone who. He engages in spiritual practice with will all be Bodhisattvas and Hearers who have already eliminated all afflictions and ignorance. They are those “who have eradicated all existence.” Such Bodhisattvas and Hearers will be countless and immeasurable. In this way, they will dignify the land.

The next sutra passage talks about another person who will receive the Buddha’s prediction of Buddhahood. When we read the next sutra passage, we will know who he is.

“At that time, the World-Honored One again told the assembly, ‘Today I say to you that this man, Mahamaudgalyayana, with all kinds of devotional items, will make offerings to 8000 Buddhas with reverence and respect.'”
It was already Maudgalyayana’s turn.

This prediction for Mahamaudgalyayana records the causes of his spiritual practice and the fruits of his attaining Buddhahood. The recounting of Mahamaudgalyayana’s causes was the same as that of Katyayana. The prediction of his fruits, namely his lifespan as a Buddha and the number of kalpas that. Right Dharma and Dharma-semblance will abide in the world, are all twice that of the previous predictions.

“This prediction for Mahamaudgalyayana records the causes of his spiritual practice and the fruits of his attaining Buddhahood.”

In “recounting Mahamaudgalyayana’s causes,” his process of spiritual practice will be the same as that of Katyayana, but the effects when he attains Buddhahood [were all double].

Venerable Maudgalyayana was once walking along the Ganges River. He sat down there to meditate and suddenly saw on the shore of the Ganges many hungry ghosts by the banks of the river. They all wanted to go there to fetch water to drink. One of the hungry ghosts came over in front of Maudgalyayana and asked him for guidance. “If I put the water into my mouth, it feels like my body is burnt by boiling soup, like all my organs being scalded. What kind of karma did I create? What kind of transgressions? Why am I experiencing such terrible suffering?”

Venerable Maudgalyayana answered him. “In your previous life, you were a fortune teller. You told people their fortunes and earned a living on that profession. You predicted people’s fortune, yet you would praise or slander at will. You would tell them good fortunes or bad depending on your own whims, causing people to be very frightened. Then you told them you could change their fate. By telling fortunes or offering to change fate, you cheated people out of their money. So, you have received this karmic retribution.”

Then a second ghost came to ask a question. He said, “My body is constantly bitten by many bronze snakes and iron dogs. The skin and flesh of my body have all been eaten up. Each gust of wind feels like a sword. The skin and flesh then grows back and recovers. This happens again and again. I constantly suffer from such bodily pain. What kind of evil karma is causing this suffering?”

Venerable Maudgalyayana answered, “In your past life, you killed chickens, ducks, pigs, sheep and such to offer sacrifices to the gods. You engaged in this kind of profession. You see, you killed chickens, ducks, sheep, pigs and others. After you killed them, you threw them into a boiling pot, then plucked off their feathers or fur. The number of living beings you killed like this was countless and immeasurable. So, in your present life, you must receive this type of karmic retribution. Such unbearable suffering!”

Next, a third [hungry ghost] came over and asked, “Look at my shape. My stomach is so large, but my arms and feet are like sticks, as thin as dry sticks. My throat is like a needle’s eye. I really want to eat; I am very hungry, but I cannot swallow at all. I cannot get any food. What causes and conditions do I have?”

Maudgalyayana replied to him. “In the past you were an official. As an official, you exploited people. You were a corrupt official who exploited many people. When people could not afford to pay, you tortured them cruelly and made them suffer terribly. So, you are receiving this karmic retribution.”

A fourth one asked, “When I open my mouth, I have many tongues. These tongues are all rotten; when I move them, look, they are all bleeding. With these bleeding and rotten tongues, I cannot eat anything. What karma have I created?” Venerable Maudgalyayana answered him, “In your former life you liked stirring up enmity. Your gossip caused conflicts among people, bringing much misfortune to people in the world. That is the karma you created in your past life.”

What Venerable Maudgalyayana explained to the four hungry ghosts helped them open their minds and understand. “I willingly accept this! In the past, I have done such evil things. Now I have fallen into the hungry ghost realm.” They began to repent, constantly repenting over and over and constantly making vows over and over. This is one of the stories of Maudgalyayana.

The sutra passage says, “At that time, the World-Honored One again told the assembly, ‘Today I say to you.'” Now He was talking to everyone. This means that. He had already bestowed predictions on Katyayana. “At that time” refers to the moment in time after. He gave Katyayana a prediction of Buddhahood. Following this, He turned to the assembly and spoke to them.

At that time, the World-Honored One again told the assembly, “Today I say to you”: After bestowing predictions on Katyayana, He immediately turned to the assembly and again told them, “Today I say to you.”

“Today I say to you.” “Everyone, listen carefully! Now I want to tell you something.”

This man, Mahamaudgalyayana: This means “Of the bean-pickers.” It is an ancestral name. His given name was Kolita, referring to a poplar tree, because [His parents] prayed to a tree spirit and thus had this child.

“This man, Mahamaudgalyayana….” This passage talks about Mahamaudgalyayana. “Maudgalyayana” can be translated as “of the bean-pickers.” “Bean-picker” was his ancestral name. His given name was “Kolita,” which refers to the poplar tree, a kind of plant. His ancestors wished to have a son, so they prayed to this tree and had a son.

With all kinds of devotional items, [he] will make offerings to 8000 Buddhas: These are items that can be used to make offerings. He uses all opportunities and conditions to make offerings and serve.

“With all kinds of devotional items, [he] will make offerings to 8000 Buddhas.” Mahamaudgalyayana will in the future, with all kinds of devotional items, “make offerings to 8000 Buddhas.” In the future, there will still be 8000 Buddhas; he has to make offerings to so many Buddhas.

What does he use to make offerings? [He uses various] items. He will give everything to the best of his ability. Whether food, objects or so on, they are all included in this. Whatever he can offer, he will seize the opportunity, seize the causes and conditions and surroundings. With such uninterrupted [and extended] practice, and practice with nothing further, [he] will make offerings and serve in this way.

With reverence and respect: He will make offerings by practicing in both body and mind with reverence and respect.

“With reverence and respect” means that he not only makes offerings, but also has “reverence and respect.”

“He will make offerings by practicing in both body and mind.” How will he make offerings? There are offerings of wealth. “Wealth” refers to material offerings. There are also offerings of “reverence.” This means prostrating using his body as an expression of his [reverence] for the Buddha. This is prostrating using his body. What about conduct? The Dharma the Buddha teaches must be heard, taken to the heart and applied in our daily living, and we must also walk on the Bodhisattva-path. This is [the offering of] conduct. This is practicing in both body and mind. This offering of conduct is [an offering of] “reverence and respect.”

The preceding is when a Buddha is in the world. The following is after a Buddha’s Parinirvana. The previous four verses are predictions of the fruits that he will attain. They explain the appearance of the land, the appearance of the blessed fields, the appearance of his body and the appearance of his family and followers. His lifespan, Right Dharma and Dharma-semblance are omitted in the verse.

When a Buddha is in this world, as the preceding sutra passage talks about, “he [makes offerings] with reverence and respect.” After a Buddha enters Parinirvana, he will still have the same mindset. I have explained this before.

I have talked about the preceding four things before. The accounts of causes and predictions of effects were made to help us clearly understand that his land is the future [result] of his causal practice. This is the process of spiritual practice, the practice of these causes and the appearance of his future land.

The land he will attain in the future is depicted in a later sutra passage. This refers to the appearance of his land, the appearance of his blessed fields, as well as the appearance of his body and that of his family and followers. These are the Four Appearances. Every disciple receiving the Buddha’s prediction will attain the Four Appearances of his land, the blessed fields he will cultivate as a Buddha, his dignified body, his spiritual family and so on. They are “predictions of fruits he will attain. His lifespan, Right Dharma and Dharma-semblance,” the eras of Right Dharma and Dharma-semblance, are all skipped over like this. In the passage on Maudgalyayana, they are omitted like this.

The next sutra passage says,“After all these Buddhas enter Parinirvana, he will build stupas and temples for each, with heights of 1000 yojanas and width and lengths precisely equal, 500 yojanas. Gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose [stone], the Seven Treasures, will be used to build them.”

This is the future. At first, Maudgalyayana’s future process of spiritual practice is making offerings to 8000 Buddhas. He serves the Buddhas with reverence and respect. Then he also needs to build stupas “with heights of 1000 yojanas and width and lengths precisely equal, 500 yojanas.”

We talked about this before. The width is 500, the length is 500 and the height is 1000 yojanas. One yojana is equal to 40 li. It is very long and wide. This is not impossible. Consider the trip we made to Afghanistan. When we went there for disaster relief, we saw how an entire mountain in Afghanistan, a mountain stretching very long like this, was carved with huge Buddha statues. It was not just one statue; there were many Buddha statues of various sizes. There were also caves. Every hole of the caves was carved with some stories from the Jataka Sutra.

The Dunhuang Buddha Grottos have many [images] too. This refers to the era of Dharma-semblance. This shows how they made offerings to the Buddha when the Buddha no longer was in the world. These express the Dharma taught by the Buddha and the dignified appearance of the Buddha in a form visible to everyone’s eyes so we can give rise to reverence and respect. This is the era of Dharma-semblance.

Right Dharma exists when a Buddha is in the world. After the Buddha enters Parinirvana, His disciples, these noble beings, are still in the human realm and [pass on] the Dharma the Buddha expounded and the Buddha’s way of spiritual practice. Then it is just like when a Buddha is in the world. This is called Right Dharma. Gradually, the Buddha’s disciples age and die, and each generation is less like the previous. With changes in lifestyle and the changes of the times, gradually it turns into Dharma-semblance.

What about Dharma-degeneration? That is the destruction of Buddha-Dharma, when all temples are destroyed and all statues of the Buddha are destroyed. This happened for a time in mainland China. The huge Buddhas in Afghanistan were also destroyed. This is called Dharma-degeneration.

So, the Right Dharma and Dharma-semblance are followed by Dharma-degeneration. Our present world is in such a state, so we must be mindful. We need to seize the present because we can still hear the Buddha-Dharma and we can still make offerings reverently with our bodies and minds. So, we should always be grateful and show reverence to the Buddha-Dharma in this lifetime. We must always be mindful.

Episode 965 – Eradicating Ignorance Dignifies the Land

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>> In this world, of all the most valuable treasures and precious rarities, life is the one thing that cannot be replaced. Our wisdom-life and ocean of wisdom are even more incomparable. The Buddha gave predictions of cause and effect. That land and kalpa will exist for a long time with many gathered treasures.

>> “This man, Katyayana, will use all kinds of wonderful devotional items to make offerings to all Buddhas. After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “In his final incarnation, he will attain Buddha-wisdom and achieve universal, perfect enlightenment. His land will be pure, and he will liberate countless trillions of sentient beings. People from all ten directions will make offerings to Him.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In his final incarnation, he will attain Buddha-wisdom: With extended cultivation of the causes and uninterrupted upholding of practices, He has no further leaks of the Dharma and respectfully makes offerings. The fruition will be, in his final incarnation, that he will attain Buddha-wisdom.

>> [He will] achieve universal, perfect enlightenment. His land will be pure: By cultivating and upholding infinite merits and virtues, eventually he will achieve universal, perfect enlightenment and become a reward-body Buddha. His land will be pure: His circumstantial retributions are superior.

