Author: Scott Ogata

Become a person more actively involved in aiding their community.

Ch03-ep0499

Posted on by Scott Ogata
Wisdom at Dawn
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Chapter 3

Episode 499 – Plant a Foundation of Blessings and Wisdom

>> “By doing one good deed, we create one portion of blessings. With the root of virtues and purifying practices both blessings and wisdom will thrive. When we sincerely connect to the Buddha’s mind we can shoulder the burden of the Great Dharma.”

>> “The number of these Bodhisattvas is countless, boundless and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

>> “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” So, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet.”

>> The land of Flower Light Buddha will be pure. The Bodhisattvas there are great in number. The magnificence of that realm is difficult to explain in words. Whenever Bodhisattvas wish to walk anywhere, jeweled flowers will spring up beneath their feet.

>> Jeweled flowers spring up beneath their feet: “Jeweled” means that they are precious and true. “Flowers” represent their blessed causes and good deeds. With the actions and conduct of Bodhisattvas, they carry out the true causes that will enable them to attain Buddhahood.

>> These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation: For a long time, they have cultivated Bodhisattva-practices. So, they are not newly inspired and their roots of goodness have been deeply planted.

>> Virtue means goodness. Foundation means roots. So, “the merits from doing all good deeds”

>> Become the virtuous foundation of Bodhi. “They have long cultivated a virtuous foundation and have often been praised by the Buddha. They deeply penetrate true wisdom, have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.”

“By doing one good deed,
we create one portion of blessings.
With the root of virtues and purifying practices
both blessings and wisdom will thrive.
When we sincerely connect to the Buddha’s mind
we can shoulder the burden of the Great Dharma.”

I want to share with you that, “By doing one good deed, we create one portion of blessings.” We must unceasingly accumulate blessings. When we open our mouths to speak kind words, we can inspire people’s spiritual aspirations and strengthen their faith. Our kind words can transform their minds. That is a good deed. We can also lend someone a hand; if they cannot lift a heavy object, we can share their burden. This is also a good deed. Doing a good deed will give us additional blessings. As we grow in goodness and blessings, we can also form good affinities. So, by doing one thing, we can accomplish three. Isn’t this something we can easily do on a regular basis? Thus, accumulating blessed karmic conditions is actually not difficult.

We should be able to constantly nurture our willingness to help others. That will make us most happy. When we inspire people’s spiritual aspirations and awaken the goodness in them, we are creating blessed conditions. These blessed causes, conditions and retributions are what we must continue to accumulate. So, the Buddhist sutras say that [spiritual cultivation] will take a long time. The Buddha hopes that over a long period of time, people will create connections with others and will give of themselves to more people, and with everything they say and everything they do, create blessed causes and blessed conditions. These are blessed actions. Thus, as we learn the Buddha’s teachings, we must do good deeds. This is not very difficult.

Thus we say, “with the root of virtues and purifying practices.” Doing good deeds is really not very difficult. However, it is important to nurture our virtues, the root of our virtues. We must “plant all roots of virtues” by continuously accumulating and planting many blessed causes. Every spiritual practitioner must continue to plant these roots of virtues in every lifetime. Planting roots of virtues is the only way to deepen their blessed causes and conditions. This is why I have always said in the past that we must plant good seeds deep in our minds. If our virtues can be deeply rooted, “both blessings and wisdom will thrive.” To cultivate both blessings and wisdom and for them both to thrive,

we must be sincere. We must, with our utmost sincerity, connect with the Buddha’s mind. Our sincerity must extend beyond paying respect to the Buddha. Whenever we interact with people, we must always do so with the same reverence. Expressing this reverence in our conduct is also a way that we are making offerings. The Buddha taught us in the hope that all of us, with our intrinsic Tathagata-nature, our nature of pure True Suchness, will always have respect for ourselves. So, with utmost reverence, we can connect with our nature of True Suchness, which is the Buddha within us. Sakyamuni Buddha’s Dharma has spread around the world. Relying on His Dharma, we can apply the teachings in our actions. So with this Dharma, we can return to our nature of True Suchness.

When we connect to our pure nature and the Buddha’s mind, we can turn the great Dharma-wheel. “When we sincerely connect to the Buddha’s mind, we can shoulder the burden of the Great Dharma.” Taking up the Tathagatha’s family business and turning the Dharma-wheel is very important. When we learn the Buddha’s teachings, we must awaken ourselves and also others. Only when we awaken ourselves and others will we have perfect awakened conduct. When we benefit ourselves and others, we are creating the greatest field of blessings. This is what we must put our hearts into.

The previous sutra passage states,

“The number of these Bodhisattvas is countless, boundless and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

This tells us that there are many Bodhisattvas in the land of Flower Light Tathagata. Many great treasures adorn this land. These great treasures are Bodhisattvas. How many Bodhisattvas are there? There are so many, the number is “inconceivable, beyond calculation or comparison.”

So we see, from the moment Flower Light Buddha formed His initial aspirations, there must be a very long period where. He transforms sentient beings and forms good affinities with them. Doing one good deed creates one portion of blessings. So, He must do many good deeds and create many blessings to accumulate enough to enable so many people to form Bodhisattva-aspirations. These Bodhisattvas are the treasures of this land.

I constantly say that Tzu Chi volunteers are. Tzu Chi’s treasures. By mindfully giving of themselves to others, they dignify the places where Tzu Chi exists. In Africa, regardless [of the distance], volunteers from Swaziland or Mozambique, often travel to South Africa to attend volunteer training classes with the South African Tzu Chi volunteers. Regardless of how terrible their conditions are, they make use of their spiritual wealth. They [help others] joyfully and willingly. They learn about how to benefit others and how to bring happiness to themselves. They go from feeling poor to feeling rich. This is how, with utmost reverence, they connect with the Buddha’s mind.

As they learn to connect with the Buddha’s mind, they can also spread the seeds of goodness to inspire others to discover their spiritual wealth. Isn’t this the Buddha’s one great cause for coming to this world? Anyone can discover the spiritual wealth within themselves. Anyone can form the seeds of Bodhi.

As these Bodhi-seeds and their spiritual wealth continue to grow, they create blessed causes and good conditions. Doesn’t all this come from taking action to give to others? So every seed, every seed of Bodhi, every Bodhi-tree, can influence a wide expanse of land. This is how Bodhisattvas bring dignity to and adorn that land. Similarly, in Tzu Chi, the volunteers are the treasures who dignify these places of spiritual cultivation.

Next we will discuss how,

“Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” So, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet.”

This is because Flower Light Tathagata’s land will be very pure, without the slightest bit of defilement. Our Saha World is filled with the Five Turbidities. It is filled with sentient beings’ defiled perspectives. Our perspectives are not pure at all. This is because our perspective is, “Other people are always wrong, but I am right. I should have first claim on all material things. I should receive all the recognition.” Think about this, people nowadays have many such defiled perspectives, not to mention other [turbidities]. This Saha World is truly very turbid.

But, when Sariputra attains Buddhahood in the future, he will do so in a land where everyone is a Bodhisattva. Everyone’s perspectives will be gentle, wholesome and accommodating; no one’s heart will be defiled by turbidities. This is how Bodhisattvas adorn the land with their purity.

Our recycling volunteers’ work is very similar. Anywhere there are recycling volunteers, the amount of trash decreases and our material resources increase. We hope we will no longer need to always extract crude oil [to produce new things]. We can recycle and reuse these materials instead. The things in our trash are all treasures. In the Saha World, Bodhisattvas like this protect the earth. Think about it, with the heart of a Bodhisattva, people can naturally purify this land.

So, this Bodhisattva’s state of mind is what Flower Light Buddha will help them achieve. Everyone in His land will be a Bodhisattva. Everyone who gathers in that land will be people who had a karmic affinity with him. But, they still need to diligently advance, aspire to listen to more teachings and accumulate more wisdom and blessed karmic conditions. This is in preparation for them to go into the world to transform sentient beings. So, there will be many Bodhisattvas there. The great magnificence of that realm cannot [really] be described in words.

The land of Flower Light Buddha will be pure. The Bodhisattvas there are great in number. The magnificence of that realm is difficult to explain in words. Whenever Bodhisattvas wish to walk anywhere, jeweled flowers will spring up beneath their feet.

When they walk, “jeweled flowers spring up beneath their feet.” This means that they have planted blessed seeds, attained the blessed fruit and are very steadfast. With each steady step, they cultivate blessings and wisdom. This is symbolized by flowers springing up beneath their feet. With every move they make, they are diligently cultivating blessings and wisdom.

Jeweled flowers spring up beneath their feet: “Jeweled” means that they are precious and true. “Flowers” represent their blessed causes and good deeds. With the actions and conduct of Bodhisattvas, they carry out the true causes that will enable them to attain Buddhahood.

In the meaning behind “jeweled flowers spring up beneath their feet, jeweled” means they are precious and true. In that land, Bodhisattvas who form aspirations and make vows will all be very sincere, and reverent, as well as firm in their resolve. This the meaning of “jeweled. Flowers” express that they are creating blessed causes and doing good deeds; these flowers are so magnificent.

Confucius said, “Wealth enriches the house; virtue enriches the body.” When we visit the homes of wealthy people, we can tell whether the family is rich because the architecture and furnishings show off their wealth. On the other hand, virtue can dignify people. We do not need to go to their homes. They do not need to have tangible wealth. Just by seeing them, respect will arise in our hearts. These are people with character. We can believe whatever they say. Their words carry great weight. This is how “virtue enriches the body.” This comes from the blessed causes and good deeds that they have planted.

So, “virtue enriches the body.” It helps people to have faith in us. In order for people to trust us, we must have faith in the Dharma. Our root of faith must be deeply grounded for our resolve to be firm. Only then can we have “the actions and conduct of Bodhisattvas.” Everything we carry out will be “true causes that enable us to attain Buddhahood.” This is what we create through our daily actions.

“These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation.” The Bodhisattvas in the era of Flower Light Buddha will not be just beginning to form aspirations. No. As I just mentioned, for a long time, Sariputra will continue to spread the seeds of love. He will constantly return to the Saha World. Entering into the evil world of Five Turbidities, he will be able to maintain the purity of his mind. As he interacts with people, he will create positive causes and blessings. Then the people who form affinities with him, those who have been purified by him, will be the ones to bring about that land.

These Bodhisattvas are not newly inspired. For a long time, they have cultivated a virtuous foundation: For a long time, they have cultivated Bodhisattva-practices. So, they are not newly inspired and their roots of goodness have been deeply planted.

Therefore, in this land, Bodhisattvas are considered great treasures that adorn the land. They are not newly-inspired Bodhisattvas. These Bodhisattvas have, for a long time, deeply planted their roots so the roots are now thriving.

Thus, they “are not newly inspired.” This also means that their roots of goodness are already deeply planted.

Virtue means goodness. Foundation means roots. So, “the merits from doing all good deeds”

are achieved over past lives. These merits bring the fruits of Buddhahood and.

Become the virtuous foundation of Bodhi. “They have long cultivated a virtuous foundation and have often been praised by the Buddha. They deeply penetrate true wisdom, have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.”

These are Bodhisattvas who have constantly been praised by the Buddha. Sakyamuni Buddha also constantly praised past Bodhisattvas who had come to assist at His Dharma-assembly. He also constantly praised the many Bodhisattvas who had just formed their initial aspirations. At the beginning of the Lotus Sutra, the Buddha praised each disciple on how, throughout their past lives, they have continually protected their pure minds. But their great aspirations had yet to be inspired. In order to inspire them to form aspirations, He continually praised them. Thus, they were often praised by all Buddhas. Sakyamuni Buddha did this at this assembly. The future Flower Light Buddha will also

praise them for “deeply penetrating true wisdom.” This means they “have wondrous clarity of their true nature and constantly cultivate Buddha-wisdom.” This is very important. We must make an effort to [develop] this wisdom. True wisdom is Buddha-wisdom. Buddha-wisdom is our nature of True Suchness. We must return to our nature of True Suchness and explore it. In our nature of True Suchness there is a vow, and we must thoroughly realize it.

