Author: Scott Ogata

Episode 940 – The World-Honored One’s Dignified Buddha-Land

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>> The Buddha first spoke of the purity of the land and all the followers being wise people. This is due to [Kasyapa] having compassion and encountering Buddhas with utmost sincerity. He compassionately adapts to transform others and attains infinite wisdom in response. The unconditioned Dharma fills this Buddha-land of great magnificence.

>> “The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “The Hearers there, without Leaks and in their final incarnations, children of the Dharma-king, are also incalculable in number. Even with the power of the heavenly eye, one still could not know their number.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The Hearers there, without Leaks and in their final incarnations: Of the Four Fruits in the Hearer Vehicle, the first three are at the stage of learning, and the fourth fruit, Arhatship, is at the stage beyond learning. Having learned the Path completely, they have no further need for learning. Being without Leaks, in their final incarnation, is the essence of the fruit of Hearers.

>> Without Leaks and in their final incarnations refers to Arhats who have already realized Nirvana with remainder. “To be without Leaks” is to have no delusions of views and thinking. “Final incarnation” means they reached the end of fragmentary samsara.

>> [These] children of the Dharma-king are also incalculable in number: The Buddha is the Dharma-king; Bodhisattvas are His children. They are also incalculable in number.

>> Even with the power of the heavenly eye, one still could not know their number: Both are called the power of the heavenly eye, but apart from the one the Tathagata has, the heavenly eye attained by all other noble beings is not capable of knowing their number.

>> “That Buddha’s lifespan will be 12 small kalpas: Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. Radiant Light World-Honored One’s circumstances will be as such.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. This has all been explained in earlier passages.

>> Radiant Light World-Honored One’s circumstances will be as such: This is summarizing the text above. Kasyapa’s name upon attaining Buddhahood will be Radiant Light. By teaching the Dharma, He transforms beings, benefiting himself while benefiting others, like the light of the sun which dispels all darkness. In the causal ground, he lit lanterns to continue the illumination. Life after life, his body constantly had a golden hue, so when he was an Arhat he was called Light Drinker

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“The Buddha first spoke of the purity of the land and all the followers being wise people.
This is due to [Kasyapa] having compassion and encountering Buddhas with utmost sincerity.
He compassionately adapts to transform others and attains infinite wisdom in response.
The unconditioned Dharma fills this Buddha-land of great magnificence.”

All of you should remember this sutra passage. The Buddha started with giving Kasyapa a prediction of Buddhahood. He predicted that in the future Kasyapa will attain Buddhahood, that his epithet will be Radiant Light and that his land will be Radiant Virtue. This is due to the causes that Kasyapa cultivated. He eliminated afflictions, maintained a steadfast mind and was also very pure; his life was without defilement. He was uncontriving and without desires. He truly had a peaceful and stable mind. He cultivated contemplation as he practiced precepts, Samadhi and wisdom. The Buddha looked at Venerable Kasyapa’s steadfast mind with much respect and affirmation. So, when giving Venerable Kasyapa [a prediction], “The Buddha first spoke of the purity of the land.” In the future when he attains Buddhahood, the land will be pure. Not only will the land be pure and magnificent, but all of his family and followers will be people of wisdom.

This will be Radiant Light Buddha’s [retribution] in the land of Radiant Virtue. He will meet so many wise kin and followers. “This is due to [his] having compassion and encountering Buddhas with utmost sincerity.” For Venerable Kasyapa to attain Buddhahood, he will need to encounter 300 trillion Buddhas. Not only will he encounter Them, he will make offerings to and show Them respect.

This is why Venerable Kasyapa will be able to attain that karmic effect. In the land that he will attain, everyone that he meets will be a wise person. This effect will come about because. “He compassionately adapts to transform others and attains infinite wisdom in response.” These are the past causes. Aside from showing the Buddhas respect, he also compassionately adapts to and transforms sentient beings. He continually goes among the people, continually adapting and transforming. He adapts to sentient beings’ capacities in order to transform them and enable them to accept the Dharma. In response, he gains infinite wisdom, such as giving without expectations. Only a person of wisdom like this can help others unconditionally. “Compassion” means to have mercy. With the compassion of his heart combined with his wisdom, he will be able to attain [a land] so pure, with wise family and followers.

So, “The unconditioned Dharma fills this Buddha-land of great magnificence.” It was because in the past he had cultivated a mind of compassion and served all Buddhas with such sincerity that he will be without Leaks or flaws; none of the Dharma will leak away, so he will attain this great wisdom in response.

This is the completely unconditioned Dharma. Unconditioned Dharma is without Leaks, and through it one can attain true principles. We cannot see them, but he took in the true principles of the universe and put this flawless Dharma into practice. Precepts, Samadhi and wisdom, actualizing the Six Paramitas in all actions, he did all of these things. After serving 300 trillion Buddhas over such a long time, because of these things he will attain such a Buddha-land in response, such a great, magnificent Buddha-land.

The previous sutra passage states, “The Bodhisattvas there are incalculable in number.” Everywhere in the world is a place of practice, full of Bodhisattvas responding to the world. Although we say Radiant Light Tathagata will attain the land of Radiant Virtue with so many people of wisdom, in fact, if we can transform our minds right now, everyone can become a person of wisdom, and everyone can form great aspirations. A bumpy road can be paved flat. All of the fallen rubble is actually treasures manifesting to inspire people’s hearts. If it were not for these conditions, how could we experience the principles of impermanence and the land’s fragility?

This is what is written in the sutras, and indeed there are just such conditions. We can clearly see that “the land is fragile” and that “life is impermanent.” When these conditions manifest, they are called Dharma-treasures. This state is currently manifesting in Nepal, where everywhere one sees rubble and brambles. Such a large piece of land is like this.

With the heart of a Bodhisattva, we consider how to help these people, how to pave the land smoothly and transform this rubble and brambles. In the future, we will see whether that place can become clean and orderly. The people living there have all experienced this hardship, so they can reflect and turn their minds back to the Buddha’s land. “If people’s minds are pure, the land is pure.” If the Buddha-Dharma can return to the Tathagata’s birthplace, it can save the sentient beings there.

As for “the Bodhisattvas,” I hope we can go back to the Buddha’s land so that these Bodhisattva-seeds can [grow] there. “One gives rise to infinity, and infinity arises from one.” We go to save sentient beings, and, “Having relieved them from suffering, [we] then expound the Dharma for them,” so these people can accept the Buddha-Dharma. This required faith. If we have faith, the Buddha-Dharma, the Buddha’s Dharmakaya, will return to Nepal, to the kingdom of Kapilavastu. This is our hope.

The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.

So, “The Bodhisattvas there are incalculable in number.” One gives rise to infinity. “Their minds are disciplined and gentle”; the Buddha-Dharma trains sentient beings’ minds. “They will achieve great spiritual powers.” Our hearts can encompass all phenomena throughout the universe. So, we must be reverent and “practice and uphold the Great Vehicle sutras of all Buddhas.” I hope that everyone can earnestly uphold this Dharma. What we must uphold is the Great Vehicle Dharma; it is the Bodhisattva-path.

Next, the sutra passage continues,

“The Hearers there, without Leaks and in their final incarnations, children of the Dharma-king, are also incalculable in number. Even with the power of the heavenly eye, one still could not know their number.”

They are so numerous! In that place, there are many Hearers who have already formed aspirations to be children of the Dharma-king. Their numbers are truly great. If we use the heavenly eye to look at this number, how many people have formed aspirations and are in their final incarnations? So many!

[These are] “the Hearers there, without Leaks and in their final incarnations.”

The Hearers there, without Leaks and in their final incarnations: Of the Four Fruits in the Hearer Vehicle, the first three are at the stage of learning, and the fourth fruit, Arhatship, is at the stage beyond learning. Having learned the Path completely, they have no further need for learning. Being without Leaks, in their final incarnation, is the essence of the fruit of Hearers.

The Hearer Vehicle has Four Fruits. For practitioners of the Hearer Vehicle, there are the initial, second, third and fourth fruits. These are determined by how much they can comprehend when listening to the Buddha-Dharma, how much they can awaken to as they take the Buddha’s principles to heart. In total there are four fruits, meaning this is divided into four phases. The first three fruits are “at the stage of learning.” This means they must put their hearts into practicing the Dharma the Buddha taught. When they arrive at the fourth fruit, which is the fruit of Arhatship, that is “the stage beyond learning.” It is just like people nowadays who say, “I have already attained my doctoral degree.” So, this is called “the stage beyond learning. I have learned everything I should learn.” Thus, “Having learned the Path completely, they have no further need for learning.”

Then, “Being without Leaks, in their final incarnation,” is the essence of the fruit of the Hearers. This is the ultimate fruit of spiritual practice for the Hearers and Solitary Realizers.

Without Leaks and in their final incarnations refers to Arhats who have already realized Nirvana with remainder. “To be without Leaks” is to have no delusions of views and thinking. “Final incarnation” means they reached the end of fragmentary samsara.

“Without Leaks and in their final incarnations refers to Arhats who have already realized Nirvana with remainder,” who have reached the ultimate fruit of the Small Vehicle. In fact, the Buddha hoped they could go one step further. They must be without Leaks, however, reaching “Nirvana with remainder” means they have not eliminated their dust-like delusions. “Final incarnation” means they reached the end of fragmentary samsara. This is the Small Vehicle. The Small Vehicle has “Nirvana with remainder”; these Arhats reach Nirvana with remainder.

“To be without Leaks is to have no delusions of views and thinking.” Their dust-like delusions have not been eliminated. They have eliminated fragmentary samsara, but they have not ended transformational samsara. They truly have not eliminated dust-like delusions. To do that, they need to form aspirations, Great Vehicle aspirations.

 [These] children of the Dharma-king are also incalculable in number: The Buddha is the Dharma-king; Bodhisattvas are His children. They are also incalculable in number.

So, “[These] children of the Dharma-king are also incalculable in number.” Now they seek to awaken themselves through the Small Vehicle. They have awakened themselves but not yet others. Even if they come back in a subsequent lifetime, they will only continue to benefit themselves. They do not create the causes and conditions for afflictions; instead they only seek to awaken themselves.

Now the Buddha is encouraging all people to take a step further and delve into the thinking of the Great Vehicle to go among people and train themselves, to eliminate even transformational samsara. So, they begin to slowly enter the Great Vehicle and form Great Vehicle aspirations. Therefore, “[these] children of the Dharma-king,” who have made Great Vehicle aspirations, “are also incalculable in number.”

Thus, “The Buddha is the Dharma-king; Bodhisattvas are His children.” They have formed Bodhisattva-aspirations, and those with such aspirations are true Buddha-children. These people are able to pass on the Dharma; their number is incalculable. They are truly numerous.

“Even with the power of the heavenly eye, one still could not know their number.” There will be many such people.

Even with the power of the heavenly eye, one still could not know their number: Both are called the power of the heavenly eye, but apart from the one the Tathagata has, the heavenly eye attained by all other noble beings is not capable of knowing their number.

“Both are called the power of the heavenly eye, but aside from the one the Tathagata has….” The Tathagata has the Three Understandings, while Arhats have the Three Insights. They are both called the heavenly eye, however, the Small Vehicle practitioners only have some insight and knowledge. If they form great aspirations to walk the Bodhisattva-path and reach the state of Buddhahood, then they will attain the Three Understandings. So, everything that the heavenly eye sees is absolutely without error. Not only is it without error, none of the principles are obscured from it.

So, “Apart from the one the Tathagata has, the heavenly eye attained by all other noble beings is not capable of knowing their number.” This refers to the Small Vehicle practitioners who are beginning to form Bodhisattva-aspirations but have not yet reached the stage of the Buddha. So, they are considered apart from the Buddha; they have not attained the Three Understandings. Now, they have some insight into the principles, so the Buddha gave them predictions of Buddhahood; in the future, Kasyapa will [practice] in the presence of 300 trillion Buddhas. Life after life he will be trained among people to attain the Three Understandings.

The sutra passage continues in this way,

“That Buddha’s lifespan will be 12 small kalpas, Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. Radiant Light World-Honored One’s circumstances will be as such.”

This passage reminds us that Venerable Kasyapa received a prediction of Buddhahood. His land will be so pure, and all the people will be wise. As for the amounts of time, Radiant Light Buddha’s lifespan will be 12 small kalpas. A kalpa is a very long time. We can explain one small kalpa as one increasing and one decreasing kalpa. This makes up one small kalpa. The span of one small kalpa is already very long, let alone 12 small kalpas! So, this Buddha’s lifespan will be very long.

Radiant Light Buddha’s lifespan will be 12 small kalpas, and then He will enter Parinirvana. One day, He will enter Perfect Rest. Even though it will be a long time. He will still enter Perfect Rest. However, the Buddha-Dharma will remain for for 20 small kalpas. “Dharma-semblance will also abide for 20 small kalpas.” Radiant Light World-Honored One will reach this level in the future.

That Buddha’s lifespan will be 12 small kalpas: Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. Radiant Light World-Honored One’s circumstances will be as such.

“That Buddha’s lifespan,” the lifespan of Radiant Light Buddha, will be very long. It will be 12 small kalpas. This is in the material world, which refers to the world of material objects. Take our Earth, for example. This planet is part of the material world. This is called the material world. One increasing and one decreasing kalpa is called one small kalpa. In this way, time passes with the rising and setting of the sun. In this kind of world, time accumulates. One increasing and one decreasing kalpa make up one small kalpa. I have already explained the cycle of increasing and decreasing kalpas in the past.

Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas. This has all been explained in earlier passages.

“Right Dharma will abide in the world for 20 small kalpas, and Dharma-semblance will also abide for 20 small kalpas.”  This has all been explained in earlier passages.

One small kalpa is one increasing and one decreasing kalpa 20 small kalpas is the length of the Right Dharma and Dharma-semblance. Right Dharma begins in the Buddha’s lifetime; the Buddha passes on Right Dharma in the world. He will live in the world for 12 small kalpas, so He will teach the Right Dharma for a long time. Because the Right Dharma is spread for so long, after the Buddha enters Parinirvana, the Dharma will still be the same Right Dharma as during the Buddha’s lifetime. It will be passed on for 20 small kalpas. Radiant Light World-Honored One’s [circumstances] “will be as such.”

Light World-Honored One’s circumstances will be as such: This is summarizing the text above. Kasyapa’s name upon attaining Buddhahood will be Radiant Light. By teaching the Dharma, He transforms beings, benefiting himself while benefiting others, like the light of the sun which dispels all darkness. In the causal ground, he lit lanterns to continue the illumination. Life after life, his body constantly had a golden hue, so when he was an Arhat he was called Light Drinker.

When Kasyapa attains Buddhahood, his epithet will be Radiant Light. Everyone should recall this again. Regarding Radiant Light Tathagata’s causal ground, as Venerable Kasyapa, starting in the Buddha’s lifetime with his first thought of entering the Buddha’s door, he kept himself very pure. He was so steadfast; his mind never fluctuated. Because of this, the Buddha valued him greatly. The Buddha-Dharma was transmitted through Venerable Kasyapa.

So, “By teaching the Dharma, he transforms beings.” Because Venerable Kasyapa taught through his own example, his understanding of the Buddha-Dharma gained people’s respect. The Dharma that he taught was respected by all. So, lifetime after lifetime, in the future, in the process of meeting 300 trillion Buddhas, whether a Buddha is in the world or there is no Buddha in the world, he will continue to teach the Dharma and transform sentient beings, benefiting himself while benefiting others, going among people to benefit himself and others. “Like the light of the sun which dispels all darkness,” these are the causes that Venerable Kasyapa cultivated.

“In the causal ground, he lit lanterns.” In his process [of spiritual practice], he constantly preserved a pure mind, whether or not a Buddha was in the world. In his story, he enjoyed lighting lanterns. Lifetime after lifetime, his love of. Lifetime after lifetime, his love of lighting lanterns before a Buddha was the cause. He believed that lighting a lantern could shed light on one’s inner mind. He made his own heart shine radiantly, so “Life after life his body constantly had a golden hue.” There was also a story that in a past life he saw a statue of the Buddha that was beginning to peel, so he used gold to patch it. He had a very reverent heart, so lifetime after lifetime his body glowed. Thus, “when he was an Arhat” everyone called him Light-Drinker. This was Venerable Kasyapa’s other epithet; some called him Venerable Light-Drinker and some called him Venerable Kasyapa. This was attained through his spiritual practice.

As Buddhist practitioners, we must put our efforts into being mindful. Starting when we make our aspirations, this [initial] thought must be everlasting. I often tell everyone, “If you can maintain your original aspiration, you will surely attain Buddhahood.” We must always maintain our original aspiration, that initial, very first mindset we had at the time of making vows. If we can maintain that forever, then naturally, with this cause of a pure mind, we will not have the effect of afflictions. To have these causes, we must look after our minds in the causal ground. Then, naturally we reach the ground of fruition and will attain Buddhahood in the future and as a result will be surrounded by such purity. I hope all of us can always be mindful!

Episode 939 – Practicing and Upholding the Great Vehicle Sutras

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>> A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood, because they help the seeds of Buddhahood to continue on and flourish. Then with this ultimate vow, there will be many who uphold the pure Dharma.

>> “Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The Bodhisattvas there are incalculable in number: The people practicing the Bodhisattva Way are incalculable in number. This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras. 

>> The three principles for promoting sutras: These are, in the era of Dharma-degeneration, the rules for promoting wondrous sutras, called the three principles of promoting sutras. First, compassion is the room.
Second, gentleness and patience are the robes. Third, emptiness of all phenomena is the seat.

>> The three principles for promoting sutras:
First, compassion is the room. 言弘經之人宜先住於大慈悲之心。
Second, gentleness and patience are the robes. 言弘經之人宜被忍辱之衣
Third, emptiness of all phenomena is the seat. 言弘經之人宜住於第一義空之理。         

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

>> Their minds are disciplined and gentle: They train themselves to be gentle. This is cultivating Samadhi in their contemplation and attaining gentle and yielding patience. As it says in the Chapter on Dharma Masters, they wear the robes of patience, and their compassion is earnest and true. This is spreading Dharma with utmost sincerity.

>> They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata.

>> They achieve great spiritual powers: “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed.  In response to different types of living beings, They can manifest [different] bodies. In response to true Buddha-affinities, they will deliver and transform in many ways. Thus it is said, They will achieve great spiritual powers.

>> [They] practice and uphold the Great Vehicle sutras of all Buddhas: They revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas. The Great Vehicle Dharma mostly teaches the emptiness of phenomena, thus they sit in the seat of emptiness of phenomena.

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“A final incarnation without Leaks is the essence of the fruit of Hearers. The children of the Dharma-king are Hearers with great aspirations. They also receive predictions of Buddhahood, because they help the seeds of Buddhahood to continue on and flourish.
Then with this ultimate vow, there will be many who uphold the pure Dharma.”

These few days I have been talking about “attaining the final incarnation.” For us to attain our final incarnation will require a long period of time. We must continually engage in spiritual practice. Clearly, spiritual practice requires patience and having a diligent mind.

As for a “final incarnation without Leaks, without Leaks” means we have already taken the Dharma to heart. We have not let any of it leak away. When we accept the Buddha-Dharma, even if we can only remember a small amount and keep it in our hearts, we can still continually put it into practice. This will help us to remember. If we can remember a small amount, it will continually accumulate over time, so [ultimately] we can remember most of the Dharma. It will be Dharma we have already practiced. The Dharma that we have practiced becomes our Dharma. If we do not remember it, then it will leak out.

“Haven’t you heard the Dharma before? I have had a lot of afflictions recently, so after I listen a little, I return it all to the Buddha.” I heard someone say something like this. So I said to them, “The Buddha did not take the Dharma back from you. You just let it leak out.” So, with the Buddha-Dharma, we must reach a state without Leaks [By practicing] precepts, Samadhi, wisdom and the Six Paramitas in all actions, this is the realization that we will attain, our final retribution.