>> He will liberate countless trillions of sentient beings: Throughout countless lifetimes, over a very long period of time and many kalpas, he will work to liberate countless trillions of sentient beings.

>> People from all ten directions will make offerings to Him: From the ten directions, all humans and heavenly beings will make offerings to Him.

>> “The radiance of this Buddha can be surpassed by none. His epithet will be Jambu[nada] Gold Radiance. Bodhisattvas and Hearers who have eradicated all existence, whose numbers are countless and immeasurable, will dignify that land.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The radiance of this Buddha can be surpassed by none: That Buddha’s radiance is like sunlight compared to candlelight. On the great Bodhi-path, he will progress daily. Moreover, he will never retreat. His radiance represents wisdom and virtue [that] can be surpassed by none.

>> That Buddha’s epithet will be Jambu[nada] Gold Radiance: Regarding Jambunada Gold Radiance, there is a place with trees growing gold fruits. Their radiance is most superb and wonderful. Thus [that Buddha’s] epithet is Jambunada Gold Radiance Tathagata.

>> Bodhisattvas and Hearers who have eradicated all existence: There will be no Four Evil Destinies in that land, but only Hearers and Bodhisattvas. Though the Great and Small Vehicles differ, they have all destroyed afflictions.

>> [They] have eradicated all existence: Those transformed by this Buddha, though of the Three Vehicles and Five Natures, will ultimately all return to all-encompassing wisdom. They will have realized the ultimate principle and left behind afflictive emotions, so there is nowhere for dust to alight.

>> The Five Natures: First, set-nature Hearers. Second, set-nature Solitary Realizers. Third, Bodhisattva-nature. Fourth, unset-nature. Fifth, seedless-nature.

>> First, set-nature Hearers: Their causes and conditions do not change, so they are said to have a set nature. Those who hear the Buddha’s teachings and thus attain awakening are called Hearers. As they only cultivate the causes of Hearers, the fruit they realize is that of a Hearer. They do not further seek the path to Buddhahood, so they are called set-nature Hearers.

>> Second, set-nature Solitary Realizers: By observing causes and conditions and the arising and ceasing of phenomena, they awaken to the principles of true emptiness. They are also called Realizers of Conditions. As they only cultivate the causes of Solitary Realizers, the fruit they realize is that of a Solitary Realizer. They do not further seek the path to Buddhahood, so they are called set-nature Solitary Realizers.

>> Third, Bodhisattva-nature: These are enlightened sentient beings. Bodhisattvas practice both compassion and wisdom. They look upon friends and foes equally and widely benefit sentient beings. They realize the fruit of Bodhi, so they are called those with Bodhisattva-nature.

>> Fourth, unset-nature: [People of this nature] are influenced by whatever conditions they encounter. Their spiritual practice is not settled. If they draw near Hearers, they practice the Dharma of Hearers. If they draw near Solitary Realizers, they practice the Dharma of Solitary Realizers. If they draw near Bodhisattvas, they practice the Dharma of Bodhisattvas. They each follow what they learn, and this becomes their nature. Hence they are those with unset nature.

>> The fifth is seedless nature. Those with seedless nature do not have seeds of goodness. These people deny the law of cause and effect. They refuse to be transformed and are willing to drown in cyclic existence. They do not seek liberation. Thus they are those with seedless nature.

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“In this world, of all the most valuable treasures and precious rarities,
life is the one thing that cannot be replaced.
Our wisdom-life and ocean of wisdom are even more incomparable.
The Buddha gave predictions of cause and effect. That land and kalpa will exist for a long time with many gathered treasures.”

What everyone loves most in the world are precious treasures. The many kinds of exotic treasures are what people seek, what they delight in. Ultimately, what is it that is most precious? It is life; life is the one thing that cannot be replaced.

Living in this world, we can be benefactors in the world or we can be wrongdoers in the world. This is life. The control of our lives is in our own hands, so which direction will we take? Thus there is a saying, “We cannot take anything with us when we die; only our karma follows us to our next life.” Our karmic forces determine our direction. If our negative karma is heavier and our positive karma lighter, when benefactors appear in our lives, negative people will also appear in our lives. If we have more good karma, we will follow others with good karma to move in the same direction. This is the correct path. If our negative karma is heavier, in past lives we will have followed unwholesome environments so our direction has deviated. The principle is the same; if we are determined in our intent, naturally as we move in a positive direction, we ourselves will persist and always keep moving forward. This is all determined by a single thought.

In our lives, we must continually purify ourselves and get rid of ignorance; if we can do that, “Our wisdom-life and ocean of wisdom are even more incomparable.” We often speak of wisdom and afflictions. Afflictions actually come from wisdom. If our wisdom is turned around, it becomes afflictions. If afflictive thoughts are turned around, they become wisdom. A person may have two personalities. It is the same person; he may be such a good person, may be so kind, but when his temper explodes there is nothing in the world that is able to calm him down. Yet, his intrinsic nature is good and kind. Think about it; it is the same person. How can such a kind person be so bad? People can have two personalities. This all depends on whether or not our wisdom-life is clean. If our wisdom-life is clean, afflictions will not disturb us. This is why I always say that in our spiritual practice, it is only by getting rid of our afflictions that we can purify our wisdom-life.

So, now the Chapter on Bestowing Predictions continually tells us that the Buddha gave predictions of cause and effect such as how long the land and kalpa will last. We saw how it began with Sariputra. Then next in the Chapter on Bestowing Predictions came Venerable Kasyapa, then Subhuti, right up to Katyayana. How long will it take them? A very long time, 300 trillion Buddhas, or 800 billion Buddhas, or two trillion Buddhas. In the same way, for a long time they have been continually accumulating the causes they are cultivating until in the end they received the Buddha’s predictions. So, these were “predictions of the effect.” He looked at their causes; with the causes they had cultivated, the lands they will attain will be magnificent and abundant in treasure. Their lifespans will be long, and their family and followers, all the people living there together with them, will all be kindhearted people. These are the true treasures. When everyone does good, that is the true treasure.

So in the end, what in the world is most precious? If our minds are such that we are at peace with poverty and delight in the Path, then we are living a life of value. If we are never in conflict with others, never in conflict over matters and never in conflict with the world, then this is the most fortunate and precious life.

The previous passage states,

“This man, Katyayana, will use all kinds of wonderful devotional items to make offerings to all Buddhas. After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras.”

This will take a very long time. These are predictions of cause and effect. The process will take a very long time.

The next passage says,

“In his final incarnation, he will attain Buddha-wisdom and achieve universal, perfect enlightenment. His land will be pure, and he will liberate countless trillions of sentient beings. People from all ten directions will make offerings to Him.”

“In his final incarnation, he will attain Buddha-wisdom.” Do you remember who this is talking about? Katyayana.

When Buddhas are in the world, he will serve and make offerings to them. After those Buddhas enter Parinirvana, he will build stupas and temples for them, then make offerings to those stupas and temples, respecting those Buddhas as if they were alive. He will also keep those surroundings clean. Only after this will he attain Buddha-wisdom and “achieve universal, perfect enlightenment.” That will be his final incarnation. His land will be pure, and there “He will liberate countless trillions of sentient beings. People from all ten directions will make offerings to Him.” People from the ten directions will all come to make offerings. This is what Katyayana will attain in the future. Of course, “In his final incarnation, he will attain Buddha-wisdom.” This will take him a very long time [to attain].

In his final incarnation, he will attain Buddha-wisdom: With extended cultivation of the causes and uninterrupted upholding of practices, He has no further leaks of the Dharma and respectfully makes offerings. The fruition will be, in his final incarnation, that he will attain Buddha-wisdom.

To go from an unenlightened state to the attainment of Buddhahood, as we must know deep in our hearts, will require the extended cultivation of causes in our spiritual practice. We must cultivate these good causes over an extended period of time. We need a long time to get rid of ignorance, get rid of habitual tendencies. This is “extended cultivation [of cause].” Next is “uninterrupted upholding of practices.” Without any interruptions, we put the teachings into practice. We also need to [practice] with nothing further, eliminating all afflictions with nothing further. Only with no remaining afflictions will we have “no further leaks of the Dharma.” With the flawless Dharma of precepts, Samadhi and wisdom, and listening, contemplating and practice, we take in what we hear and do not let it leak away. We earnestly practice cultivating contemplation and put the teachings into practice. This all requires a very long time of uninterrupted spiritual practice. We must also make offerings with respect.

We look upon everyone as a Buddha, respect and make offerings to them. Otherwise, if we think about it, we still have to serve 800 billion Buddhas or as many as two trillion Buddhas. That will take a very long time. We should think of how everyone intrinsically has Buddha-nature, how everyone is a Buddha, and make offerings to them as if they were Buddhas.

“The fruition will be [his] final incarnation.” In our final incarnation, we have eliminated “fragmentary samsara” and “transformational samsara.” Then in the end, our bodies and minds are pure, and our wisdom will be completely pure and undefiled. This is Buddha-wisdom.

He will achieve universal, perfect enlightenment. His land will be pure: By cultivating and upholding infinite merits and virtues, eventually he will achieve universal, perfect enlightenment and become a reward-body Buddha. His land will be pure: His circumstantial retributions are superior.

By cultivating and upholding infinite merits and virtues refers to how, through the infinite merits and virtues he accumulates over a very long time, “eventually he will achieve Universal, perfect enlightenment.” “Universal, perfect enlightenment” is supreme, universal and perfect enlightenment, the highest and most supreme wisdom of a Buddha. He will “become a reward-body Buddha.” Even if he comes to the world again, it will be in a reward-body. For sentient beings’ sake, when there were conditions to deliver them, He would manifest in the world. This is a reward-body Buddha, just like Sakyamuni Buddha. He manifested in the world to deliver and transform sentient beings. He came to the Saha World, hoping a defiled land could turn into a pure one.

But Katyayana’s future circumstantial retribution will be a land where all the people are good, where everyone is very willing to listen to the Dharma. After listening to the Dharma, they easily form great aspirations, give rise to Bodhicitta and walk the Bodhisattva-path. This will be Katyayana’s land in the future; it will be pure. This is his superior circumstantial retribution.

He will liberate countless trillions of sentient beings: Throughout countless lifetimes, over a very long period of time and many kalpas, he will work to liberate countless trillions of sentient beings.

“He will liberate countless trillions of sentient beings throughout countless lifetimes.” He will spend lifetime after lifetime, countless lifetimes, transforming sentient beings, forming blessed affinities with sentient beings. Naturally this will occur “over a very long time and many kalpas.” Because it will be countless lifetimes, it will be a very long time. “He will work to liberate countless trillions of sentient beings”; he will liberate many of them.

People from all ten directions will make offerings to Him: From the ten directions, all humans and heavenly beings will make offerings to Him.

“People from all ten directions will make offerings to Him.” People from all ten directions will come to practice this Buddha’s teachings. All will make offerings to Him with the Dharma. So it says, “From the ten directions, all humans and heavenly beings will make offerings to Him.”

The Four Evil Destinies do not exist in that land. There are only heavenly beings and humans there, heavenly beings and humans who are willing to listen to the Dharma, willing to engage in spiritual practice and form great aspirations. This will be Katyayana’s land in the future.