To do this, we must first take the Buddha’s teachings into our hearts. Then we must [observe] the various appearances of sentient beings. Every sentient being has a different appearance of suffering. They have all accumulated countless causes of suffering and countless conditions for suffering. These causes and conditions of suffering can be seen among the people. Therefore, “wisdom comes from experience.” This why being among the people is the best place to engage in spiritual practice, as we can verify that what the Buddha taught was the True Dharma. This is how we can give rise to firm faith, understand the law of karma and recognize karmic conditions. To understand the karmic law of cause and effect, we must be mindful and constantly make an effort to do good deeds and create blessings. “By doing one good deed, we create one portion of blessings.”

So as I mentioned before, we must achieve 32 Marks to attain Buddhahood, complete 100 good deeds to attain a blessing. This passage encourages us to make an effort to do good deeds and accumulate blessings. Our virtuous foundation must be pure; our hearts must always remain pure. Only by going among people with a pure mind to create blessed causes and conditions are we connecting with the Buddha’s mind with utmost sincerity. This is the only way to shoulder the Tathagata’s family business.

In that land adorned by great treasures, there will be countless Bodhisattvas gathered. In this world, perhaps those now walking the Bodhisattva-path will be among those countless Bodhisattvas in. Sariputra’s future as Flower Light Buddha. Those countless Bodhisattvas are currently practicing the Bodhisattva-path in this Saha World. They are those planting blessed causes and creating blessings among people. Thus, we must have faith and always be mindful.

Ch03-ep0498

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 498 – Bodhisattvas are Inconceivably Numerous

>> “The path to Buddhahood extends as long and far as the vast universe. The wondrous Dharma is as deep and wide as the great ocean. The wondrous enlightenment of all Buddhas is mighty and magnificent. Pure wondrous wisdom is the Tathagata-garbha.”

>> That kalpa will be named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.

>> “The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

>> Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.

>> This means those who seek the Buddha’s teachings

>> They “bravely forge ahead to advance towards Bodhi, while not forgetting their great vows.”

>> “Transform sentient beings.”

>> “Countless, boundless and inconceivable, beyond calculation or comparison. Without the power of the Buddha-wisdom, one cannot understand how many there are.”

>> The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.

“The path to Buddhahood extends as long and far as the vast universe.
The wondrous Dharma is as deep and wide as the great ocean.
The wondrous enlightenment of all Buddhas is mighty and magnificent.
Pure wondrous wisdom is the Tathagata-garbha.”

The path to Buddhahood is truly long! In the past few days, we have been discussing how. Sakyamuni Buddha had, from Beginningless Time up to the time of [that Dharma-assembly,] drawn near Buddhas for countless kalpas. Clearly, in Sakyamuni’s past, for the sake of seeking the path to Buddhahood, He had already come a long and far way.

The path to Buddhahood is “unconditioned Dharma.” It truly cannot be seen or touched, yet its principles are everlasting and penetrate the truths of the universe. Indeed, this path is very long. It is like the vast universe. Exactly how long, how wide and how high is the universe? Even now we cannot estimate its size. Isn’t the path to Buddhahood the same? Though the universe actually has bounds, the path to Buddhahood, the Dharma, is endless and without bounds. So, it is like the vast universe.

“The wondrous Dharma is as deep and wide as the great ocean.” However big the universe is, the path to Buddhahood is just as long. However vast and deep the ocean is, that is how vast and deep the Dharma is. And so, the true principles of the Dharma truly encompass everything. This applies even to our daily living. Every thought that arises is the Dharma and every move we make is a step on the path.

During the Buddha’s lifetime, there was a spiritual practitioner who went to see Him with a heart of deep reverence. He made an offering of flowers. The Buddha asked him, “What is it that you seek?” He replied, “I am engaging in spiritual practice. All I am seeking is a path.” The Buddha told him gently, “Let go.” Reverently, he put the flowers down and put his palms together. The Buddha said again, “Continue to let go.” So, he put down both of his hands and waited to hear the Buddha give teachings. But the Buddha told him again, “You still must let go.” The spiritual practitioner said, “Since I want to engage in spiritual cultivation, I must learn the path. Please be compassionate and teach it to me.” The Buddha told him, “It is your desire to seek the path to Buddhahood that you must let go of.” Hearing this, the spiritual practitioner immediately awakened and understood what the Buddha meant. A mind that is free of discursive thoughts and not seeking anything is a mind that has let go.

On the long and far path to Buddhahood, we must first let go of everything in our minds. We must let go of our greed, anger, ignorance, arrogance and doubt. We must let go of all our afflictions. If we are seeking anything, we will experience gain and loss. So, we must even let go of our “seeking” mind, then we will have no sense of gain and loss. This is something we must mindfully comprehend.

“The wondrous enlightenment of all Buddhas is mighty and magnificent.” The wondrous enlightenment of all Buddhas is mighty and magnificent. With a path and Dharma that is so high, profound and long, where should we begin? We begin by letting go and being at peace. Only when our minds are at peace, can we comprehend all Buddhas’ wondrous enlightenment, which is unsurpassed, mighty and magnificent. It is so high and so deep, as deep as an ocean and as high as a mountain. It is as high as Mt. Sumeru. Truly, for us to completely comprehend the wondrous Buddha-Dharma, our minds must be at peace.

So, “Pure wondrous wisdom is the Tathagata-garbha.” Not only must our minds be at peace, we must also return to what we intrinsically have, the pure Tathagata-garbha consciousness. Actually, the Dharma is really close to us; it is so close that it is already in our hearts. What more are we seeking? We just need to understand how to return to our intrinsic Tathagata-nature. Since [it is already within us], we just need to calm the mind and maintain this pure state of mind. This is what we must be diligent about each day. We must listen and we must share. Aside from listening and sharing, we must keep walking. So, we must put the Dharma into practice.

As I said earlier, “That kalpa will be named. Great Treasure Adornment.”

That kalpa will be named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.

Sariputra will not only attain Buddhahood in a magnificent land, he will reside there for a long time. Thus, in that era, in that “kalpa” or time, the name of that era, that kalpa’s name, will be Great Treasure Adornment.

Why will it be named Great Treasure Adornment? Because in Flower Light Buddha’s land, Bodhisattvas will be considered great treasures. In that land, people will delight in the Buddha and the Dharma and aspire to practice the Bodhisattva-path. Therefore, in that country, Bodhisattvas will be considered great treasures.

I have also constantly asked, “What do Taiwanese people treasure? They consider being loving and kind a treasure.” Indeed, in Taiwan, so many people have formed aspirations. Every day, each one of them works hard on behalf of society and for all people. They give unconditionally. Even just counting recycling Bodhisattvas, we have over 70,000 volunteers. Every day, they work for the sake of the land, to protect the earth and cherish its resources. They care for all things. There are so many of these Bodhisattvas, ranging from the very young to the very old.

See, they are the treasures of Taiwan. In this era, in this country, there are all these people who are content and happy. There are so many who give unconditionally. They are treasures. In the Buddha’s prediction for Sariputra, there are many people aspiring to walk the Bodhisattva-path. Thus, the name of that era and kalpa will be. Great Treasure Adornment.

Next, we will discuss how,

“The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”

That land is adorned by great treasures. In that land, there are many Bodhisattvas, a countless, boundless and inconceivable number. How many of them are there? We cannot count how many there are. If we ask, “What is Earth’s population now?” people will say, “Over 7 billion.” But the Buddhist sutras are writing about the land where Sariputra will attain Buddhahood. For Sariputra to attain Buddhahood, it will take a countless and boundless number of kalpas. This means this is a long time from now, and he must still create good affinities with many beings, lifetime after lifetime. So, after a very long time, there will naturally be many people who will have good affinities with him. So, the Buddha predicted that in the future, among the population at that time there will be so many people who have formed aspirations we will be unable to describe it with a comparison.

I often talk about how, 50 years ago, the population of Taiwan was over 8 million. Now, 50 years later, it is around 23 or 24 million. Imagine if this continues into the future, far into the future. The number of Bodhisattvas will be incalculable. “Without the power of Buddha-wisdom one cannot understand how many there are.” Only a Buddha can know how many Bodhisattvas there will be in the future. Of course I hope that now, every day, we will continue to recruit more Bodhisattvas. I hope that the number of Bodhisattvas will increase every day.

Next, we will discuss how. “The number of these Bodhisattvas is countless, boundless and inconceivable.”

Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.

Sariputra’s land will be like this. Bodhisattva is [a Sanskrit word]. In Chinese we simply call them “pusas.” We should call them Bodhisattvas, but because we love simplifying things, so we call them “pusas” for short. A Bodhisattva, when translated according to its meaning, is an “awakened sentient being,” someone with awakened love. They diligently advance toward the truth of the Buddha’s great realizations. To put it more simply, with their awakening, they seek the path to Buddhahood. The more Buddha-Dharma we understand, the more ignorance we can eliminate and the more we can develop our wisdom-life. As our wisdom grows, we become more awakened. This is what an awakened sentient beings is.

Sentient beings are living beings. They are living beings with feelings. A living being with feelings does not necessarily refer to a human. When a mosquito bites us, we may try to hit it, but as soon as we move our hand, it flies away. It bites us to survive. It takes a little of our blood to sustain its life. But when we are bitten by a mosquito, once we feel it, anger arises in us and our hand moves; we very naturally want to swat it. Humans and mosquitoes are both animals that have feelings. This also includes many others. Sentient beings are living beings, many different kinds of living beings. All of these are considered sentient beings;

the Five Destinies coexist in the human realm. There are those who live in happiness and wealth, like being in heaven on earth. There are also those who live like ordinary humans. Of course, there are those who are on the wrong track and commit evil acts. Of the evil [destinies, the first] is hell. Those guilty of the Ten Evils and the Five Offences will descend into hell. Those who do not abide by the principles of being human will descend into animal realm. As for people who are stingy, greedy, jealous, who are unwilling to give and want everything for themselves, when they meet sages, will not only fail to praise them but will try their best to slander and ruin them. These people will end up in the hungry ghost realm. This is how the Five Destinies coexist here.

However, in the human realm, there are also the Four Noble Realms. The Four Noble Realms include that of the Buddha, the greatest noble being, as well as Bodhisattvas, who are awakened sentient beings. Awakened beings follow the Buddha’s teachings; they seek the path to Buddhahood and transform sentient beings. They bring relief to people in this world; this is what makes them Bodhisattvas. Then there are the Solitary Realizers, who only seek to awaken themselves. The ones who only listen to Dharma, Solitary Realizers and Hearers, only focus on their own self-awakening.

In this world of sentient beings, all Ten Dharma-realms are in the human world. There are Buddhas, who manifest here. There are Bodhisattvas, who seek the Buddha’s teachings. There are Hearers and Solitary Realizers, who only seek to awaken themselves. There are also heavenly beings, who enjoy pleasures, asuras and those in the Three Evil Realms. We can see all of them in this world. Asuras frequently want to fight and confront others. Recently, we have been discussing manmade calamities. These disasters arise from the minds of asuras, which are off-balance. People who do this are considered asuras.

