Author: Scott Ogata

Episode 1655 – Uphold the Teachings and Eliminate Defilements

>> “Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled. This is how we become turbid and devoid of goodness and virtue. Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact, and so we must eliminate all our defilements and attain pure merits and virtues.”

>> “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “With these merits, they will dignify their Six Roots, which will all be made pure.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.

>> We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.

>> Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.

>> In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.

>> “Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.

>> So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.

“Due to [the interplay of]. Roots, Dusts and Consciousnesses, we follow conditions and become defiled.
This is how we become turbid and devoid of goodness and virtue.
Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact,
and so we must eliminate all our defilements and attain pure merits and virtues.”

When we read this, we should be able to understand. The Roots are our Six Roots and the Dusts are external conditions. Roots, Dusts and Consciousnesses converge, and following these conditions, we become defiled. As we look at things, our desire is incited and we wish to obtain them. This is speaking of the eye-root, but it is the same with all the Six Roots and Dusts. Our Six Roots align with the Six Dusts and we follow [conditions] to become defiled. I have talked about this often, so everyone ought to be clear on this. If this was the case, then. “This is how we become turbid and devoid of goodness and virtue.” We engage in spiritual practice to eliminate these kinds of ignorance. When our Roots converge with the Dusts, we give rise to discursive thoughts that turn into ignorance, resulting in us becoming defiled. This is the ignorance and afflictions that we ordinary beings stir up from external conditions. This is called turbidity.

Since our mind is turbid, we have no goodness or virtues. This is called “leaking.” For a while I continuously told everyone about “Leaks. Leaks” refers to leaking away. We originally had pure wisdom. However, following turbidity and afflictions, we lost our nature of True Suchness; it became covered. Thus, this is called “Leaks.” When there are turbidities, there are Leaks. As this pure intrinsic nature of ours is covered layer by layer with afflictions, our wisdom disappears little by little. Hence, this is called “devoid of virtues.”

“Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact.” Right now, we are upholding the sutra and we understand the sutra. We ought to earnestly accept and uphold the sutra ourselves so that we can teach others to do so as well. As for our Roots, we must understand this. We must really understand the Roots and Dusts. This means that, in order to lead others, those of us who uphold the sutra’s teachings must be very clear on our direction. If we are clear on the direction, both for ourselves and for others, then all those that we taught will be able to understand [as well]. That is, “We eliminate all our defilements and attain pure merits and virtues.” Naturally, we can completely eliminate our many defilements and attain “pure merits and virtues.” As for attainment, we must cultivate to attain. “With attainment comes virtue.” [These are] the merits and virtues that we obtain through practice. I hope that everyone can understand this. It is very important that we engage in practice when it comes to the Six Roots and Dusts. When it comes to our Roots in relation to external conditions, we must keep our heart [from being defiled]. Spiritual practitioners ought to be clear on our direction and all matters of this world. All of this is a matter of our Six Roots. We must be mindful!

So, the previous sutra passage says,

“These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”

While we uphold the sutra, we must be very clear that as we earnestly uphold [the sutra], we must teach others to uphold them as well. We must earnestly read, recite, transcribe and expound the sutra. If we could maintain [our hearts’] purity well, then our Six Roots would have this kind of merits and virtues. We must put effort into comprehending this.

The next sutra passage says,

“With these merits, they will dignify their Six Roots, which will all be made pure.”

This is saying that our human body should be replete with the Six Roots. “The human body is endowed with all Six Roots.” [The human body] must be replete in these in order to be complete. Otherwise, if we lack any one [Root] out of the Six Roots, then our lives are difficult. When a person arrives in this world, what is most important is being endowed with all Six Roots. [The Six Roots] “all have countless meritorious functions and virtuous applications.” If we are able to be replete in all Six Roots of eyes, ear, nose, tongue etc., if they are complete, then it is very convenient for us to do things. This is not to mention doing good deeds, which even more require us to have complete Six Roots.

With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.

So, we must be very grateful. Every day we ought to be very grateful. Our hands and feet are healthy and whole. Our eyes, ears, noses and tongues are all replete, healthy and not lacking. Furthermore, our eyes have no diseases. Our ears are free of disease, our noses are free of disease and our tongues and mouths are free of disease. In this way, for our entire life, [our bodies are] very wholesome, healthy and fully functioning. “Oh my! Why are my eyes so blurry? It is so inconvenient when I read things. Huh? I think my ears are hard of hearing. I cannot clearly hear sounds” and so on. This is the deterioration of the Six Roots. They are aging and deteriorating away. As such, for us to do anything is even more inconvenient.