The next passage says,

“The radiance of this Buddha can be surpassed by none. His epithet will be Jambu[nada] Gold Radiance. Bodhisattvas and Hearers who have eradicated all existence, whose numbers are countless and immeasurable, will dignify that land.”

“Bodhisattvas and Hearers who have eradicated all existence, whose numbers are countless and immeasurable, will dignify that land.” This is saying that the Bodhisattvas and Hearers in that land will already have eliminated all [existence]. “Existence” means ignorance. They have already eliminated all ignorance “[With] numbers countless and immeasurable, [they] dignify that land.” The Bodhisattvas and Hearers there will be countless and immeasurable and will dignify that land.

The radiance of this Buddha can be surpassed by none: That Buddha’s radiance is like sunlight compared to candlelight. On the great Bodhi-path, he will progress daily. Moreover, he will never retreat. His radiance represents wisdom and virtue [that] can be surpassed by none.

“That Buddha’s radiance is like sunlight compared to candlelight.” Compare this to candles; no matter how many you may light, their light will never surpass sunlight. In the same way, that Buddha’s radiance is like the sunlight, with “radiance [that] can be surpassed by none.”

The virtue of the Buddha after His enlightenment, the radiance of His wisdom and virtue, increases day by day. Moreover, He never retreats. His radiance is everlasting. The enlightenment of the Buddha is just like the sun in the universe. Radiance represents wisdom and virtue. The Buddha’s wisdom and virtue are everlasting and “can be surpassed by none.”

That Buddha’s epithet will be Jambu[nada] Gold Radiance: Regarding Jambunada Gold Radiance, there is a place with trees growing gold fruits. Their radiance is most superb and wonderful. Thus [that Buddha’s] epithet is Jambunada Gold Radiance Tathagata.

“That Buddha’s epithet will be Jambu[nada] Gold Radiance.” Do you remember the meaning of “Jambunada”? “Jambu” is a kind of tree. When it bears fruit and the fruit matures, it falls to the bottom of the river. These fruits reveal the the sand with a golden luster and make it shine. So, it is “a place with trees growing gold fruits.” This is how it is; gold, depending on the light, becomes even more shiny. When the fruits of this tree are in the water, they shine with an unlimited golden radiance; this “radiance is most superb and wonderful.” “Thus [that Buddha’s] epithet is Jambunada Gold Radiance Tathagata.” This will be Katyayana’s epithet upon attaining Buddhahood in the future.

Bodhisattvas and Hearers who have eradicated all existence: There will be no Four Evil Destinies in that land, but only Hearers and Bodhisattvas. Though the Great and Small Vehicles differ, they have all destroyed afflictions.

“Bodhisattvas and Hearers who have eradicated all existence…” The Bodhisattvas and Hearers there will have eliminated all ignorance, so, “There will be no Four Evil Destinies in that land, but only Hearers and Bodhisattvas.” Everyone there will be a Hearer, those who listen to the Buddha-Dharma. There will also be Bodhisattvas who have formed great aspirations. Although “The Great and Small Vehicles differ,” Great referring to Bodhisattvas and. Small to Hearers, although in that land there will still be differences between the Great and Small Vehicles, all will have eliminated their afflictions.

[They] have eradicated all existence: Those transformed by this Buddha, though of the Three Vehicles and Five Natures, will ultimately all return to all-encompassing wisdom. They will have realized the ultimate principle and left behind afflictive emotions, so there is nowhere for dust to alight.

The principles will flourish there. The people will already have taken all of the principles to heart and will be completely free from ignorance. There will not even be the slightest of defilements there. It will be a place that is totally pure. This represents their state of mind.

Regarding “the Three Vehicles and Five Natures,” we know the Three Vehicles, the Hearer, Solitary Realizer and. Bodhisattva Vehicles. These are the Three Vehicles, but here they are divided into the Five Natures.

The Five Natures: First, set-nature Hearers. Second, set-nature Solitary Realizers. Third, Bodhisattva-nature. Fourth, unset-nature. Fifth, seedless-nature.

First, set-nature Hearers: Their causes and conditions do not change, so they are said to have a set nature. Those who hear the Buddha’s teachings and thus attain awakening are called Hearers. As they only cultivate the causes of Hearers, the fruit they realize is that of a Hearer. They do not further seek the path to Buddhahood, so they are called set-nature Hearers.

Of the Five Natures, the first is “set-nature Hearers. Their causes and conditions do not change, so they are said to have a set nature.” Their causes and conditions are set like this. This is because Hearers are “those who hear the Buddha’s teachings and thus attain awakening. [They] are called Hearers.” This is what they hold on to. As they only “cultivate the causes of Hearers, the fruit they realize is that of a Hearer. They do not further seek the path to Buddhahood, so they are called set-nature Hearers.” They have not formed great aspirations.

Second, set-nature Solitary Realizers: By observing causes and conditions and the arising and ceasing of phenomena, they awaken to the principles of true emptiness. They are also called Realizers of Conditions. As they only cultivate the causes of Solitary Realizers, the fruit they realize is that of a Solitary Realizer. They do not further seek the path to Buddhahood, so they are called set-nature Solitary Realizers.

The second is “set-nature Solitary Realizers. By observing causes and conditions and the arising and ceasing of phenomena, they awaken to the principles of true emptiness.” So, these are called Solitary Realizers. They have already thoroughly understood that all phenomena of karmic cause and effect and so on are all empty, that all things are illusory and so on. They have awakened by observing conditions, so they are also called Realizers of Conditions. They only cultivate the causes of Solitary Realizers and only seek to awaken themselves, so they realize the Solitary Realizer’s fruit. They do not further seek the path to Buddhahood. Because of this, they are called “set-nature Solitary Realizers.” They will always be Solitary Realizers, for they never seek to advance further.

Third, Bodhisattva-nature: These are enlightened sentient beings. Bodhisattvas practice both compassion and wisdom. They look upon friends and foes equally and widely benefit sentient beings. They realize the fruit of Bodhi, so they are called those with Bodhisattva-nature.

The third is “Bodhisattva-nature.” These are “enlightened sentient beings.” “Bodhisattvas practice both compassion and wisdom. They look upon friends and foes equally.” They show compassion to all equally. So, they “widely benefit sentient beings. They realize the fruit of Bodhi, so they are those with Bodhisattva-nature.” This is the set nature of Bodhisattvas. They have formed aspirations and never retreat. This is the Bodhisattva-nature.

Fourth, unset-nature: [People of this nature] are influenced by whatever conditions they encounter. Their spiritual practice is not settled. If they draw near Hearers, they practice the Dharma of Hearers. If they draw near Solitary Realizers, they practice the Dharma of Solitary Realizers. If they draw near Bodhisattvas, they practice the Dharma of Bodhisattvas. They each follow what they learn, and this becomes their nature. Hence they are those with unset-nature.

The fourth is “unset-nature.” The fourth, those of “unset-nature,” are influenced by the conditions they encounter. If they encounter good conditions, then they are influenced by them. “If they draw near Hearers, they practice the Dharma of Hearers. If they draw near Solitary Realizers, they practice the Dharma of Solitary Realizers. If they draw near Bodhisattvas, they practice the Dharma of Bodhisattvas.” Natures like these are not set. Though they engage in spiritual practice, the level of their aspiration fluctuates. They have an “unset-nature.” “They each follow what they learn, and this becomes their nature. Hence they are those with unset-nature.”

Fifth, seedless nature: Those with seedless nature do not have seeds of goodness. These people deny the law of cause and effect. They refuse to be transformed and are willing to drown in cyclic existence. They do not seek liberation. Thus they are those with seedless nature.

The fifth is “seedless nature.” Those with seedless nature do not have seeds of goodness. “These people deny the law of cause and effect. They refuse to be transformed and are willing to drown in cyclic existence. They do not seek liberation. Thus they are those with seedless nature.” This means that they do not have any seeds of goodness in their minds, so they are without causes and conditions; they “deny the law of cause and effect.” Even if the Dharma were right beside them, they would be unwilling to accept it. Those with this “seedless nature” willingly drown in cyclic existence. Those who do not seek liberation are said to have “seedless nature.” We should be very mindful in spiritual practice. Whether we practice the Great or Small Vehicle, goodness should be our direction, and we should form great aspirations with our goal the attainment of Buddhahood. So, let us always be mindful.

Episode 964 – The Six Paramitas and the Fourfold Practice

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>> By subduing our afflictions, we can practice the Six Paramitas to arrive at the other shore. When we observe the substance and nature of all phenomena and are peacefully patient, with unwavering deep aspirations, our wisdom will illuminate all manifestations of people and phenomena and the principle of True Suchness.

>> “There will be none in the Four Evil Destinies of the hell, hungry ghost, animal and asura realms, but a great many in the heaven and human realms and an assembly of Hearers and Bodhisattvas numbering in countless trillions, all dignifying that land.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “That Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: ‘All you bhiksus must listen with a single mind to what I teach, which is true and never otherwise.'” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> All you bhiksus must listen with a single mind to what I teach, which is true and unaltered: He admonished them in verse to listen well. The Buddha speaks the truth, and He exhorts them to faithfully accept it.

>> [This] is true and never otherwise: This means the prediction of Katyayana’s causes and effects of attaining Buddhahood, the seeds he cultivated and fruits he attained, was true and as such. There would not be any discrepancies, and it would absolutely not be any less or any more.

>> “This man, Katyayana will use all kinds of wonderful devotional items to make offerings to all Buddhas. After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> This man, Katyayana, will use all kinds of wonderful devotional items to make offerings to all Buddhas: When these Buddhas are in the world, he will with reverence in body and mind diligently practice and make offerings to Them.

>> After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras: After those Buddhas have entered Parinirvana, he will sweep and keep these places clean, diligently practice and make offerings.

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“By subduing our afflictions, we can practice the Six Paramitas to arrive at the other shore.
When we observe the substance and nature of all phenomena and are peacefully patient, with unwavering deep aspirations,
our wisdom will illuminate all manifestations of people and phenomena and the principle of True Suchness.”

Life in this Saha World must be endured! This means it is filled with suffering. All of this suffering, in a word, is the result of afflictions! What suffering is not caused by afflictions? Because [they cause] so much suffering, they are called afflictions. Afflictions create ignorance, and ignorance gives rise to action. Actions accumulate and compound, resulting in disasters. These many disasters create suffering in the world. Human suffering can always be traced back to afflictions. So, it is our afflictions that are the cause of our worries every day.

“Worry” means something has already happened, thus we worry. Having things causes us to worry, and not having things also causes us to worry. We are unenlightened beings! “Why are you so filled with worries? That’s how people are. When my children were young, I worked hard to raise them. When my kids were in school, I worried that they were not diligent or that their test scores were not good enough to get into an ideal school. I’m always troubled about my children, worrying about their health, safety and studies. Once they graduate, there are [new] worries. Will they be able to find a good career? Will they succeed in business? Will they establish good families? That’s all far off in the future! Why let it worry you now? Ah! That’s how people are.” This is life. Even if something has not yet happened, we take it upon ourselves and allow it to worry us. These are worries.

What about “afflictions”? “Afflictions” are greed, anger, ignorance, arrogance and doubt. These are afflictions. “Afflictions” are created by the habitual tendencies that we sentient beings have accumulated over lifetimes as we constantly replicate the source of suffering. “Worry” means we are not yet suffering; we are worried and troubled over things in advance. Being troubled is to be “worried. Afflictions” are the source, and “worries” are what results.