As people living regular lives, we have a chance to hear the Buddha-Dharma. We have a chance to become Bodhisattvas. We have this chance to hear the Dharma, so little by little, we will accumulate many small realizations, and in this way, we can attain a great awakening. So, awakened sentient beings diligently advance toward the truth of the Buddha’s great realizations. We cannot deviate from the Buddha-Dharma; we must immerse ourselves in the Buddha’s absolute truths. In our daily living we must not deviate from our aspiration to seek the path to Buddhahood.

This means those who seek the Buddha’s teachings

must be courageous and diligent.

They “bravely forge ahead to advance towards Bodhi, while not forgetting their great vows.” They seek the path to Buddhahood and.

“Transform sentient beings.”

There will be Bodhisattvas like these during Flower Light Tathagata’s era of Great Treasure Adornment. Those Bodhisattvas will be just like this. On one hand, they continue to learn and practice. On the other hand, they do not forget their initial aspirations, which are the Four Great Vows. They diligently and earnestly immerse themselves in the stream of the Dharma to prepare themselves to transform sentient beings.

As for the Four Great Vows, some people may think, “Aren’t the Four Great Vows about seeing suffering sentient beings and aspiring to transform them?” But in that era, if everyone practices the Bodhisattva-path, how will there be people who suffer? It is said, “It is difficult for the wealthy to learn the path.” In that land, in that era, everyone will be very wealthy. But since they can hear the Buddha-Dharma, people become awakened. People who are truly awakened are considered the rich among the rich.

In Tzu Chi there are also many who are the rich among the rich. They give their money and contribute their efforts. They humble themselves. They also take the Dharma into their hearts and manifest it in their actions. The same principles apply in the future land of Great Treasure Adornment that will be led by Flower Light Buddha, where there are many Bodhisattvas. The number of these Bodhisattvas will be.

“Countless, boundless and inconceivable, beyond calculation or comparison. Without the power of the Buddha-wisdom, one cannot understand how many there are.”

There will be so many of them.

The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.

The Buddha’s wisdom is unsurpassed perfect wisdom. The wisdom of the Buddha already surpasses anything and everything. I constantly tell everyone that. He is the Great Enlightened One of the Universe and has exceptionally transcendent, unsurpassed perfect wisdom. “There is nothing He does not know. This unsurpassed perfect wisdom is called Buddha-wisdom; it is supreme, universal, perfect enlightenment.” This is Buddha-wisdom.

The path to Buddhahood is long and far. From the time the Buddha began to engage in spiritual practice until the present, countless kalpas have passed. The path to Buddhahood is truly long and far. So, we must take good care of our minds and take this most wondrous Dharma to heart. When we protect our pure minds while giving, we are seeking the path to Buddhahood and transforming sentient beings. Thus, over this long span of time, in every moment we must always be mindful.

Ch03-ep0497

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 497 – The Magnificence of Great Treasures

>> “All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma. The karmic law of cause and effect is true, not false.”

>> “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles.”

>> That kalpa is named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that land, Bodhisattvas are considered great treasures.

>> When the average human lifespan is 84,000 years, with the passage of every 100 years, it grows shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by one year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa 20 of these increases and decreases is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.

>> “Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.”

“All karma we create becomes causes and seeds.
Good or bad, they are planted in our consciousness.
Throughout kalpas, these seeds never decay, so we will follow our karma.
The karmic law of cause and effect is true, not false.”

Over the last few days I have shared this with you. All the good and bad karma we create is stored in our storehouse consciousness. If we do good deeds, we create positive causes. If we do evil deeds, we create negative causes. Whether we do good or evil, all the karma we create becomes seeds.

Normally, when we are with other people and see them do things that make us happy, we will joyfully praise them. We will even take joy in their work. The opposite of this is, when we see others doing good deeds, we are unhappy with them. Not only are we unhappy, we may slander them and spread malicious rumors. This creates bad karma. Each evil deed will produce a negative cause, which also becomes a seed.

In this way, over our entire lifetime, we do not know how many times we have rejoiced in the good deeds of those we have an affinity with. We also do not know, over our entire lifetime, how many times we have met people we have no affinity with, and no matter what they do, we are unhappy with them and are even jealous of them and slander them. So, we may create good or bad karma. This is because we are ordinary people.

Ordinary people live in a place where the Five Destinies coexist. In a world filled with such a chaotic mix, no matter how much good or bad karma we create, “Good or bad, [seeds] are planted in our consciousness.” Whether these are good or bad seeds, they are stored in our eighth consciousness.

“Throughout kalpas, these seeds never decay, so we will follow our karma.” When we create a seed in this lifetime, it may not necessarily run its full course in the next life. Our good and bad karma will cause our next life to be complicated, leading us to create even more complicated karma. Therefore, we continue to store up more karma. If we cannot exhaust our retributions in our next life, they will be carried over to the life after that. Whether we end up as human, ox, horse, etc., that is the result of the karma we have created. All the good and evil we do leads us somewhere in the Five Destinies. Whatever karma we create is stored [in our consciousness]. Based on this principle, throughout kalpas, the seeds never decay.

With these good and evil causes and effects, no matter how many lifetimes we go through, we still follow the karma that we have created. The only exception is if we have the good karmic conditions to encounter wholesome and awakened people who have a karmic affinity with us. When they share the Dharma, we will feel happy. We will accept it and change our ways. We will correct all the various mistakes we have made in the past.

Making changes is very hard; we must be determined. Since we want to change, we must do it now, not say, “Let me take my time.” If we take our time, we continue to act out of our habitual tendencies and will quickly forget the wholesome teachings. We will still be dragged by our karmic conditions and be drawn deeper into this trap, step by step.

Look at Sariputra, though he engaged in spiritual practice, when faced with just one instance of adversity, his great aspirations and vows immediately vanished. Nonetheless, he had one advantage, which was that in lifetime after lifetime, he continually sought to awaken himself. So, he kept his mind pure and undefiled, without any negative affinities that could pull him away [from his spiritual cultivation]. Thus, he was able to follow Sakyamuni Buddha in spiritual practice life after life. But as for forming great aspirations and vows, because of that one time, he remained stubborn and still clung to [the Small Vehicle]. So even after he came to. Sakyamuni Buddha’s place of practice, for more than 40 years he remained unyielding. Finally, at the Lotus Dharma-assembly, he finally opened up his mind and formed aspirations and made vows.

This is really not an easy matter. Sariputra already had the karmic affinity to follow Sakyamuni Buddha and engage in spiritual practice for many lifetimes. As for ordinary people like us, who knows how long we have been separated from Sakyamuni? In the past, did we have the karmic conditions to create good affinities with Him? If so, our connection must have been very weak, as we have continued to transmigrate in the Six Realms. Living among the multitude of sentient beings, we still have an unawakened mind that fluctuates; it goes up and down and is not fixed. This is the mind of ordinary people. We just cannot take good care of our mind.

We must believe that “throughout kalpas these seeds never decay.” Through cause and effect we follow our karma. However we create karma, these causes will result in their effects, so we always follow the karma we create. Thus, these seeds will never decay;

“The karmic law of cause and effect is true, not false.” These causes and effects will always exist. So, we must thoroughly cleanse our storehouse consciousness and quickly clear out our bad karma. How do we eliminate [bad karma]? We eliminate karma whenever conditions appear.

When we are among people, we must know how to see into [the truth of] life. This is the way the world is; when things do not go the way we want, if we compare ourselves to other people, then we will realize how blessed we are. Although we have afflictions, we already understand that we have created them ourselves. We created the causes of afflictions, resulting in the effect of being afflicted. Now that we understand this, we can willingly accept [the results of] the unwholesome causes and conditions we created in the past. This is because while among sentient beings, we can see this happen. So, we can eliminate our own karmic obstructions and create blessings [by helping] others. Thus we can safeguard our minds and not be affected by sentient beings. Sometimes, even when we are suffering greatly, we can still help others.

In this large organization of Tzu Chi, don’t we often hear about this and see it happening? Tzu Chi volunteer are Living Bodhisattvas, who engage in spiritual practice among people. Some of them live a tough life themselves, but they still do their best to help others. Although their lives are hard, they feel very content and grateful. Doesn’t this make them Living Bodhisattvas? Aren’t they eliminating karmic obstructions? This is something we must be very careful of; we must take good care of our minds, because the law of karma is always truly in effect. Only we can increase our own [good] karma; only we can weaken and eliminate our karma. Eliminating bad karma and increasing our wisdom all depends on us.

The previous sutra passage states,

“Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles.”

When this Buddha appears in the world, it will not be in an evil world. In that land, everyone will be practicing the Bodhisattva-path. “Because of your original vows” means that that [future] Buddha is now Sariputra, who was starting to follow his original vows and walk the Bodhisattva-path; starting now, he will practice the Bodhisattva-path. The first time he made these vows was not in this lifetime. Countless lifetimes ago, he had already formed this aspiration. But because of one single event, his aspirations vanished. Now he was restoring that initial aspiration. “Because of [his] original vows” means he wanted to restore the vows he made. This was why he aspired to carry out the teaching of the Three Vehicles. Since sentient beings’ capacities varied greatly, to teach all sentient beings to attain Buddhahood, he has to make use of the Three Vehicles to guide every sentient being to form great aspirations, make great vows and walk the Bodhisattva-path.

The next sutra passage states that this Flower Light Tathagata will appear in such a magnificent land. How long will this period of time be? It will be a great kalpa.

That kalpa is named Great Treasure Adornment. Why will it be named Great Treasure Adornment? Because in that land, Bodhisattvas are considered great treasures.

This starts with that country. Whether [we calculate] the time from the lifespan of a Buddha or a human, that kalpa is named Great Treasure Adornment. Right now, in our Saha World, how many countries are there? Different countries have different names. In that country, in that time and that place, that era will have the same name as the country; that is its kalpa, its era. In our Saha World, for example, what is the average lifespan? Nowadays (2013), very few people live past 100 years. The average lifespan is around 70 years.

I saw a news report about an old man in Bolivia who is 123 years old. He lives by himself on a remote hillside. Though he [is old], he still moved around easily, walking even faster than his interviewers. His posture was very straight. His speech was clear, his actions were energetic. He was still very nimble. See, there are still people in this world who live for more than 100 years.

When I was in Taipei the last time, I saw an 102-year-old elderly Bodhisattva. He did not need any help to walk up the stairs, nor did he need any help to go down the stairs. When he visited me, he stood up very straight. He was not hunched over and did not look worn out. He is not only long-lived, but also healthy. In this world, some people have long lifespans, while others may have very short ones. This averages out to about 70 years.

In summary, from the Buddha’s lifetime until now, if the average lifespan decreased by 1 year after every 100 years, it would have decreased by over 20 years. If we use modern science to to calculate the average lifespan, the number is quite close.

So in the end, just how long can people live in this world? The name of that country, that kalpa, is Great Treasure Adornment. That era has a name, much like how we have a name for the current era we live in. “Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures” in that era, that country will consider Bodhisattvas to be great treasures. This is because in that country, there are many Bodhisattvas.

Let us understand the word “kalpa.” Kalpa is a unit of time. Kalpa is a Sanskrit word. It means a very long period of time. This very long period of time is very difficult to calculate.

We are living on Earth. The Earth is in a solar system. This solar system contains planets, These eight planets orbit the Sun as they rotate around their axis. This is how they move. For Mercury to orbit the Sun, we calculate that it takes about 88 Earth days. For Venus, it takes 225 Earth days to complete one orbit of the Sun. What about Earth? For the Earth to orbit the Sun, it takes 365 days. As for Mars, since it is relatively far from the sun, when it revolves, it takes 687 Earth days to orbit the Sun. For Saturn, it takes even longer. It takes 10,760 Earth days. Then there is also Uranus, which takes 30,799 days to orbit the Sun [30,799 Earth days] is equal to about 84 years on Earth. There is still Neptune. The time it takes to orbit the Sun is quite long! It takes 165 Earth years.