Continually listening to the Dharma and continually putting it into practice are both causes. Taking the Dharma to heart is a seed. Putting the Dharma into practice is the fruit. So, we must accumulate seeds of the Dharma in our hearts. We then put the teachings into practice and go among sentient beings to form good affinities. As we go among people, we develop our wisdom-life. What we accumulate are the fruits. So, “A final incarnation without Leaks is the essence of the fruit of Hearers.”

Kasyapa understood the Dharma which the Buddha taught and had begun to form great aspirations. So, he became a child of the Dharma-king. These are people who pass on the Buddha-Dharma, “Hearers with great aspirations.” They have already formed great aspirations. They listen to the Buddha-Dharma in order to transform sentient beings. It is not merely to benefit or liberate themselves; it is to go among the people and transform sentient beings. These are called Hearers with great aspirations, Hearers who have already formed great aspirations.

So, “They also receive predictions of Buddhahood because they help the seeds of Buddhahood to continue on and flourish.” Thus the Dharma began to continually spread. One by one, they formed aspirations and received the Buddha’s predictions of Buddhahood. With this Dharma, the people who could pass it on grew in number. This is “helping the seeds of Buddhahood to continue on and flourish.”

The Buddha said that all people intrinsically have Buddha-nature. If we do not put effort into quickly passing on the Buddha-Dharma, then sentient beings will lose sight of their nature of True Suchness. Ignorance will constantly cover them, and their nature of True Suchness will continually be obscured. Their ignorance will continue to grow. So, we must help the seeds of Buddhahood to continue on and flourish. We must continually propagate the Buddha-Dharma so that the seeds can emerge. When we eliminate our afflictions, these seeds can emerge. When we go among people, we must take these afflictions as fertilizer for the seeds. If we thoroughly understand the Buddha-Dharma, we know that “Afflictions are Bodhi.” Bodhi-seeds emerge among afflictions.

“Then with this ultimate vow, there will be many who uphold the pure Dharma.” If all people can attain this realization, then all people’s minds will be pure. After we attain this realization, we are willing to help others and give, willing to uphold the precepts without Leaks, willing to be diligent, willing to be patient, willing to cultivate contemplation in Samadhi and willing for our wisdom to emerge. All of this is how we use the pure Dharma to actualize the Four Great Vows and the Four Infinite Minds. This is the universal vow of attaining Buddhahood. This is the ultimate vow. This is all of it; it encompasses everything. All people must form great aspirations. Once great aspirations are formed, all people will attain understanding. So, “There will be many who uphold the pure Dharma.” Although there are many teachings, they all return to the great vows and the [Four] Infinite Minds. These are most important in the Buddha-Dharma.

The previous sutra passage states,

“Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”

This is where Radiant Light Tathagata, that is, Venerable Kasyapa, will attain Buddhahood in the future, the land of Radiant Virtue. In this land, all the people are this way; this land is dignified and magnificent. All of the people have wisdom, and they have all formed great aspirations, so their mouths emit fragrant scents. They continually speak good words; their mouths have the scent of blue lotuses. The pores of their skin are also this way. With their whole being, they practice propriety, and they are always giving for the sake of others. So, their bodies also emit a fragrant smell. With this virtue, the fragrance of virtue they have cultivated, pleasant smells are emitted everywhere. So, this land is truly wondrous.

“The land is level, without hills or pits.” Because the ground of people’s minds is so beautiful, the land around them is so peaceful and dignified. The ground of everyone’s mind is so pure.

“The Bodhisattvas there are incalculable in number. Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

The following sutra passage states, “The Bodhisattvas there are incalculable in number.” Many people form aspirations to be pure, like the Hearers and Solitary Realizers. Now all of them can be called Bodhisattvas. In this land, Radiant Virtue, they all are Bodhisattvas. There are many; they are “incalculable in number.”

“Their minds are disciplined and gentle. They achieve great spiritual powers and practice and uphold the Great Vehicle sutras of all Buddhas.” There are so many Bodhisattvas there. All these people share the same mindset, which is disciplined and gentle. All of them are so gentle. “They achieve great spiritual powers” means that they will attain great spiritual powers “[They] practice and uphold the Great Vehicle sutras of all Buddhas.”

The Bodhisattvas there are incalculable in number: The people practicing the Bodhisattva Way are incalculable in number. This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras. 

“The Bodhisattvas there are incalculable in number.” Those “practicing the Great Vehicle Dharma” are Bodhisattvas. They are all Great Vehicle Bodhisattvas, who have formed aspirations. The people practicing the Bodhisattva Way “are incalculable in number.” Everyone has formed aspirations to practice Great Vehicle Dharma. The number of Bodhisattvas is great; they “are incalculable in number.” So, “This is praising his land as having many wise people who cultivate virtue. This comes from the virtue of the three principles for promoting sutras.”

In a previous sutra passage, Sakyamuni Buddha said, “Everyone in that kingdom is wise.” All the people there are people of wisdom. So, that land is worthy of praise; He praised and complimented it. They were all people of wisdom and they were able to follow the “three principles for promoting sutras.” They had this kind of virtue. To promote the sutras and the Buddha-Dharma, they need to be replete with three principles. So, these “three principles for promoting sutras” are required for all people. This refers to, “in the era of Dharma-degeneration, the rules for promoting wondrous sutras.” These are the principles.

The three principles for promoting sutras: These are, in the era of Dharma-degeneration, the rules for promoting wondrous sutras, called the three principles of promoting sutras.
First, compassion is the room.
Second, gentleness and patience are the robes.
Third, emptiness of all phenomena is the seat.

The three principles for promoting sutras:
First, compassion is the room.

Second, gentleness and patience are the robes. Third, emptiness of all phenomena is the seat. 

The first principle is “compassion is the room,” meaning “Those promoting the sutras must first abide in a mindset of great compassion.” Those of us who want to promote the Dharma must first in our hearts establish great compassion.

Second, gentleness and patience are the robes. We must wear the robes of gentleness and patience. This is like a warrior going to battle. We must first protect ourselves. “Gentleness and patience are the robes,” means that promoters of the sutras must wear these robes of gentleness and patience. We must put these clothes on and must endure all evils of sentient beings, all these obstacles. Sentient beings are very stubborn. In the web of ignorance, there are thistles and thorns stabbing their minds. So, we must be prepared to wrap ourselves in robes of gentleness and patience. Only in this way will we not let people obstruct our own spiritual aspirations.

Third, “The emptiness of all phenomena is the seat.” We should not be attached to the Dharma. People who promote the sutras must abide in the emptiness of the supreme meaning. “Must” means that we have to. We must abide in the emptiness of the supreme meaning. If we are able to help others, we are actually perfecting our Bodhisattva-path. We should not help others and then remain stuck [in the thought] that we are the givers, that we are the helpers. We do not need to have this attachment. Once we have done it, we should let go and courageously move forward, keep walking ahead.

With great compassion, they help all sentient beings.” With great compassion they help all sentient beings to abide in peace and joy; this is the principle of assistance. Overcoming anger with gentleness is the principle of contemplation. Sitting on the seat of the supreme meaning of emptiness is the principle of true nature.

“With great compassion, they help all sentient beings.”  We must use great compassion and help all sentient beings’ minds to be at peace and peacefully abide in the Dharma. We give them the Dharma.

Amidst this suffering, Bodhisattvas first go to settle their minds. In this way, they make sentient beings joyful. “This is the principle of assistance,” which means to help others. We will bring peace to sentient beings’ minds; bringing peace to sentient beings’ minds is our principle. Those who walk on the Bodhisattva-path must have this kind of principle. We do not say, “I’m giving this thing to you,” “so you should respect me” or. “I don’t care about you; I’m just giving you this” and then simply toss it at them, no. After we give, we must exercise our wisdom. With compassion, whatever sentient beings need, we give it to them. But we also must have wisdom to bring peace to their minds. With our gentle attitude, we must help them remember, “I am not alone,” that there are people who respect and love them. We must bring peace to their minds. These are the principles of Bodhisattvas. To go among people, Bodhisattvas must follow this kind of principle.

So, this is “overcoming anger with gentleness.” With a gentle heart, we can adjust our mindset of, “I am helping you; why didn’t you say that you were grateful? I am helping you; how can you treat me in this way? You did not express your gratitude.” In this way, thoughts of anger arise. Instead, we should be grateful to them for this opportunity to witness suffering and recognize our blessings. When we transform our thoughts, we will have a gentle heart. We must always pay attention to our mind. After we help others, do we have a gentle mindset? This is called “the principle of contemplation.”

“Sitting on the seat of the supreme meaning of emptiness” is “the principle of true nature,” the principle of our true nature. We use loving-kindness to help others and to bring peace to sentient beings. We contemplate if our own mind is gentle. Moreover, we must understand that when we help others we should not have attachments. “Emptiness of the supreme meaning” is where we need to serenely sit. This is our true nature; our nature of True Suchness is always in our minds.

Their minds are disciplined and gentle: They train themselves to be gentle. This is cultivating Samadhi in their contemplation and attaining gentle and yielding patience. As it says in the Chapter on Dharma Masters, they wear the robes of patience, and their compassion is earnest and true. This is spreading Dharma with utmost sincerity.

So, “Their minds are disciplined and gentle.” Their minds are disciplined and gentle: They train themselves to be gentle.

So, discipline and gentleness is the focus of cultivating contemplation. When we help others, we must be at ease and should not be petty about how people treat us, or whether or not they have shown gratitude. We do not need to take issue over this. When our mind is peaceful and at ease, we have truly disciplined our mind to be gentle. When we follow this principle, this is cultivating contemplation and Samadhi.

So, “[They] attain gentle and yielding patience.” If we can do this, then we can verify for ourselves that our mind is already gentle and yielding from mastery of patience. This is told in the Chapter on Dharma Masters. It will be discussed in even greater detail. “Great compassion is the room, gentleness and patience are the robes and the emptiness of all phenomena is the seat; this is where we teach the Dharma.” This is taught in the Chapter on Dharma Masters, where it is described in more detail. So, “Gentleness and patience are the robes.” We must wear the robes of gentleness and patience.

Our compassion is genuine. Our heart of compassion is true; it is one of sincere friendship. We go out to help sentient beings; this is our diligent and sincere great vow.

They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata.

So, “They achieve great spiritual powers.” “Achieve” means to attain. They achieve great spiritual powers: “Achieve” means to attain. Great Vehicle spiritual powers differ from Two Vehicle spiritual powers because they arise completely from compassion. Thus this is entering the room of compassion and abiding at the stage of the Tathagata. If we can be this way, then it will only be a short time before we attain the Great Vehicle.

The spiritual powers of the Great Vehicle are different from the Two Vehicles. The spiritual power of the Great Vehicle is to help others. We must have compassion in everything we do. The Two Vehicles are the Hearers and Solitary Realizers. In the past, they practiced these Vehicles for their own benefit. Now, they have changed and become Bodhisattvas. So, “This is entering the room of compassion.” When we change our mindset, we can enter this room and and abide at the stage of the Tathagata. To be in the room of compassion and the stage of the Tathagata.

They achieve great spiritual powers: “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed.  In response to different types of living beings, They can manifest [different] bodies. In response to true Buddha-affinities, they will deliver and transform in many ways. Thus it is said, They will achieve great spiritual powers.

“They achieve great spiritual powers.” This means, They are transformed immediately. “Spiritual” means that it is unfathomable. “Power” means that it is unobstructed. In fact, for us to change our mindset is not hard. So, once we transform our thoughts, what can come and obstruct us? In response to different types of living beings, we can manifest [different] bodies. Regardless of sentient beings’ types and capacities, as long as we have compassion, we can adapt to the needs of sentient beings. “In response to true Buddha-affinities, they will deliver and transform in many ways.” This is why it says. “They will achieve great spiritual powers.”

So, for you to transform sentient beings is not difficult at all. As soon as we transform our mind, “Great compassion is the room, gentleness and patience are the robes and the emptiness of all phenomena is the seat.” As long as we transform our mind like this, then regardless of sentient beings’ capacities, we will be able to adapt.

[They] practice and uphold the Great Vehicle sutras of all Buddhas: They revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas. The Great Vehicle Dharma mostly teaches the emptiness of phenomena, thus they sit in the seat of emptiness of phenomena.

So, “[They] practice and uphold the Great Vehicle sutras of all Buddhas.” We have begun to form aspirations to go among people and transform sentient beings. This is to “revere, practice, uphold and recite all Great Vehicle Vaipulya sutras, the teachings of all Buddhas.”

How can we truly choose the Great Vehicle Dharma and go among people? All of these teachings are the Vaipulya teachings. After the Buddha taught the Agama, He began eight years of teaching the Vaipulya, followed by the Prajna, then the Lotus teachings. So, if we can take the Great Vehicle Dharma to heart, we will naturally cultivate compassion, and our minds will naturally be gentle. Naturally, “The emptiness of all phenomena is the seat.” We will have no attachments or afflictions. This all depends upon whether or not we can always be mindful.

Episode 938 – Practice the Paramitas with the Truth of Suffering

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>> All sentient beings have the one nature of True Suchness. We should practice and uphold the Six Perfections to dignify the world. When we connect with the truth of suffering, we make great vows of compassion. By actualizing them in all actions, we will be able to achieve magnificence.

>> “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.“        [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”                   [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Pleasant fragrances are constantly emitted: Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.

>> There are three kinds of fragrances:
1. The pores of people’s skin constantly emit the scent of invaluable ox-head sandalwood. These fragrant trees grow on Ox-Head Mountain, hence they are called ox-head sandalwood
2. The mouth constantly emits the scent of blue lotus flowers
3. The flowers and fruits on trees of treasure constantly emit all kinds of scents.

>> The Threefold Combined Precepts:
1. All precepts of discipline and etiquette. This refers to properly keeping away from the phenomena from which we must keep away
2. All precepts of virtuous teachings: This refers to properly realizing all teachings that must be cultivated and realized
3. Precepts of benefiting all sentient beings: Benefiting and giving joy to all sentient beings.

>> Myriad of flowers are scattered: Myriad types of flowers are scattered. This shows that He practices countless proper and true good deeds. Because He uses one mind to engage in myriad actions, myriad types of flowers are scattered.

>> All kinds of wonders making the land magnificent: The Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Distinctive Dharma.

>> This refers to how all Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness. All Their merits and virtues of wisdom transcend all things in the world. This is not a state that ordinary beings, Two Vehicle practitioners or Bodhisattvas are able to reach. Hence these are called Distinctive [Dharma] [Radiant Light] will have the Thirty-Two Marks and the Eighty Excellent Characteristics. Thus it says that all kinds of wonders make the land magnificent.

>> The land is level without hills or pits: [This is] because His mind does not discriminate between high and low. Because He eliminates greed, anger, ignorance, arrogance and doubt, it is without hills and pits. Because He eliminates the view of self, extreme views, deviant views stubborn views and the views of deviant precepts as well, it is without hills or pits.

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“All sentient beings have the one nature of True Suchness.
We should practice and uphold the Six Perfections to dignify the world.
When we connect with the truth of suffering, we make great vows of compassion.
By actualizing them in all actions, we will be able to achieve magnificence.”

We must all be mindful! For so many days, we have been continually describing. Radiant Light Tathagata’s future land of. Radiant Virtue. All who gather there are virtuous and wise. In that land, the ground is made of crystal, and trees of seven treasures line the roads. All in all, it is a magnificent land. To have such a pure land is not impossible; “All things are created by the mind.” As long as everyone’s mind is pure, as long as everyone’s mind is open and broad, lovingly reverent, carefully disciplined, as long as everyone has a mind like this, naturally the land will be pure. This is not impossible; it only requires that all sentient beings realize that everyone has the one nature of True Suchness.

It is just that our nature of True Suchness is covered by afflictions. So, “We should practice and uphold the Six Perfections to dignify the world.” If we want our land to be clear and pure, the ground of our minds must be clear and pure. To have a clear and pure mind and to eliminate ignorance, we must accept and uphold the Six Perfections to dignify the world. This is like sweeping our room. We may sweep the entire room clean, but if it is empty, will it look dignified? We must hurry and decorate it. We decorate the room with a picture, or a painting, calligraphy, or a pot of flowers, etc. [We] put our heart into decorating it. When, apart from being pure and clean, our environment is also decorated, it will look very comfortable and dignified.

The Hearers or Solitary Realizers who practice for their own benefit have eliminated their afflictions. Their minds are free from afflictions, but they lack something. What is lacking? They lack giving and lack the Six Perfections. They also lack the resolve to go among people and share the methods they have understood with all people so they too can eliminate afflictions, so they too can eliminate ignorance. This will enable our spiritual homes, the room of everyone’s minds, to be very clear and pure. Then they must further teach and guide people to actualize the Six Perfections in all actions. This will naturally bring dignity. Thus, we must understand the truth of suffering and connect with the truth of suffering. To connect means to experience intimately. We call this to connect.

I often tell everyone that we must connect with the Buddha-mind. To connect with the Buddha-mind, we must connect with the Buddha’s principles, what the Buddha has taught us. We must very closely and intimately take the Dharma deeply into our hearts. This is called connecting with the Dharma. The Buddha placed great importance on all of us first recognizing suffering. Where does suffering come from? He constantly warns everyone to be aware that after we understand suffering, we must contemplate the cause of this suffering.

Once we come to the human realm, the sufferings of the world include those of our body, the sufferings of birth, aging, illness and death. Furthermore, in the course of birth, aging, illness and death, we are continually pursuing [things]. We pursue what we crave, what we love. We want it, but will we get everything we want? That is impossible! So, we suffer from “not getting what we want.” There are people we love and people we have [negative] affinities with. Yet we often have to be with those we do not like while we have to be apart from those we love. This is “meeting with those we hate” and “parting from those we love.” This all happens in our daily lives. Thus we stir up the “suffering of the raging Five Aggregates.” These are intimately intertwined with the process of our life. Isn’t this suffering?

In addition, the four elements are out of balance in the world; earth, water, fire and air are out of balance, causing calamities to strike everywhere. In Nepal, after the [April 2015] earthquake, so many people were filled with despair. To connect with the truth of suffering, we must fully understand the principles of suffering, as if we were experiencing it ourselves. When we witness their great suffering, [we must] imagine ourselves in their place. Taichung Tzu Chi Hospital’s superintendent, Taipei Tzu Chi Hospital’s superintendent and. Guanshan Tzu Chi Hospital’s superintendent have already brought medical and charitable relief to Nepal. They went to provide disaster relief, save lives, perform surgeries for survivors and so on. They truly connected with the truth of suffering. In that place, everything that that they hear and see [helps them understand].

For example, Vice Superintendent Lai was there when a strong aftershock occurred. It was a magnitude 7.3 quake. We were distributing relief supplies there [These doctors] immediately provided first aid. On their return, I asked them, “Were you scared?” They replied, “Yes, but if there is a chance, we would be willing to go there again.” This is “making great vows of compassion.” This is the Bodhisattva-mind. This is practicing the Six Perfections. It is the universal vow of all Buddhas.

Before every Buddha attains Buddhahood, He must make the Four Great Vows and practice the Four Infinite Minds. The universal vows of all Buddhas are, “I vow to deliver countless sentient beings, I vow to eliminate endless afflictions, I vow to learn infinite Dharma-doors” and “I vow to attain unsurpassed Buddhahood.” These are the Four Great Vows. These vows are indispensable for every Buddha, as is putting them into action. With vows, one must take action and put them into practice, which is [practicing] loving-kindness, compassion, joy and equanimity.

The Six Perfections are what we need to actualize in all actions. Because sentient beings have countless sufferings and layer upon layer of afflictions, we must manifest the most supreme wisdom and put it into practice in all our actions. If we are able to do this, that will make the land where we attain Buddhahood in the future magnificent.