Whether the afflictions that begin at the source, the habitual tendencies we have brought along since Beginningless Time, or the worries from this present lifetime that prevent us from calming our minds, we must subdue them all. If we are unable to open our minds, we will always be troubled. When we are troubled, our minds are unsettled, and we have no [clear] direction. So, whether they are the originating or the resultant afflictions, we must carefully and mindfully subdue them in advance. We must be focused and determined in carrying out the practice of the Six Paramitas, giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are six tools that will carry us from this, the shore of afflictions. We want to cross from this shore to the other.

The Six Paramitas are not practiced in sequence. All are done simultaneously, along with practice with nothing further, uninterrupted practice, extended practice and practice with reverence. We have reverence for the Buddha’s teachings, faithfully accept and practice them. The Six Paramitas must be practiced simultaneously. This is called “practicing the Six Paramitas to arrive at the other shore.” We have to pass through 1000-foot waves, 1000-foot waves of afflictions and ignorance. If we want to cross the river of desire, we must use the Six Paramitas and the Four Practices as our tools.

This is how we cross over. In order to cross over, we are taught to “observe the substance and nature of all phenomena.” We must always put effort into calming the mind. When the mind is calm, we can observe the world in all its forms. Just how do interpersonal conflicts arise? What methods do we use when dealing with them? We must earnestly observe this, must meticulously observe all phenomena. How do sentient beings’ afflictions arise? How should we engage in practice?

So, in observing, we must be meticulous, meticulous in understanding and in seeing. Our perspective must have this subtlety. So, we must observe. “We observe the substance and nature of all phenomena.” We observe the substance of all phenomena and the nature of all phenomena. Substance is something we can see. It is the outer appearance of shapes and colors. When interacting with others, we observe people’s attitudes. “That person’s attitude toward me is disrespectful; I am so vexed. Why is his attitude so bad? He is always like this toward others in his conduct, his actions and his replies. Why won’t he ever change? He keeps adding to my worries!” In our interpersonal relationships, not everyone always acts as we expect, so afflictions arise in us, and we are not happy. We begin distancing ourselves from them, cutting our affinities with them. If we distance ourselves and cut our affinities, they will look at us with resentment and hatred. This may stir up afflictive emotions, so we become hopelessly muddled.

So, we often say that the Buddha-Dharma is to be used in daily life. We need to practice the Six Paramitas. To practice the Six Paramitas, we must engage in practice with nothing further, uninterrupted practice, extended practice and practice with reverence. We must be respectful to every person. So, [we observe] the substance and nature. With everyone’s attitudes and the variety of different external states, we must be very meticulous and observe all phenomena. In dealing with the world, we must be peacefully patient.

We should always keep in mind that. “If we have no conflict with other people, people will be at peace. If we have no conflict over matters, matters will be at peace. If we have no conflict with the world, the world will be at peace.” When we are really at peace and at ease, then we have “unwavering deep aspirations.” This is also our cultivating of contemplation and is the wisdom gained from Samadhi. With these “unwavering deep aspirations, our wisdom will illuminate all manifestations of people and phenomena.” When worldly appearances manifest, if we are able to “observe the substance and nature of phenomena” and be “peacefully patient, with unwavering deep aspirations,”

then naturally the mirror of our wisdom, our inner mirror, will be very clean and can reflect all people and phenomena. The worldly appearances of all phenomena will naturally be very clear, for they are reflected by this now clear mirror. This is our nature of True Suchness.

“There will be none in the Four Evil Destinies of the hell, hungry ghost, animal and asura realms, but a great many in the heaven and human realms and an assembly of Hearers and Bodhisattvas numbering in countless trillions, all dignifying that land.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

The previous passage describes the circumstantial and direct retributions of Katyayana upon attaining Buddhahood in the future. His land will be a place without the Four Evil Destinies, without the hell, hungry ghost, animal or asura realm. There will only be “a great many heavenly beings and humans and an assembly of Hearers and Bodhisattvas numbering in countless trillions, all dignifying his land.” Aside from this land being pure, with many treasures, there will also be none of the Four Evil Destinies of the hell, hungry ghost, animal or asura realm. There will be none of these. There will only be kindhearted people, kindhearted heavenly beings and humans who all delight in listening to the Dharma and are willing to form the aspiration to walk the Bodhisattva-path. People like this will dignify that country. Everyone there will be a good person.

The next passage goes on to say,

“That Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”

After Katyayana attains Buddhahood, his lifespan will likewise be 12 small kalpas. Right Dharma will also abide for 20 small kalpas, and Dharma-semblance will be the same. This is [the same] prediction that. Kasyapa and Subhuti received regarding their lifespans and transmission of the Dharma. The periods of Right Dharma and Dharma-semblance are the “transmission of the Dharma,” the time when the Dharma is spread. This is equal to that of Kasyapa and Subhuti. So, these will be Katyayana’s conditions upon attaining Buddhahood in the future.

The next passage says,

“At that time, the World-Honored One, wishing to restate His meaning, spoke this verse: ‘All you bhiksus must listen with a single mind to what I teach, which is true and never otherwise.'”

This is the Buddha’s compassion. For those who had already heard, He repeated Himself again, so all could remember it a little more deeply. Then those who came later could also hear it. They could understand that when Katyayana attains Buddhahood in the future, his land will be like this, and his Dharma-transmission will last this long. These were the practices Katyayana cultivated and the fruits that he will attain. This is why they were repeated again.

All you bhiksus must listen with a single mind to what I teach, which is true and unaltered: He admonished them in verse to listen well. The Buddha speaks the truth, and He exhorts them to faithfully accept it.

“All you bhiksus must listen with a single mind to what I teach, which is true and never otherwise.” The Buddha repeatedly admonished them that they must truly listen with reverence. What he was telling them was absolutely true. “He exhorts them to faithfully accept it.” The Buddha here is telling the disciples to be very mindful and to believe what He said. They must believe that in the process of attaining Buddhahood in the future, Katyayana will serve in the presence of and make offerings to 800 billion Buddhas. He will build stupas and temples for them. After such a long time passes, he will then [make offerings] to another two trillion Buddhas.

[This] is true and never otherwise: This means the prediction of Katyayana’s causes and effects of attaining Buddhahood, the seeds he cultivated and fruits he attained, was true and as such. There would not be any discrepancies, and it would absolutely not be any less or any more.

“[This] is true and never otherwise.” This means “the prediction of Katyayana’s causes and effects of attaining Buddhahood,” the seeds he cultivated and fruits he attained, “was true and as such.” There would not be any discrepancies, and “it would absolutely not be any less or any more.”

Since the Dharma is like this, there would definitely not be any discrepancies. This means the amount was certain, that he will make offerings to that many Buddhas for that amount of time. It will definitely be like this, absolutely not any less or any more. There would not be more; neither would there be less. That much time will have to pass as he engages in spiritual practice.

The next passage says,

“This man, Katyayana, will use all kinds of wonderful devotional items to make offerings to all Buddhas. After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras.”

Katyayana’s making offerings to so many Buddhas indicates that it will take him a very long time.

This man, Katyayana, will use all kinds of wonderful devotional items to make offerings to all Buddhas: When these Buddhas are in the world, he will with reverence in body and mind diligently practice and make offerings to Them.

When there are Buddhas in the world, he will physically make offerings to and serve those Buddhas. He will respectfully make offerings to Them, reverently making offerings with body and mind.

After those Buddhas have entered Parinirvana, he will build stupas of the Seven Treasures. He will also use flowers and incense to make offerings to the sariras: After those Buddhas have entered Parinirvana, he will sweep and keep these places clean, diligently practice and make offerings.

After each Buddha passes, he will build each stupas and make offerings of flowers and incense to them. Similarly, after each Buddha enters Parinirvana, he will keep these places swept and clean. He will dignify these Buddhist stupas and temples, respecting teachers as if they were still there, respecting those Buddhas as if still there. This is the attitude he will employ. These are demonstrations of utmost respect.

One day Venerable Katyayana saw an old woman sitting beside the stream crying. So, he approached her with the intention of comforting her. “Old woman, why are you crying so miserably?” The old woman replied, “My whole life has been filled with suffering! I am an untouchable, and I work in an elder’s house as a slave. The elder’s treatment of slaves is very harsh. My entire life, from the time I was young, I’ve only had the clothes on my back; you can see how they barely even cover me. That’s to say nothing of three meals a day. My food is filthy leftovers and things that are rancid. My life is hardly different from an animal’s. My entire life has been so miserable that. I do not want to go on living.”

After Katyayana listened, with a very gentle tone he said, “Old woman, your life has indeed been filled with suffering! Why don’t you just sell your poverty?” This old woman raised her head and looked at Venerable Katyayana. “How in the world can you sell poverty? Who would buy poverty?” Katyayana responded, “You can sell it to me.”

She said to the Venerable One, “I don’t have anything at all. How can I sell it to you?” He then replied, “What is it that you have in your hands? It is a jar for filtering water. It is a container that. I brought here to fill with water.” Katyayana then said, “By drawing water and offering me some, you will be creating blessings. If you have such a chance to create blessings, how can you be poor? Understand that suffering is inherent to life. You must endure this lifetime of suffering while constantly thinking of the Dharma, constantly thinking of the Buddha and constantly using your strength to help others. These are your mind’s riches. You have the strength and the riches to make offerings to the Buddha and the Sangha. This is how you can sell your poverty.”

“Very well, I will constantly think of the Buddha, the Dharma and the Sangha. I will endure. From my childhood until now in my old age, I have always endured. How could I not be able to endure? I can endure until this life is over and. I have eliminated my bad karma. I can often use water to make offerings to the Buddha and the Sangha. This I can do.” This is how that old woman began selling her poverty.

After returning, her every thought was of the Buddha and Sangha, and she made daily offerings of water to them. One day, when she was at work, after she had emptied all her water, finished all her work and cleaned the grounds, she sat down. Without illness or pain, she [quietly] passed away. She was reborn in heaven and thought, “Suddenly I’ve been born in heaven. This is due to the guidance and teaching of Venerable Katyayana, so I should express my gratitude to him.” Thus, as Katyayana was sitting in meditation, this heavenly being proceeded to scatter flowers, prostrate and make offerings out of gratitude to Katyayana for delivering and transforming her.

This was how Venerable Katyayana transformed sentient beings according to their capabilities and conditions and thus delivered others by teaching the Dharma. Look at the old woman, how he calmed her heart and thereby enabled her to patiently endure a lifetime of suffering by giving her the chance to constantly make offerings to the Buddha and the Sangha. In doing so, he purified her heart.

This is what we Buddhist practitioners must do. We do not need to seek heavenly blessings. What is most important to us is to be peacefully patient with an immovable mind. Then we can attain wisdom that illuminates all manifestations of people and phenomena and reveals our nature of True Suchness. This is very important. So, let us always be mindful!

Episode 963 – The Fruition of Faultless Causal Practice

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>> He comes journeying on the Dharma of Suchness and manifests in response to the world. Adapting to sentient beings’ capabilities to suit their conditions, He gives teachings of the true principles. The ground of Bodhisattvas’ minds is level. They put purity and virtue into practice to return to the precious ground of the Tathagata’s nature of True Suchness.