In summary, “time” is very difficult to calculate. Units of time [are relative], so they are difficult to define. A kalpa is a long period of time, and there are even longer periods of time. What we are discussing now is only one solar system that occupies a small part of the universe. Therefore, we cannot definitively say that this is how long one day is. So, we have sayings like “as long as the earth and the heavens exist” or [concepts] like kalpa. A kalpa is a way to distinguish a period of time. How can we distinguish these periods? Buddhist sutras tell us how. This is a difficult number to calculate.

When the average human lifespan is 84,000 years, with the passage of every 100 years, it grows shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by one year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa 20 of these increases and decreases is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.

According to the Buddhist sutras, when the average human lifespan is 84,000 years with the passage of every 100 years, the average decreases by one year until the average human lifespan is ten years. Think about it, how long would this take? It is very hard to calculate.

Our world is increasingly turning into the evil world of Five Turbidities, with many natural and manmade disasters. During natural disasters, the Earth is damaged and people are hurt or killed. Manmade disasters also constantly occur, so life becomes increasingly unpredictable. Thus, although the world population is large, both manmade calamities and natural disasters have caused many injuries and deaths. Thus, as time passes in this evil world of Five Turbidities, people’s lives will be [shortened].

Then, when the average human lifespan is ten, people will awaken and reflect on themselves, so their lifespan will gradually increase again. It will increase by 1 year every 100 years, until the average human lifespan reaches 84,000.

The time it takes for this decrease and increase is called one small kalpa. One decreasing kalpa and one increasing kalpa form one small kalpa 20 small kalpas comprise one medium kalpa. Four medium kalpas become one great kalpa. One great kalpa is truly a very long time. In summary, 80 small kalpas comprise one great kalpa. This very long period of time is a “kalpa.” All this time is still just one great kalpa. So, this means that in the world of Flower Light Tathagata, time is very long, and the human lifespan will also be very long.

“Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures.” This is because in that country,

the true and wondrous Dharma of the Great Vehicle is used to adorn the Bodhisattva training ground. Everyone practices the True Vehicle, the wondrous Dharma of the One Vehicle. Everyone walks the Bodhisattva-path. Thus, in this reward-land, everyone is a Bodhisattva. Yesterday, we mentioned circumstantial retribution and direct retribution. No matter what we do, the things we are doing now [determine] what kind of country we will be born in next life.

If we now feel that in the era of Flower Light Tathagata, in that country, that place, the world will be very prosperous and people there will enjoy a long lifespan, then we must immediately begin to create blessed karmic affinities. We must take good care of our mind and not allow it to be polluted. Then, we will not have to come back to this defiled and turbid world. Even if we do come to this turbid world, we still must form great aspirations and vows to practice giving among the people while training our minds to not become polluted by all of these turbidities. We must train ourselves to do this.

“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma.” Since they will last a very long time, we must be careful with the karma we create. We must believe in the law of karma; the causes we create will determine the fruits we reap and the kind of place we are born into. All of this depends on us. We face the consequence of our own actions. Good deeds bring good retributions and blessed [rewards]. In summary, all our causes and conditions originate with us. Therefore, we must always be mindful.

Ch03-ep0496

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 496 – Pure Causes and Karma Bring a Pure Land

>> “With a pure heart, the reward-land will be pure, and pure causes will be stored in our consciousness. Wholesome seeds will come with blessed conditions. All causes and conditions are planted in our hearts. A seed contains an ocean of fruits. Fruits have their origin in seeds.”

>> “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.”

>> The Great Compassion. Empty Treasury Sutra states: Son-of-Body spent 60 kalpas practicing the Bodhisattva-path. Because the Brahmin asked for his eye and then spat and stomped on it, Son-of-Body became angry and regressed to being an unenlightened being.

>> Therefore, “because of his original vows, he will teach the Three Vehicles.”

>> Sariputra’s original vow was like this, as was Sakyamuni Buddha’s. He first used skillful means to transform and guide Sariputra.

>> Free of defilements: Without the filth of this Saha World. Even: Without the rocky ups and downs of this world. Pure: Without the turbidity and evils of this realm. Peaceful: Without the abnormal droughts and floods of today.

>> With the goodness and beauty of heavenly beings and without the evil and ugliness of the Three Evil Realms, this land will be as pure as crystal and have golden ropes as its boundaries to make coming and going convenient.

“With a pure heart, the reward-land will be pure,
and pure causes will be stored in our consciousness.
Wholesome seeds will come with blessed conditions.
All causes and conditions are planted in our hearts.
A seed contains an ocean of fruits.
Fruits have their origin in seeds.”

This is what I want to share with you. If our hearts are pure, then our future circumstantial retributions and direct retributions will take us

to a very pure place. The world we now live in is considered terribly turbid. A pure land is free of these turbidities. Therefore, we must engage in spiritual practice to eliminate these turbidities so that [this land] will become pure. Sentient beings can collectively create pure karma. Everyone can purify their minds and then all their future retributions, both the circumstantial and the direct, will be pure.

“Pure causes will be stored in our consciousness.” Everything we do must create pure causes. In everything that we do each day, in every thought we have, in every move we make and so on if we can keep our minds pure every day, then our conduct will benefit everyone. By doing this, every seed we create will be wholesome and pure. These will be stored in our eighth consciousness.

These causes will come with blessed conditions. How can we create wholesome causes? This depends on creating good karmic connections and blessed karma. Good affinities will result in good effects. With good karmic effects, our karmic retribution is to be in a pure and undefiled [place]. So, good karmic effects bring us to a reward-land of pure causes; this is dictated by our circumstantial retributions.

So, causes and conditions are both planted in our hearts. Within the field of our minds, every seed, every good cause and good condition, is created by our minds and then collected in our mind-consciousness; each is stored in our consciousness. Therefore, we must be mindful of our causes and conditions.

There is a saying, “A seed contains an ocean of fruits. Fruits have their origins in seeds.” This refers to how we are constantly creating causes. These causes actually lie within seeds; these are very tiny and intricate things. I often say, “A thick-trunked tree comes from a tiny seed.” This means that a tiny thing can spread out and grow into something very big. When a tree is fully mature, it will produce flowers and an abundance of fruits. Its fruits will be bountiful. Each of these fruits contains a seed. But that tiny seed alone can, after the passage of some number of years, produce an abundance of fruits every year. So, “a seed contains an ocean of fruits.”

“Fruits have their origin in seeds.” These fruits, no matter how many fruits have been produced over how many years, when we trace the fruits back to their origin, they in fact all go back to that initial seed.

This is like how Sakyamuni Buddha formed His aspiration several billion kalpas ago and engaged in spiritual practice in the [presence] of countless Buddhas. Life after life, He engaged in spiritual practice and made these vows for the sake of saving and transforming sentient beings. This aspiration was the seed. This aspiration is a pure cause. This very pure seed, this cause, is kept forever in His storehouse consciousness.

Sakyamuni Buddha had already [connected with] His ninth consciousness. We often talk about how we ordinary people only reach the eighth consciousness. Every action we take continues the karmic cycle of cause and effect and is stored in the eighth consciousness. At the end of our lives, when we leave this world, we cannot take anything with us except [the karma in] our eighth consciousness. Thus we cannot control how we transmigrate in the Six Realms. This will continue life after life until all the seeds have become completely pure, flawless and untainted. Then we reach the ninth consciousness. This is a state unreachable by ordinary people. It requires many lifetimes of continuously purifying the seeds and accumulating blessings and wisdom.

Blessings come from benefiting people. Wisdom comes from giving unconditionally. The untainted and joyful connections we form are called affinities formed in the Dharma. For these to form it takes many, many lifetimes. This is how “fruits have their origin in seeds.” In the end, [we reach] the source of these pure causes, which is our nature of True Suchness. This is why we always say that as Buddhist practitioners, we must take good care of our minds. Therefore, we must always be mindful.

As I have previously explained, the previous sutra passage describes how. Sariputra will attain Buddhahood in a pure land. That pure reward-land is free of defilements, completely without filth. It is very magnificent and has trees made of the Seven Treasures and so on. There is an abundance of fruits and flowers, etc. Flower Light Tathagatas will also make use of the Three Vehicles to teach and transform sentient beings.

This is from yesterday’s passage. Today we will discuss it again,

“Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.”

This tells us that when Sariputra becomes Flower Light Tathagata, when he attains Buddhahood in the future, his reward-land will be very pure. Its ground will be paved with jewels, and it has golden cords for its borders and rows of trees made of the Seven Treasures. Furthermore, it is filled with heavenly beings, humans and Bodhisattvas. So, why will Flower Light Tathagata still teach the Three Vehicles in such a place?

We live in the Saha World, where sentient beings’ minds are filled with defilements and covered by a thick layer of afflictions. For the Buddha to transform sentient beings, it was indeed very hard work, because of such severe afflictions. He told everyone to let go of everything, to eliminate their habitual tendencies, to no longer be greedy and to completely let go of anger, resentment, love, hate, passion and animosity. This was by no means easy. So, this is why we live in an evil world of Five Turbidities. The Buddha’s wondrous Dharma of One Reality is something we cannot directly experience; we cannot directly realize our true nature.

But when Sariputra becomes a Buddha in the future, the land of Flower Light Tathagata will be so pure. Everyone will be wholesome, like heavenly beings. Heavenly beings had to do the Ten Good Deeds in the human realm. Only by doing the Ten Good Deeds could they be reborn in the heaven realm. Bodhisattvas have selfless love. Thus, this peaceful land is called “Free of Defilements.” When all afflictions are eliminated, there are no evil destinies. If everyone does good deeds, how could there be evil destinies?

Why will He still teach the Three Vehicles in that place? This is because of His “original vows.” Because of the vows He originally made, He will end up doing this. He originally vowed that, when He becomes a Buddha in the future, He will be teach the Three Vehicles to transform sentient beings. There is a very long story behind this. In the Great Compassion Empty Treasury Sutra, there is a passage describing Sariputra’s past lives.

The Great Compassion. Empty Treasury Sutra states: Son-of-Body spent 60 kalpas practicing the Bodhisattva-path. Because the Brahmin asked for his eye and then spat and stomped on it, Son-of-Body became angry and regressed to being an unenlightened being.

This took place a long, long time ago 60 kalpas ago, Sariputra was a respected elder at that time. When this elder learned the Buddha’s teachings, he aspired and vowed to practice the Bodhisattva-path and to give everything for the sake of sentient beings.

After he formed this aspiration, he gave material goods to help the impoverished and suffering. He started giving away all his wealth over a long period of time until he had no more material things left to give. All he had left was himself. He said, “Since I have given everything away, all I have left is my body. If any person or any sentient being needs any part of my body, I am willing to give it.”

At that time, a heavenly being saw that there was such a kind-hearted person in the world. This person had formed Bodhisattva-aspirations, but were these aspirations really firm? So, this heavenly being took the form of a young man and appeared before this elder, crying and weeping. [The elder asked,] “Why are you crying? What is troubling you?” The young man then said, “I have spent all of our family’s money trying to treat my mother’s illness. I have asked every doctor and they all say that my mother’s illness is very rare. Although they have prescribed medicine for her, a catalyst is needed. I need a human eye. The eye is the catalyst for her medication.”

When the elder heard that an eye was needed, he thought, “An eye? How is that difficult? I’ve already vowed to walk the Bodhisattva-path, so I am willing to give my head, eyes, marrow and brain to other people.” So, he stuck his hand into his eye socket and took his eye out. “Quickly, take this eye to act as a catalyst for your mother’s medicine.” Then the young man said, “Oh my, why were you in such a hurry? I didn’t get to tell you which eye I needed. You pulled out your right eye, but the doctor said we have to use a left eye.” [The elder said,] “Why didn’t you tell me sooner? Because you were too hasty.”