So, the previous passage states, “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.” This sutra passage [refers to] how, because he cultivated seeds in the causal ground, his fruit will be to attain that land. That fruit, the effect, is to have such a magnificent land.

The next sutra passage states,

“Pleasant fragrances are constantly emitted, and myriad types of flowers are scattered. All kinds of wonders make the land magnificent. The land is level, without hills or pits.”

Pleasant fragrances are constantly emitted: Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.

It sounds so magnificent. This describes a very level land, an environment very tranquil and clear. Pleasant fragrances are constantly emitted; pleasant fragrances can be smelled everywhere. What kind of scent makes such fragrances? Actually, the fragrances come from human bodies. How is that? Because everyone there upholds the precepts, the Threefold Combined Precepts. “Because the fragrance of virtue of the Threefold Combined Precepts permeates all, pleasant fragrances are constantly emitted.” Everyone upholds the Threefold Combined Precepts. I will explain this in a moment.

With precepts, we can cleanse our bodies. We can not only cleanse our bodies, but also emit pleasant fragrances. The fragrances being emitted have three varieties. The first comes from our body’s pores. In the body of every person, there are very tiny pores. These very tiny pores “constantly emit the scent of invaluable ox-head sandalwood.”

Ox-head sandalwood is a kind of wood. This kind of wood is very fragrant. The most valuable kind grows on a certain mountain. The shape of that mountain looks like an ox head. Thus, on this mountain, the fragrant wood that grows there is called ox-head sandalwood. It is a kind of fragrant tree. The scent of this fragrant tree will be emitted from people’s bodies. That scent smells as fragrant as that tree.

The second kind of fragrance is the scent of blue lotus flowers constantly being emitted from their mouths. The scent of blue lotus flowers is very pure. In that land, it is emitted from people’s mouths.

The third is the scent of the flowers and fruits on the trees of treasure. Before a flower yields fruit, it emits a scent, so these “constantly emit all kinds of scents.” All the fruit trees will emit fragrances.

There are three kinds of fragrances:
1. The pores of people’s skin constantly emit the scent of invaluable ox-head sandalwood. These fragrant trees grow on Ox-Head Mountain, hence they are called ox-head sandalwood
2. The mouth constantly emits the scent of blue lotus flowers
3. The flowers and fruits on trees of treasure constantly emit all kinds of scents.

Next we discuss the Threefold Combined Precepts. We just talked about three kinds of scents. These three kinds of scents are emitted from human bodies. If we want to say why they emit those fragrances, it is because they are upholding the precepts. The Threefold Combined Precepts refer to.

First, the “precepts of discipline and etiquette.” We must uphold the precepts and rules and keep ourselves away from contamination. To keep our minds and bodies pure, we must uphold these precepts.

The second is “precepts of virtuous teachings,” which is to say that all of our virtues must be put into practice. We have personally experienced the wonderful feeling of helping others. We feel joyous at doing good deeds. Such Dharma-joy is a realization, “properly realizing all teachings that must be cultivated and realized.” This is the realization of the teachings that we should cultivate. We have now experienced them.

Third is “precepts of benefiting all sentient beings.” We must seek to benefit all sentient beings. “Benefiting and giving joy to all sentient beings” is not only to give by providing relief, but also to help them be safe and happy. We must eliminate their sufferings and allow them to attain benefit, safety and joy. “Benefiting and giving joy to all sentient beings” is part of the Threefold Combined Precepts.

The Threefold Combined Precepts:
1. All precepts of discipline and etiquette. This refers to properly keeping away from the phenomena from which we must keep away.
2. All precepts of virtuous teachings: This refers to properly realizing all teachings that must be cultivated and realized.
3. Precepts of benefiting all sentient beings: Benefiting and giving joy to all sentient beings.

First, we must uphold the precepts. Second, we must understand the virtuous teachings and practice them all. Third, we must put them into action to enable all sentient beings to be free of suffering and to have safety, stability and joy. These are the Threefold Combined Precepts.

Myriad of flowers are scattered: Myriad types of flowers are scattered. This shows that He practices countless proper and true good deeds. Because He uses one mind to engage in myriad actions, myriad types of flowers are scattered.

If we are able to do this, naturally, “Myriad types of flowers are scattered.” There are flowers of multitude forms and types. There are all kinds of flowers in that country, as well as all kinds of fragrances. This shows that we “practice countless proper and true good deeds. Because he used one mind to engage in myriad actions, myriad types of flowers are scattered.”

Every one of us can do countless good deeds with one thought. But one thought can also give rise to endless affliction and ignorance and lead us to commit countless evil deeds. Both are due to a single thought. So, with kind thoughts, everything will be good. Thus, “Myriad types of flowers are scattered.”

All kinds of wonders making the land magnificent: The Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Disctictive Dharma.

It means dignity and beauty manifest everywhere. All that the eyes come into contact with is “all kinds of wonders making the land magnificent.” This means that Buddha is replete with Ten Powers. All Buddhas and Bodhisattvas possess the Ten Powers, the [Fourfold] Fearlessness and the Eighteenfold Distinctive Dharma. When we do things, we all experience both successes and failures. Buddhas’ and Bodhisattvas’ direction is certain, and they simply do what must be done without fear. They have ten kinds [of powers]. These are called by many names. “The Ten Powers, the [Fourfold] Fearlessness.”

There are ten kinds [of powers] as well as the Eighteenfold Distinctive Dharma. They also have the Eighteenfold Distinctive Dharma. This is to say that all Buddhas are already internally full of wisdom. The wisdom of the Buddha already pervades the entire universe. All principles of the universe are contained within His mind. Thus, “All Buddhas are internally full of wisdom.” Their minds are equal to the entire universe. Nothing is incomprehensible to Them. Thus, “All Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness.”

This refers to how all Buddhas are internally full of wisdom and externally manifest the virtues of the [Fourfold] Fearlessness. All Their merits and virtues of wisdom transcend all things in the world. This is not a state that ordinary beings, Two Vehicle practitioners or Bodhisattvas are able to reach. Hence these are called Distinctive [Dharma] [Radiant Light] will have the Thirty-Two Marks and the Eighty Excellent Characteristics. Thus it says that all kinds of wonders make the land magnificent.

The Buddha, because He fears nothing, externally manifests the virtues of fearlessness and ease. So, “All Their merits and virtues of wisdom” transcend all things in the world. There is nothing in the world whose principles the Buddha is unaware of. This kind of wisdom is fundamentally indescribable. Ordinary beings, Two Vehicle practitioners and even Bodhisattvas are unable to reach [His wisdom]. Hence, it is called Distinctive Dharma.

In addition to all this, the Buddha also has the Thirty-Two Marks and the Eighty Excellent Characteristics. There are many details to these, but we are unable to analyze them one by one now. In summary, the virtues and merits the Buddha has accumulated throughout His past lives [are countless]. This kind of magnificence surely is not a state we ordinary beings can reach. So, because of this, it says “all kinds of wonders.” This all depends on the Buddha’s magnificence; all Buddhas must reach this level. This is attaining Buddhahood. Therefore, in the future, Venerable Kasyapa will also be able to reach such a state. This is what is meant by “all kinds of wonders.” The land is wondrous, and the appearance of that Buddha is magnificent.

The land is level without hills or pits: [This is] because His mind does not discriminate between high and low. Because He eliminates greed, anger, ignorance, arrogance and doubt, it is without hills and pits. Because He eliminates the view of self, extreme views, deviant views stubborn views and the views of deviant precepts as well, it is without hills or pits.

“The land is level, without hills or pits. [This is] because his mind does not discriminate between high and low.” We must diligently engage in spiritual practice. If our minds are level, the land will be level. If our minds are pure, the land will be peaceful. It is the same principle.

Thus, “[It is] without hills or pits.” This means we must eliminate greed, anger, ignorance, arrogance and doubt, the view of self, extreme views, deviant views, stubborn views and the views of deviant precepts as well. This is being completely “without hills or pits.” These are all the [afflictions] we ordinary people have, the afflictions we must eliminate so that our [minds] can be even and level, completely “without hills or pits.” There will be no pits, so the land will be very level.

In summary, we must be mindful. If we want to actualize the Six Perfections in all actions, we must connect with the principles of suffering, begin to form aspirations and make great vows. The Four Great Vows and Four Infinite Minds are the universal vows of all Buddhas. This is the path that Bodhisattvas must follow. So, all our actions determine this magnificence. The magnificence of the land is that Buddha’s circumstantial retribution. There are so many wise people coming together, and the environment is so magnificent. This is the result of spiritual practice. Where there is a cause, there is an effect. Therefore we must have faith, and we must always be mindful!

Episode 937 – Purity of the Threefold Karma Brings Joy

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>> Forming aspirations for the sake of Bodhi, we attain wisdom. Taming afflictions in our practice, we attain Bodhi. Observing all things in our practice, we attain prajna. Realizing the practice of non-arising patience, we realize the path to awakening.

>> “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation, he will attain Buddhahood.”  [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy. ”   [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal.

>> Numerous trees of treasure line the roadsides: This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides.

>>The Seven Factors of Bodhi: 1. The factor of discernment 2. The factor of diligence 3. The factor of joy 4. The factor of peace 5. The factor of thought 6. The factor of Samadhi 7. The factor of renunciation. This means to let go of all deluded teachings and put the Right Dharma into practice.

>> The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship.

>> Golden cords border its roads. Everyone is happy to see such conditions: He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.

>> The Four Great Vows: All Buddhas have the universal vows and unique vows. The Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows.

>> The Four Great Vows–

1. I vow to deliver countless sentient beings: By connecting with the truth of suffering, we make the vow to deliver countless beings.
2. I vow to eliminate endless afflictions: By connecting with the truth of causation, we make the vow to eliminate endless afflictions.
3. I vow to learn infinite Dharma-doors. By connecting with the truth of the Path, we make the vow to learn infinite Dharma-doors.
4. I vow to attain unsurpassed Buddhahood: By connecting with the truth of cessation, we make the vow to attain unsurpassed Buddhahood.

>> Golden cords border its roads: Because he has great compassion, he embraces all sentient beings with unconditional loving-kindness. By giving rise to loving-kindness and compassion and making the great vows, Buddhas vow to relieve sentient beings of suffering and to give them joy. Thus all who behold it are filled with joy.

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“Forming aspirations for the sake of Bodhi, we attain wisdom. Taming afflictions in our practice, we attain Bodhi.
Observing all things in our practice, we attain prajna. Realizing the practice of non-arising patience, we realize the path to awakening.”

We engage in spiritual practice in the hope that our pure intrinsic nature will be able to manifest. If we want our pure and undefiled enlightened nature to manifest, the only way is to eliminate our ignorance. To do that, we must earnestly form aspirations, have the resolve of the Four Infinite Minds and of the Four Great Vows. We must earnestly form aspirations and put the teachings into practice to move in the direction of our aspirations. Our goal must be to attain wisdom. Wisdom allows us to accurately move forward in the direction we have chosen. This is wisdom.

To have wisdom, we must first tame our afflictions. Relying on the Dharma, we can eliminate the afflictions we have had, layer by layer. When we understand, realize and are clear about this, we will no longer give rise to desires. We will use precepts to tame [afflictions] and guard against wrongs and stop evils. When external afflictions no longer affect us and internally we are pure, we will be able to attain Bodhi.

“Bodhi” means awakening. Wisdom is produced through awakening. So, we must work hard to observe [all things]. When wisdom manifests, Bodhi and enlightenment will also manifest. So, we must earnestly cultivate contemplation. Cultivating contemplation means we must constantly observe all things in our practice. The world is filled with ignorance and wrongdoings. We must first be able to clearly discern this, then we will be able to observe all things.

In the past, when the Buddha was at Rajagrha, Devadatta had used many different ways to create trouble for the Sangha. He had attempted to hurt and kill the Buddha in many various ways. Although this had created trouble for the Sangha and the Buddha had been put in danger, the Sangha had remained intact, and the Buddha was still respected by everyone. So Devadatta thought to himself, “What can I do that the Buddha will not be able to accept, so He will be criticized by people?”

Devadatta used [the following] method. He told some upasakas and upasikas that. “In the past, my attitude toward the Buddha was really too much. I constantly set traps for Him. Now I want to openly repent to the Buddha. I believe the Buddha will forgive me since. He has a broad and accommodating heart. I will go back and repent to the Buddha.” He told them this. In his mind, he thought, “If I openly repent to the Buddha and. He does not accept my repentance, then many people will criticize the Buddha for not having a broad and accommodating heart.”

Using this method, he approached the Buddha. Devadatta said to the Buddha, “I am willing to repent and start my spiritual practice over. I will find a quiet place,” meaning a place that is pure. “I will earnestly engage in spiritual practice. Venerable Buddha, please forgive me; I repent to you.” The Buddha said to Devadatta, “People must be generous and straightforward. If you use flattering or false words, if you speak things which are not true, if you have an intent to flatter, no matter how you repent, you will still lack the Dharma. No true principles can be taken into your heart.” This means that the Buddha did not give Devadatta any chance to repent. The Buddha pointed out that. Devadatta’s heart was false and devious. False means what he said was untrue. Devious means he was trying to flatter. These kinds of untrue words show that he lacked the Dharma. He did not take the Dharma into his heart.

Some non-Buddhist practitioners said, “Devadatta has repented to the Buddha, but the Buddha was unwilling to accept him. Doesn’t this suggest His heart isn’t so broad?” These Brahmin practitioners and non-Buddhist teachers began to criticize the Buddha. But the bhiksus believed what the Buddha had said and quickly explained to everyone that Devadatta was not being truthful. When the Buddha heard this, He knew that the bhiksus understood His mind. The Buddha then said, “Everyone, you should know that people’s hearts have this kind of ignorance and deceit. They may be known as good people, but actually, their minds are not disciplined, and there are poisonous thoughts in their hearts.”

The same principle applies to how we treat others. Although we should show love towards everyone, people are still unenlightened. There is much conflict and disruption in society. We must cultivate contemplation and observe all things in our practice. This is how we can attain prajna. Prajna refers to pure wisdom. Only in this way can we realize the practice of non-arising patience.

Previously we already discussed how. Kasyapa had received predictions of Buddhahood from the Buddha. He will be able to serve 300 trillion Buddhas. His land will be magnificent, and his lifespan will be very long. The people in that land will all be very wise. The eras of Right Dharma and Dharma-semblance will both last a very long time. These are the fruits attained by Venerable Kasyapa through his cultivation of purifying practices. He had even attained “non-arising patience.” So, “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation, he will attain Buddhahood.”

The next sutra passage states,

“His land will be clear and pure; the ground is made of crystal, and numerous trees of treasure line the roadsides. Golden cords border its roads, and all who behold it are filled with joy.”

His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal.

This passage also appeared in the long-form prose. It states, “His land will be clear and pure; the ground is made of crystal.” It is free of defiled or filthy phenomena. This land is very magnificent. Every single place there is very pure, and all things that meet the eyes are very dignified and orderly precious objects. There are absolutely no defiled things. This is because the ground of everyone’s minds are as bright and pure as crystal․ His land will be clear and pure; the ground is made of crystal: There is nothing defiled, filthy or evil. The ground of people’s minds is as bright and pure as crystal. When people’s minds are pure, the land is pure. As the sentient beings in that land are all pure in their Threefold Karma, his land will be clear and pure. Their minds are crystal clear because their ignorance has been eliminated. In response the ground will be made of crystal. “When people’s minds are pure, the land is pure.”

So, “The sentient beings in that land are all pure in their Threefold Karma.” The people are all pure in their Threefold Karma. Their karma of speech, karma of body and karma of mind, the Threefold Karma, are all pure. This shows that. “Their minds are crystal clear because their ignorance has been eliminated.” Everyone from this land has the same pure mindset as the Buddha, as they have eliminated all of their ignorance. Those who engaged in spiritual practice before will all gather in this land. So, because of their [pure] hearts, “in response the ground will be made of crystal.”

Numerous trees of treasure line the roadsides: This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides.

“Numerous trees of treasure line the roadsides.” This refers to Bodhi-trees forming forests of orderly lines along the roadsides of the Right Path. He is replete with the seven tree[-branches] of Bodhi, so there are numerous trees of treasure. He has cultivated the Eightfold Right Path, so the trees line the roadsides. There are numerous trees of treasure all lined up in a very orderly fashion. When the wind blows, a scent will come forth. This expresses that our minds are very dignified and very orderly. By engaging in spiritual practice, we gain virtue. “This refers to Bodhi-trees forming forests of orderly lines”; these trees are growing abundantly. “On the roadsides of the Right Path” means this road is very straight and wide. This represents the “seven tree[-branches] of Bodhi and the Eightfold Right Path.”

Do you remember, in the 37 Practices to Enlightenment, there are Seven Factors of Bodhi and the Eightfold Right Path. These are the things that we must practice. Among the 37 Practices to Enlightenment, these are the foundation for spiritual practice. The Seven Factors of Bodhi and the Eightfold Path are like the seven tree[-branches] of Bodhi and the trees along the Eightfold Right Path, Thus, “The trees line the roadsides.”

The Seven Factors of Bodhi: 1. The factor of discernment 2. The factor of diligence 3. The factor of joy 4. The factor of peace 5. The factor of thought 6. The factor of Samadhi 7. The factor of renunciation. This means to let go of all deluded teachings and put the Right Dharma into practice.

The Seven Factors of Bodhi are something that we should all remember.

“The branch of discernment” is also called “the factor of discernment. The factor of diligence” means that in addition to discerning the Dharma, we must also be diligent. When we diligently engage in spiritual practice, we must also be joyful. When we are joyful, we will be at peace. If the Dharma is in our heart every day and we are diligent and joyful every day, we will feel very peaceful.

Next is “the factor of thought.” Our every thought must be on the path to awakening. When they are not affected by external conditions, that is “the factor of Samadhi.” To give without any expectations is called “the factor of renunciation.” We renounce all [thoughts of] fame and profit and let go of all afflictions due to giving with expectations and greed.

The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship.

The Eightfold Right Path is to have right views, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness and right Samadhi. If we can cultivate the Eightfold Right Path, we can realize the fruit of Arhatship.

If we can cultivate the Eightfold Right Path in our daily living, we will have the right perspective; our thinking will be correct and our speech will be free of deceit or falsehood and free of harsh words. In this way we have right speech and right actions and will be without regrets after we speak. With right action, everything we do is correct. Right livelihood [means] in our lives, we should be content with what we have and work hard to earn a living. Right diligence is to be earnestly diligent and seize every minute and every second. At every moment, we must have right thinking and Samadhi. Right thinking is found in Samadhi.

By cultivating the Eightfold Right Path, one can realize the fruit of Arhatship. This way, we will not have afflictions and ignorance constantly multiplying in our minds.

Golden cords border its roads. Everyone is happy to see such conditions: He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.

If we can do this, it means that in our actions we will not be transgressing or violating precepts. This is the meaning of. “Golden cords border its roads.” It is as if golden cords are being used to keep our path straight. So, “All who behold it are filled with joy.” Everyone is happy to see such conditions.

“He is firm in his practice of the Dharma, thus it says there are golden cords. These are each arranged beside the borders to enable people to walk the Right Path. Because this environment is exceptional, those who behold it are filled with joy.” When our minds are firm, our actions will be very proper. The teachings of the Path are [like] golden cords that are used to help us stay on the path.

“These are each arranged beside the borders.” The cords are placed along of the border; this way we will stay within the boundaries.

Hence, they “enable people to walk the Right Path [This] environment is exceptional.” When we walk the Right Path, this will be our conditions, our environment. We must put effort into being mindful and not let ignorance and afflictions cause troubles for us. If we put in effort to walk the straight path, then our environment will be exceptional. “Those who behold it are filled with joy.” It will make everyone joyful when they see it.

The Four Great Vows: All Buddhas have the universal vows and unique vows. The Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows.