>> “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “His land will be level, the ground made of crystal, and trees of treasure will make it magnificent. Cords made of gold will be used to border its roads. Wondrous flowers will cover the ground, and everything around will be clear and pure. Those who see it will take joy in it.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> His land will be level, the ground made of crystal: The ground of Bodhisattvas’ minds is never uneven, thus the land that appears in response is completely level. The ground is made of crystal: Its essence is the most precious purity.

>> Trees of treasure will make it magnificent: An analogy for the vows and actions of Bodhi. Cords made of gold: This refers to being centered and upright, firm and steadfast, like following a line.

>> [Cords] will be used to border its roads: The borders of the roads split them into Eight Noble [Paths].

>> Wondrous flowers will cover the ground: Virtues dignify the teaching-body, like flowers covering the ground.

>> Everything around will be clear and pure: All surrounding evils are eliminated. People all around cultivate purifying practices. Nowhere is this not complete, thus it says everything around is pure.

>> Those who see it will take joy in it: When sentient beings see it, there are none who will not take joy in it. In the causal ground, Katyayana swept the floors and thus attained a proper and upright appearance. Those who see it will take joy in it. Thus, he will attain the fruit of dignified and pure circumstantial retributions, and those who see him will take joy in him. As is the cause, so is the effect.

>> “There will be none in the Four Evil Destinies of the hell, hungry ghost, animal and asura realms, but a great many in the heaven and human realms and an assembly of Hearers and Bodhisattvas numbering in countless trillions, all dignifying that land.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> There will be no Four Evil Destinies of the hell, hungry ghost, and asura realms: Those with anger descend into the hell realm. Those with delusion fall into the animal realm. Those with greedy thoughts descend to the hungry ghost realm. Those with arrogance fall into the asura realm. In their causal practice, Bodhisattvas have no such faults, so in their fruitions, they are never in the Four Evil Destinies.

>> But a great many heavenly beings and humans: All these heavenly beings and humans are in the good destinies.

>> An assembly of Hearers and Bodhisattvas: This is the assembly of Great and Small Vehicle [practitioners] who listen to the Dharma. This is predicting that his spiritual family will be pure and virtuous, because in the pure lands of all Buddhas, there are no evil sentient beings.

>> [An assembly] numbering in countless trillions, all dignifying that land: There will be countless Hearers and Bodhisattvas who dignify that land.>> The text first explains the dignity and purity of his direct and circumstantial retributions. Next, it explains how his spiritual family will be pure and virtuous. Here the kalpa and land are not named, or perhaps the translators omitted them.

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“He comes journeying on the Dharma of Suchness and manifests in response to the world.
Adapting to sentient beings’ capabilities to suit their conditions, He gives teachings of the true principles.
The ground of Bodhisattvas’ minds is level. They put purity and virtue into practice
to return to the precious ground of the Tathagata’s nature of True Suchness.“

Every Buddha does the same. All Buddhas share the same path; They journey on the Dharma and the true principles to repeatedly come to this world. In accord with the true principles and the Dharma, They come to this world with the goal of transforming this world. This means that They manifest a body in this world in accordance with causes and conditions. When Their causes and conditions with this world ripen, They manifest in this world. Their goal is Their one great cause.

We frequently discuss this. Their one great cause is to open and reveal, to awaken the minds of sentient beings, to open up and transform their ignorant minds by teaching and transforming them. This is to “open.” It is to help us understand suffering, causation, cessation and the Path. This is unlocking the door our minds by “revealing” many teachings.

The Dharma of this world is inseparable from the understanding of suffering. The world is filled with suffering! Just take birth, for instance. When a child is born, he cries. When the child is born, his body is completely naked. The shock of coming in contact with air causes his body to experience a penetrating pain. Such pain! Such suffering! Those who give birth suffer pain. Those who are being born also suffer pain. This is such suffering!

What happens when people grow old? When people grow old, their face becomes wrinkled. Their bones have loosened and shifted, or they experience other conditions. It is so painful! In the end, where will our bodies end up? They becomes bones, white bones, ashes and so on. Or, they are put in a coffin and sent to the grave. A hole is dug, and this body is buried. In the coffin, the body becomes bloated and grows maggots. It decomposes, dries out and becomes a pile of bones.

This is life. How unclean it is! Yet, we do not think about these things. We merely cling to objects of desire. In this way, we constantly extend [our desires], constantly create karma and constantly multiply our afflictions.

All Buddhas and Bodhisattvas have already thoroughly understood these principles, so they come journeying on these principles. They “come journeying on the Dharma of Suchness and manifest in response to the world.” They come to this world for this mission, to “open and reveal” the principles to sentient beings. According to sentient beings’ capabilities and causes and conditions, they come to this world to teach.

This is how all Buddhas and. Bodhisattvas manifest in the world. But to adapt to sentient beings’ capabilities, to resonate with sentient beings’ capabilities, they must teach according to their capabilities and wait for causes and conditions to mature. Only then can they teach the true principles. This is how we sentient beings are.

The Buddha came to this world to transform sentient beings, but He must wait for opportunities and respond to causes and conditions. He also has to adapt to our capabilities. Only then could He give teachings. This truly requires hard work. So, we must awaken our minds ourselves. As we listen to the Buddha-Dharma, we must quickly form great aspirations and make great vows; then we can walk the Bodhisattva-path.

“The ground of Bodhisattvas’ minds is level. They put purity and virtue into practice.” We saw that the Buddha bestowed predictions on His disciples as to their [future] circumstantial and direct retributions. If the lands of our circumstantial retributions are all very level, then actually, that means our minds are level. To [develop] a Bodhisattva-mind, we must first level and smooth out our minds. This is describing the ground of our minds.

“The ground of Bodhisattvas’ minds is level” because “they put purity and virtue into practice.” We must first purify our minds so as not to be influenced by desires. If we cannot control the desires in our minds, our desires will lead us to take action. When we cannot control our own desires, we will multiply our afflictions. All of these afflictions and ignorance will be like rubble and thorns [in our minds]. So, since we have formed Bodhisattva-aspirations, we must put purity and virtue into practice. We must first purify the ground in our minds and put virtuous Dharma into action. If our minds are not first purified, even if we do good deeds, we still will not be able to eliminate afflictions and ignorance. Our minds must be purified, so when we do good, we will not attract defiled causes and conditions.

“The ground of Bodhisattvas’ minds is level. They put purity and virtue into practice.” Thus, they can “return to the precious ground of the Tathagata’s nature of True Suchness.” In Chinese, the character for “return” here, and in taking refuge, can be interpreted as “turning from darkness to light.” We turn from an unenlightened mind toward the direction of the Bodhisattva[-mind]. The direction of Bodhisattvas, their end goal, is the Tathagata’s nature of True Suchness. We must return to our nature of True Suchness. The nature of True Suchness is the true principle.

So, the Buddha-Dharma is actually in our minds; it is actually in our daily living. This is the process of spiritual practice. Through this process, in the future we will become a Buddha, naturally replete with the Ten Virtues, which give ten epithets: the Tathagata,

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

This was mentioned in the previous sutra passage. Next, in the following sutra passage, it says,

“His land will be level, the ground made of crystal, and trees of treasure will make it magnificent. Cords made of gold will be used to border its roads. Wondrous flowers will cover the ground, and everything around will be clear and pure. Those who see it will take joy in it.”

This sutra passage describes how, when Katyayana attains Buddhahood, His land will be magnificent, just like Subhuti’s and. Kasyapa’s circumstantial and direct retributions. This shows the result of their spiritual practice. The landscape of their minds is clean and orderly.

His land will be level, the ground made of crystal: The ground of Bodhisattvas’ minds is never uneven, thus the land that appears in response is completely level. The ground is made of crystal: Its essence is the most precious purity.

“His land will be level, the ground made of crystal.” This shows “The ground of Bodhisattvas’ minds is never uneven.” The ground of Bodhisattvas’ minds is level. Thus, the land that appears in response is completely level. In particular, this ground is very clean, just like crystal. “The ground made of crystal” indicates that it is clear and pure. The essence of the land and of the mind is the most precious purity. We must cultivate our minds to reach this state where our minds are clean, as clean and clear as crystal. This essence is like that of crystal, such a high quality treasure.

“Trees of treasure will make it magnificent. Cords made of gold….”

Trees of treasure will make it magnificent: An analogy for the vows and actions of Bodhi. Cords made of gold: This refers to being centered and upright, firm and steadfast, like following a line.

“Trees of treasure will make it magnificent” is an analogy for “the vows and actions of Bodhi.” Our minds must be this pure, and we must give rise to Bodhicitta. Then these Bodhi-vows must be put into practice.

“Cords made of gold” refers “to being centered and upright, firm and steadfast, like following the lines.” This means that our minds must be unbiased [We understand] emptiness as “true emptiness” and existence as “wondrous existence.” When all substances and appearances in this world are analyzed completely, there is nothing there. This is “emptiness.” However, within emptiness, there are profound and wondrous principles. These principles “exist,” thus it is called “wondrous existence. Wondrous existence” is Bodhi, the Bodhi-path to awakening. Bodhi is “enlightenment.” Enlightenment must be attained through practice that is in accord with our vows. We must form aspirations and make vows, so that we can practice in accord with them, so we can put them into practice.

“Cords made of gold” implies that we have attained realization, that the power of our vows has been manifested, and as we put them into action, we can walk the path without bias. After understanding the principle of emptiness, we will understand that we must walk the right path and that we must remain firm in our will. We must be like a diamond that cannot be scratched. That is how strong and firm we must be. This is the power of our vows and aspirations.

“Like following the lines” is like a carpenter’s ink line. We often use this as an analogy. When carpenters do woodwork, they cannot do without their ink line. They use a coiled rope that has been coated in ink. They stretch it out and then snap it. Where it hits, since the rope is straight, the line marked by the ink will also be straight. This way, the cut in the wood will be very straight. So, “This refers to being centered and upright, like following a line.”

[Cords] will be used to border its roads: The borders of the roads split them into Eight Noble [Paths].

“[Cords] will be used to border its roads.” The trees are planted in straight lines. So, “The borders of the roads split them into Eight Noble [Paths].” This is the Eightfold Noble Path. It goes from the land of ordinary people to the state of the Buddha. The process in between is the Bodhisattva-path. This requires the Eightfold Noble Path.

“Wondrous flowers will cover the ground, Virtues dignify the teaching-body, like flowers covering the ground.”

“Wondrous flowers” are very magnificent. The ground is covered with such beautiful and wondrous flowers. This means that the ground of our minds is dignified with many virtues. When we exercise both compassion and wisdom in this world, the virtues of wisdom and compassion will dignify our teaching-body.

The 32 Marks of the Buddha are marks of virtue, which come from the mind. This is “like flowers covering the ground.” It will be very magnificent.

“Everything around will be clear and pure. All surrounding evils are eliminated. People all around cultivate purifying practices. Nowhere is this not complete, thus it says everything around is pure.”

“Everything around” is talking about all evils. All evils in the surroundings are eliminated, and people all around cultivate virtuous Dharma. So, evils and filth, all afflictions, are eliminated there. Pure and dignified virtues have already appeared. “People all around cultivate purifying practices.” When our minds are pure, all that we practice is virtuous Dharma. “People all around cultivate purifying practices. Nowhere is this not complete.” We engage in good practices universally, so everything around is “pure.”