[The elder agreed,] “You’re right, it’s my fault. Okay then, since I have taken out an eye, I can also give you my left eye.” So, he took out his left eye and gave it to the young man. The young man took it from him, put it up to his nose and gave a loud sniff. “Hm, why is this eye so smelly? How can I use this for the medicine?” He deliberately threw it to the ground forcefully and then stomped on it with his foot. Even though the elder could not see, he could still perceive what happened. “Ah, sentient beings are so terrible!” And just like that, “I no longer want to walk the Bodhisattva-path. I just want to practice for my own benefit.” When this thought arose, he lost his aspiration to walk the Bodhisattva-path.

So, although he had followed Sakyamuni Buddha, life after life, and engaged in spiritual practice in each one, even in this lifetime, after listening to the Buddha’s teachings for more than 40 years, he was still attached to a bias towards emptiness. His will was very strong. He held onto that attachment and would not let it go, until Sakyamuni Buddha expounded the Lotus Sutra and constantly challenged Small Vehicle practitioners by saying these were provisional teachings, then continued to praise the Great Vehicle as the True Dharma He wanted to teach, Only then did Sariputra begin to realize this. For this reason, he again aspired to walk the Bodhisattva-path. Having again aspired to walk this path, he vowed that after he attains Buddhahood, [he] will also use the Three Vehicles to teach and transform sentient beings. So, Sariputra vowed once again to attain Buddhahood and that once he does, he will teach the Three Vehicles to transform sentient beings.

Therefore, “because of his original vows, he will teach the Three Vehicles.”

This was Sariputra’s original vow. In the future, he will attain Buddhahood. Though it will take a long time before he can attain Buddhahood, this original vow will always be there.

Sariputra’s original vow was like this, as was Sakyamuni Buddha’s. He first used skillful means to transform and guide Sariputra.

Sakyamuni Buddha had also used skillful means to transform sentient beings. In the future, Sariputra will also use the Three Vehicles to teach the Dharma to transform sentient beings. As we said about causes and conditions, “A seed contains an ocean of fruits; fruits have their origins in seeds.” This also comes from an [original] cause. No matter how much time has passed, this tree continues to produce plenty of fruits. No matter how many centuries have passed, when we trace each of those [fruits and] seeds back to that very first seed, we find that it was that pure vow and our

pure, undefiled intrinsic nature being awakened. The transformation-land where. Sariputra will attain Buddhahood, where Flower Light Tathagata will teach and transform sentient beings, is a country that is free of defilements. This means it is already pure. Since it is free of defilements, it is free of the turbidities of this Saha World.

Free of defilements: Without the filth of this Saha World. Even: Without the rocky ups and downs of this world. Pure: Without the turbidity and evils of this realm. Peaceful: Without the abnormal droughts and floods of today.

Presently, in our Saha world, we can see trash everywhere. There are mountains of garbage everywhere. So, our environmental protection volunteers have continued to promote purity beginning at the source. This means we must be free of defilements.

However, Free of Defilements, the land where Sariputra will attain Buddhahood, will be so very pure and level. Not only is it free of filthy things, it will be very smooth. It is unlike our world, with its rocky ups and downs. It is free of the turbidities and evils of this world. So, the people will live there peacefully unlike this world, which disquiets people’s minds.

That land will have the goodness and beauty of heavenly beings. Like heavenly beings and Bodhisattvas, that world will be good and beautiful, free of the ugliness of the Three Evil Destinies.

With the goodness and beauty of heavenly beings and without the evil and ugliness of the Three Evil Realms, this land will be as pure as crystal and have golden ropes as its boundaries to make coming and going convenient.

People in the world we live in have committed many evils. The asura, hell and hungry ghost realms, the Three Evil Destinies, are all created by people in the human realm. That land, Free of Defilements, will be as pure as crystals and have golden ropes as its borders.

So “with a pure heart, the reward-land will be pure.” If we can keep our hearts pure, then we will also find ourselves in a very pure place in the future. We must always remain vigilant of our hearts. Aside from engaging in spiritual practice in our daily living,

when we do not look after our minds, in the future, where will our retributions, direct or circumstantial, take us? This all depends on our minds. So, we must seize the present moment and always be mindful.

Ch03-ep0495

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 495 – Flower Light Tathagata’s Magnificent Land

>> “We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings. By using wondrous and skillful ways to teach True Dharma, the Three Vehicles will ultimately take us back to the one ultimate path.”

>> The name of his land will be “Free of Defilements.”

>> “The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

>> “By its sides shall stand rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”

>> Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.

>> “Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”

>> The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.

>> He reveals the Buddha’s understanding and views to the minds of sentient beings. This is how the lotus flower purifies pollutants.

>> A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.

“We must abide in the power of vows and in the state of the Tathagata.
The wondrous Dharma is like water that nourishes sentient beings.
By using wondrous and skillful ways to teach True Dharma,
the Three Vehicles will ultimately take us back to the one ultimate path.”

This tells everyone that, in learning the Buddha’s teachings, we must abide in the power of vows. The initial aspiration that led us to make this vow is something we must abide in. We cannot see something and impulsively say, “I can do it! I am willing!” and then when external challenges arise, completely forget about our vows. Ordinary people’s minds work this way; this happens when our faith is not deep.

That initial faith we develop must be deeply rooted before we can make vows. When we make a vow out of deep faith, it will give us great power. After all, what is our vow? Everyone says that they learn the Buddha’s teachings in hopes of attaining Buddhahood. If we do not hope to attain Buddhahood, why would we learn the Buddha’s teachings? So, as we learn the. Buddha’s teachins to attain Buddhahood, we must abide in the power of vows. The power of vows can take us all the way to the state of the Tathagata. Therefore, when we engage in spiritual practice, from the very start, with that initial aspiration, we must properly aim ourselves toward our goal.

To move forward, we must thoroughly absorb wondrous Dharma. We must have the Dharma in our hearts, so that whenever complications arise from people, matters and objects, we use the Dharma like water to immediately wash away the dust and defilement. Not only can we use it to protect ourselves from all kinds of external defilements, we must also deliver it to other sentient beings.

We see that they have so many severe habitual tendencies and many discursive thoughts and afflictions. These people truly face unbearable suffering. We should take the teachings of the Buddha, and what we have learned from them, and share it with everyone. This is called “turning the Dharma-wheel.” When afflictions arise, that wheel of Dharma can crush and break down interpersonal conflicts, as if they are being washed away by water. Then, what could possibly still afflict us? After love, hate, passion and animosity are gone, what could possibly hinder us? So, we must constantly turn the Dharma-wheel; we must turn the wheel in our minds. With the wheel in our minds, we can [share this Dharma] with sentient beings. So, this is how we “nourish sentient beings.”

The myriad of sentient beings all have different capabilities. We must be like the Buddha and make use of skillful and wondrous ways and the most true and sincere intentions to go among the people. So, no matter which methods are used, skillful means never deviate from Right Dharma,

thus we can apply them as we work with people. The Three Vehicles all return to the One. Whether the Small or Middle Vehicles were used, they ultimately lead to the Great Vehicle. The Buddha hoped that everyone will give of themselves with love, yet do so free of hindrances and by practicing the Three Spheres of Emptiness. This is the true and wondrous Dharma. This is the ultimate path.

There is a story about the king of a small kingdom and his two servants. One day, the king was sleeping, when he was awakened. Though not fully awake, he heard the two of them speaking. One servant asked the other, “What do you think we can depend on to live in security and freedom?” The other servant said, “I believe I can rely on the king to feel secure and free.” The first servant said, “I believe that everything I do creates karma that shapes my life. My mind must be peaceful at every moment because this is what the Buddha taught.”

When the king heard this, he was happy with what the first servant said, “In my life, I rely on the king.” After waking, the king began managing his affairs. He called a servant over and told him to find his wife, the queen. He said, “Tell her that I will shortly ask someone to deliver wine to her palace. When she receives this servant, she should give him a big reward.” So, the queen prepared [the rewards he dictated].

After the king finished his meal, he called on the servant who [said he] lived a peaceful and blessed life by relying on the king. He said, “Take this jar of wine to the queen.” This servant took the jar of wine from the king, but as he stepped out of the door, suddenly his nose began to bleed non-stop. Just then, he encountered the other servant, the one who [said he] depended upon himself to create blessed karma. He happened to see him, so he said, “Come, take this jar of wine and deliver it to the queen in my stead. My nose is bleeding non-stop, so please do this for me.” Then this servant took the jar of wine and delivered it to the queen.

When the queen received this jar of wine, she bestowed everything that the king had dictated as a reward for this servant. Later, when the king saw the servant who said that his blessings were dependent upon the king, he asked him, “Did you deliver it? Did you see the queen? When I was on my way to deliver it, my nose began to bleed, and I was unable to go. My apologies. I asked my colleague to do it.”

The king had a sudden realization. The other servant had spoken of how the Buddha-Dharma taught that everything depends on whether people create blessed karma for themselves. The king said, “I truly should have believed that the Buddha speaks the truth, not lies. He said that each person should abide in this state of mind.” Indeed, we must abide in the power of vows. Benefiting others leads to blessed retributions.

So, when among the multitude of sentient beings, we must sustain the power of our vows. We must go among the people with the Dharma. With True Dharma, we transform each other and teach one another. We had also discussed this yesterday. Before we attain Buddhahood, we must first form good affinities with others. We must have a pure heart when creating karmic affinities with sentient beings. Then if we have the affinity to meet a Buddha in the future, we can also receive a prediction for attaining Buddhahood in the distant future. This was the case for Sariputra.

Sariputra will attain Buddhahood and be named Flower Light Tathagata.

The name of his land will be “Free of Defilements.”

It is such a pure and undefiled land!

“The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

We discussed all this yesterday.

The Buddha hopes that all people will aspire to engage in spiritual practice and walk the Bodhisattva-path with a pure heart. By transforming all sentient beings, their hearts return to a state of purity. Not only must they be pure, but they must constantly practice the Bodhisattva-path. This is cultivating both blessings and wisdom. Then the state they attain will be very rich and abundant, and everyone will be at peace. This is the most ideal place. This country has eight intersecting roads, bordered with golden cords.

Furthermore, this passage states,

“By its sides shall stand rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”

This is the future, Sariputra’s future. This is what his land will look like. There is so much abundance that it even has golden cords as its borders and rows of trees made of the Seven Treasures. If you recite the Amitabha Sutra, it mentions rows of trees made of the Seven Treasures and layers of jewels surrounding the land. In Sariputra’s land in the future, the place he presides over will also be cordoned in gold and lined with trees made of the Seven Treasures, bearing fruits and flowers. There are flowers and fruits on all of them. This is a very magnificent state.

Flower Light Tathagata will be in a land that is so abundant, even the trees will be filled with flowers and fruits. Flower Light Tathagata will also, in that land, teach sentient beings with the Three Vehicles. So, these trees are like that; besides adorning an environment like that, more importantly, trees can protect the land. Our hearts and minds are like the land. If we cultivate the Bodhi-trees well, then they will safeguard our hearts and minds. ․Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.

In this world, if we cultivate trees very well, they protect the water, the soil and the earth. At the same time, they also emit phytoncides, as well as fresh oxygen which help us to remain physically healthy. The air we exhale from our bodies is impure, polluted air. With so many people collectively exhaling such impure [air], it is the trees that take it in and absorb it. The impurities that these trees absorb fertilize them and become their nutrients. This is a cycle of purity and impurity. The workings of nature are truly wondrous. Trees protect the earth. Not only do they safeguard soil and water, but they can also provide fresh oxygen for us. So, we should deeply cherish trees.