We must make the Four Great Vows. Everyone knows that the Four Great Vows are the universal vows of all Buddhas. When They form Their initial aspirations, They must make these vows. All Buddhas from the past, present and future must make these universal vows. All Buddhas must make these vows and practice them.

“I vow to deliver countless sentient beings.” Because they connect to the truth of suffering, they vow to deliver countless sentient beings. We all know the world is a place of suffering, so we must engage in spiritual practice. We must dedicate ourselves and go among people to form affinities with suffering sentient beings. So, we vow to deliver countless sentient beings. This is the first vow of all Buddhas.

The second vow is. “I vow to eliminate endless afflictions.” We have accumulated all kinds of suffering, so we must start from the “truth of causation” and eliminate all our afflictions. This is also the vow of all Buddhas. Next, “I vow to learn infinite Dharma-doors.” There are infinite Dharma-doors. We must diligently engage in spiritual practice on the Path, so we “vow to learn infinite Dharma-doors.”

The forth vow is. “I vow to attain unsurpassed Buddhahood.” This is “connecting with the truth of cessation.” Because there are the Four Noble Truths, we must put these four Dharma-doors into practice. If we can understand that afflictions are endless, we must make the vow to earnestly eliminate [them]. We must eliminate all afflictions. So, “I vow to attain unsurpassed Buddhahood.” If we do not eliminate our afflictions, then we will never be able to attain Buddhahood.

The Four Great Vows–

1. I vow to deliver countless sentient beings: By connecting with the truth of suffering, we make the vow to deliver countless beings.
2. I vow to eliminate endless afflictions: By connecting with the truth of causation, we make the vow to eliminate endless afflictions.
3. I vow to learn infinite Dharma-doors. By connecting with the truth of the Path, we make the vow to learn infinite Dharma-doors.
4. I vow to attain unsurpassed Buddhahood: By connecting with the truth of cessation, we make the vow to attain unsurpassed Buddhahood.

This is having “golden cords border its roads.” This means we have great compassion and with unconditional loving-kindness can embrace all sentient beings. We can embrace and protect many sentient beings. This is having unconditional loving-kindness, giving rise to loving-kindness and compassion. Every Buddha must have this. This state is when a Buddha gives rise to loving-kindness and compassion and forms great vows to relieve the suffering of sentient beings. Using compassion and the power of vows, Buddhas can deliver sentient beings. This way, sentient beings can transcend suffering and attain joy. So, all who behold it are filled with joy. “Golden cords border its roads. All who behold it are filled with joy.”

Golden cords border its roads: Because he has great compassion, he embraces all sentient beings with unconditional loving-kindness. By giving rise to loving-kindness and compassion and making the great vows, Buddhas vow to relieve sentient beings of suffering and to give them joy. Thus all who behold it are filled with joy.

We must have the Four Great Vows and the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.

The Four Great Vows are a response to suffering, causation, cessation and the Path. We must be very mindful. How can we transcend our suffering? How can we stop accumulating the causes and conditions for afflictions? How can we be diligent and put effort into walking the Bodhi-path, the direct path to Buddhahood and eventually reach the state of Buddhahood? This requires that we be mindful. We must have right thinking. We must earnestly observe this world and people’s mindsets.

We must put effort into attaining non-arising patience in this evil turbid world. Within this evil turbid world, non-arising patience can make our minds open and spacious. In this way, we will be able to make the Four Great Vows and the Four Infinite Minds and become equal to the Buddha. Thus, we bring the universal vows together to earnestly engage in spiritual practice. Let us always be mindful!

Episode 936 – Purifying Practices for Attaining Buddhahood

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>> We must awaken to the true principles of our nature. The body of our nature is the Dharma-body. The true and pure Dharma of all Tathagatas is deep and clear, ever tranquil and complete. With boundless true merits and virtues, the Buddha [teaches] all Dharma with the nature of equality.

>> “Wishing to restate His meaning, [He] then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. From what he has already done in the past, he will in the future be able to serve and meet many Buddhas 300 trillion: That is the number he will meet.

>> For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas.

>> For the sake of perfecting Buddha-wisdom, he will purify his body and mind and cultivate all purifying practices. The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.

>> Cultivating purifying Brahma-conduct refers to the practices monastics use to be freed from desires. We must know that every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.

>> And give offering to the supreme Two-Footed Honored Ones: The mind is what can give offerings to the Two-footed Honored Ones of blessings and wisdom. The supreme World-Honored Ones are the subject of these offerings.

>> [He] cultivated and practiced all kinds: Having been deluded for a long time, we destroy our own mind of goodness. Now that we have begun to awaken and understand, we return to our original nature. This is called cultivating. Gradually improving and advancing is called practicing

>> Unsurpassed wisdom: The wisdom of realizing everything is called unsurpassed wisdom. This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom.

>> In his final incarnation, he will attain Buddhahood: In his final incarnation of equal enlightenment, he will attain perfect enlightenment. The final incarnation is the lifetime in which one attains enlightenment. Thus it is called the final incarnation.

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“We must awaken to the true principles of our nature. The body of our nature is the Dharma-body.
The true and pure Dharma of all Tathagatas is deep and clear, ever tranquil and complete.
With boundless true merits and virtues, the Buddha [teaches] all Dharma with the nature of equality.”

Everyone, we listen to the Dharma daily, but have we taken it to heart? Have we looked within ourselves to find our [true] nature? What exactly is our nature? For a long time I have repeatedly emphasized the true principles of our nature. I have continually stressed this. Each and every one of us intrinsically has a nature of True Suchness. I wish for everyone to more thoroughly understand that the true principles abide in our minds. This true principle of our nature of True Suchness pervades the universe and all Dharma-realms. This principle is what we should mindfully seek out. How can the True Suchness within us merge with the true principles of the universe?

This is what the Buddha came to the world to teach us, so that when our minds are in a state of purity we can experience the principles of all things in the world. He hoped our minds would be clear so that we understand all things, tangible or intangible, have their own nature; all contain their own principles. “The body of our nature is the Dharma-body.” We inherently have this nature of True Suchness, which is wisdom equal to that of the Buddha; our minds can understand all things clearly.

I hope that in our spiritual practice we can eliminate our hindrances and awaken to the true principles of our nature. We must not allow ourselves to be hindered. We must understand our own nature, which is the Dharma-body. The Dharma-body is the true principles. With it, we can universally grasp and understand the nature of all phenomena. We can understand everything. This is what we strive for in spiritual practice.

So, “the true and pure Dharma of all Tathagatas” is the true and pure teachings of the Buddha. What does the true and pure Dharma of all Tathagatas look like? “It is deep and clear, ever tranquil and complete.” Their minds are very tranquil and serene, just like the surface of a mirror which can reflect an open and spacious state. This mirror of the mind is intrinsic to all of us, but [layer after layer] of ignorance and filth has tainted the mirror and turned it black. Is the mirror itself damaged in any way? It is not damaged at all. Its radiance is retained inside. As long as we can mindfully keep polishing the mirror, it will naturally remain clean. The mirror’s intrinsic quality is to reflect the outside world.

The same principle applies to us; our intrinsic nature is deep and clear, ever-tranquil and complete. Everyone intrinsically has it. It is equally present in everyone. This is why the Buddha wanted all of us to gradually eliminate our ignorance and nurture our wisdom bit by bit. This was the sincere intention the Buddha had towards sentient beings.

“With boundless true merits and virtues, the Buddha [teaches] the Dharma with the nature of equality.” For the sake of sentient beings, the Buddha [accumulated] boundless merits and virtues. Lifetime after lifetime, kalpa after kalpa, the Buddha was always mindful of sentient beings. This was His true, original intent. His true, original intent was to come to the world lifetime after lifetime and continually accumulate merits and virtues through internal cultivation and external practice and by treating all sentient beings equally.

The previous sutra passage was the end of a section. It was the end of the long-form prose section in which the Buddha had already finished bestowing predictions of Buddhahood upon Venerable Kasyapa. However, He now repeated [His teaching]

“Wishing to restate His meaning, [He] then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”

He said this to everyone once more. Perhaps some had arrived late, taking their time. They were not earnestly listening to the Dharma; they were taking their time. These people who were taking it slow had not heard. The Buddha in His compassion [felt that] although they had only just arrived, the prediction for Kasyapa was very important, so He repeated it again for them. Perhaps there were those who had poor memory or who did not have very a sharp understanding, so He repeated it for them again. These were the verses He spoke.

Kasyapa, in future lifetimes, “[will pass through] countless kalpas.” He still needs to go through a very long time, because he must still meet 300 trillion Buddhas and in Their presence receive the teachings and accumulate merits and virtues. He still needs to form good affinities with others and undergo training by going among people in order to develop his wisdom. So, he will have to learn from so many Buddhas. Thus, “After countless kalpas, he will become a Buddha.” He, too, will attain Buddhahood in the future.

This is how the verse continues “In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”

“In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct and make offerings to the supreme. Two-Footed Honored Ones.”    

He must still undergo this process of making offerings to 300 trillion Buddhas. Since all Buddhas share the same path, he will highly respect all of them. He will revere the wisdom of those Buddhas and cultivate Brahma-conduct at Their feet, just as he did under Sakyamuni Buddha. When he first made his aspirations, he would cultivate purifying practices

“and make offerings to the supreme. Two-Footed Honored Ones.” He will use purifying practices to make offerings to each of those Buddhas. What each Buddha teaches him, he will wholeheartedly accept, uphold and put into practice. These are the most supreme offerings. He does not make physical offerings. With his utmost reverence, he puts the teachings into practice to make offerings to the Two-Footed Honored Ones. They are Great Enlightened Ones, the ones replete with both blessings and wisdom

In his future lifetimes, he will make offerings to, serve and meet 300 trillion Buddhas, World-Honored Ones. From what he has already done in the past, he will in the future be able to serve and meet many Buddhas 300 trillion: That is the number he will meet.

“From what he has already done in the past, he will in the future be able to serve and meet many Buddhas.” Whether in the past or in the future, he will surely meet many Buddhas life after life. Those Buddhas’ teachings of True Suchness will continually remain in his heart for all his subsequent lifetimes “300 trillion” is certainly a large number.

For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas.

This is what we must undergo in the course of our spiritual practice. “For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct” ․For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct: The verses proclaim that by cultivating wisdom with the Dharma, his purifying practices completely encompass the Six Paramitas. We have often spoken of “Brahma-conduct.” We must earnestly cultivate our wisdom if we want to cultivate purifying practices. We should understand this teaching clearly. “For the sake of [perfecting] Buddha-wisdom, he will cultivate purifying Brahma-conduct.” This is the meaning of repeating the teachings, to help everyone more deeply understand. Wisdom is cultivated through purifying practices. If our mirror is not wiped clean, it cannot reflect the outside world. Only with wisdom can we have that extreme clarity. “Brahma-conduct” specifically refers to cultivating purifying practices. This can only be done through the Six Paramitas of giving, upholding precepts, patience diligence, Samadhi and wisdom. This must be done among people. We go among people in order to attain Buddhahood. To achieve the wisdom of the Buddha,

[one’s practice] must “completely encompass the Six Paramitas.” Brahma-conduct does not mean avoiding interactions with others in order to remain pure, no. It requires us to go among others and interact with them without becoming defiled in the process. So, if we are able to practice giving, as well as upholding the precepts and being diligent and patient, then while we are in this world, we naturally will be able to master our cultivation of contemplation. We must thoroughly understand and earnestly contemplate. What methods can we use as we go among people while not being influenced by them? Cultivating contemplation is Samadhi. Our wisdom arises through the power of Samadhi. This is the Dharma.

For the sake of perfecting Buddha-wisdom, he will purify his body and mind and cultivate all purifying practices. The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.

So, [he did this] “for the sake of perfecting Buddha-wisdom.” To cultivate Brahma-conduct, we must practice the Six Paramitas, and they must be practiced among others.

So, “He will purify his body and mind and cultivate all purifying practices.” We must be pure in body and mind as we go among others to cultivate various purifying practices. Without turbidity, how could there be purity? Even amidst the turbidity of others, we must maintain our purity. Doing so takes effort; this is our spiritual practice.

It also says, “The depth and breadth of the Tathagata’s wisdom is like a deep, expansive and bottomless ocean.” The Tathagata’s wisdom is just like an ocean; it is both deep and expansive. The Tathagata’s wisdom comes from “cultivating purifying Brahma-conduct”

“Cultivating purifying Brahma-conduct” refers to “the practices monastics use to be freed from desires. We must know that every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.”

Every Buddha, before attaining Buddhahood, must definitely be a monastic first. Becoming a monastic means that we will forsake limited love and selfish desire, the desires related to having a family. Thus we are able to concentrate; we must abandon our limited love in favor of great love for all the world’s sentient beings. Generations of Dharma Masters and past and future Buddhas all have to become monastics. Only then could they shoulder the Buddha-Dharma

for the sake of the world’s sentient beings. “Every Buddha of the Three Periods becomes a monastic and cultivates purifying practices to attain perfect enlightenment.” All Buddhas in the past and future are the same. Thus, we say all Buddhas share the same path. It is the same path that everyone walks. It starts with the resolve to engage in spiritual practice. Once they renounce the lay life and become disciples of the Buddha, they become SakyamuniTathagata’s great family and work for the world’s sentient beings. When it comes to family, all the world is their family. When it comes to thoughts, all their thoughts were for the world.

And give offering to the supreme Two-Footed Honored Ones: The mind is what can give offerings to the Two-footed Honored Ones of blessings and wisdom. The supreme World-Honored Ones are the subject of these offerings.

Thus, Kasyapa will “make offerings to the supreme. Two-Footed Honored Ones.” This is because all Buddhas relinquish Their families in order to concentrate on spiritual practice and cultivate Their blessings and wisdom among others lifetime after lifetime. They follow this path for countless kalpas. Therefore, They are worthy of our “making offerings to the supreme. Two-Footed Honored Ones.” They are replete with blessings and wisdom. So, “The mind is what can give offerings to the. Two-footed Honored Ones of blessings and wisdom, [to] the supreme World-Honored Ones.” We use our minds to give sincere offerings to the Two-footed Honored One, who have blessings and wisdom. Thus, it is with sincerity that we make offerings and practice according to the teachings.

Next it continues, “He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation he will attain Buddhahood.”

“He cultivated and practiced all kinds of unsurpassed wisdom. In his final incarnation he will attain Buddhahood.”

This passage is saying that, through this kind of spiritual practice, through cultivating and practicing all kinds of unsurpassed wisdom, he will, in his final incarnation, attain Buddhahood. Though it may take a very long time, if he continues on wholeheartedly in this way and his mind remains undefiled, no matter how long it takes he will ultimately attain Buddhahood. This is “cultivating and practicing all kinds”

[He] cultivated and practiced all kinds: Having been deluded for a long time, we destroy our own mind of goodness. Now that we have begun to awaken and understand, we return to our original nature. This is called cultivating. Gradually improving and advancing is called practicing

[He] cultivated and practiced all kinds. “Having been deluded for a long time, we destroy our own mind of goodness.” So, “Now we have begun to awaken and understand.” This is saying that we, as ordinary people, have been deluded for a very long time, lost in the state of unenlightened beings. Our minds have become defiled, and it is we ourselves who have created our own defilements. By now, we have causes and conditions that enable us “to begin to awaken and understand.” Now, after having truly listened to the Buddha-Dharma, we have begun to understand all of this.

So, “We return to our original nature.” Now that we understand, we recover our pure intrinsic nature. Our pure intrinsic nature, this pure enlightened essence, is the true principles. Now we understand all of this.

“This is called cultivating.” Having understood, we begin to be diligent and put effort into our practice in order to “gradually improve and advance.” We advance step by step. Even if it takes a very long time and we have to serve 300 trillion Buddhas and engage in practice under all those Buddhas, as long as our thoughts are pure and we advance step by step, naturally we will recover our intrinsic nature and develop our wisdom. Then, this is “unsurpassed wisdom”

Unsurpassed wisdom: The wisdom of realizing everything is called unsurpassed wisdom. This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom.

“Unsurpassed wisdom” is “the wisdom of realizing everything.” Through practice, we comprehend and understand. When it comes to wisdom, there is impartial wisdom and discerning wisdom. With discerning wisdom, we know right from wrong. When we attain impartial wisdom, we treat all with equality. This equality means we view all with impartial compassion. That is, when we are replete with wisdom, we naturally view all equally with compassion. This is Buddha-wisdom, which we call unsurpassed wisdom. “This refers to how those cultivating the Two Paths and Five Bodhis can attain the Buddha’s unsurpassed wisdom”

In his final incarnation, he will attain Buddhahood: In his final incarnation of equal enlightenment, he will attain perfect enlightenment. The final incarnation is the lifetime in which one attains enlightenment. Thus it is called the final incarnation.

“In his final incarnation he will attain Buddhahood.” In the end, after achieving Bodhi, he will naturally attain his “final incarnation.” When he returns to the world in his final incarnation, he will attain Buddhahood. Thus, equal enlightenment is reached in our final incarnation; we will then attain perfect enlightenment. At the end of our spiritual practice, we will have eliminated all of our afflictions and all our dust-like ignorance and delusions. Our impartial compassion will have reached its highest level, above “all I have seen in the world.” This Dharma will pervade the entire universe and all Dharma-realms. “Of all I have seen in the world, there is nothing at all that is like the Buddha.” Wisdom like this marks the attainment of perfect enlightenment. Equal enlightenment is attained in one’s final incarnation. This is when one attains Buddhahood and perfect enlightenment.

The power to do this begins in our own minds. This is why we just said that. “We must awaken to the true principles of our nature.” We should always try to understand that our nature is something so close to our heart. It is that close. Every day and every moment, our bodies and minds come into contact with the outside world, which causes us to worry or feel happy. All these are related to external phenomena.

This is to say, in our daily living, there are many things we must interact and deal with. Have we really awakened to our nature? When it comes to the principles surrounding us, have we actually come to understand them? So, shouldn’t we be very mindful? Only then will we be able to achieve boundless and true merits and virtues and reach a state of [teaching] all Dharma with the nature of equality, of bringing purity to people’s minds.

We must all strive for radiance in our minds and not allow our minds to grow dark. This depends on the aspirations we form and whether we use our sincerity to share with and purify sentient beings. So, we must always be mindful!

Episode 935 – The Cause of Our Practice Is Diligence

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>> In his land, his family and followers are many, and even the maras protect the Buddha-Dharma. Great provisional means reveal the path so all can reach the path to Buddhahood. They are outside protectors and followers who can practice without obstructions. Because of his diligent causal practice, he has the effect of not attracting mara-deeds.

>> “In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number. Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. There are no mara-deeds. There are not any obstructions. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> At that time the World-Honored One, wishing to restate His meaning, then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas, will become a Buddha’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Repeated verse: This restates the meaning of the previous prose. As for the words and sentences, sometimes the prose is extensive and the verses simple, or the verses extensive and the prose simple. The meaning and principles are sometimes profound in the verses and shallow in the prose. In the text, earlier and later passages differ from each other. The prose may be revealing, the verses hiding, or the verses revealing and the prose hiding. What is in the prose may not be in the verses, or the verses may have what the prose does not. This is all done to mutually reveal the meaning of the sutra, to allow people to understand it easily and also allow those who come later to be able to hear it in its entirety.

>> This is how the Buddha teaches the Dharma with skillful means to help all sentient beings be able to understand and awaken. Thus, these are called ‘easily understood words’. [Repeated] verse is one of the twelve divisions of the teachings.

>> I announce to you bhiksus, with my Buddha-eyes, I see that Kasyapa, in a future lifetime: The Buddha told the people of the assembly that with His Buddha-eyes, He saw Kasyapa in his future lifetime.

>> The Buddha is called the Great Enlightened One. The eyes of an enlightened one are called Buddha-eyes; they are eyes that can capture the true appearance of all phenomena. The Buddha-eyes can see into everything, beyond emptiness and existence, to the inconceivable principles.