Those who see it will take joy in it: When sentient beings see it, there are none who will not take joy in it. In the causal ground, Katyayana swept the floors and thus attained a proper and upright appearance. Those who see it will take joy in it. Thus, he will attain the fruit of dignified and pure circumstantial retributions, and those who see him will take joy in him. As is the cause, so is the effect.

“Those who see it will take joy in it.” When sentient beings see it, there are none who will not take joy in it.

“In the causal ground, Katyayana swept the floors and thus attained a proper and upright appearance. Those who see it will take joy in it.” This shows that Katyayana, over many lifetimes, will make offerings to 800 billion Buddhas. Then, there will be another two trillion Buddhas. After each Buddha passes into Perfect Rest, he will construct a [stupa] for each and sweep and clean it. Thus, he attains a proper and upright appearance. So, all who sees him will take joy in him. Spiritual practice requires continuous cultivation in this way.

“Thus, he will attain the fruit of dignified and pure circumstantial retributions.” When he attains the fruition of Buddhahood, his circumstantial retributions will lead him to abide in a land which is very magnificent and pure. In the place where he will be born, the environment will be dignified and clean. “Those who see him will take joy in him.” Everyone who sees him will take joy in him. “As is the cause, so is the effect.”

In the next sutra passage, it says,

“There will be none in the Four Evil Destinies of the hell, hungry ghost, animal and asura realms, but a great many in the heaven and human realms and an assembly of Hearers and Bodhisattvas numbering in countless trillions, all dignifying that land.”

There will be no Four Evil Destinies in that land. The Four Evil Destinies are hell, hungry ghosts, animals and asuras.

There will be no Four Evil Destinies of the hell, hungry ghost, and asura realms: Those with anger descend into the hell realm. Those with delusion fall into the animal realm. Those with greedy thoughts descend to the hungry ghost realm. Those with arrogance fall into the asura realm. In their causal practice, Bodhisattvas have no such faults, so in their fruitions, they are never in the Four Evil Destinies.

If we have a mind of anger, we descend into the hell realm. If we have delusions, we fall into the animal realm. If we have arrogance or flaunt our superiority, we fall into the asura realm. If we have greedy thoughts, we fall into the hungry ghost realm. This is the suffering of the Four Evil Destinies.

“In their causal practice, Bodhisattvas have no such faults.” In spiritual practice, they have no such faults, no greed, anger, ignorance, arrogance or doubt. They do not have these evils. So, in their causal practice, they have already swept out these evil seeds. “So in their fruitions, they are never in the Four Evil Destinies.” In the land where Katyayana will be when he attains Buddhahood, there are none in the Four Evil Destinies.

But a great many heavenly beings and humans: All these heavenly beings and humans are in the good destinies.

“But a great many in the heaven and human realms.” They are all heavenly beings and humans, the beings from the heaven realm and human realm. There are none in the Four Evil Destinies. “All these heavenly beings and humans are in the good destinies.” They are all good people.

An assembly of Hearers and Bodhisattvas: This is the assembly of Great and Small Vehicle [practitioners] who listen to the Dharma. This is predicting that his spiritual family will be pure and virtuous, because in the pure lands of all Buddhas, there are no evil sentient beings.

And there is “an assembly of Hearers and Bodhisattvas.” In addition to heavenly beings and humans, many of them are Hearers. They all delight in the Buddha-Dharma. They not only love listening to the Buddha-Dharma, but they have also formed aspirations to engage in spiritual practice. There are also those who form great aspirations. “This is the assembly of Great and Small Vehicle [practitioners] who listen to the Dharma.” They are all people who love to listen to the Dharma.

“This is predicting that his spiritual family will be pure and virtuous.” This is the prediction of Buddhahood that the Buddha bestowed on Katyayana. The land where he attains Buddhahood will be full of good people. They will be Bodhisattvas and Hearers, who formed aspirations to practice as monastics. They are all his spiritual family and are all pure in heart; they are all people with good thoughts. “Because in the pure lands of all Buddhas, there are no evil sentient beings….” This is in the pure land of a Buddha.

 [An assembly] numbering in countless trillions, all dignifying that land: There will be countless Hearers and Bodhisattvas who dignify that land.

“[The assembly] numbers in countless trillions, all dignifying that land.” There are many treasures and good people. There are countless Hearers and Bodhisattvas that are dignifying this land. “There will be countless Hearers and Bodhisattvas who dignify that land.” This is Katyayana’s future circumstantial and direct retributions when he attains Buddhahood.

The text first explains the dignity and purity of his direct and circumstantial retributions. Next, it explains how his spiritual family will be pure and virtuous. Here the kalpa and land are not named, or perhaps the translators omitted them.

This is the land that his circumstantial and direct retributions will lead him to. This is what “the text first explains.” First, it explains his circumstantial retribution, how dignified and pure his land will be. “Next, it explains that his spiritual family will be pure and virtuous.” But, in this passage, in the predictions that the Buddha bestowed, He did not mention the names of Katyayana’s future land and future kalpa. This may have been omitted by the translators.

So, if it was lost at the source, it will be missing right now. Therefore, we must make great effort to be mindful. When listening to the Dharma, we must not let it leak away. I often say we must practice the flawless studies. If we let the Dharma leak away, we will lose it. If we want to find it again, we will have no source we can look for. So, it is the same with learning the Buddha-Dharma. We must always be mindful!

Episode 962 – Serve All Buddhas and Walk the Bodhisattva-path

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>> They will meet and serve and offer their deeds to many Buddhas. They resonate with the Buddhas’ wisdom and merit listen to many wondrous teachings, deeply understand and take them to heart. They concentrate and cultivate contemplation, and, with firm resolve, put the teachings into action. They cultivate and uphold everlasting aspirations for billions of kalpas.

>> “After this, he will further make offerings to two trillion Buddhas, also in the same way. After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “He will attain Buddhahood, and His epithet will be Jambunada Gold Radiance Tathagata” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> He will attain Buddhahood: Attaining Buddhahood is the final destination of Bodhisattva-practice. Having eliminated delusions and awakened his true enlightenment, he fulfills the path that Bodhisattvas practice. He will attain Buddhahood. This predicts the essence of the fruits: Attaining Buddhahood.

>> His epithet will be Jambunada Gold Radiance Tathagata:

Jambu is the name of a tree. Nadi means continent, referring to the southern continent where these trees grow by a river. When the fruits ripen, they fall into the water and tint the sands with a golden color. This color is supreme.

>> Mahakatyayana was foremost in discussion of doctrine. His nature is like the essence of gold, which will not deteriorate. His wisdom is as radiant as gold, which no one can surpass. Hence his epithet is Jambunada Gold Radiance.

>> In the causal ground, his distinctive practice was to diligently sweep the Buddha Hall. As an Arhat, he was called Adorned with Language. After becoming a Buddha, his epithet will be Jambunada [Gold Radiance]. This means superior to gold. Because he will completely eliminate delusion and deeply realize the Dharmakaya, he is likened to pure gold extracted from ore, which never changes in radiance. Moreover, as gold is foremost of all treasures, this is an analogy for a Buddha as the most honored among all noble beings.

>> “One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and Buddha, the World-Honored One.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

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“They will meet and serve and offer their deeds to many Buddhas. They resonate with the Buddhas’ wisdom and merit,
listen to many wondrous teachings, deeply understand and take them to heart. They concentrate and cultivate contemplation, and, with firm resolve, put the teachings into action. They cultivate and uphold everlasting aspirations for billions of kalpas.”

In spiritual practice, to be able to live in the era of a Buddha is rare and precious. The Buddha bestowed predictions on His disciples that in their course of spiritual practice, they would meet and serve many Buddhas. So, “They will meet and serve and offer their deeds to many Buddhas.” They will be born into the eras of Buddhas, draw near these Buddhas and serve and offer their deeds to these Buddhas. They make offerings to and do things for Buddhas. After [serving] so many Buddhas, the more time they spend at a Buddha’s side, the more opportunity they will have to understand the Buddha-Dharma and thus “resonate with the Buddhas’ wisdom and merit.” When they are able to resonate with the Buddhas’ mind and wisdom, they can further penetrate and understand the virtues that the Buddhas have cultivated.

This is because they “listen to many wondrous teachings.” They will be able to listen to many Buddhas teaching the Dharma. As they listen to the Dharma more and are continually permeated over and over again, continually cultivating it, they will take the Dharma to heart more deeply and will understand the Dharma more profoundly. The more we understand the Dharma, as we cultivate contemplation and concentrate, the firmer our resolve will be. With firm resolve, all our deeds will be to benefit sentient beings and walk the Bodhisattva-path. This is the conduct that results from the firm resolve of cultivating contemplation.

If we use such [resolve] to cultivate and uphold “everlasting aspirations for billions of kalpas,” if we earnestly contemplate with this resolve, [no matter] how much time passes, our minds will remain firm as we take action. So, we often say that spiritual practice happens in our everyday life. All of our actions are an education for others.

For instance, the Buddha was once at Jetavana Abode. This abode was built by. Anathapindada and Prince Jeta as an offering to the Buddha. This elder, Anathapindada, every time the Buddha came to this abode, would personally go to Jetavana daily and using a broom to sweep the surrounding land and clean the grounds.

One day, Anathapindada had something else to do. So on that morning, he did not go to clean the grounds. When the Buddha went outside to do walking meditation, He saw many fallen leaves on the ground. The Buddha gave rise to a thought that everyone should work together to maintain their living environment and keep it clean. This was a place of spiritual practice. So, the Buddha gave rise to a thought and went to find a broom Himself. As soon as He gave rise to this thought, Sovereign Sakra and other heavenly beings knew that the Buddha had given rise to this thought of sweeping the ground. So, the heavenly beings quickly took up brooms and likewise went to clean this place up.

Kasyapa, Sariputra and Maudgalyayana saw that the Buddha had taken up a broom, so they quickly grabbed brooms too. When the others saw these disciples, no one dared to be indolent. Everyone worked together to clean up.

After the ground was swept clean, the Buddha began to tell them all about the five exceptional merits and virtues of sweeping the ground. He began by saying that the first is purifying our own mind. After the the ground is swept clean and we take a look at it, don’t we feel very happy? When we sweep the ground around us, we actually purify the ground of our mind within. The second is purifying other people’s minds. When people come to this area and see the clean surroundings, they will also give rise to joy.

Third, heavenly beings are happy and praise us. If we can always maintain the cleanliness of this place, not only will we ourselves and others be happy, heavenly beings will also give rise to joy and praise us. The fourth is planting the wholesome seed of having a dignified appearance in future lifetimes. The fifth is to be reborn in heaven after death. This is because heaven is full of pleasures, and the environment in heaven is very clean. These are the five merits and virtues [of sweeping].

During the time the Buddha was teaching, Anathapindada had finished his work and quickly came to Jetavana to sweep. When he arrived, he saw that the surroundings were shining and clean inside and out. When he saw this, in his mind he gave rise to great happiness. As he reached the entrance, he heard the Buddha teaching the Dharma. So, he did not dare to step in, because this place had been cleaned by the Buddha and His disciples. “This is such a dignified place, how could I dare to step on this ground?”