Trees also have flowers. When the flowers bloom they are fragrant and beautiful. They can beautify the environment. This is especially true for the lotus flower. In the Buddha-Dharma, the lotus is constantly used as an analogy. Right now we are discussing the Wondrous Dharma Lotus Flower Sutra, which is also compared to the lotus flower.

Though the lotus grows in mud, it remains unsullied. It even purifies the impurities in the mud. This is just like us; the multitudes of sentient beings are very impure. Bodhisattvas go among people to purify them. When the Dharma-wheel is turned, it can go into the minds of sentient beings. Then sentient beings can also be transformed.

Aside from lotus flowers, in the mud, there are also lotus roots. As the lotus flower blooms, the lotus head, the fruit, has already formed, and the lotus seeds can be seen in the flower. Once the flower blooms, the fruit can be seen, and this lotus head contains the lotus seeds. So, the lotus is really wondrous; when the flower blooms we can see its fruit. Its root also purifies the mud. The lotus root absorbs the filth and impurities, and lotus roots are also beneficial to our health.

So, attaining Buddhahood anywhere other than this evil world of Five Turbidities we live in would truly be difficult. Before every Buddha attains Buddhahood, He must come to the human realm. Didn’t Sariputra follow Sakyamuni Buddha in the human realm? Every Buddha, countless trillions of Buddhas, all must first come to the human realm and be trained by the sentient beings in this evil world of Five Turbidities. While they are among people, they must find a way to not be polluted by them and instead purify them. Thus, they develop the ability of Bodhisattvas to abide in the power of their vows and remain unwavering in the state of the Tathagata. This kind of faith and power of vows need to be developed among people. This is the meaning behind the name “Wondrous Dharma Lotus Flower.”

Even the trees are made of the Seven Treasures, rows of trees made of the Seven Treasures. These trees are different from trees in our world. Though these trees produce flowers, they are made of the Seven Treasures.

“Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”

In fact, in the Saha World there are all kinds of treasures. It is just that they are hidden. But humans know this because they are clever. Thus they destroy the mountains, cut down the trees that cover them and dig out the treasures inside. In the Buddha-land, these treasures also exist. However, they are all out in the open. It is not necessary for people to dig them out, and no one wants to steal them or commit crimes to [seize them] because they live amidst the Seven Treasures.

Flower Light Tathagata uses the Three Vehicles to teach and transform sentient beings. This Tathagata is wise and gives off the light of wisdom. Thus He is called Flower Light.

The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.

There are so many kinds of flowers. They are produced by trees and protect the earth by purifying pollutants. Flowers appear in the world to be admired by all.

In fact, in this verse, “light” refers to the light of wisdom. Flower Light Tathagata manifests a physical Buddha-body according to people’s capabilities and conditions. Heavenly beings and Bodhisattvas have not completely understood the Dharma. Therefore, Flower Light Tathagata must respond to their capabilities and conditions, to manifest His Buddha-body.

So, Sariputra’s transformation-body will have the distinctive epithet “Flower Light.” Every Buddha has a name and an epithet. Flower Light Tathagata will be His epithet. Similarly, when we become monastics, we receive a Dharma-name. There are also Dharma-epithets. I currently use my Dharma-name [Cheng Yen], while you use your Dharma-epithets. So, Flower Light Tathagata will be His epithet.

․He reveals the Buddha’s understanding and views to the minds of sentient beings. This is how the lotus flower purifies pollutants.

The light of this flower can purify pollutants. Because Sariputra transformed sentient beings with the light of wisdom, He will be Flower Light Tathagata.

A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.

He has perfected His virtues, so He comes with this heart of True Suchness to the Three Realms to transform sentient beings. This virtue is why He is a Tathagata (Thus-Come-One). This is the transformation-body of the Tathagata. So, Flower Light Tathagata

will be in a land like this in the future. Sakyamuni Buddha had bestowed this prediction upon Sariputra. To reach this reward-land, he still must engage in spiritual practice for a long time and create blessed conditions and positive affinities by benefiting people. His blessed retribution of attaining Buddhahood will happen in this pure and magnificent land.

So, as Buddhist practitioners, “We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings.” We must take the Dharma to heart and constantly go among sentient beings to purify their hearts. So, we must all focus our minds and keep making progress. We must have faith and constantly live out that faith in our daily living. Therefore, we must always be mindful.

Ch03-ep0494

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 494 – Sariputra’s Magnificent Reward-land

>> “To ultimately attain the Buddha’s perfect and wondrous enlightenment, we start as Bodhisattvas, as awakened sentient beings whom sentient beings rely on. Then we can attain direct and circumstantial retributions.”

>> He will be named Flower Light Tathagata.

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

>> So, “This land shall be called ‘Free of Defilements.’ The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

>> His land shall be called “Free of Defilements:” Free from the defilement of afflictions, it is a pure Buddha-land. The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement. With the purifying practices of precepts, we can be free from the defilement of afflictions. Thus it has this name.

>> With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.

>> Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.

>> Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. The eight intersecting roads represent the practice of the Eightfold Noble Path.

>> They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”

“To ultimately attain the Buddha’s
perfect and wondrous enlightenment,
we start as Bodhisattvas,
as awakened sentient beings
whom sentient beings rely on.
Then we can attain direct and circumstantial retributions.”

The goal of spiritual practice is to attain Buddhahood. We begin from the state of ordinary people, then we move forward, step by step. When we hear the Dharma, our wisdom-life grows, and we reduce our afflictions accordingly. In this way, we diligently advance in our spiritual practice; our wisdom-life grows day by day, and our afflictions are eliminated bit by bit.

This is like wiping a mirror every day, hoping this mirror will be so clean and bright that it will reflect its surroundings very clearly. When this mirror is completely clean, suddenly the reflection of our surroundings will manifest clearly. The great Dharma of all things in the universe will pour into our minds so that everything we see and hear will be Dharma. This is called “wondrous enlightenment.” All principles of tangible or intangible things will be encompassed within our ocean of enlightenment, a state of perfect and wondrous enlightenment. Isn’t this the goal of spiritual practitioners?

Although we are currently still ordinary people, Bodhisattvas also begin as ordinary people. To attain Buddhahood, we must first enter the Bodhisattva-path. “We start as Bodhisattvas, as awakened sentient beings.” Awakened beings are called Bodhisattvas. They already understand the Buddha-Dharma and they extensively create affinities with all. They go among sentient beings to help them resolve their delusions, however sentient beings’ discursive thoughts, impurities, conflicts and so on will not affect the minds of Bodhisattvas. They can maintain their resolve and vows without losing their spiritual aspirations. Thus they are awakened sentient beings.

They are not Bodhisattvas for one lifetime only. Lifetime after lifetime, they walk the Bodhisattva-path. Haven’t we been talking about this these few days? In Sakyamuni Buddha’s past lives, He engaged in spiritual practice in the presence of over two trillion Buddhas. Sariputra was now receiving the Buddha’s prediction of Buddhahood, and an incalculable amount of time will need to pass [before he attains Buddhahood]. Clearly, after our first steps as a Bodhisattva, we must continue down this road for many lifetimes and come to this world for the sake of the people. We must have this firm resolve.

So, as Buddhist practitioners, we must learn how. He comes to this world for one great cause. We must also follow the Buddha, lifetime after lifetime, to likewise come to the world for this one great cause. This great cause is to transform sentient beings, teach them and relieve their suffering while also guiding them to eliminate delusions and walk along the right path. There are so many sentient beings [to help], so we need the determination of a Bodhisattva.

The Bodhisattva-path is what people rely on. Will people be able to understand principles? Will they have conditions to be transformed? That depends on Bodhisattvas. Bodhisattvas have an affinity with sentient beings. With the exact same teaching, if person A says it, no one accepts it, but if person B says it, people partially understand and if person C says it, these simple words can help resolve all the issues in their minds. They understand it completely. This is because of their strong karmic connection. Once he says it, people can understand; all this depends on the strength of their karmic connections. Besides forming good connections, we must form strong connections, lifetime after lifetime.

Bodhisattvas also continue to create causes and conditions, life after life. They create causes for attaining Buddhahood and conditions for awakening until they have attained direct and circumstantial karmic retributions, which have been be accumulated, bit by bit, through doing things in a wholesome way. Take Sariputra, for example. He had already received a prediction of Buddhahood from the Buddha and aspired to be someone sentient beings can rely on. Therefore, his future direct retributions and circumstantial retributions will [eventually] lead him to Buddhahood.

We talked about this before. Once Sariputra attains Buddhahood,

He will be named Flower Light Tathagata.

He will be endowed with the ten epithets.

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

These are ten virtuous epithets. Virtue is something we must attain through action. When we are replete with all virtues, we will be endowed with the ten epithets. That is when we will attain Buddhahood.

He will attain Buddhahood because of his circumstantial retribution and direct retribution. A land is a place one relies on.

So, “This land shall be called ‘Free of Defilements.’ The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”

Just reading this sutra passage, we can feel how magnificent this place is and how enjoyable it is. Life there is tranquil. Everything is very prosperous, and everyone is very happy.

“Abounding with heavenly beings and humans.” Heavenly beings are already wholesome beings who cultivate goodness. This land is like the heaven realm. Its ground shall be made of crystals, In particular, the eight intersecting roads, the roads that lead in all eight directions, are all very straight. These roads intersect in such a well-arranged manner. In contrast, in the human realm, we build many roads and each intersection is highly dangerous.

In the land where. Sariputra will attain Buddhahood, this country is called “Free from Defilements.” The name literally means it is completely pure and without defilements. That means that the defilements of afflictions have completely been purified. This is a Buddha-land.

His land shall be called “Free of Defilements:” Free from the defilement of afflictions, it is a pure Buddha-land. The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement. With the purifying practices of precepts, we can be free from the defilement of afflictions. Thus it has this name.

This kind of Buddha-land is one where the people living there are also free of defilements and have eliminated all their afflictions. People like this live in this land.

For Bodhisattvas, the second of the ten grounds is the ground of freedom from defilement. We have discussed the. Ten Grounds of Bodhisattvas before. What is the first ground? The ground of joy. To follow the Bodhisattva-practice, we must have open hearts, broad minds and pure thoughts and dedicate ourselves to helping people. Regardless of the interpersonal conflicts in the world, or the severity of the defilements or the impurity of the people, matters and objects, Bodhisattvas must always have joyous hearts.

When Tzu Chi volunteers conduct home visits, we may encounter households with people who are poor, sick, disabled and so forth. One particular man had not cleaned his home in a long time. He had not bathed in a long time. His hair was in a tangle of knots; it was a huge mess. Seeing this, these volunteers, these Bodhisattvas in the world, could not bear to see him suffer. So, they immediately helped him clean up.

There were mice, cockroaches and even snakes in the house. They saw a cockroach nest; that scared them. Then they saw a mouse den. All the mice ran out and crawled into their pant legs, so they kept stomping their feet and shaking their legs until the mice ran out. We have also seen these kind of images. They are truly Living Bodhisattvas to clean a house like this.

There was even filth overflowing from the toilets. The pipes were blocked so there was a backflow and the whole room was filthy. The water also kept rising. Tzu Chi volunteers, including the doctors and their families who were helping out, since the water had flooded over the ground, needed to use buckets and ladles to slowly scoop up the water until the ground was dry. Then they cleaned the toilet itself, slowly scooping things out and clearing it, until it was unclogged. Finally they wiped the toilet until it was shiny and bright. The floor, the walls and the ceiling all were thoroughly cleaned. These volunteers are truly. Living Buddhas and Living Bodhisattvas. They could not bear for someone to suffer among this filth,

so they thoroughly washed his body, cut his hair very neatly and dressed him in a fresh change of clothes. At the same time, they comforted him. Over a long period of time, with love and patience, they comforted him. They gradually helped him understand principles and chant the Buddha’s name to take the Buddha’s mind into his own. By rescuing and guiding sentient beings like this, these Bodhisattvas do this work willingly and with joy. This is the first Bodhisattva ground.