So, we ought to cherish the times that we are whole. These are the times when we are healthy. Having two hands, very healthy hands, we must eagerly do good deeds. Having two healthy legs, we must earnestly travel upon whichever path we should take. When it comes to listening to the Dharma, while our ears can still hear well, we ought to earnestly listen [to the Dharma]. We must do all these things right away. If we do not do them right away, in fact, when our body is unbalanced, we get sick. When we are sick, [our body] has become unbalanced and is not in our control. At that time, we cannot do anything freely. We will not be able to do things to our satisfaction and we will not be able to give of ourselves when it comes to people and matters. Therefore, we must earnestly make good use of the fact that our Six Roots are healthy. We ought to earnestly seize the chance to do good deeds. When we need to be diligent, we must earnestly do so.

If our [Six Roots] are replete, then they “all have countless meritorious functions and virtuous applications.” We must clearly understand as we continue reading. [The Six Roots] have many functions that enable us to help others. Only by giving of ourselves do we attain. To “attain” is to gain virtues. As long as we earnestly do [good] deeds, we will attain virtues. This is what we call merits and virtues. Good deeds are merits. We must work hard; when we cultivate merits within and externally act to teach others, we attain. This is called attaining “virtues and merits.”

“Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.” I often say that we take in everything that we do. There is definitely a difference between good and evil. In our lifetime, we are either doing good or creating evil. Otherwise, we would be letting our days idle by. When we let our days idle by, this is equal to becoming indebted. It means that we are indebted in this world. We may not be productive, but throughout our life, we [rely on] everything the earth produces. It nurtures our lives, providing us an abundant living. If we ourselves do nothing [in return], then we will be indebted to the world.

The earth nurtures all things. We may come to this world and deplete the resources of this world but not give anything at all. It is not that. “[What we do] is either good or evil. I do not do good and. I also do not do evil, so I am not at fault.” We may not be at fault, but we are indebted. This is called letting time idle away. [We are] indebted to this world, indebted to our parents, and indebted to all sentient beings. This is because when it comes to our lives, our body comes from our parents. Having an abundance of all things in life is due to [the efforts] of people of all kinds of professions. Having enough of what we need to use, wear and eat is a matter of everyone’s hard work and giving. This is how we can enjoy [all of this]. If we are still unproductive and let time idle by, this will also be stored in our storehouse consciousness in the future. Everyone ought to be very mindful.

So, all good and evil is retained within our storehouse consciousness. “We cannot take anything with us when we die; only our karma follows us to our next life.” What is the storehouse consciousness? It is our karmic consciousness. Our good and evil karma, our lack of productivity and our karma of indebtedness are all part of it. So, all of these are hidden within our storehouse consciousness. So, as for our storehouse consciousness, exactly what are we trying to store? In the future, what are we bringing? The Buddha has already taught us about this in the Chapter on Tathagata’s Lifespan. The Buddha teaches us in this way.

When it came to the Buddha Himself, already since countless kalpas ago, lifetime after lifetime, with His body He has been engaging in spiritual practice in this world. He has always given of Himself for others. He has always been working hard and doing good. So, through constant accumulation over many lifetimes, He returned to His Buddha-nature of True Suchness. Because He was not defiled, He was not [entangled] by karmic forces. Every part of Him is in the ninth consciousness. This is to return to His Buddha-nature, which is His enlightened nature, His nature of True Suchness. He continuously upheld [these teachings] Himself and taught others to uphold it. He also rejoiced for and praised [others]. This is how the Buddha returned to the world lifetime upon lifetime. He continuously grew in His enlightened nature, His pure nature of True Suchness. This is the merits and virtues of engaging in spiritual practice. To give is to store [in our consciousness].

We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.

Next, we say, “We follow [conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues.” If our Six Roots and Six Consciousnesses are repeatedly defiled, then we will continuously allow our ignorance to grow while not [accumulating] good merits and virtues. We will not accomplish much. By letting our time and days idle by, we are only continuously polluting the world. When we allow all of what we see in this world to disturb our mind, then our mind will stir up thoughts to create [defilement]. This is all a cycle.

So, “Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts.” As we are upholding the sutra now, we must really get to know these Six Dusts. We should not be defiled by them. We must not take what should not be taken. Since our mind should not stir, we must not let it stir. We must guard our Six Roots well. At the same time, we should also know clearly that we should not defile [our minds] and know that we should give of ourselves and uphold [this sutra]. This is all the virtues and merits of upholding [this sutra]. We must uphold the sutra well and practice according to its teachings. We are to practice ourselves and then teach others to practice. While we encourage others to engage in practice, we must also rejoice in others’ accomplishments. All of this is to nurture our roots of goodness so that we are able to distance ourselves from defilement. So, we must earnestly nurture our Roots and Dusts. We need to engage in self-cultivation and take actions to benefit others; this is how we gain merits and virtues.