The Buddha saw him and said loudly, “Come in! Usually it is you who cleans this place daily. That is also paying reverence to the Buddha, the Dharma and the Sangha. You can put your mind at ease and step in.” Anathapindada followed the Buddha’s instructions. From his heart, he gave rise to respect for the Buddha, the Dharma and the Sangha. Thus, he reverently stepped inside.

The Buddha then praised Anathapindada for practicing giving through physical action by coming there to clean every day. These were offerings to the Buddha and the Sangha. This was praised by all. This is to “serve and offer their deeds”; this is what Anathapindada did.

The Buddha also taught His disciples to seize the opportunity to take action. He taught His disciples that everyone is responsible for the environment and that they must be mindful in cleaning it. This is a kind of teaching for our daily living. Whether we are sweeping, planting vegetables, doing chores, or mindfully preparing food, we should do all of these things with this firm spiritual resolve to single-mindedly and wholeheartedly give of ourselves to benefit people. This is spiritual practice in daily living. So, “They cultivate and uphold everlasting aspirations for billions of kalpas.” This requires a very long time of doing thing. This is the way we engage in spiritual practice. It is actually done in our daily living.

The previous sutra passages states, “After this, he will further…”

“After this, he will further make offerings to two trillion Buddhas, also in the same way. After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.”

Before this, Katyayana has to make offerings to many Buddhas, to 800 billion Buddhas. After that there are another two trillion Buddhas. Think of it, this requires a long time and a countless number of Buddhas. After this, he will further make offerings to more Buddhas.

“After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.” While he is making offerings to the Buddhas, he is also engaging in spiritual practice. So, after this, “fulfill” refers to how he will have fulfilled the Bodhisattva-path. It means that during the course of his offering his deeds to every Buddha, he is walking the Bodhisattva-path. He does this until he serves two trillion Buddhas. Thus he fulfills his offerings to all Buddhas, and his Bodhisattva-path will be perfect and complete. This is the process the Buddha told Katyayana of when He bestowed a prediction on him.

Next, the passage states, “He will attain Buddhahood.” Once he fulfills the Bodhisattva-path, he will attain Buddhahood. “His epithet will be Jambunada Gold Radiance Tathagata.”

“He will attain Buddhahood, and His epithet will be Jambunada Gold Radiance Tathagata”

He will attain Buddhahood, and as a Buddha, his epithet will be “Jambunada Gold Radiance Tathagata.” This is the epithet of that Buddha.

He will attain Buddhahood: Attaining Buddhahood is the final destination of Bodhisattva-practice. Having eliminated delusions and awakened his true enlightenment, he fulfills the path that Bodhisattvas practice. He will attain Buddhahood. This predicts the essence of the fruits: Attaining Buddhahood.

“He will attain Buddhahood.” This means he will become a Buddha. “The final destination of Bodhisattva-practice” means that he will reach his final incarnation. Over this time, he will have walked the Bodhisattva-path to “eliminate delusions and awaken to true enlightenment.” All of his illusions, afflictions and delusion of ignorance will be completely eliminated. Over the course of the Bodhisattva-path, he must constantly eliminate ignorance. He must go among people to form good affinities and transform sentient beings. He must go among people to develop wisdom-life, to unlock his wisdom. Thus he will completely fulfill the Bodhisattva-path “fulfill the path that Bodhisattvas practice. He will attain Buddhahood.” Once he has fulfilled the Bodhisattva-path, he will naturally attain Buddhahood.

Do we not say every day that only when we fulfill the Bodhisattva-path will we reach the state of Buddhahood? This is “predicting the fruits.” His past meeting and serving all Buddhas is the cause he has been cultivating. After that, the Buddha predicted his fruit. After He attain Buddhahood, “his epithet will be. Jambunada Gold Radiance Tathagata.” This is the fruit; he will attain Buddhahood. So, this Buddha attains Buddhahood and his epithet will be. “Jambunada Gold Radiance Tathagata.”

His epithet will be Jambunada Gold Radiance Tathagata:

Jambu is the name of a tree. Nadi means continent, referring to the southern continent where these trees grow by a river. When the fruits ripen, they fall into the water and tint the sands with a golden color. This color is supreme.

“Jambu” is the name of a tree, “Nadi” means [river]. This is in Jambudvipa, the continent where we live. There is tree here called a Jambu tree. When the fruits of this tree growing by the river ripen and fall into the water, they tint the sands with a golden color. This color is supreme. This is how the Buddha described it, “This color is supreme.” The fruits fall into water and turn the sand into a golden color. When the fruits tint the sand, the color is very beautiful; “this color is supreme.”

Mahakatyayana was foremost in discussion of doctrine. His nature is like the essence of gold, which will not deteriorate. His wisdom is as radiant as gold, which no one can surpass. Hence his epithet is Jambunada Gold Radiance.

Mahakatyayana was foremost in discussion of doctrine. Among Buddha’s disciples, Venerable Katyayana “was foremost in discussion of doctrine. His nature is like the essence of gold.” His mind and his nature had become very firm through spiritual practice. He constantly practiced concentration and cultivated contemplation. His mind was firm, thus he clearly understood the Buddha’s mind. So, his nature is compared to the essence of gold. It will not deteriorate.

“His wisdom is as radiant as gold, which no one can surpass.” When describing the nature of his mind, his wisdom is said to be as radiant as gold. His wisdom is described as having the radiance of gold. This means it is not contaminated with afflictions. So, his wisdom is as radiant as gold, “which no one can surpass.” There are no other ways to describe this pure radiance. “Hence his epithet is Jambunada Gold Radiance.”

Katyayana will attain Buddhahood in the future because he will have engaged in spiritual practice until reaching such a state. In the future, he will again make offerings to so many Buddhas. His very firm mind will be just like this tree. This shows the truth of his spiritual practice; this True Suchness is as radiant as gold.

In the causal ground, his distinctive practice was to diligently sweep the Buddha Hall. As an Arhat, he was called Adorned with Language. After becoming a Buddha, his epithet will be Jambunada [Gold Radiance]. This means superior to gold. Because he will completely eliminate delusion and deeply realize the Dharmakaya, he is likened to pure gold extracted from ore, which never changes in radiance. Moreover, as gold is foremost of all treasures, this is an analogy for a Buddha as the most honored among all noble beings.

“In the causal ground, his distinctive practice” is saying that in his spiritual practice he is somewhat different from others. He too listened to the Buddha’s teachings, yet his spiritual practice was different from others.

We have mentioned this before, that everyone has their own specialty and everyone has their own strengths. “In the causal ground, his distinctive practice was to diligently sweep the Buddha Hall.” This was his strength. The Buddha led His disciples to sweep the ground. Katyayana’s causal ground in the past was also like this. He constantly built stupas. He served the Buddhas, built stupas, and in the Buddha halls and stupas, he diligently swept and cleaned the surrounding environment.

“As an Arhat, he was called Adorned with Language.” At this time as he engaged in spiritual practice, he was an Arhat. Katyayana was his surname. His given name was Adorned with Language.

In the future, when he attains Buddhahood, his epithet will be. Jambunada Gold Radiance Tathagata. This is the course of his spiritual practice. “In the causal ground, his distinctive practice” refers to his special qualities. So, “In the causal ground, [this was] his distinctive practice.” Here it says he will be “superior to gold. Because he will completely eliminate delusion….” This means that all his delusions, ignorance and afflictions will be completely eliminated. Look at gold; it is extracted from ore and from piles of sand and continuously refined into gold. Likewise he has “completely eliminated delusion and deeply realized the Dharmakaya.”

“He is likened to pure gold extracted from ore.” This gold has already been extracted from the ore and refined. Thus, “It never changes in radiance.” This is because it has been refined. Gold is foremost of all treasures. It is an analogy for a Buddha being the most honored among all noble beings. Thus, his epithet will be. “Jambunada Gold Radiance Tathagata.”

He will be replete with the ten virtues, therefore, he has the ten epithets. Other than the Tathagata, he is also:

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

Every Buddha has these common epithets. Only being replete with the ten epithets can a person be called a Buddha.

These ten epithets are the Buddha’s ten virtues. To be replete and perfect with all ten virtues is truly our goal in spiritual practice.

In the course of our spiritual practice, we must go through such a long period of time. We must constantly refine ourselves in order to extract the pure gold from the ore. We intrinsically have a nature of True Suchness; we all have it. As long as we have patience and are mindful in cultivating contemplation, in this way, one day we will also be able to attain Buddhahood. We just need to always be mindful.

Episode 961 – Making Reverent Offerings with the Mind

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>> The Sanskrit word prajna means wisdom. Paramita means reaching the other shore. This is saying that all sentient beings have lost their prajna and fallen into samsara, which is called this shore.

>> “After all these Buddhas enter Parinirvana, he will build temples and stupas for each, with heights of 1000 yojanas and widths and lengths precisely equal, 500 yojanas. With gold, silver, crystal, mother-of-pearl, chalcedony, pearl, rose [stone] and other treasures, these Seven Treasures, he will build stupas and temples.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “with many flowers, strings of jewels, fragrant oils, scented powders, incense, silken canopies and hanging banners, he will make offerings to the stupas and temples.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Silken canopies, hanging banners: Silk cloth is used to make canopies and hanging banners. Silken canopies: Large coverings made of fine silk cloth.

>> “After this, he will further make offering to two trillion Buddhas, also in the same way. After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In the passage, he first makes offerings to 800 billion Buddhas; he builds stupas for each to make offerings. Afterwards, he again makes offerings to two trillion Buddhas and also builds stupas as offerings. Thus he will fulfill the Bodhisattva-path and perfect his causal practice.

>> So, After this, he will further make offering to two trillion Buddhas, also in the same way. Before those Buddhas are born or after They have entered Parinirvana, this is how he makes offerings no differently from before.

>> After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path. Making offerings with one’s mind is wisdom; making offerings with actions creates blessings. To fulfill all practices is the Bodhisattva-path.

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“The Sanskrit word prajna means wisdom.
Paramita means reaching the other shore.
This is saying that all sentient beings have lost their prajna
and fallen into samsara, which is called this shore.”

We often speak of wisdom. Wisdom in Sanskrit is “prajna.” Speaking of “prajna,” in the sutras, we constantly see “prajna-paramita.” In fact, “prajna” simply means “wisdom. Paramita” means “reaching the other shore.” This means using wisdom to cross from this shore, of unenlightened beings, to the other shore, of enlightened beings, This is the meaning of “prajna-paramita.”

“The Sanskrit word prajna means wisdom.” Prajna is the direction that we Buddhist practitioners all strive toward. Unenlightened beings’ afflictions and ignorance exist because we have not yet attained wisdom, because we are still unable to cross from the shore of unenlightened beings to the other shore of noble beings. So, prajna-paramita is always our hope and our direction. We must still work hard in our spiritual practice because we are sentient beings, and as sentient beings we have lost our prajna. We are sailing in this vast and boundless ocean. Where is our ship going? We have lost our direction and our navigation. Thus, we will always be sinking and falling back to the shore of cyclic existence.

For example, in the past there was King Prasenajit. The Buddha taught him the Dharma, and he listened with great joy. With the greatest reverence, he then asked the Buddha, “Venerable Buddha! Every time I come here to hear you teach the Dharma, I am always filled with Dharma-joy. It’s a pity that I am bound by state affairs. If every time I want to listen. I must come to where the Buddha is teaching, then it always take me some time. I have a request I have always wanted to make. Would the Buddha allow me to make offerings to the Buddha for three months? Then I can listen to the Buddha teach daily.”