From the first Bodhisattva ground, we need to advance to the second ground. The second ground is the ground of freedom from defilement. To cultivate the mindset of Bodhisattvas, we must serve willingly and joyfully and must constantly take good care of our mind so that it remains pure. When it comes to defilements such as greed, anger, ignorance, arrogance and doubt we must take care so that they will not get close to our minds. We must keep them away. This is the “ground of freedom from defilement.”

So, Sariputra needs to spend a very long time to perfect his karmic connections with sentient beings. At the same time, he has to take good care of his mind so that the discursive thoughts and defilements of this world will not cause him to waver. Then, in the end, his circumstantial retribution will lead him to a land where he will attain Buddhahood. In the future there will be this beautiful land called “Free of Defilements.” This is the second Bodhisattva ground. It is completely pure. Its people all upholds precepts, fulfill their duties and manage themselves with precepts. This is how they free themselves from the defilements of afflictions. Everyone who lives there is very pure and very loving. They are heavenly beings and Bodhisattvas. We can imagine just how magnificent and wealthy this land is.

Next, it states, “the land will be even, purely adorned.” It is very smooth and adorned very purely. This is a way of dignifying the land. With circumstantial and direct retributions, this pure land is able to be even and centered.

With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.

If a person’s mind is tranquil and stable, then naturally the way they live and the environment they live in will reflect that. For this to happen, first the leader of that place must have this mindset. Then when people gather together, they will adopt the same state of mind, and their surroundings will be the same way. Therefore, our surroundings and our minds are closely related.

If we can be free from evil deeds and wrongdoings and eliminate the defilements of afflictions, we will be in a pure state. If we uphold precepts, we can keep ourselves from committing wrongdoings and can eliminate all afflictions. Then no things and no interpersonal conflicts can hinder our spiritual practice and diligent advancement. With nothing to defile our minds, our lives will be tranquil and prosperous.

This is like a wonderful land where heavenly beings and humans reside. It is a place of complete purity and tranquility, unlike this world, which is filled with danger. Actually, when that time comes, Sariputra’s land will be very pure, very tranquil and very prosperous, free of the Four Evil Destinies.

Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.

The Four Evil Destinies are the asura, hell, hungry ghost and animal realms. None of these Four Evil Destinies exist there. There are only good destinies for sentient beings. So, this is a country full of virtuous people. All its people will all be like heavenly beings, very kind and content with everything. “Abounding with heavenly beings and humans” and filled with Bodhisattvas,

“its ground shall be made of crystals with eight intersecting roads,” This land is already free of filthy things and defilements. Not only are the surroundings pure, but everyone’s minds are also pure.

Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. The eight intersecting roads represent the practice of the Eightfold Noble Path.

“Its ground shall be made of crystals.” Just how pure is it? It is as pure as crystal. We have also seen families that are wealthy, or fancy venues that pave the floor with tiles or marble polished so brightly that people can see their reflections in it. This is a kind of metaphor, especially when something is as bright as crystal. In this world, “crystal” is a precious treasure. It is a treasure found in the mines.

The eight intersecting roads represent the practice of the Eightfold Noble Path. If we can really make an effort to practice the Eightfold Noble Path, we will head toward the right direction. Then nothing will be able to hinder our minds. Like the eight intersecting roads, our path will be very broad and unobstructed. So, our minds must be on the right path.

Next, it states, “bordered with golden cords.” When we want to build a wall in this world, we choose from cement, bricks stones, mounds of soil and so forth. However, the land where Sariputra will attain Buddhahood is so prosperous it has “golden cords;” gold is used to make ropes. Everyone follows the rules and keeps within these borders. Everyone’s behavior is very proper, so it is

“bordered with golden ropes.” Gold is used to mark the borders.

This is because all of them are able to live in such a place of abundance. So, they must “persevere in cultivating blessed causes and earnestly form blessed conditions.”

They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”

Sariputra must cultivate many blessings and form many connections in the future. He must also “put wisdom into practice and cultivate a pure mind.” He must cultivate wisdom in his actions and take good care of his pure mind. Then he will “reach a very magnificent land.” In the future, the place where he will attain Buddhahood will be a prosperous land such as this. So, as Buddhist practitioners, we must have a goal. We must continue until we attain Buddhahood. We all intrinsically have the Buddha-nature and as long as we free ourselves from defilement, purity will manifest. Everyone can manifest a perfect and wondrous enlightened nature. Therefore, we must always be mindful.

Ch03-ep0493

Posted on by Scott Ogata
Wisdom at Dawn
>
Chapter 3

Episode 493 – Endowed with the Ten Epithets

>> “We cultivate our own field of blessings and create blessed karmic affinities. By purifying our own minds, we grow in wisdom. Blessings and wisdom bring complete awakening and perfection in wisdom and action.”

>> “You shall become a Buddha by the name of Flower Light Tathagata, One Worthy of Offerings, One Who Is Completely Awakened, One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World. Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”

>> Complete awakening means, “by being impartial toward all things, He has attained supreme enlightenment. Thus His epithet is. One with Complete and Perfect Awakening.”

>> One Who Is Perfect in Wisdom and Action: The karma of His body, speech and mind are proper, genuine, and pure. With the power of His vows, a Buddha benefits all sentient beings and cultivates all perfect actions. Thus His epithet is. One Who Is Perfect in Wisdom and Action.

>> “The Well-Gone One” means, “with infinite wisdom, a Buddha puts an end to all delusions and attains the fruit of Buddhahood so He can come and go freely. Thus His epithet is the Well-Gone One.”

>> Knower of the World: All teachings, worldly and world-transcending, of the karmic law of cause and effect are known to a Buddha. He has the wisdom to transform others and fully understand the world, so He is the Knower of the World.

>> Unsurpassed Guide: Having completely eliminated karma and delusions, there is nothing more to eliminate. So, in the Three Realms, among heavenly beings and humans, ordinary people and noble beings, a Buddha is supreme and unparalleled. Thus His epithet is the Unsurpassed Guide.

>> Next, we will talk about the Tamer. A Buddha, with great compassion and wisdom, can train all stubborn sentient beings. With compassion, wisdom and a gentle voice, He transforms them and enables them to aspire to cultivate the Path.

>> Next is Teacher of Heavenly Beings and Humans, the guiding teacher of heavenly beings and humans. A “Buddha” is perfect in great enlightened conduct. A World-Honored One is one who is most venerated.

“We cultivate our own field of blessings and create blessed karmic affinities.
By purifying our own minds, we grow in wisdom.
Blessings and wisdom bring complete awakening and perfection in wisdom and action.”

We spiritual practitioners must maintain the field of our minds to keep it clear. If this field is free of weeds and rocks of any size, then it will be easy to cultivate. As long as we sow seeds, we will reap a harvest. To do so requires us to be mindful and to make an effort to create good karmic connections with sentient beings.

All sentient beings are equal, not only humans. We must not discriminate between the rich and poor nor between different life forms. Are they humans or other beings? The birds we hear singing every day are also sentient beings. Birds alone can have different forms and still be considered birds.

There are also different types of people. There are kind-hearted people. There are very unkind people. There are people who are both good and bad. Some are affluent, so they are carefree. Some spend their entire lives working hard but have no sense of security. They are all humans. Some are born in more developed nations, some in underdeveloped and impoverished nations. Once they are born, they live out their lives in that kind of place. Their lives are hard! Constantly, there are natural disasters and there are manmade calamities.

We all live in the same world, but why are there such great differences? We cannot blame our external conditions. We must consider our own karma. Do we have good karma or bad karma? We cannot bring anything with us into this life nor can we take anything with us, except for the seeds of good or bad karma; we bring our circumstantial and direct retributions with us.

The differences in life are created by retributions; they are not for us to decide. All this goes back to our previous lifetimes. How well did we cultivate the field in our minds? Was it covered with flourishing weeds? It may have been covered by a jumble of rocks. If the seeds cannot reach the ground, naturally there will be no harvest. Without benefactors and without blessings, we may end up in an environment with endless manmade calamities and natural disasters. This is due to the karma we each created in our past lifetimes. So, now that we understand this, we need to cultivate our own field of blessings.

How do we cultivate this field of blessings? This field is within our minds, so we need to engage in inner cultivation. How do we cultivate ourselves? With the Buddha-Dharma. The Buddha’s teachings give us seeds of the Dharma, seeds of goodness that we can sow in our minds. How do we sow seeds and what seeds should we sow? The best is for us to create good affinities, to give to others and treat them with love. We can exercise this pure and selfless great love

as we interact with people. If people have an abundance of strength or wealth, we can create good karmic affinities with them and work together with one heart and one purpose. Then we can go among people who suffer from poverty, afflictions and hardship. To create good karmic affinities with them, we can give to them tangibly, or love them intangibly, which they will feel. Tangible things are those that they can touch, that will temporarily alleviate their hardships. The intangible care we offer them will remain in their hearts in the long term. This also plants a seed; we sow these seeds in the minds of other people. Though they live in poverty, amidst afflictions and hardships, they can still receive the seeds of Dharma and find a way to liberate themselves. They can gradually accumulate good affinities by giving to others. So, “We cultivate our own field of blessings and create blessed karmic affinities.” We must create good affinities with people.

“By purifying our own minds, we grow in wisdom.” If we give without expectations and go among people with a pure mindset, interpersonal conflicts and other afflictions will not disturb our minds. Then naturally we will grow in wisdom and cultivate both blessings and wisdom. This leads to a “complete awakening and perfection in wisdom and action.” Blessings and wisdom are like the two feet of the Two-Footed Honored One that allow Him to go in any direction. Thus He can go anywhere in the world and transform Himself and all sentient beings.

Previously we said the Buddha was beginning to bestow a prediction of Buddhahood upon Sariputra, proving that Sariputra’s mind had already turned from the Small to the Great.

“You shall become a Buddha by the name of Flower Light Tathagata, One Worthy of Offerings, One Who Is Completely Awakened, One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World. Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”

He will be endowed with the ten epithets and attain perfect enlightenment. Thus, in the future Sariputra will become a Buddha.

Yesterday we discussed “One Worthy of Offerings” as applied to the Blessed-field Sangha. We will now learn what it means to be. One Who Is Completely Awakened.

Complete awakening means, “by being impartial toward all things, He has attained supreme enlightenment. Thus His epithet is. One with Complete and Perfect Awakening.”

For short, it is One Who Is Completely Awakened. It means we are impartial toward all things. Besides being impartial toward all beings, we do not discriminate between the Great and Small [Vehicles]; all are true principles. If we have loving-kindness and compassion, then naturally, when it comes to worldly matters, we only have well-wishes and selfless great love. We give and we feel joyful, thus everything is clear and bright to us. Whether something is big or small, it contains true principles. We thoroughly understand this. So, by being impartial toward all things, He attained supreme enlightenment. This is the reason. He is called One Who Is Completely Awakened; this is supreme, universal, perfect enlightenment. He knows all things,

Next is One Who Is Perfect in Wisdom and Action, which means His “karma of body, speech and mind are proper, genuine and pure.”

One Who Is Perfect in Wisdom and Action: The karma of His body, speech and mind are proper, genuine, and pure. With the power of His vows, a Buddha benefits all sentient beings and cultivates all perfect actions. Thus His epithet is. One Who Is Perfect in Wisdom and Action.