>> In a future lifetime: The Three Periods of Time are the past, the present and the future, when spoken of in relation to the present moment. If the present moment is taken as the center, the moments that come after it are the future. When speaking of the Three Periods, lifetimes subsequent to the present one are future lifetimes.

>> After countless kalpas, [he] will become a Buddha: The Buddha-eyes see clearly. There are fundamental limits on [knowing] time; it is not something that sentient beings have the ability to comprehend, thus He said it will be countless kalpas.

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“In his land, his family and followers are many, and even the maras protect the Buddha-Dharma.
Great provisional means reveal the path so all can reach the path to Buddhahood.
They are outside protectors and followers who can practice without obstructions.
Because of his diligent causal practice, he has the effect of not attracting mara-deeds.”

We said previously that when Venerable Kasyapa attains Buddhahood in the future, his land will be called Radiant Virtue. The people there will all be wise, Bodhisattvas that have formed great aspirations. The people there will be kind, and even if there are still those who do not wish to listen to the Buddha-Dharma, they will nevertheless protect the Buddha-Dharma. This is what we spoke of previously. In that land, “His family and followers are many, and even the maras protect the Buddha-Dharma.” This is truly not easy to accomplish.

All of this comes from spiritual practice. In the causal stage of spiritual practice, if our minds are very pure and undefiled by any afflictions, if we can constantly maintain simplicity in our way of living, without any greed or desire or any kind of discursive thoughts arising in our minds, then as we go among others, our minds will remain undisturbed by people, matters and objects. This is the level we must achieve in our spiritual practice.

Venerable Kasyapa, in past lifetimes, lifetime after lifetime, had already engaged in these purifying practices. So now, at the Lotus Dharma-assembly, the Buddha bestowed a prediction upon him. The epithet the Buddha predicted for him upon attaining Buddhahood in the future is Radiant Light, and his land will be called Radiant Virtue. For Venerable Kasyapa to engage in spiritual practice and attain Buddhahood, he will need to go through a process of serving and meeting 300 trillion Buddhas. He must still serve 300 trillion Buddhas to gain that experience. Spiritual practice is not that easy. However, [to serve] 300 trillion Buddhas. I hope we can all look upon everyone we meet as a Buddha, as those who are giving us experience. In this very lifetime, how many people will we encounter who can help us gain experience? With all of them, we give rise to joy, respect and gratitude.

Since we have formed great aspirations and made great vows, we must go among people to create good affinities; we must go among people to nurture wisdom. So, whenever we meet someone, if we look upon each person as Buddhas, then perhaps in our future lifetimes, with all the people we meet life after life, the many good affinities we create will help us attain Buddhahood sooner. This was the Buddha’s intended meaning when. He made a prediction of Buddhahood for Kasyapa. The Buddha wished for us to experience His intent.

“In his land, his family and followers are many, and even the maras protect the Buddha-Dharma.” This is an extremely peaceful, pure and magnificent land; the people, matters and objects are all likewise magnificent. It is a place without any defilement, without even the slightest afflictions.

In spiritual practice, “Great provisional means reveal the path so all can reach the path to Buddhahood.” This means that even the maras there have healthy minds and do not disturb the Buddha-Dharma. They also protect it. This is like how people worship with incense. They may not necessarily have faith in the Buddha, but they know enough to show respect to the Buddha. In this way, gradually, they too will have the opportunity to hear the Buddha-Dharma in the future and reach the path to Buddhahood. These are called skillful means. Great provisional means reveal [the path]. The Buddha-Dharma must be [taught] like this; people are guided along the way step by step.

So, “They are outside protectors and followers who can practice without obstructions.” These are outside protectors. We who have formed aspirations to become monastics and engage in spiritual practice are inside [protectors] of the Buddha’s teachings. Those outside, people in society who listen to the Dharma or those who do not listen the Dharma, are all outside protectors. They can also practice the Bodhisattva-path. These are the “outside protectors and followers who can practice without obstructions.” They do not obstruct the Buddha-Dharma. They too can protect the Buddha-Dharma and create blessings among people. Not only do they not create obstructions, they can also protect the Buddha-Dharma.

So, “Because of his diligent causal practice, he has the effect of not attracting mara-deeds.” Because of past spiritual practice, long periods of diligent spiritual practice, in the future our retributions will allow us to not be disturbed by maras. As our causes do not attract mara-deeds, our causes will not obstruct the Buddha-Dharma. Moreover, we will even protect the Buddha-Dharma. This is a result of past lifetimes. In this lifetime, when he attains the fruit of Buddhahood, his land will never be disturbed by maras.

When Sakyamuni Buddha was in the world, there were very many mara-deeds. This was in fact His “great provisional means [to] reveal.” In the Buddha’s time, in Kapilavastu, there were many interpersonal conflicts. This is the Saha World, and Sakyamuni Buddha chose to be born in such a land and attain Buddhahood here. He came to teach these beings who were full of ignorance and afflictions to eliminate their suffering without delay, to elevate their true nature, their pure intrinsic nature, and manifest their goodness in order to help others. This was how the Buddha, Sakyamuni Buddha, used great provisional means to reveal [the Path] so all could reach the path to Buddhahood. This is how He taught and transformed everyone. Even if people were not entirely ready to accept the Buddha-Dharma, they would nevertheless protect the Buddha-Dharma. This was His “diligent causal practice.”

So, we must do our best not to obstruct others, for if we obstruct others in our lifetime, if we remain in conflict with others, our minds will mutually be unbalanced, and when we meet in future lifetimes, there will be debts to be repaid. With the karmic law of cause and effect and the good and bad causes between us, there will always be conflict. So, in this lifetime, we should earnestly plant wholesome seeds and avoid planting negative seeds.

The previous sutra passage states, ․”In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number.” Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. “There are no mara-deeds.” There are not any obstructions. “Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”

This is a very magnificent and peaceful world.

“In that country, there are countless billions of Bodhisattvas. The assemblies of Hearers are also countless in number. Hearers are those who listen to the Dharma. There are also many spiritual practitioners there. There are no mara-deeds. There are not any obstructions. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”   

Let us look at the next passage which says, “At that time the World-Honored One, wishing to restate His meaning, then spoke in verse.” Venerable Kasyapa had received a prediction of Buddhahood from the Buddha. The passage where the Buddha described his future epithet and his future land has already concluded, but since it is so important, He wished to repeat the passage, so He repeated it again in verse

“At that time the World-Honored One, wishing to restate His meaning, then spoke in verse ‘I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime after countless kalpas,'” “‘will become a Buddha’.” This passage is repeated in verse.

Repeated verse: This restates the meaning of the previous prose. As for the words and sentences, sometimes the prose is extensive and the verses simple, or the verses extensive and the prose simple. The meaning and principles are sometimes profound in the verses and shallow in the prose. In the text, earlier and later passages differ from each other. The prose may be revealing, the verses hiding, or the verses revealing and the prose hiding. What is in the prose may not be in the verses, or the verses may have what the prose does not. This is all done to mutually reveal the meaning of the sutra, to allow people to understand it easily and also allow those who come later to be able to hear it in its entirety.

Why is it repeated in verse? To express the meaning of the prose again. Among the writings [in the sutras,] sometimes the “prose is extensive and the verses simple.” This implies that the meaning contained in the long-form prose is extensive, while that in the verses is much simpler, allowing us to remember it a little more deeply. Or, the “verse is extensive and the prose simple.” The passages spoken now in verse are more emphatic than those previously in prose. It had been lightly expressed in the prose, but by repeating it again in the verses, it perhaps explains it even more extensively. So, let us even more mindfully try to understand

 “The meaning and principles are sometimes profound in the verses and shallow in the prose.” If principles in the prose are more profound, then the verses will be shallower; if the verses are more profound, then the long-form prose will be shallower. So, “In the text, earlier and later text passages” “differ from each another.” The earlier and later passages differ. Some are profound, some shallow, some extensive, some simple. They mutually supplement each other.

“The prose may be revealing, the verses hiding.” What is stated quite clearly in long-form prose may remain tersely hidden in the verses. “The verses [may be] revealing, the prose hiding.” What is not very obvious in the prose will be very obvious in the verses so that we can understand better.

“What is in the prose may not be in the verse.” It may be that there is something in the prose that is not contained or is tersely passed over in the verses. “Or the verses may have what the prose does not.” What is not in the prose may come out more in the verses, supplementing what is missing in the prose. Thus, without exception, “This is all done to mutually reveal the meaning of the sutra.” The prose helps us to understand, and the verse strengthens our memory. This serves to deepen our understanding of the meaning of the sutra

[This is] to allow people to understand it easily. This text is profound. We need to look at how we can present it [This] allows people to understand it easily “and also allows those who come later to be able to hear it in its entirety.” If some came later, they missed the earlier part. By repeating it again, those who came later are able to hear it again. This is another reason for repeating in verse.

This is how the Buddha teaches the Dharma with skillful means to help all sentient beings be able to understand and awaken. Thus, these are called ‘easily understood words’. [Repeated] verse is one of the twelve divisions of the teachings.

This was how the Buddha, in His compassion, used all kinds of methods and various skillful means so that sentient beings could hear it. Then He repeated it again, so those who already heard it could hear it again and better understand it. “Thus, these are called ‘easily understood words’.” He used words that are very easy to understand. This was why the Buddha repeated Himself in verse. This is also one of the 12 divisions of the teachings. When the Buddha taught, this is one of the 12 kinds of the teachings used, the verse that follows the long-form prose.

I announce to you bhiksus, with my Buddha-eyes, I see that Kasyapa, in a future lifetime: The Buddha told the people of the assembly that with His Buddha-eyes, He saw Kasyapa in his future lifetime.

“I announce to you bhiksus, with my Buddha-eyes I see that Kasyapa, in a future lifetime….” The Buddha again roused all of the bhiksus. “Everyone listen clearly. With my Buddha-eyes. I have seen Kasyapa in a future lifetime.”

To pick out a person and see the entire process of his becoming a Buddha is not a simple thing to do. It takes enlightenment, the vision of great enlightenment, to pick out a person to bestow a prediction on. So, “with my Buddha-eyes” means. He chose Kasyapa and [saw] his future lifetime.

The Buddha is called the Great Enlightened One. Of all true principles of all things in the universe, there are none He does not understand, none He has not fully penetrated, none He does not thoroughly understand. So, He is called the Great Enlightened One. A Great Enlightened One is called a Buddha. The vision of an enlightened one can “capture the true appearance of all phenomena.” All phenomena He sees, all material objects and all substances, are seen with His Buddha-eyes. At a glance He knows the causes contained in material things, their seeds and so on. He analyzes them very clearly. These are called Buddha-eyes

The Buddha is called the Great Enlightened One. The eyes of an enlightened one are called Buddha-eyes; they are eyes that can capture the true appearance of all phenomena. The Buddha-eyes can see into everything, beyond emptiness and existence, to the inconceivable principles.

“The Buddha-eyes can see into everything, beyond emptiness and existence.” From the Buddha’s point of view, phenomena are not empty for they contain the true principles. Yet, neither are they truly real, for only by the convergence of many principles do they come into being. Thus, looking at all things with the Buddha-eyes, one can see beyond emptiness and existence, to the inconceivable principles.

So, “in a future lifetime” refers to the Three Periods of Time. The Three Periods are past, present and future, the past, the present and the future

In a future lifetime: The Three Periods of Time are the past, the present and the future, when spoken of in relation to the present moment. If the present moment is taken as the center, the moments that come after it are the future. When speaking of the Three Periods, lifetimes subsequent to the present one are future lifetimes.

“There are Three Periods of Time In relation to the present moment.” As for the present, when I say “the present,” how many “Three Periods” have passed? When I speak of “the present moment,” that “present” of which I speak of now is no longer the “present” I just mentioned, because that “present” has already passed. If I say it again now, by the time I say it, it has already passed. Then there is another “present.”

So, the present becomes the past in an instant. Time is always passing by the second, so we must be sure to always “seize the present moment and sustain it forever.” In this moment, we can form an aspiration, make a good vow. If we always maintain our initial vows, we will surely attain Buddhahood.

So, “If the present moment is taken as the center, the moments that come after it are the future.” The moment after it is the future. The present moment has already passed, and future moments are what will come next.

So, “when speaking of the Three Periods in relation to lifespans” means the Three Periods [can refer to] periods of time that are very short, the passing of moment after moment, and can also refer to long periods of time, such as how long heaven and earth have existed. This is a very long time.

So, “Lifetimes subsequent to the present one are future lifetimes.” Everything after our present lifetime is called future lifetimes. Everything prior to our present lifetime is called past lifetimes. The seeds we have brought from our past lifetimes determine our retributions in our present one. With the retributions in this lifetime, we again create causes for the future. In our present life we receive retributions and give rise again to causes for the future. So, the karmic law of cause and effect cycles continually in this way.

By engaging in spiritual practice and caring well for our minds, we naturally will be at peace. We will clearly and thoroughly understand all of the teachings, and no mara-deeds will disturb us. If we can do this, we can make use of the shortest spans of time and accumulate them over long periods of time. We should earnestly seize the moment and look after every thought,

After countless kalpas, [he] will become a Buddha: The Buddha-eyes see clearly. There are fundamental limits on [knowing] time; it is not something that sentient beings have the ability to comprehend, thus He said it will be countless kalpas.

So, “after countless kalpas” means he had practiced so long like this in the past and would also do so in the future. He still has a long time to go. Thus, “[He] will become a Buddha.” The Buddha-eyes were able to see this clearly “[We have] fundamental limits in [knowing] time.” The time in the past and the time in the future “are not things that sentient beings have the ability to comprehend.”

These periods of time are so long that they are not things the minds of sentient beings have the ability to comprehend. Even an instant of time is not something we are able to comprehend. Even when we speak of an “instant” in time, we are too slow. By the time we say “this very instant,” it is too late to analyze it. So, extremely short times and extremely long times are not things that we as ordinary people can ever understand through the power of our minds.

However, after the Buddha became enlightened, He thoroughly analyzed them for us. We only need to mindfully listen and use our wisdom to comprehend [the teachings]. The Buddha-Dharma is actually something that exists in our daily living, and Bodhisattvas exist through our actions. So, I always tell everyone to “seize the present moment and sustain it forever. If we maintain our initial aspirations, we will surely attain Buddhahood.” This is why I always tell you that we must always be mindful.

Episode 934 – A Wondrous, Pure Mind Unhindered by Maras

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>> As all Buddhas are free from discursive or defiled thoughts, Their lands are majestically adorned. By only cultivating pure, wondrous practices, he will have a land that is even and level. His name of purity follows his mind and pure practices. Thus his Buddha-land will be pure. With a pure mind that is deep and wondrous, all his merits and virtues are pure.

>> “The ground is made of crystal, and it is lined with trees of treasure. are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> ” In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number. There are no mara-deeds. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> The prediction foretells that his future kin will all be Bodhisattvas and that even Mara’s subjects will all know to protect the Dharma.

>> Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices. Thus, when attaining this karmic retribution, there are no subjects of Mara or mara-deeds with greedy attachment to the five desires that disrupt the Buddha-Dharma.

>> In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number: In that country, there are many practitioners of Great Vehicle. Small Vehicle practitioners are many in number as well.

>> There are no mara-deeds: There are no deviant views, nor deeds of maras hindering people. Mara-deeds: Actions that can rob us of our wisdom-life.

>> It says there are no mara-deeds: Maras engage in deeds that destroy people’s virtuous practices. Moreover, Mara of heaven engages precisely in deeds to make people follow samsara, crave the five desires and retreat from the Bodhi. Thus these are called mara-deeds.

>> Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma: The Sanskrit name Mara-papiyan means “the one who kills”. He is the king of killing, so he is called King Mara. Those who follow the king’s actions are called Mara’s subjects.

>> While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring.

>> His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers.

>> Also, as he was vigorous in causal practice, he thus attained the fruit of not attracting mara-deeds. This is Light-Drinker’s one great cause when he attains Buddhahood in the future. The Buddha bestowed predictions, one by one, of the aspects of Venerable Kasyapa’s future.

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“As all Buddhas are free from discursive or defiled thoughts, Their lands are majestically adorned.
By only cultivating pure, wondrous practices, he will have a land that is even and level.
His name of purity follows his mind and pure practices. Thus his Buddha-land will be pure.
With a pure mind that is deep and wondrous, all his merits and virtues are pure.”

We all should understand this. In these past few days, I have been recounting how the Buddha bestowed a prediction of Buddhahood on Venerable Kasyapa. Venerable Kasyapa engaged in undefiled spiritual practice. During Sakyamuni Buddha’s time, he began to engage in spiritual practice. He gave up all the comforts he previously had. Not only did he put himself physically through a life of simplicity and poverty, even his mind was completely free of defilements. Thus he did not give rise to discursive thoughts. All the vanities in the outside world, as far as he was concerned, could not stir his mind at all. This is how he maintained his state of Samadhi and his cultivation of contemplation.

With this power of concentration, the outside world could not disturb his mind even slightly. This cultivation of contemplation is the power of Samadhi; it refers to a very firm mind. This is the spiritual practice that. Venerable Kasyapa engaged in. This process is the same for all Buddhas. All Buddhas share the same path. All Buddhas, past and present, must go through this cultivation of contemplation. With the power of Samadhi, by remaining undefiled [by the world], all of Their afflictions were totally eliminated. Their minds achieved perfect wisdom and Samadhi,

and They are constantly immersed in the Dharma. The Dharma is constantly warning us to maintain purity in our conduct and not let people, matters and things contaminate our minds. This is a process that all Buddhas go through. Now, Venerable Kasyapa had received a prediction of Buddhahood from the Buddha. This happened because Venerable Kasyapa, among all the disciples, had such a state of mind. He had cultivated contemplation, and his spiritual practice was pure. His mind was no longer defiled by worldly matters, and his afflictions and discursive thoughts had all been completely eliminated. So, because of this, in his future lifetimes, after he goes through practicing at the spiritual training grounds of 300 trillion Buddhas, always maintaining this state of mind, he will be able to attain a land that is magnificently adorned.

For the past few days, we have been describing the land of the future Radiant Light Tathagata. After Kasyapa attains Buddhahood, His name will be Radiant Light Tathagata. His land will be called the land of Radiant Virtue. His land will be called Radiant Virtue. This land, Radiant Virtue, will be magnificent. It is truly dignified and there are many treasures adorning it. This is what we have been praising in the past few days,

in particular his world and his era. During that time, everyone will receive a very good education. So, the minds of the people in that era will be full of wisdom, and they will all be moral and ethical. It will be an era of the wise. In contrast, in our modern era, our technology is very advanced. However, the times have changed. Now, the minds of people are as we have said before. They are very uneven and unclean. It is a world of thorns and rubble. The minds of people are like this kind of world. Their minds are stubborn and thorny, so they are constantly wounding people. Heaven and earth are entangled in a great web, the internet. It is truly a worldwide web. This network has many branches, and each branch has thorns that harm people. This is all caused by people; we have so many discursive, unwholesome thoughts. Things spread everywhere without distinguishing truth [from lies]. So, our current era is called the evil world of Five Turbidities.

In the future when Kasyapa attains Buddhahood, he will be in a majestically adorned realm. “By only cultivating pure, wondrous practices,” he will “have a land that is even and level.” His land will be very even and level. It is also very clean and full of precious stones; the Seven Treasures are [everywhere], and the ground is made of crystal. This will truly be an extraordinarily dignified pure land.

“His name of purity follows his mind and pure practices.” In the past, Venerable Kasyapa cultivated these causes. What kind of causes did he cultivate? From his pure practices, he created pure causes. Because of his pure practices, Radiant Light will be his name. His realm will be bright and beautiful. In this realm, many sages will assemble. Everyone in this realm will have upright and radiant minds. “His name of purity follows his mind and pure practices.” Everyone follows their own mind. So, we have said before that all the wise people in that land have pure conduct. They conduct themselves with purity. This is the nature of that pure Buddha-land. This Buddha will be born in this pure and magnificent land.