The Buddha consented. King Prasenajit was very joyful and listened to the Buddha teach the Dharma continually for three months. He was very joyous and said to the Buddha, “Venerable Buddha! During these three months, my merits and virtues have been perfected.” The Buddha then said to King Prasenajit, “Your Majesty! We must not grow weary of” “cultivating goodness and accumulating blessings. You must form great aspirations to do good deeds. Spreading the Buddha-Dharma is something that must be done over a long time. It is never-ending. How can you say your merits and virtues have been perfected?” The king listened and at once repented before the Buddha, saying, “I now make a vow before the Buddha that lifetime after lifetime without end, I will listen to and spread the Buddha-Dharma. I will do virtuous deeds life after life.” This was what he said.

After this, there was another monastic, a bhiksuni named Katyayana. She stood up from among the assembly and with great reverence paid respect to the Buddha; then she put her palms together and told everyone about her past lifetime

31 kalpas ago, there was a Buddha called Dana-sikkirti Tathagata. At that time, Katyayana bhiksuni’s [previous incarnation] was named Pure Black. She was a servant of the lowest caste. She saw the Buddha entering the city to beg and entreated the Buddha by saying, “Though I am a servant doing hard, manual work, when I see the Buddha’s magnificence, joy arises in my heart. I have a wish to make offerings to the Buddha, and I pray the Buddha will allow me to make offerings with my coarse food.” The Buddha joyfully accepted it. Then, before the Buddha she made a vow. “I pray that lifetime after lifetime I will have the chance to make offerings to a Buddha, that lifetime after lifetime. I could practice the Ten Good Deeds, that lifetime after lifetime. I could listen to the Dharma and that lifetime after lifetime, I would not fall into evil realms so. I could listen to and spread the Dharma in the world.”

Having said this, she told Sakyamuni Buddha, “After that, for 31 kalpas, I have never descended into evil destinies. Lifetime after lifetime, I have been born human. When there was no Buddha in the world, I could still use the Buddha-Dharma’s principles to observe the world and see everything clearly. I did good deeds lifetime after lifetime. When there was a Buddha in the world, I could again listen to the Dharma. I am grateful to the Buddha. The Buddha-Dharma has guided my direction. It is like I was in a vast and boundless ocean and my ship had been given a guide, so I continued to approach the other shore. In this lifetime, I was able to meet Sakyamuni Buddha living in this world, and I could listen to the Dharma. So, I can understand what the Buddha teaches.”

After Sakyamuni Buddha heard this bhiksuni Katyayana say this, He said, “Katyayana bhiksuni, for 31 kalpas, in your Threefold Karma of body, speech and mind, you have always upheld the Buddha’s teachings and faithfully put them into action.” The Buddha said, “Among my disciples of Hearers, in terms of realizing the Dharma by listening, Katyayana bhiksuni is the foremost.” This is also a way of confirming that spiritual practice takes countless kalpas. This is particularly [clear] now, as He bestowed predictions on Katyayana that he must still serve 800 billion Buddhas. This would be a very long time. When each Buddha appears, he reverently serves Them all, and after each Buddha enters Parinirvana, he will also make offerings and build stupas and temples. We have already talked about this

=”After all these Buddhas enter Parinirvana, he will build temples and stupas for each, with heights of 1000 yojanas and widths and lengths precisely equal, 500 yojanas.” With gold, silver, crystal, mother-of-pearl, chalcedony, pearl, rose [stone] and other treasures, these Seven Treasures, he will build stupas and temples. This is what was said previously.

“After all these Buddhas enter Parinirvana, he will build temples and stupas for each, with heights of 1000 yojanas and widths and lengths precisely equal, 500 yojanas. With gold, silver, crystal, mother-of-pearl, chalcedony, pearl, rose [stone] and other treasures, these Seven Treasures, he will build stupas and temples.“

To engage in spiritual practice lifetime after lifetime and be able to encounter the Buddha-Dharma lifetime after lifetime is truly not easy at all. This is like Katyayana bhiksuni. Her causes and conditions came from her vow. Life after life, she could encounter the Buddha-Dharma and make offerings to the Buddha-Dharma, to the Buddha, the Dharma and the Sangha. If there were no Buddha, Dharma or Sangha, she would make offerings to all practitioners and practice the Ten Good Deeds. This demonstrates that when we have formed this aspiration, we will make offerings lifetime after lifetime. We use the most precious materials for offerings.

The next passage further says that besides using the Seven Treasures to build stupas and temples, with many “flowers, strings of jewels, fragrant oils, scented powders, incense, silken canopies and hanging banners, he will make offerings to the stupas and temples.”
Not only would he build stupas and temples, he would also constantly use many of the world’s treasures in making offerings. “With all kinds of flowers, strings of jewels” means he will use many kinds of most precious and magnificent treasured flowers. When we see the most beautiful things, we call them treasures. Things that we consider to be very valuable are all called treasures. So, he will use “all kinds of [treasured] flowers and treasured strings of jewels.” He will use both flowers and treasures such as strings of jewels. Strings of jewels are made of jade. Jade is worn to adorn the body. It is a treasure worn to decorate the body. He will also use it for offerings.

“Fragrant oils, scented powders and incense” are kinds of woods, fragrant wood. Fragrant oils are derived from these woods. They can be applied to the body and hands. They are very fragrant and called fragrant oils. In making offerings to the Buddha, these fragrant oils signify purification. When the body sweats, it gives off an unpleasant odor. If we see a Buddha, we want our bodies to be pure; when we visit a temple, we also want to be pure. So, in addition to purifying our bodies, these fragrant oils can also be used as pure things that are offerings to the Buddha and the Sangha. So, fragrant oils are offerings to the Buddha. This is like how in this world, incense is able to purify defilements; it can eliminate fiery afflictions. The powder of fragrant wood when applied to the body will remove impurities.

“Scented powders” are finely ground incense. It is ground into very small particles agarwood, sandalwood and so on are made into incense to burn. When lit, they emit a fragrance that people use as an offering. In brief, they are used to cleanse and eliminate impurities. These types of incense are fragrant and are used to demonstrate utmost respect.

As is the worldly custom, when people worship deities or the Buddha in a temple, they burn incense as a way to show reverence. This is how people of the world demonstrate their piety. Its purpose is to “dispel negative energy.” Actually, in terms of negative energy, only the true Right Dharma can rid us of deviant views and understanding. This is “from the standpoint of ultimate truth.” We cultivate all merits and virtues, which demonstrates piety. This is also a kind of merit and virtue. Just burning incense cannot get rid of negative energy. That is done by reverently listening to the Dharma and making offerings to the Right Dharma, to help the Right Dharma be passed on. This is true merit and virtue. So, the fragrance of incense “spreads to all places everywhere.”

“Silken canopies, hanging banners” are fabrics woven from yarns of the highest grade and made into hanging banners. Silken canopies are “large coverings made of fine silk cloth.” The highest grade fabrics are used to make these canopies and banners.

Silken canopies, hanging banners: Silk cloth is used to make canopies and hanging banners. Silken canopies: Large coverings made of fine silk cloth.

Canopies are used when the sun comes out, like we would an umbrella. They are things used to block the sun. In ancient times, for the high officials or people of noble or high status, people would specifically use canopies. To show reverence to the Buddha, canopies were also used in the manner of umbrellas. Then there are hanging banners. These are used to demonstrate reverence. They are festive and a way to show great respect. They are festive and a way to show great respect.

“Offerings to the stupas and temples [are made] before those Buddhas are born and” “after They enter Parinirvana.” Constructing stupas and temples is entirely for making offering to the Buddha and the Sangha, whether when a Buddha is alive, building halls or monastic abodes, or after He enters Parinirvana, using stupas and temples as offerings. Stupas and temples are also called halls and towers.

Next it says, “After this, he will further make offering to two trillion Buddhas, also in the same way. After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.”
This means it will still take a very long time. He is not finished after serving 800 billion; there will be still another two trillion Buddhas. It will take a very long time. After those 800 billion Buddhas, he will need to construct stupas and make offerings. Then after that, he will meet another two trillion Buddhas. He will continue in this way to fulfill the Bodhisattva-path in lifetime after lifetime. His causal practice will thus truly be perfected.

We should know that Katyayana was someone with such excellent spiritual practice. Furthermore, he heard the Buddha teach, spread and expound the Dharma, all with such clarity. He would still have to [serve] so many Buddhas. Let us think; what about us? We are now still ordinary people. We may have heard a little Dharma, or may have taught and spread a few verses. “Master says that we must” “practice the Buddha-Dharma this way.” We just spread it like this, and we think we are engaging in spiritual practice. Actually, “We cannot even uphold one practice.”

This is because we still have not thoroughly internalized it. Can we truly accomplish the practices of the Ten Good Deeds? Although many people already practice the teaching of the Ten Good Deeds, as we practice the Ten Good Deeds, do we get rid of our afflictions? If not, then how can we carry on the wisdom-life of the Buddha? How can we continue on the path to Buddhahood? We can only sigh and say, “It is difficult, very difficult!”

Therefore, in regard to our spiritual practice, it cannot just be on the surface. We cannot superficially pay respect to the Buddha nor superficially engage in spiritual practice. Our minds must be sincere and reverent. If our minds are reverent, we will be able to take these principles to heart. This is why we must be mindful

So, “After this, he will further make offering to two trillion Buddhas, also in the same way. Before those Buddhas are born or after They have entered Parinirvana, this is how he makes offerings no differently from before.”

It will be the same way, whether for the first 800 billion Buddhas or the two trillion Buddhas afterwards. This is how he will practice. His mindset of making offerings will be the same. Therefore, we need much patience in spiritual practice. This is equal to 2.8 trillion Buddhas total, such a long period of time.

After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path. Making offerings with one’s mind is wisdom; making offerings with actions creates blessings. To fulfill all practices is the Bodhisattva-path.

“Making offerings with one’s mind is wisdom.” The mind that makes offerings is wise. We need to have reverence from our hearts. This is wisdom.

To make offerings with service means to contribute, to do things. Making this kind of offering of service is indeed a blessing.

This is why we say that we should accept the Dharma with reverence. This is wisdom. As we listen to the Dharma, we must teach and transmit the Dharma as well. This means that everyone needs to listen to the Buddha-Dharma with a mind of serving and making offerings, as well as with reverence. This does not mean when we draw near the Buddha, we must use all kinds of treasures, material treasures, to make offerings. It is not like that; it is that everyone must have a mind of reverence. I have said in the past that of the offering of material things, of reverence, and of conduct, among these three offerings, the offering of conduct is most important. With conduct, there will be reverence. When we physically follow the Buddha’s teachings and practice accordingly, this is the true offering. “After he makes offerings to all these Buddhas, he will fulfill the Bodhisattva-path.” We must physically put the teachings into action. This is the utmost reverence. So, “Making offerings with one’s mind is wisdom; making offerings with actions creates blessings. To fulfill all practices is the Bodhisattva-path.” Being able to fulfill these practices is called the Bodhisattva-path.

It may not sound like much, but the principle is truly profound. When we transform treasures into a reverent mind and constantly serve the Buddha-Dharma and put the teachings into practice, this is the highest offering. Therefore, we must always be mindful.