This means our conduct must be proper, our speech must be proper, and our thoughts must be proper.

In terms of our conduct, if we have taken the Dharma to heart, and if the Dharma is in our minds, then we will manifest the Dharma in our actions. What about our speech? Whenever we open our mouths, we speak the Dharma and kind words. Whether we have cultivated ourselves and whether we can form good karmic affinities with everyone can be seen in these three ways we create karma. What kind of karma do we create with our bodies? Whether we are giving to others or helping others, we are acting with our bodies. When everyone can feel very joyful and at ease, it is because we explained things very clearly. Thus their minds can be free of doubts and can be filled with helpful teachings. This is how we cultivate the karma of speech. We teach the Dharma with speech; everything we say is virtuous Dharma.

Of course, whatever we do with our bodies or say with our mouths must first come from our minds. Our minds are what we must constantly nurture. If our minds always abide in virtuous Dharma, then our every action and every word will be virtuous. Therefore, our minds are very important. We must make an effort to organize our minds so that our thoughts are pure and bountiful, rich with many seeds of goodness. Then everything we say will be kind and wholesome.

So, [karma] must be “proper, genuine, and pure.” When our minds are filled with good seeds, with good causes, naturally everything we do will create good karmic conditions.

There is also the power of our vows. We must not forget the Four Great Vows. The Four Great Vows are all about benefiting all sentient beings. So, one who cultivates all perfect actions is. One Who Is Perfect in Wisdom and Action. The vows we made must never be forgotten. We must never forget our initial aspiration; the mindset we had at the beginning must not be forgotten. Therefore, we will always be benefiting all sentient beings. To attain Buddhahood, we must achieve this. Our body, speech and mind must be pure, and we must also constantly benefit sentient beings.

As we benefit sentient beings, we must also engage in our own spiritual practice. Then, as we move through this world, we can go anywhere in the Three Realms without any faults. Thus our wisdom and conduct are perfect, very harmonious and complete. With the Dharma in our hearts and actions, everything will be perfect. Then we are “perfect in wisdom and action.”

Next we speak of the Well-Gone One.

“The Well-Gone One” means, “with infinite wisdom, a Buddha puts an end to all delusions and attains the fruit of Buddhahood so He can come and go freely. Thus His epithet is the Well-Gone One.”

Infinite wisdom can put an end to all delusions. “Delusions” cause us to lack clarity about things. We do not know what is important, so everything we do is improper and mistaken. That happens when we are without wisdom. So, we need to [develop] infinite wisdom. Only with infinite wisdom can we eliminate all kinds of ignorance, afflictions and delusions. We must completely eliminate our ignorance. With a pure mind and a proper direction, we can walk the Bodhisattva-path directly towards the state of the Buddha. So, we can “attain the fruit of Buddhahood.” This is what we practice by going among people. So, walking the Bodhisattva-path is very important. By interacting with others, not only can we attain wisdom, we can also create blessed karmic affinities. This is the Bodhisattva-practice, which is the broadest Bodhi-path we can take to attain the fruit of Buddhahood.

If we are on this path, we can come and go [in the world] freely. Whether our karmic affinities come from this life or were created in a previous lifetime, we all gather here at this moment. If we have even greater blessings and stronger good affinities, then we will follow the Buddha and listen to Buddha-Dharma, lifetime after lifetime; the Buddha’s Dharmakaya will always be with us. In this way, our every step will be on the Bodhisattva-path and for life after life we will not deviate from the Dharma nor from the Bodhi-path; we will come and go freely. The Buddha has attained this state, so He is endowed with the ten epithets. Sariputra will be the same in the future.

The “Knower of the World” understands all teachings, both worldly and world-transcending, of the karmic law of cause and effect.

Knower of the World: All teachings, worldly and world-transcending, of the karmic law of cause and effect are known to a Buddha. He has the wisdom to transform others and fully understand the world, so He is the Knower of the World.

Whether we are in a worldly or world-transcending [state], we live in this world. Although it is a dangerous place, it is also a place of blessings. Among the multitudes of beings, there are all kinds of species. The Five Destinies can all be found in this world. The heaven, human, hell, hungry ghost and animal realms are the Five Destinies. So, in the human realm, we find all different kinds of mentalities.

Manmade calamities also originate from human minds and can create hell on earth. When we look around the world, we see that in many nations, a minor event can trigger agitation in the minds of many people. There are so many refugees who are scattered among many nations. They do not know what will happen from one day to the next. This suffering is tremendous. This is how people’s unwholesome actions create hell on earth.

In the human realm, some people behave like animals. They do not repay their parents’ kindness, and they are not filial. They do not recognize the grace of their parents. Some people even commit incest. Some people commit crimes against others and disturb other people the way asuras do. So, there are those in the animal realm, as well as people who are more like animals. As for hungry ghosts, look at all those people who are starving. They do not have any water or food. It is like they are in the hungry ghost realm. We see people like this in our world.

Therefore, we must understand that there is so much suffering in this world because of the [causes of] suffering that we humans have accumulated. We should know the teachings behind this. How can we transcend this world? We need to engage in spiritual practice and purify our minds. We must understand all the teachings of the law of cause and effect. Then we can transform ourselves and others. With this kind of wisdom, we will be understanding. One who understands all worldly teachings is called Knower of the World. No matter how we live our lives, we must live a good life. Benefiting humankind is something we must make an effort to do. So, we need to be understanding of worldly and world-transcending matters.

Unsurpassed Guide means one who has completely eliminated karma and delusions.

Unsurpassed Guide: Having completely eliminated karma and delusions, there is nothing more to eliminate. So, in the Three Realms, among heavenly beings and humans, ordinary people and noble beings, a Buddha is supreme and unparalleled. Thus His epithet is the Unsurpassed Guide.

In terms of karma, we must not create bad karma. We must completely eliminate ignorance and afflictions from our minds. So, we need to eliminated them until there is nothing more to eliminate; we must achieve that state of purity. In the Three Realms, among heavenly beings and humans, ordinary people and noble beings, He is supreme and unparalleled. So, He is the Unsurpassed Guide. The supremely, universally, perfectly enlightened. Great Enlightened One is the most noble; no one surpasses Him. So, He is the Unsurpassed Guide.

Next, we will talk about the Tamer. A Buddha, with great compassion and wisdom, can train all stubborn sentient beings. With compassion, wisdom and a gentle voice, He transforms them and enables them to aspire to cultivate the Path.

This is an analogy for how sentient beings’ stubbornness can be overcome. The Buddha is like an animal trainer who can tame tigers, leopards, lions and elephants. No matter how fierce, He has methods to tame them all. In the human realm, sentient beings are unyielding and hard to train. He still applies compassion and wisdom, loving-kindness and gentle words, along with other means, to train them and inspire them to engage in spiritual cultivation.

Next is Teacher of Heavenly Beings and Humans, the guiding teacher of heavenly beings and humans. A “Buddha” is perfect in great enlightened conduct. A World-Honored One is one who is most venerated.

No one else is comparable to Him. The Buddha has already awakened to the truth of all things in the universe. However vast the universe is, the Buddha’s enlightenment is just as vast.

This means ordinary people like us must engage in spiritual cultivation with perseverance. With our initial aspirations, that state of mind, we accurately point ourselves along this path. We must pave a smooth road through this world to connect to the great Bodhi-path. Then everything will be complete and perfect; that is when we will attain Buddhahood.

Sariputra will attain Buddhahood. He will be perfectly endowed with the ten epithets. Only then has he truly “attained Buddhahood.” When we learn the Buddha’s teachings, we are aiming to do the same. Therefore, we must always be mindful.

2024 AVCT Workshop 2

Posted on by Scott Ogata

AVCT Workshop 2

November 17, 2024

Prework

Program Catalogue

Feedback Survey

Survey Link

Homework

Please note that these are homework recommendations from the curriculum team.

Self-Care Daily Practice

  • Practice giving every day and be mindful of how that affects you.
  • Journal it on your phone, in your handbook, or mark it on your calendar.
  • For each day, please record what you did, how you feel, and where in your body you have the strongest feeling.

Refer to the pdf from Sister Rebecca for inspiration in this season of gratitude & giving! 🙂

Recording Access

The goal of this archive access is to give attendees of the live class a chance to review the materials and take notes on anything they might have missed during class. The archive access for AVCT Workshop #2 is provided for those who have attended the live session on November 17, 2024. If you missed this class, please consult your region for make-up policies. Watching this recording on your own does not constitute make-up.

Any trainee who wishes to review the recording must fill out the following form and agree to the terms and conditions for accessing the recording. You must submit your request by filling out the form by end of day November 22nd. We will process all requests together and provide you with the recording link.

The link is for you only and should not be shared with others. Please do not record, reproduce, or distribute this video or its contents in any way. Failure to comply with the terms may disqualify you from accessing future class recordings.

The access period for AVCT Workshop #2 Archive is from November 24, 2024 to December 1, 2024.

Request Link

2024 AVCT Workshop 1

Posted on by Scott Ogata

AVCT Workshop 1

September 15, 2024

Prework

None

Feedback Survey

Survey Link

Homework

Please note that these are homework recommendations from the curriculum team.
Requirements for certification are set and enforced by the region. Your region may have different requirements; check with your local region on your required assignments.

Watch the following video on an overview of the Six Paramitas by Brother David Liu, the deputy CEO of Tzu Chi Charity Foundation in Taiwan.

Please note that he uses some alternative translations of the Six Paramitas. For example, he uses “Six Perfections” instead of “Six Paramitas” and “endurance” instead of “patience,” but they refer to the same thing.

Recording Access

The goal of this archive access is to give attendees of the live class a chance to review the materials and take notes on anything they might have missed during class. The archive access for AVCT Workshop #1 is provided for those who have attended the live session on September 15th, 2024. If you missed this class, please consult your region for make-up policies. Watching this recording on your own does not constitute make-up.

Any trainee who wishes to review the recording must fill out the following form and agree to the terms and conditions for accessing the recording. You must submit your request by filling out the form by end of day November 22nd. We will process all requests together and provide you with the recording link.

The link is for you only and should not be shared with others. Please do not record, reproduce, or distribute this video or its contents in any way. Failure to comply with the terms may disqualify you from accessing future class recordings.

The access period for AVCT Workshop #1 Archive is from November 24, 2024 to December 1, 2024.

Request Link

2024 IVCT Workshop 2

Posted on by Scott Ogata

IVCT Workshop 2

November 10, 2024

Prework

None

Feedback Survey

Survey Link

Homework

Please note that these are homework recommendations from the curriculum team.
Requirements for certification are set and enforced by the region. Your region may have different requirements; check with your local region on your required assignments.

Daily Practice

Practice of gratitude:
Write down 3 things you feel grateful for every day

Practice of giving:
Think of a relationship you wish to improve.
Practice giving to that particular person to improve that relationship

Recording Access

The goal of this archive access is to give attendees of the live class a chance to review the materials and take notes on anything they might have missed during class. The archive access for IVCT Workshop #2 is provided for those who have attended the live session on November 10th, 2024. If you missed this class, please consult your region for make-up policies. Watching this recording on your own does not constitute make-up.

Any trainee who wishes to review the recording must fill out the following form and agree to the terms and conditions for accessing the recording. You must submit your request by filling out the form by end of day November 15th. We will process all requests together and provide you with the recording link.

The link is for you only and should not be shared with others. Please do not record, reproduce, or distribute this video or its contents in any way. Failure to comply with the terms may disqualify you from accessing future class recordings.

The access period for IVCT Workshop #2 Archive is from November 17, 2024, to November 24, 2024.

Request Link