“With a pure mind that is deep and wondrous, all his merits and virtues are pure.” We have accumulated such extremely profound and wondrous Dharma over many lifetimes, which allows our minds to be purified. We constantly delve into this. This is what it means by “profound and wondrous”; this refers to cultivating contemplation, having a pure state of mind. This wisdom [that manifests] is “a pure mind that is deep and wondrous.” We will not be defiled by all the afflictions and delusions around us. In this way, we will have pure merits and virtues. When we do good deeds, afflictions will not pollute our minds.

The previous sutra passage states, “The ground is made of crystal,” x”and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”

“The ground is made of crystal,” x”and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.”

This is what we discussed yesterday. We described this world as the land of Radiant Virtue. It is very magnificent. When we are describing this realm, it refers to his land.

Next, the sutra passage states, “In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number. There are no mara-deeds. Although there are Mara and Mara’s subjects, they all protect the Buddha-Dharma.”

The prediction foretells that his future kin will all be Bodhisattvas and that even Mara’s subjects will all know to protect the Dharma.

This is such a pure realm! This is a prediction of the future. As the Buddha bestowed His prediction of Buddhahood on Venerable Kasyapa, He foretold what the future would be after he attains Buddhahood. His family and followers will all be Bodhisattvas; they are all people with wisdom who practice good deeds.

So, “Even Mara’s subjects will all know to protect the Dharma.” Mara’s subjects may have different beliefs or even improper thoughts, but they do not dare to harm the Buddha-Dharma. They all know to protect the Buddha-Dharma.

Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices. Thus, when attaining this karmic retribution, there are no subjects of Mara or mara-deeds with greedy attachment to the five desires that disrupt the Buddha-Dharma.

Thus it says of Kasyapa, “Venerable Kasyapa has the cause of cultivating dhuta, ascetic practices.” In this lifetime, this was what he did; his lifestyle was simple, and he engaged in ascetic practices. Not only did he engage in ascetic practices, his mind was also very pure. He would not be defiled by external challenges nor allow them to disturb his mind.

“Thus when attaining this karmic retribution” there [is no one] with greedy attachment to the five desires. When he attains his karmic retribution, there are no attachments to the five desires, nothing like that, no subjects of Mara or mara-deeds to disrupt the Buddha-Dharma. This is the fruit of their spiritual practice. When we have causes from spiritual practice, from the purity of our minds, karmic retributions manifest externally. If we can encounter many good people, that is due to our past karmic conditions. When we meet those who do wrong, it is also because of our past karmic conditions. This is the karmic law of cause and effect. So, we must be mindful when engaging in spiritual practice. We must accumulate good causes and be like Venerable Kasyapa, who in future lifetimes, will meet only good people and Bodhisattvas who will always support him.

In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number: In that country, there are many practitioners of Great Vehicle. Small Vehicle practitioners are many in number as well.

“In that country, there are countless billions of Bodhisattvas. The Hearers of the assembly are also countless in number.” In that country, everyone is a Great Vehicle practitioner. After they all formed aspirations to listen to the Buddha-Dharma, they formed aspirations to walk the Bodhisattva-path. These are Great Vehicle practitioners. There are also Hearers there too. Even in that place, there are still Small Vehicle practitioners who seek only to awaken themselves. However, they are also moved by those Great Vehicle practitioners and will slowly turn from the Small to Great.

So, “Small Vehicle practitioners are many in number as well.” There are many of them, countless billions, who are all spiritual practitioners. Thus, in this country, “There are no mara-deeds.” There are no deeds caused by maras. This means that there are no deviant views

There are no mara-deeds: There are no deviant views, nor deeds of maras hindering people. Mara-deeds: Actions that can rob us of our wisdom-life.

Deviant views are understandings which have drifted off course. In our modern era, if our spiritual aspirations are not firm, then even the slightest trouble will cause our minds to waver, and we give rise to ignorance and afflictions. Our courage is nowhere to be found. This is the evil world of Five Turbidities. If we are unable see any radiant light, it is because our spiritual aspirations are not firm. Then, we are easily troubled by maras and fall under their influence.

So, mara-deeds are “actions that can rob us of our wisdom life.” With all these troubling matters and false opinions, have our minds been turned around? If they have, then it means our wisdom-life has been harmed and may have been destroyed. This is because “mara-deeds are actions that can rob us of our wisdom-life.”

It says there are no mara-deeds: Maras engage in deeds that destroy people’s virtuous practices. Moreover, Mara of heaven engages precisely in deeds to make people follow samsara, crave the five desires and retreat from the Bodhi. Thus these are called mara-deeds.

So, “It says there are no mara-deeds. Maras engage in deeds that destroy people’s virtuous practices.” Maras can destroy people’s virtuous practices; thus, these are called mara-deeds.

“Moreover, Mara of heaven engages precisely in deeds to make people follow samsara,” to crave the five desires and to retreat from the Bodhi. These are called mara-deeds. What [King] Mara of heaven fears most is people who practice right conduct. When people practice right conduct, they transcend the Three Realms and thus deprive the Three Realms of Mara’s descendants. When people form aspirations to engage in right conduct, King Mara feels troubled and comes out to cause trouble for and influence [spiritual practitioners].

Within the three realms of samsara, there are increasingly many who transmigrate and become attached to the five desires. When we are attached to the five desires, we naturally retreat from Bodhicitta; we retreat from our awakened mind. King Mara uses desires to try to entice us or uses afflictions to trouble us. Then, naturally we will retreat from right understanding, right views and the Bodhi-path. These are called mara-deeds.

Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma: The Sanskrit name Mara-papiyan means “the one who kills”. He is the king of killing, so he is called King Mara. Those who follow the king’s actions are called Mara’s subjects.

“Although there are Mara and Mara’s subjects they all protect the Buddha-Dharma.” All of them protect the Buddha-Dharma. The Sanskrit name of Mara is Papiyan. In Chinese translations, we refer to him as Mara. Mara means demon; everyone fears demons. Demons kill and destroy; they kill and harm. “He is the king of killing.” He will kill people’s wisdom-life and trouble their minds. So, he is called King Mara. “Those who follow the king’s actions are called Mara’s subjects.”

Some people’s bodies and minds are not stable. Some people say, “I am possessed. I cannot understand what people say, and I have delusions and hallucinations.” When good people speak to them, they do not take it in. They only hear deceiving and false words. These are all considered maras. They are Mara’s descendants.

“Those who follow the king’s actions are called Mara’s subjects.” King Mara’s agents are called Mara’s subjects. Although he is not a [real] king, when he gives commands like a king, their minds deviate toward him. So, they are called Mara’s subjects. However, that realm is not troubled by such deeds. It is very pure. Although there are maras, they also protect the Buddha-Dharma.

While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring.

This is “while the Dharma prospers in the world” ․While the Dharma prospers in the world, the king and people of that nation may not have put an end to killing, but by learning from the Buddha-Dharma, they all can protect lives with love. There are no cruel, violent or malicious deeds occurring. In that place, the Buddha-Dharma prospers; the true Buddha-Dharma is prospering. Everyone protects and has faith in the Buddha-Dharma. Not only is the Dharma present, it also flourishes. This true Buddha-Dharma prospers. When the Buddha-Dharma prospers, there are many people who do good deeds. “The king and people of that nation” means that, while the nation’s king and people “may not have put an end to killing,” although the karma of killing has not yet been abolished, after hearing the Buddha-Dharma, they all can protect lives with love, and they have no cruel or evil thoughts in mind.

His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers.

“His family and followers are many, and even maras protect the Dharma” ․His family and followers are many, and even maras protect the Dharma. When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way. They are outside protectors and followers. Though there are many people, among them are many wise people and Bodhisattvas. Even for those who are maras or have gone stray, although they do not believe in the Buddha-Dharma and have these deviant perspectives, they still understand they must protect the Dharma. This is like some who follow folk beliefs. Although they follow folk beliefs, they do not concentrate on spiritual practice. However, they will still protect [those who do]. “When great provisional means are revealed, those who cultivate other practices can reach the Buddha’s Way.”

Although some have faith in folk beliefs, they likewise prostrate to the gods and the Buddha. When they prostrate, they spread good seeds; they can also attain Buddhahood in the future. They are outside protectors and followers. Outside protectors are laypeople. They do not engage in purifying practices, however, they too understand that they must protect the Dharma. This is how the world will be in that era.

Also, as he was vigorous in causal practice, he thus attained the fruit of not attracting mara-deeds. This is Light-Drinker’s one great cause when he attains Buddhahood in the future. The Buddha bestowed predictions, one by one, of the aspects of Venerable Kasyapa’s future.

“Also, as he was vigorous in causal practice,” as he was very earnestly practicing goodness, he will not attract any mara-deeds. He was diligent; vigorous means very diligent. So, mara-deeds will not befall him

“This is Light-Drinker’s one great cause when he attains Buddhahood in the future.” Do you know who “Light-Drinker” is? Venerable Kasyapa. Venerable Kasyapa’s body radiated a purple light [The Buddha’s disciples] were Indian people, and some people’s skin color is quite dark, nearly purple or black. When the sunlight hits their skin, they shine. So, his other name was “Light-Drinker.” This is Venerable Kasyapa’s one great cause of attaining Buddhahood.

“The Buddha bestowed predictions, one by one.” The Buddha has bestowed predictions of his conditions when he attains Buddhahood. His future environment, world, people, matters and things were all explained thoroughly. This is in this passage of the sutra.

Thus, as we listen, we must understand that spiritual practice has its causes, conditions, effects and retributions. Therefore, our karmic causes and effects depend on our spiritual practice. So, we must always be mindful!

Episode 933 – The Land of Radiant Virtue Is Clear and Pure

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>> The body of the pure Dharma-realm fundamentally neither increases nor decreases. It manifests according to the power of the Buddha’s great compassionate vows. The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities. In response, the Dharma prospers in the world with the Buddha-body of the Dharma-nature.

>> The land of Radiant Virtue has seven magnificent and pure aspects: 1. Adorned with various treasures 2. Pure and free from evil 3.Even and level 4. Precious ground made of crystal 5. Trees of treasure in lines 6.Golden cords bordering its roads 7.Precious flowers covering the ground.

>> The ground is made of crystal: This is because his mind understands clearly the causes that give rise to all things. This means that the various causes of earth, water, fire, air and all phenomena are all understood clearly and thoroughly; inner and outer states are all crystal-clear, thus he will attain the fruit of a ground made of crystal.

>> It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines.

>> Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads.

>> Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure.

>> The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds.

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“The body of the pure Dharma-realm fundamentally neither increases nor decreases.
It manifests according to the power of the Buddha’s great compassionate vows.
The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities.
In response, the Dharma prospers in the world with the Buddha-body of the Dharma-nature.”

We are able to understand “the body of the pure Dharma-realm.” The body of the pure Dharma-realm is the absolute truth. It is the pure and undefiled Dharma. The Dharmakaya (Dharma-body) is without substance or form. We are separated from the Buddha by more than 2000 years, but the Buddha-Dharma still remains in the world. If we mindfully and reverently accept it, it is no different than if the Buddha was in the world. When the Buddha was in the world, He investigated the true principles of life and achieved realization of the nature of truth, which is inexhaustible and universally permeates the universe and all Dharma-realms. It is the pure Dharma that the Buddha [realized] when. He had completely purified His mind and awakened to the true principles of all things in the universe.

You cannot see the true principles, yet these abundant principles exist in the world. In the world, some people mindfully put the Buddha’s teachings into action and thereby gradually come to experience them. Some take the things which exist in the world and use them in a destructive way, thus harming the earth. We all intrinsically have the nature of True Suchness, which is fundamentally pure, but everything we come in contact with is matters of the mundane world. With worldly matters we incessantly seek [things], and the more things we seek, the greater our desires grow. These pursuits and desires result in a great deal of ignorance, afflictions and so on. We all intrinsically have Buddha-nature, but we are influenced by ordinary knowledge and external conditions. We are thus continually covered by ignorance and create layer upon layer of turbidity, filth and impure thinking in the world. This is our life.

In fact, the principles neither increase nor decrease. What increases and decreases is our understanding of them. In people’s relationships there is conflict, love, resentment or hatred, leading to opposition. This is [the mindset of] ordinary people who do not know that the true principles are fundamentally so pure; they are a pure Dharma-realm. These principles never increase or decrease. They are no greater in Buddhas. They are no greater in the state of Buddhahood than they are in us [now], since everything returns to the emptiness of the Dharma-realm. The Buddha’s principles are found in the emptiness of the Dharma-realm. They are there for us to make use of; it is just that we do not know the methods for applying the true principles of the Dharma-realm. So, the Buddha taught us these methods. Thus, we can say that as long as we apply them mindfully, they are not less in us ordinary people.

The body of the pure Dharma-realm does not decrease in us nor does it increase in the Buddha. This is a true principle of the universe. So, why are we unable to realize this? The Buddha followed the great power of His vows. With the great power of His vows, since Beginningless Time. His vows have always remained the same. His vows had never decreased. From the time He gave rise to that aspiration, He continued on like this, until He attained Buddhahood. After attaining Buddhahood and entering Parinirvana, it still did not decrease. This was the Buddha’s vow, the manifestation of the power of His vow. This is what we call attaining Buddhahood; He taught us with the physical manifestation of Buddhahood.

There is a story about a Bodhisattva born in an era without a Buddha. He was called Always Compassionate. This lay practitioner, Always Compassionate, was born in an era without a Buddha, and he did not know where to find the Buddha-Dharma. He often looked at society and the world, at how ignorant and deluded people were, and how unruly their actions were. Whenever he saw how degraded human ethics and morality had become, [he thought] there must be as yet unknown truths to serve as guidelines. Where would he be able to find this Dharma? So, he often cried. Whenever he wondered where the Dharma was, he would begin crying. So, his name was “Always Compassionate.”

One night in his sleep, an ancient Buddha suddenly appeared in his dream and said to him, “You were born in an era with no Buddha, and the Dharma is no longer in existence. It is already the era of Dharma-degeneration. The Dharma already no longer exists in the world. Nonetheless, the Dharma exists forever within your heart. You must earnestly respect your vows. Let your mind always return to your vows and practice of compassion and wisdom.” After waking up he realized that, “Indeed! The Buddha-Dharma must exist!” So, from then on, he put everything else aside and earnestly tried to quiet his mind. He went into a forest to seek the principles of nature. There he remained for the rest of his life. He constantly took the sounds of birds and insects as the voices that taught him the Dharma. This was how he spent his life.

The Buddha told everyone, “In this story, Always Compassionate Bodhisattva was me in one of my many lifetimes. I was born in an era without the Buddha-Dharma, very far away from the Buddha-Dharma, but my vows were nevertheless eternally present.” So, we can say that the great power of compassionate vows is present in everyone. Even if the Buddha is separated from us by more than 2000 years, as long as there is reverence in our hearts, the Right Dharma still abides in the world.

So, regarding Right Dharma and Dharma-semblance, “The eras of Right Dharma and Dharma-semblance follow the course of all beings’ capabilities.” As long as we have the resolve and capabilities to always accept the Buddha-Dharma and take it to heart, then isn’t this the same as the Buddha-Dharma prospering in the world? So, “In response the Dharma prospers in the world.” With our capabilities as sentient beings, as long as everyone is reverent, sentient beings will respond, so the Buddha and the Right Dharma will remain in the world. Thus, “The Buddha-body of the Dharma-nature” is intrinsic to all of us. So, in the end, if we can all remain mindful, don’t all things in the universe return to the principles in our minds?

The previous sutra passage says that the Buddha bestowed a prediction of Buddhahood on Venerable Kasyapa. His epithet will be “Radiant Light,” and his land will be “Radiant Virtue.” His lifespan will be very long; the era of Right Dharma will also be long, as will the era of Dharma-semblance. His realm will be very magnificent. So, the previous sutra passage states, ․”The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits or knolls.” It will be a realm of purity, very level and smooth, a place that is very dignified and majestically adorned. What kind of majestically adorned state is it?

The next passage states, “The ground is made of crystal, and it is lined with trees of treasure. Cords made of gold are used to border its roads. Precious flowers are scattered everywhere, and everything around is clear and pure.” The land of Radiant Virtue, the land of Radiant Light Tathagata, is very pure. It is a realm with seven magnificent aspects

The land of Radiant Virtue has seven magnificent and pure aspects: 1. Adorned with various treasures 2. Pure and free from evil 3.Even and level 4. Precious ground made of crystal 5. Trees of treasure in lines 6.Golden cords bordering its roads 7.Precious flowers covering the ground.

First, it is “adorned with various treasures.” There are so many treasures there that they are too numerous to count. Second, it is “pure and free from evil.” Everything is a treasure; everywhere you look everything is made of treasure. Third, it is “even and level.” The ground is very level there and paved with treasures. There is nothing in the least bit dirty. Everything there is pure. It is also very level. The fourth is “precious ground made of crystal,” which will reflect the surroundings. The ground is like a mirror; this is how pure and magnificent it is. So, “trees of treasure in lines” means all the trees there are made of treasure. Then “Golden cords border its roads.” Its boundaries are all bordered with gold. As for the seventh, there are “precious flowers covering the ground.” Imagine how magnificent that state is, and how comfortable!

The ground is made of crystal: This is because his mind understands clearly the causes that give rise to all things. This means that the various causes of earth, water, fire, air and all phenomena are all understood clearly and thoroughly; inner and outer states are all crystal-clear, thus he will attain the fruit of a ground made of crystal.

The ground is made of crystal “because his mind understands clearly the causes that give rise to all things.” How is he able to attain such a magnificent land in response? This too is because of his mind.

Remember what we said two days ago? Debris and brambles, things like this, pits and knolls, and many other impure things, are all a response to the impurities of the mind. Now this very magnificent realm is due to his mind being clear. This is due to the causes Venerable Kasyapa had attained through his practice in the past. He had rid himself of attachments, of ignorance and of delusions, so his mind was very pure, as pure as crystal. Thus, this is in response to these causes,

“the causes that give rise to all things.” All things are pure [in that land]. So, all things in the world and all phenomena have their causes, even the elements of earth, water, fire and air; all phenomena have their causes, and all these causes are principles. He understood all these [causes] clearly. So, he thoroughly understood all the principles. “The inner and outer states are all crystal-clear.” Whether the state of our minds or the outer state, these two states brighten and illuminate each other. This is our state of mind in spiritual practice. “Thus he will attain the fruit of a ground made of crystal.” The result is that he will attain a ground made of crystal.

It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines.

“It is lined with trees of treasure” ․It is lined with trees of treasure: Causal cultivation: His spiritual practice in the causal ground to attain the cause of Buddhahood. Because of his causal cultivation of the extremely profound and wondrous, [the trees] are thus said to be of treasure. Lined with trees of treasure means that on the long Bodhi-path to enlightenment, the trees of treasure are in lines. This requires spiritual practice, the causes from spiritual practice. So, “his spiritual practice in the causal ground to attain the cause of Buddhahood” means Venerable Kasyapa will attain Buddhahood in the future. He had engaged in such spiritual practices, so in the future he will attain the fruit of Buddhahood and his own pure land. His land will be that magnificent. “His causal cultivation” is the causes that he cultivated. What are the causes that he cultivated? “The extremely profound and wondrous.” These causes are very profound and wondrous. I often tell everyone that all things in the world have their causes. Theses cause are the principles. Everyone has the cause to attain Buddhahood; this cause is True Suchness. It is extremly subtle and wondrous, so it is called a treasure. Thus, “It is lined with trees of treasure”; on “the long Bodhi-path to enlightenment,” there are [trees] like Bodhi-trees. This path to awakening has trees of treasure in lines. It is very orderly, line after line.

Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads.