So, when we eliminate what is defiling and grow what is pure, then, “Thus, we will attain 6000 merits with which we may dignify ourselves.” We will be replete in all these merits and virtues because of our purity; all of our Six Roots and Dusts are pure. To not do evil is to do good. When we do good, it is stored in our storehouse consciousness, especially when it comes to being pure.

Which will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.

“[They] will all be made pure” [means]. “Because Dharma teachers diligently uphold this sutra….” Dharma teachers practice the pure Dharma. When we engage in spiritual practice, we take the Dharma as our teacher. We also act as teachers, teaching others according to the Dharma. This is what is referred to as Dharma teachers. This chapter is called the Chapter on the Merits and Virtues of Dharma Teachers. We must not only practice and uphold the teachings ourselves, but also teach others to practice as well. So, Dharma teachers must be diligent. To become a Dharma teacher, [our mind] must be focused and not chaotic. We must be diligent and not lax. We ought to always maintain our focus and diligence. This is what it means to “uphold this sutra.” With our focus and diligence, other than reading and reciting this sutra, we must always put the teachings into practice. “The sutra is a path, and this path is a road to walk on.” So, every step we take is according to the teachings of this sutra. It is the sutra and the Dharma that teach us.

Since we “uphold the sutra,” we ought to comprehend the great path. When we take refuge in the Three Treasures each day, is it not because that we want to comprehend the great path? After we comprehend the great path, we ought to form “the supreme aspiration.” Not only must we practice [the teachings] ourselves and benefit ourselves, we ought to further teach and benefit others so that everyone can engage in spiritual practice together. Once we comprehend the great path, we must immediately exercise the function of forming the supreme aspiration. Only by doing this can we delve completely and deeply into the sutra treasury. Because our mind is not defiled, we can use a very pure mindset to delve into the sutra treasury. This is what it means to work hard and focus our minds with a single resolve. To work hard does not mean to only delve deeply into reading and reciting [sutras]. It is to open up the path and pave the road. It is to walk the path ourselves and to pave the road well so that others have the benefit of an even path and can walk upon this road. So, I have recently been teaching everyone that we must open up the path and pave the road. This is to benefit ourselves as well as others.

So, it says to “awaken their sensory and cognitive facilities.” In this way, entering into the sutra treasury is to awaken what we see, hear, feel and understand. Since our minds are all very pure, without impurities or defilement, as we see, hear, feel and understand things we can be very focused and without confusion. This is the meaning of wisdom. Then, “Thus, they will realize all [the principles] of ultimate truth.”

When it comes to true principles, for us to be able to understand them is awakening our wisdom. To awaken our wisdom, we must start from our understanding and views. As for our hearing, what we know after hearing and awakening will grow our wisdom. When [our minds] are free from chaos and are completely pure, we can benefit ourselves and others. Then, our sensory and cognitive facilities are all good things. We can cultivate ourselves as well as encourage others [to do good] and help people. This is “[realizing] all [the principles] of ultimate truth” and not deviating regarding the principles. So, our. “Six Roots will all become replete with pure merits and virtues.” If we could be like this, then our Six Roots would be pure and not defiled.

This is what we truly must put into practice, to be mindful of and to work hard on. We must not only be mindful and say, “Yes! I am always contemplating. I am being mindful.” To be mindful is not to just think. To be mindful is to put the teachings into action without deviation or mistakes. This is what it means to truly be mindful and work hard.

In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.

“In this way, everything becomes the True Dharma.” When we understand the ultimate truth, then all things become the True Dharma. What we see, hear, feel and know are all True Dharma. We ought to be very mindful and earnestly work hard on [attaining] the True Dharma.

Since it is said that it is pure Dharma, “that which is said to be pure,” this means that it “can neither be enhanced nor diminished.” We have returned to the True Suchness of our pure intrinsic nature. We have always had our nature of True Suchness. It has never been either enhanced or diminished.

“When our Six Roots work together….” If we could always use our pure intrinsic nature to view external circumstances, then all would be pure. When we use our pure [nature of] True Suchness to listen to the sounds of the world, everywhere will be the pure sound of ocean waves. This all has neither been enhanced nor diminished. The sounds are all wondrous sounds. The Dharma is like waves, one wave after another. If we quietly listen, there is a rhythm to it. It is filled with high and low rhythms. When we let our minds be still and listen, it is just like the rhythm of reciting poetry. Listening to the sutras or studying its texts are nothing but the rhythms of our daily lives.