“Cords made of gold are used to border its roads. This is because he upholds proper precepts” ․Cords made of gold are used to border its roads: This is because he upholds proper precepts. He accepts and upholds the rules and precepts without any violations. He upholds precepts and stays pure, like following the line marking a boundary. He constantly walks the Middle Way, therefore he attains the fruit of golden cords bordering its roads. If we want to be able to attain “cords made of gold used to border its roads,” a state like that, we must uphold the precepts flawlessly. We cannot let them leak away, so we must accept and uphold the precepts and not transgress or violate them. We must be earnestly mindful of this.

“He upholds precepts and stays pure, like following the line marking a boundary.” This is like how we follow the precepts; these very pure precepts must be followed, like using an ink line. In order for boundaries to be marked, first an ink line is used. It is stretched taut and then released, naturally making a straight line. In the same way, the Dharma is like an ink line. We snap the ink line then follow the line onward. This is how we uphold precepts and follow rules. The Buddha engaged in spiritual practice this way, so if we follow Him the same way, then we will be correct.

So, we “follow the line marking a boundary.” We follow the boundary line, which means to uphold precepts. “Thus, he attains the fruit.” If we maintain this cause, the cause of upholding precepts, then naturally the land when we have when we attain Buddhahood will be magnificent like this, with “golden cords bordering its roads.”

Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure.

“Precious flowers are scattered everywhere, and everything around is clear and pure” Precious flowers are scattered everywhere, and everything around is clear and pure: In the original causal ground, when, with the Buddha-mind, he entered the state of non-arising patience, he cultivated Brahma-conduct everywhere and was pure as a shining pearl. Thus he attains the fruit of precious flowers scattered everywhere; wherever he goes will be majestic and pure. “Precious flowers are scattered everywhere, and everything around is clear and pure.” We naturally have this kind of original causal ground, our originally pure causal ground. “When, with the Buddha-mind, he entered the state of non-arising patience” means when we engage in spiritual practice, we must have the Buddha-mind. In spiritual practice we must use the Buddha-mind, and we must go among people to actualize the Six Paramitas in all actions. This is to “cultivate Brahma-conduct everywhere”; we do this universally. “Precious flowers are scattered everywhere.” Precious treasures fall and are scattered all over the ground. Our mind is like this in spiritual practice. These treasures are scattered all over the earth.

So, when we go among people, everywhere is our spiritual training ground, and everything is our Dharma-treasure. If we have an attitude like this, then we can cultivate Brahma-conduct everywhere. “Brahma-conduct” means purifying practices, practices that are without afflictions. Everything we have done is to give of ourselves to sentient beings so we can be “as pure as a shining pearl.” We can be just like a shining pearl. “Thus he attains the fruit of precious flowers scattered everywhere.” This is how we must engage in spiritual practice, as if there are treasures all over the ground, and everywhere is magnificent.

The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds.

“The land is pure in response to the cause of having an impartial and pure mind.” The land is pure because we have practiced impartiality in the past. In the earlier text it says that the land is pure and very level. So, if we want the land to be pure, we need to practice impartiality ․The land is pure in response to the cause of having an impartial and pure mind. The analogy of debris and brambles is in response to the condition of having a scattered mind and evil thoughts. The analogy of excrement and other impurities is in response to the effect of having a mind defiled by ignorance, doubt and arrogance. Pits and knolls are the retributions in response to flattering, crooked and jealous minds. I hope that all of us have a compassionate, impartial and pure mind, so in the future what we can attain in response will be such level lands. Everyone, please always be mindful!

Episode 927 – Buddhahood through Practicing and Learning

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>> The practices of the One True Vehicle are the Bodhisattva-practice. All of the good deeds and precepts of the Human and Heavenly Being Vehicles are the Bodhisattva-practice. Must one enter Samadhi on a high cliff, or sacrifice one’s life to a tiger? Advancing through diligent practice and learning of the Six Perfections are the Tathagata-cause.

>> “Kasyapa, you should know that using all causes and conditions and all kinds of analogies to open and reveal the path to Buddhahood was my skillful means. All Buddhas do the same. Today, I will expound to you the ultimate truth.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”    [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> This is the end of the Parable on Medicinal Plants. In the True Dharma expounded in this sutra, the Buddha reiterates that. Two Vehicle practitioners have not attained the ultimate extinction and that what all of them are practicing is already the Bodhisattva-path. Kasyapa and the others should know that. Supreme Bodhi is not a thing they have no part in. Rather it is exactly the thing that they should make use of.

>> Of all you Hearers in the assembly, none will cross into extinction: Opening up the provisional: Two Vehicles practitioners have only escaped delusion and called this “crossing into extinction”. But it is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.

>> Those who will not cross into extinction are not delivered from transformational samsara. He spoke only of Two Vehicle practitioners, whose intent to deliver themselves was strong. Humans and heavenly beings do not seek Nirvana. Bodhisattvas do not seek these kinds of realizations. Thus He only spoke of the Two Vehicles, for they are the cause for the path.

>> What all of you are practicing is the Bodhisattva-path: This reveals the true. The path you Two Vehicle practitioners are walking is actually the Great Vehicle Bodhisattva-path.

>> So, The practice of the Hearers is the remote cause for attaining Buddhahood. Therefore, it is the skillful path that. Bodhisattvas practice. It is also the true provisions for attaining Buddhahood.

>> The path of Bodhisattvas requires us to eliminate the common delusions. Two Vehicle practitioners also eliminate these delusions, hence they also practice the Bodhisattva-path.

>> By gradually practicing and learning, you all will attain Buddhahood: From gradual [teachings], we enter perfect enlightenment and encompassing wisdom. This is the one and only path to Buddhahood. There are no Three Vehicles apart from it.

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“The practices of the One True Vehicle are the Bodhisattva-practice.
All of the good deeds and precepts of the Human and Heavenly Being Vehicles are the Bodhisattva-practice.
Must one enter Samadhi on a high cliff, or sacrifice one’s life to a tiger?
Advancing through diligent practice and learning of the Six Perfections are the Tathagata-cause.”

That is to say, the practices of the One True Vehicle are the Bodhisattva-practice. The Buddha gave so many teachings, developing the Five Vehicles and the practices of the Three Vehicles. The teachings were so numerous and varied. With both the Great and Small Vehicle Dharma, everything the Buddha gave us is encompassed by the One Great Vehicle Dharma, which is the Bodhisattva-practice. No matter how many teachings He gave, of course, the Ten Good Deeds and Five Precepts are fundamental for all of us. Although these are limited teachings, they are still the best method for managing affairs in this world.

In this world, if people can let things go, they can concentrate on spiritual practice. They will be Hearers and Solitary Realizers. Although they are without familial entanglements, they focus only on their own spiritual practice, removing ignorance and eliminating afflictions and delusion. They only seek to awaken themselves. What the Buddha was hoping for was for everyone to open their hearts, eliminate afflictions and, with a pure and undefiled mind, go among people to help them. With the Buddha’s teachings that we have heard, we [encourage] everyone to listen. Then we are the ones who listen to, teach and transmit the Dharma. In this way, people in the world will have many more opportunities to be saved. In our relationships, when we are faced with afflictive emotions, we will have ways to dissolve them. This was what the Buddha wanted to teach us. So, the Dharma of the One True Vehicle always comes back to the Bodhisattva-practice.

The Bodhisattva-practice is not only for monastics. Lay practitioners can also form great aspirations and make great vows. They can similarly go among people to save sentient beings. Saving sentient beings is really nothing more than helping others with love. However, the best thing is for us to eliminate all our afflictions. We then will be without resentment or regret and will joyfully give to others without expectations. After returning from a disaster relief effort, we should have a clearer comprehension of the Buddha-Dharma; we should delve more deeply and develop our wisdom-life. When encountering the afflictions of daily life, we no longer take issue with anything. We likewise need to let go of our afflictions. If we can do this, we will be practicing on the Path. We practice as we continue [to develop]. The idea is the same.

So, it says, “All of the good deeds and precepts of the Human and Heavenly Being Vehicles,” the teachings of the good deeds and precepts of the Human and Heavenly Being Vehicles, “are the Bodhisattva-practice.” Whether we are practicing the Ten Good Deeds or upholding the Five Precepts, we are engaging in the Bodhisattva-practice. Upholding the Five Precepts does not only mean not killing, but also protecting life. It means not only not stealing, but always giving [to help others]. Not only do we refrain from using harsh speech, we also listen to and transmit the teachings. In our minds, we should constantly eliminate greed, anger and ignorance. The simple Five Precepts can also be expanded to become the Bodhisattva-precepts. If you can aspire to become a Bodhisattva, then you can walk the Bodhisattva-path.

There was a spiritual practitioner in the past, who in order to concentrate and not let his aspirations to engage in practice become too lax, would go to a rock upon a cliff and meditate there. He would meditate there to remind himself that in the event he were to nod off, he would tumble to the bottom of the cliff. An accomplished Chan (Zen) Master chided him, saying that true concentrative meditation takes place inside the mind. When the mind is in Samadhi then. “Carrying firewood and water is also meditation.” Serving others and helping others is also meditation. We must have correct behavior and right thinking. So meditation, as we are constantly saying, is “cultivating contemplation.” We always want to contemplate with a clear mind.

We are presently providing disaster relief for the serious earthquake disaster in Nepal. The earthquake was centered in the city where many tall buildings collapsed. Thousand-year-old buildings were reduced to ruins. The first line responders face difficulties, working very hard to give. There are difficulties everywhere, and they must overcome every difficulty. As those with support roles, how can we help? We have to take up this heavy responsibility. For the front line assistance to proceed smoothly, for there to be sufficient material resources,

there is so much to be done behind the scenes. We must prepare a great deal of information to make sure everything can go smoothly. We also need to prepare material goods to be distributed and used. We must make sure there is enough. Thus, “cultivating contemplation” is something we we will need to apply; this is how we can focus our minds. How can we prepare for the Bodhisattva-practice, and how should we proceed on the path? For this, our contemplation must be clear, and our minds must be agile and quick. Whether establishing personal connections or putting together material resources, for us to know how to walk the path we must “cultivate contemplation.” We must utilize our spiritual practice and ensure our direction is correct. “Samadhi” is right mindfulness. Right mindfulness comes from cultivating contemplation. Only when our minds are settled and concentrated can we shoulder responsibilities. This is the true Bodhisattva-practice.

So, “All of the good deeds and precepts of the Human and Heavenly Being Vehicles are the Bodhisattva-practice.” It is not limited to “entering Samadhi on a high cliff or sacrificing one’s life to a tiger.” This is not [how we practice]. We are not saying that when a tiger is hungry, we should offer ourselves to satisfy its hunger to save three tiger cubs. Even though the Buddha spoke of this kind of spiritual practice, nevertheless, each day when I videoconference with [volunteers in Nepal], I always say, “Only by taking care of yourselves will you be able to save many people.” So, in learning the Buddha’s teachings, we must make an effort to comprehend the principles of the Buddha.

Therefore, “Advancing through diligent practice and learning of the Six Perfections are the Tathagata-cause.” The Tathagata-cause is a seed. This seed is our intrinsic nature of True Suchness. To truly bring it out and make use of it, we must “cultivate contemplation.” Contemplation must be correct and mindful. So, in learning the Buddha’s teachings of the One True Vehicle, we need right mindfulness, right understanding, right views and right thinking. As we help people in the world like this through the Bodhisattva-practice, we must consider things mindfully.

The previous sutra passage states, “Kasyapa, you should know that using all causes and conditions and all kinds of analogies to open and reveal the path to Buddhahood was my skillful means. All Buddhas do the same. Today, I will expound to you the ultimate truth.”

This sutra passage clearly explains to us that even when the Buddha sacrificed Himself to feed a tiger, it was a skillful means that depended on causes and conditions. He was telling us to cherish the lives of sentient beings as if they were our own. This was a way of educating us. If we truly dedicate ourselves to the Bodhisattva-path, we will go among people while our hearts remain undefiled. By going among people, we are also able to learn the Bodhisattva-path by witnessing suffering and recognizing our blessings. By going among people, among the afflictions of sentient beings, we can transform afflictions into Bodhi. Sentient beings’ afflictions are our awakening. This is what the Buddha taught us in the hope that we would reach a state like this, that we would be able to understand.

The next sutra passage states, “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”

This is now stating things very clearly. With this passage, we come to the end of the Chapter on Medicinal Plants. We have come to the end of a section. Previously, we spoke much of how all medicinal plants rely on dense clouds, rain and dew in order to grow. The Buddha-Dharma is available equally to all; what can be accepted depends on sentient beings’ capabilities. So, in the Chapter on Medicinal Plants, what we should thoroughly understand is that the one appearance and one flavor is the Dharma of the One Vehicle.

This is the end of the Parable on Medicinal Plants. In the True Dharma expounded in this sutra, the Buddha reiterates that. Two Vehicle practitioners have not attained the ultimate extinction and that what all of them are practicing is already the Bodhisattva-path. Kasyapa and the others should know that. Supreme Bodhi is not a thing they have no part in. Rather it is exactly the thing that they should make use of.

Here, “The Buddha reiterates that. Two Vehicle practitioners have not attained the ultimate extinction” ․This is the end of the Parable on Medicinal Plants. In the True Dharma expounded in this sutra, the Buddha reiterates that. Two Vehicle practitioners have not attained the ultimate extinction and that what all of them are practicing is already the Bodhisattva-path. The Two Vehicles are not the ultimate. This means that the practice of Hearers and Solitary Realizers “is not the ultimate.” They have not yet achieved complete extinction, because they still possess dust-like delusions. They are only concerned about themselves and seek to benefit only themselves. They have not yet eliminated all their afflictions. So, “Two Vehicle practitioners have not attained the ultimate extinction”

“and what all of them are practicing’ is already the Bodhisattva-path.” If we start to form aspirations now, we will be able to practice the Bodhisattva-path “Kasyapa and the others should know that. Supreme Bodhi is not a thing they have no part in. Rather it is exactly the thing that they should make use of.” So, Kasyapa and the others all had to know that “supreme Bodhi is not a thing they have no part in.” We all have a part in supreme Bodhi. Actually, everyone is a Buddha-child; everyone has a part in supreme Bodhi. “Rather it is exactly the thing that they should make use of.” They should put this into practice. How do we cultivate contemplation to help people, walk steadfastly in each step and rescue people safely? All of this can be done because we have wisdom, and we are able to apply it.

Of all you Hearers in the assembly, none will cross into extinction: Opening up the provisional: Two Vehicles practitioners have only escaped delusion and called this “crossing into extinction”. But it is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.

So, “Of all you Hearers in the assembly, none will cross into extinction.” Because of this, He told the Hearers in the assembly that they had not crossed into extinction. They only knew how to eliminate afflictions.

So, He “opened up the provisional.” He “opened up the provisional,” for the “Two Vehicles practitioners [They] had only escaped delusion, yet called it crossing into extinction. But it is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.” The Two Vehicle Practitioners had only escaped delusion, “yet called it crossing into extinction.” They thought they knew everything, that all is illusory, that without greed and attachment, their hearts would have no afflictions. Is this “crossing into extinction”? “It is not the One Vehicle’s ultimate state of tranquil extinction, which is supreme Nirvana.” They had not reached this state.

In the midst of turbidities, while among people, remaining disturbed and not affected by afflictions while still being able to deliver others is the kind of mindset that is known as true great extinction, true Great Nirvana. Among people, as we remain radiantly aware, with a very clear mind, not allowing afflictions to contaminate our minds, we are cultivating contemplation, Samadhi and wisdom.

Those who will not cross into extinction are not delivered from transformational samsara. He spoke only of Two Vehicle practitioners, whose intent to deliver themselves was strong. Humans and heavenly beings do not seek Nirvana. Bodhisattvas do not seek these kinds of realizations. Thus He only spoke of the Two Vehicles, for they are the cause for the path.

Thus, “Those who will not cross into extinction are not delivered from transformational samsara” ․Those who will not cross into extinction are not delivered from transformational samsara. He spoke only of Two Vehicle practitioners, whose intent to deliver themselves was strong. Humans and heavenly beings do not seek Nirvana. Bodhisattvas do not seek these kinds of realizations. Thus He only spoke of the Two Vehicles, for they are the cause for the path. Besides fragmentary samsara, there is still transformational samsara within our minds, the “arising, abiding, changing and ceasing.” A good thought may arise in us, “This is what I should do!” Yet, we may run into some problems. Though we may abide in good thoughts, if we encounter something that makes us unhappy, then our good thoughts suddenly disappear. They “change” into something else, turning from good into evil, from Samadhi into chaos. This is change. Then they cease; they are eliminated. The good thoughts are gone. Can this be called “crossing into extinction”? This is transformational samsara, transforming with the mind’s impermanence. The mind transforms with the environment. When the mind changes, this is transformational samsara. This transformation and these afflictions have still not been eliminated.

So, “He spoke only of Two Vehicle practitioners.” Though those Two Vehicle practitioners were trying to eliminate afflictions, their internal afflictions had not been eliminated. “Their intent to deliver themselves was strong.” They only sought to transform themselves. “Humans and heavenly beings do not seek Nirvana.” Most ordinary people and heavenly beings think, “I do not need to engage in spiritual practice, and I do not care about my future rebirth. So long as I do good deeds, I will attain blessings.” They do good deeds only to attain blessings. This attitude of only seeking protection is how they do good deeds. This is also not right. We should help others without expectations. This is true inner cultivation.

So, “Bodhisattvas do not seek these kinds of realizations.” They do not seek blessings in the human and heaven realms, nor do they seek to eliminate afflictions through the Two Vehicles. They practice the Middle Way. They give and ask nothing in return, never considering their own gain or loss. They just know giving is the right thing to do. Their minds are free of afflictions and obstacles. They know giving is the right thing to do, so they seek nothing for themselves.

“Thus He only spoke of the Two Vehicles.” He did not speak of the Three Vehicles. He only spoke of the Two Vehicles, the Hearers and the Solitary Realizers.

What all of you are practicing is the Bodhisattva-path: This reveals the true. The path you Two Vehicle practitioners are walking is actually the Great Vehicle Bodhisattva-path.

“What all of you are practicing is the Bodhisattva-path.” The path everyone should take is the Bodhisattva-path. This is how He “revealed the true” ․What all of you are practicing is the Bodhisattva-path: This reveals the true. The path you Two Vehicle practitioners are walking is actually the Great Vehicle Bodhisattva-path. In the past, the Buddha “devised the provisional” which is skillful means. Now at the Lotus Dharma-assembly, the Buddha had revealed the True Dharma that everyone could put into practice.

“The path you Two Vehicle practitioners are walking” is actually the Great Vehicle Bodhisattva-path. Now they had begun forming aspirations to eliminate ignorance and wanted to go among people to put the teachings into practice. “To walk” is to put them into practice. The path we are walking is the Bodhisattva-path, the Great Vehicle Bodhisattva-path. The path we aspire to walk in the future is the Great Vehicle Bodhisattva-path

So, “The practice of the Hearers is the remote cause for attaining Buddhahood. Therefore, it is the skillful path that. Bodhisattvas practice. It is also the true provisions for attaining Buddhahood.”

Afflictions must be eliminated. If you do not eliminate afflictions, it is impossible to genuinely help others. So, only when the Hearers and Solitary Realizers first eliminate their afflictions can they wholeheartedly concentrate on giving. “Therefore, it is the skillful path that. Bodhisattvas practice.” We must first practice eliminating afflictions and see all matters and appearances as illusory and impermanent. So, though we speak of the Bodhisattva-path, all spiritual practitioners must first walk down this road. “It is also the true provisions for attaining Buddhahood.” In the same way, to build a tall building, without the first, second, third or fourth floors, how can we have the seventh through ninth floors? So, we still must start from the foundation.

The path of Bodhisattvas requires us to eliminate the common delusions. Two Vehicle practitioners also eliminate these delusions, hence they also practice the Bodhisattva-path.

“The path of Bodhisattvas requires us to eliminate the common delusions.” Ignorance and afflictions must all be eliminated. “Two Vehicle practitioners also eliminate these delusions.” Hearers and Solitary Realizers, during their course of practice, eliminate ignorance, afflictions and delusions. Only then can they put aside self-benefit and their practice to awaken only themselves. Breaking through these attitudes and putting [the Dharma] into practice is the practice of the Bodhisattva-path. “Hence they also practice the Bodhisattva-path.”

By gradually practicing and learning, you all will attain Buddhahood: From gradual [teachings], we enter perfect enlightenment and encompassing wisdom. This is the one and only path to Buddhahood. There are no Three Vehicles apart from it.

By our “gradually practicing and learning, we all will attain Buddhahood” ․By gradually practicing and learning, you all will attain Buddhahood: From gradual [teachings], we enter perfect enlightenment and encompassing wisdom. This is the one and only path to Buddhahood. There are no Three Vehicles apart from it. This is how we gradually enter perfect enlightenment, going from the gradual to the immediate teachings until our practice is perfect and complete. Perfect enlightenment and encompassing wisdom are the perfect enlightenment and all-encompassing wisdom of the Buddha. This is the “one and only path to Buddhahood.” All of the many teachings we practice are for the goal of attaining Buddhahood.

There is no other way to attain Buddhahood; we must go among people without being influenced by them. To move bravely forward, we must abundantly cultivate contemplation. Only with internal and external cultivation can we truly attain Buddhahood. Thus, “By gradually practicing and learning, you all will attain Buddhahood.” This concludes the Chapter on Medicinal Plants. This is the conclusion. So, I hope with the Chapter on Medicinal Plants, everyone can experience and comprehend the. True Dharma of one appearance and one flavor. We must always be mindful.

Episode 926 – The Provisional and the True are Not Two

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>> We must understand that the Buddha opened up the provisional to reveal the true. Solitary Realizers practice to seek realizations and benefit themselves. Humans and heavenly beings uphold precepts and good deeds to provisionally seek blessings. Amidst this, Bodhisattvas seek nothing.

>> “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> “Kasyapa, you should know that using all causes and conditions and all kinds of analogies to open and reveal the Buddha-path was my skillful means. All Buddhas do the same. Today, I will expound to you the ultimate truth.”     [Lotus Sutra, Chapter 5 – On Medicinal Plants]

>> This explains that the Buddha opened up the provisional to reveal the true. The provisional and the true are not two; He merged the Three to return to the One. The Five Vehicles and the Three Vehicles are actually the One Vehicle.

>> Kasyapa, you should know that using all causes and conditions: Earlier in the Chapter on Faith and Understanding the Buddha did not explain enough, so in the present chapter, He included everything. Thus He led them to understand with all good and evil karmic retributions and causes and conditions of past lives.

>> [Using] all kinds of analogies to open and reveal the Buddha-path: He used all kinds of matters and objects in the world as analogies to open, reveal and teach the path to Buddhahood. The Buddha-wisdom is perfect and without obstruction, hence it is called the path to Buddhahood.

>> There are three kinds of paths: 1. That which is attained by Hearers 2. That which is attained by Solitary Realizers 3. That which is attained by Buddhas. Now He is teaching the supreme Bodhi that is attained by Buddhas, hence it is called the path to Buddhahood.

>> So, in the Introductory Chapter it says, Bodhisattvas as numerous as Ganges’ sands, with various causes and conditions, seek the Buddha’s Way.

>> It also says, in the Chapter on Skillful Means, All of those World-Honored Ones gave teachings of the One Vehicle Dharma to transform countless sentient beings and lead them to the path to Buddhahood.

>> The Chapter on Faith and Understanding says: Today we are truly Hearers, and with the sound of the Buddha’s teachings, we will lead all others to hear it.

>> When the fruits of virtue are perfected and Bodhi is realized, that is the attainment of Buddhahood. The path to Buddhahood: Going from learning and practicing the Six Paramitas in myriad actions all the way to reaching the noble state of Bodhi is the path to Buddhahood.

>> [These] were my skillful means. All Buddhas do the same: These are all the skillful means of Buddhas. The skillful means of all Buddhas are also like these. the Chapter on Skillful Means and the Chapter on Parables.

>> Today, I will expound to you the ultimate truth: He first teaches the Three Vehicles that can destroy demons and deviant teachings. This is called the true. Now, He guides them again to gradually enter the One Vehicle. This is called the ultimate truth.

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“We must understand that the Buddha opened up the provisional to reveal the true.
Solitary Realizers practice to seek realizations and benefit themselves.
Humans and heavenly beings uphold precepts and good deeds to provisionally seek blessings.
Amidst this, Bodhisattvas seek nothing.”

The Buddha, after 42 years of teaching the Dharma, when causes and conditions had matured, opened up the provisional to reveal the true. At the Lotus Dharma-assembly, He had begun to tell everyone that the teachings He had given in the past had been established and taught in accord with sentient beings’ capacities. Now, He was going to teach in accord with His own original intent, the One True Dharma held in His heart, which is for us to return to our nature of True Suchness. He wanted everyone to awaken and become one with the universe. He wished to help our minds encompass the universe and all Dharma-realms and to understand that the true principles are inherently without substance or appearance. Since they are without substance or appearance, what are we still seeking?

Nevertheless, Hearers and Solitary Realizers have this kind of attachment. They fear returning to this world of cyclic existence. Thus, they practice only for their own benefit, hoping in their present lifetime to realize Nirvana, the state of tranquil extinction. This is Hearers’ and Solitary Realizers’ goal of spiritual practice. As for humans and heavenly beings, they seek heavenly blessings or rebirth in the human realm. They all seek something. They seek what they are interested in. So, “Amidst this, Bodhisattvas seek nothing.” They are not like Hearers or Solitary Realizers, who seek Nirvana. Bodhisattvas have no expectations. They have transcended the heavenly blessings that humans and heavenly beings enjoy. Once people deplete their heavenly blessings, they will still fall back into the lower realms. So amidst this, [Bodhisattvas] seek nothing. They only hope to penetrate the principles and for their minds to be able to destroy dust-like delusions, all their delusions, ignorance and afflictions. They form great aspirations and make great vows to go among people to help sentient beings while remaining undefiled by the turbidity of sentient beings’ afflictions.

So, at the Lotus Dharma-assembly, the Buddha taught us to let go of our limited sense of self, to realize the greater self and work for all sentient beings in the world. This is the principle the Buddha taught when. He opened up the provisional to reveal the true. So, the previous passage says, “It is thus,” meaning, this is how it is.

 “It is thus, Kasyapa. The Dharma that the Buddha teaches is like that great cloud, which, with the rain of one flavor, nourishes the flowers of humankind so that each is able to bear fruit.”

“It is thus, Kasyapa.” Kasyapa, it is this way. The Buddha is like dense clouds bringing rain. When causes and conditions have matured, when the earth is in drought, the rain falls to nourish the earth. Likewise, sentient beings in the world give rise to many afflictions and the ground of their minds is arid, so they need the ambrosial dew of the Dharma-water to nourish them. In this way, He continually helps everyone’s mind to absorb the Dharma. When they take the Dharma to heart and absorb the Dharma, “Each is able to bear fruit.” All of these seeds had ripened.

The next passage goes on to say, “Kasyapa, you should know that using all causes and conditions and all kinds of analogies to open and reveal the Buddha-path was my skillful means. All Buddhas do the same. Today, I will expound to you the ultimate truth.”

In this passage, the Buddha tells everyone more clearly, “Kasyapa, you must know that using all causes and conditions, and all kinds of analogies was my skillful means. Sentient beings’ capabilities were not uniform, so I had to respond to their capabilities in order to inspire their resolve and help them first accept the Buddha-Dharma. This is using skillful means. It is not just I, Sakyamuni Buddha, who does this. All Buddhas do the same. All Buddhas share the same path. The path of all Buddhas follows the same methods.” So, now, “Today, I will expound [this] to you. I will now teach you, Kasyapa and the others, the truest of things, which is the True Dharma.”

In this passage, the Buddha very definitively opens up the provisional and reveals the true. “The provisional and the true are not two; He merged the Three to return to the One. The Five Vehicles and the Three Vehicles are actually the One Vehicle.”

This explains that the Buddha opened up the provisional to reveal the true. The provisional and the true are not two; He merged the Three to return to the One. The Five Vehicles and the Three Vehicles are actually the One Vehicle.

Actually, the Buddha wanted to tell us what was in His heart, but we could not understand. So, He used analogies and expressions to teach us. These are skillful means and provisional teachings that are adapted to sentient beings’ capacities so they will joyfully accept it. In fact, what they accepted joyfully was also Dharma. So, “The provisional and the true are not two.” If He did not use provisional methods, they would not joyfully draw near. So, He used “provisional” means to draw them in, for only by drawing them in could they gradually begin to comprehend that worldly blessings are impermanent, that there are pitfalls everywhere and that afflictions continue on endlessly [Cultivating] worldly blessings and upholding the Five Precepts are only temporary; ignorance still obscured their minds.

Passions are like ropes; seeking them will multiply our afflictions, layer upon layer. So, one by one they severed the ropes of afflictive emotions and formed aspirations to engage in spiritual practice. This is what it means by saying, “The provisional and the true are not two.” First we gradually understand all our afflictions one by one and can then focus on spiritual practice. But in focusing on spiritual practice, we must not only seek to benefit themselves. We should benefit others as well. So, “He merged the Three to return to the One.” Hearers and Solitary Realizers should return to the Bodhisattva-path. Although He taught the Three Vehicles, the Hearer, Solitary Realizer and Bodhisattva Vehicles, what remains is the Bodhisattva Vehicle. Hearers and Solitary Realizers must also form great aspirations. So, “He merged the Three to return to the One.”

“The Five Vehicles and the Three Vehicles are actually the One Vehicle.” In fact, beyond focusing on becoming a monastic, the Bodhisattva teachings include upholding the Ten Good Deeds and Five Precepts. Laypeople can put the Bodhisattva-path into practice as well. So, the two are really one; the Three return to the One. The Five Vehicles return to One Great Vehicle, which is the Bodhisattva Vehicle.

Thus, He says, “Kasyapa, you should know that using all causes and conditions…”

Kasyapa, you should know that using all causes and conditions: Earlier in the Chapter on Faith and Understanding the Buddha did not explain enough, so in the present chapter, He included everything. Thus He led them to understand with all good and evil karmic retributions and causes and conditions of past lives.

Earlier, in the Chapter on Faith and Understanding the Buddha did not explain completely. The Chapter on Faith and Understanding talks about how, though the poor son had already realized he was actually from a rich household and had many treasures, though he already had these things, he still did not know how to use them. So, “In the Chapter on Faith and Understanding, the Buddha did not explain enough.” He did not explain very completely.

“In the present chapter He included everything.” Now, in the Chapter on Medicinal Plants, He used the analogy of the water contained in dense clouds in the sky; when the causes and conditions have matured, there is rain and ambrosial dew [The Dharma] is like rain, like timely rain or ambrosial dew that enables the parched earth to obtain rainwater. Universally, everywhere on the planet, rainwater is the same; it is of one appearance and of one flavor. Universally, wherever it is needed, the Dharma can be brought to that place.

“Thus He led them to understand.” So, He told Kasyapa that he should know this. He hoped everyone would clearly understand, so “[He used] good and evil karmic retributions and causes and conditions of past lives.” Why did the Buddha constantly speak about past causes and conditions? It is because of causes and conditions that people’s capabilities are not uniform. All of us bring karma with us. Some have created great karma of blessings, while others have created much karma of wisdom. We are not even in our blessings and wisdom, nor in our positive or negative [karma]. Sentient beings are not uniform; each has his own causes and conditions, so the Buddha used “all kinds of analogies to open and reveal the path to Buddhahood.” He had to use all kinds of methods because sentient beings all have their own causes and conditions, and their capabilities are not uniform.

[Using] all kinds of analogies to open and reveal the Buddha-path: He used all kinds of matters and objects in the world as analogies to open, reveal and teach the path to Buddhahood. The Buddha-wisdom is perfect and without obstruction, hence it is called the path to Buddhahood.

So, “He used all kinds of matters and objects in the world as analogies to open, reveal and teach the path to Buddhahood. The Buddha-wisdom is perfect and without obstruction,” hence this is called the path to Buddhahood. The Buddha opened and revealed this for us, but to get us to realize and enter this is not easy at all! So, for all kinds of things and matters, the Buddha had to use all kinds of analogies to “open, reveal and teach the path to Buddhahood.” The Buddha had to do so very patiently, over the course of more than 40 years. He used people, matters and things as analogies to open and reveal the path to us. He wanted sentient beings to be equal to Him, to be on the same level as Him, in hope that we would enter the path to Buddhahood.

So, “The Buddha-wisdom is perfect and without obstruction.” The Buddha’s wisdom is perfect, without any obstructions. He used the Four Unobstructed Wisdoms, these four methods. Depending upon sentient beings’ capabilities, He used a variety of methods to “open and reveal the path to Buddhahood.” The Buddha’s wisdom is perfect and without obstruction. To suit the capabilities of sentient beings, He guided them slowly and patiently, using both gradual and immediate teachings. He applied His teaching methods in accordance with the capabilities of sentient beings.

There are three kinds of paths: 1. That which is attained by Hearers 2. That which is attained by Solitary Realizers 3. That which is attained by Buddhas. Now He is teaching the supreme Bodhi that is attained by Buddhas, hence it is called the path to Buddhahood.

So, there are three kinds of paths. The first is the path attained by Hearers. By listening to the voice of the Buddha and by understanding the principles, they eliminate ignorance and afflictions. The second is the path attained by Solitary Realizers. The path attained by Solitary Realizers is through connecting with external conditions. They observe the events, objects and environments in their external conditions. When the tender leaves have burst forth, it is spring. When the leaves are falling, falling to the ground, it is autumn. They realize the impermanence of the four seasons and the impermanence of the world, these kinds of principles, the cycle of causes and conditions. These are Solitary Realizers. By connecting to ever-changing conditions and the appearance of impermanence, they awaken. This is the path they attain. The third is the path attained by Buddhas, which is the practice of the Bodhisattva-path. They go among people and create blessings, and by being among people, Their wisdom is increased. Thus They are replete in both blessings and wisdom. The perfect Buddha-wisdom is what is attained by Buddhas.

Thus, “Now He is teaching the supreme Bodhi that is attained by Buddhas, hence it is called the path to Buddhahood.” They had finally reached this point; they were already able to understand and their causes and conditions had also matured. But this path was still quite long. Those of us who engage in spiritual practice must still pass through the Bodhisattva-path before truly attaining enlightenment. To walk on the Bodhisattva-path is to walk on the path to Buddhahood, so we must start walking upon it

So, in the Introductory Chapter it says, “Bodhisattvas as numerous as Ganges’ sands, with various causes and conditions, seek the Buddha’s Way.”

This means that we may have just started and may not thoroughly understand the principles, but we have already formed aspirations. So, it says there are Bodhisattvas as numerous as Ganges’ sands. There are a great many of them. Everyone is a Bodhisattva. The Buddha also said that all of us are Buddhas; we must simply pass through the Bodhisattva-path. “With various causes and conditions” means as they seek the path to Buddhahood they still have all kinds of causes and conditions. This expresses that we all can attain Buddhahood, but we must form aspirations and advance in the direction of this great aspiration

It also says, in the Chapter on Skillful Means, “All of those World-Honored Ones gave teachings of the One Vehicle Dharma to transform countless sentient beings and lead them to the path to Buddhahood.”

In the Chapter on Skillful Means, it says the aspiration of the Buddha is the same as all World-Honored Ones and Buddhas. He hopes all sentient beings can attain Buddhahood. He teaches the One Vehicle Dharma to transform countless sentient beings, hoping these countless sentient beings will all enter the path to Buddhahood. This is mentioned in the Chapter on Skillful Means.

The Chapter on Faith and Understanding says: Today we are truly Hearers, and with the sound of the Buddha’s teachings, we will lead all others to hear it.

In the Chapter on Faith and Understanding, Kasyapa and the others said to the Buddha that now they truly were Hearers. “And with the sound of the Buddha’s teachings, we will lead all others to hear it.” It turned out that they understood by listening to the voice of the Buddha. So, these were the Buddha’s fruits of virtue. He enabled the Hearers and the Solitary Realizers to also awaken, enabled countless sentient beings in the world to be Bodhisattvas, enabled everyone with the resolve to practice to universally be able to listen to the voice of the Buddha and come to understand the Buddha’s teachings. Thus “His fruits of virtue are perfected”

When the fruits of virtue are perfected and Bodhi is realized, that is the attainment of Buddhahood. The path to Buddhahood: Going from learning and practicing the Six Paramitas in myriad actions all the way to reaching the noble state of Bodhi is the path to Buddhahood.

If we practice the path to Buddhahood by walking the Bodhisattva-path, our fruits of virtue will naturally be perfected. Causes and conditions result in retributions. Depending on how we walk the path, each section of the path brings its own results and its own state of mind for us to reach. So, “When Bodhi is realized, that is the attainment of Buddhahood.” We must walk along this path.

The path to Buddhahood begins with “going from learning and practicing the Six Paramitas in myriad actions.” Giving, upholding precepts, patience, diligence, Samadhi and wisdom are the practices of the Six Paramitas. “All the way to reaching the noble state of Bodhi” refers to how if we practice the Six Paramitas and advance forward along this path, we will naturally reach the noble state of Bodhi. The noble state of Bodhi means to arrive at the state of Buddhahood, hence it is called “the path to Buddhahood”

[These] were my skillful means. All Buddhas do the same: These are all the skillful means of Buddhas. The skillful means of all Buddhas are also like these. the Chapter on Skillful Means and the Chapter on Parables.

“[These were] my skillful means. All Buddhas do the same.” These methods for guiding sentient beings are the skillful means of Sakyamuni Buddha. This is the same path that all Buddhas take. “All Buddhas share the same path”; this is the path they have taken. So, “[These were] my skillful means. All Buddhas do the same.”

“These are all the skillful means of Buddhas.” The way He had led them in the past and the direction He had guided everyone in, though skillful means, are actually what all Buddhas [use] to lead sentient beings. They use the workings of things in the world to teach. So, “The skillful means of all Buddhas are also like these.”

Likewise, “These are the main ideas of the Chapter on Skillful Means and the Chapter on Parables.” This is mostly what these chapters are about. The Buddha first gave us many teachings, praising the wisdom of all Buddhas, and taught many methods using analogies.

Today, I will expound to you the ultimate truth: He first teaches the Three Vehicles that can destroy demons and deviant teachings. This is called the true. Now, He guides them again to gradually enter the One Vehicle. This is called the ultimate truth.

“Today, I will expound to you the ultimate truth. Now I am openly announcing to you, telling you about my past skillful means, that this is how I have continually led you. Do not think that you Hearers have completely eliminated samsara. The samsara you have eliminated is ignorance, but you must still practice the Bodhisattva-path according to the teachings.” So, it says, “Today, I will expound to you the ultimate truth.”

“He first teaches the Three Vehicles to destroy all demons and deviant teachings.” At first He taught the Three Vehicles to help us to know the direction of the path. “This is called the true.” If we are able to move forward along the path of Bodhi, then demons and deviant teachings will not be able to entice us.

“Now, He guides them again to gradually enter the One Vehicle. This is called the ultimate truth.” Now He began to guide them to enter [the path]. Now the path goes directly [to the destination]. The road He led in the past was winding. Now, the path we are walking on takes us there directly.

In short, what is most important is that the Buddha taught us all the Dharma in the universe to enable us to clearly understand it, take it deeply into our minds and unlock the wisdom of our true nature. This is most important. So, the dense cloud, Dharma-rain and ambrosial dew are all there to nourish us, to help manifest the seeds of Buddhahood within us. Therefore, we must always be mindful.