When we had a videoconference with the Tzu Chi volunteers in Africa, we saw how under the [heat of the] sun, they performed the Ode to Diligence. Wow, how magnificent! 650 people were there to perform the Ode to Diligence simultaneously. They could sing it, their movements perfectly aligned. Whenever they enter their Buddha Hall for their group study, they sing “the Buddha on Vulture Peak.” They can sing it very clearly. People cannot tell that it was Africans singing “There is no need to seek the Buddha on Vulture Peak. In each person there is a stupa on Vulture Peak.” They enunciate each word very clearly. That rhythm is very beautiful and touching.

In Africa, they have the ability to use music to manifest the Dharma. They take [the Dharma] into their body, and through their body language, they can express the rhythm of the Dharma in a physical form. Moreover, each and every teaching is both in their mind and in their actions. For example, they visited and reached out to our Dharma-family member, a fellow volunteer. She had not come, and when they visited her they realized that her house was extremely shabby. There was nothing inside. All that was there was a table made from a piece of board. It had no table legs, but was propped up by many pieces of bamboo and so on woven together. They were not woven very neatly either. They were just piled up to prop up [the table top].

Our Bodhisattvas asked, “Are you sure you don’t want us to help you?” She replied, “No need! I am a person who helps others.” She is a very, very experienced Bodhisattva. She is already certified and very senior. However, she lives such a life where her home lacks four walls. We can even see the sky when we look up at her ceiling. However, she is rich at heart. She goes out to help others and feels very wealthy. She has two healthy arms and two healthy legs to walk with. Her mouth and tongue allow her to comfort people. She is not lacking in anything. She feels wealthy in everything. That is, her mind feels spiritually wealthy. This is what it means to be pure and neither enhanced nor diminished. She is using her intrinsic nature, her nature of True Suchness, which has already been inspired. She is already using her nature of True Suchness to create a wide path in Africa. She encourages everyone, “Everyone, come and do good deeds, and pave a good road.” She is so experienced.

Right now (in 2018), they have over 3000 volunteers there. This is very touching to see. This is pure Dharma. Although they [sit] on the ground, all the ground there has footprints that they left. They all wear white pants, and we see them sit on the ground. They sit down there and kneel and prostrate, but when they stand up, their white pants do not seem to be dirtied. I said that even the earth there is clean and pure. This is truly touching. This is purity.

Speaking of purity, when I think of the people of that land, they are truly pure and undefiled. So, this will “neither be enhanced nor diminished.” This is “the Six Roots working together.” We can use them to describe this. They are all very at ease, extremely at ease. It is truly amazing. How is it possible that in such an environment they can be so at ease? It is truly amazing. They have done so much that brings merits and virtues there.

They have taken good care of that land. Their vegetable gardens are so well-tended that they do not even have one weed. Over such a large piece [of land], they organized every vegetable bed in such an orderly fashion. [The beds] are not tilted even the slightest. Every vegetable plant is very healthy. Their cabbage grows to such a big size. Truly, this is not something that can be made in an instant, no.

What further touched me was that they now are working on cutting reeds. They let [the reeds] dry on the ground. Why have they started drying them? They are starting to weave straw mats. They have already started weaving. They said it is for the earthquake in Indonesia that they started weaving [these]. They are to be sold to help [those affected by] the Indonesian earthquake. I am even more touched. During this time, since the earthquake in Indonesia [happened], they have started this. Think about it; is this touching? It is very touching. So, this is called merits and virtues. They are practicing with their bodies and minds in hopes to benefit others. Just seeing [what they do] brings merits and virtues. To feel joyful when we see [what they do] truly is to rejoice. If we can praise them, then that also brings merits and virtues. It is very difficult to do what they do.

“Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.

Furthermore, “Merits and virtues are the virtuous fruits that stem from meritorious actions.” Since they have acted and completed these deeds, the virtuous fruits have appeared. In this passage, it says, “The eye, nose and body have fewer merits than the ear, tongue and mind.” The eye, nose and body, these three, all have 800 merits and virtues. However, the ear, tongue and mind have 1200 merits and virtues. So, when the eyes look at things, it is still obstructed. Right now at home, we are obstructed by walls. We cannot see the outside. This means our abilities are still obstructed.

The nose is able to breathe and distinguish smells. This is all it can do. Our body has many obstructions. If the road is a bit long, we say “My legs are sore.” If something is a bit higher, we say, “I cannot climb up.” If a gorge is too deep, we say, “I am afraid to go down.” Our bodies are incapable of [many things]. We all have obstructions related to our bodies. There are also the obstructions of aging and so on.

So, the merits and virtues of the eyes, nose and body do not match the merits and virtues of the ears, tongue and mind. Our ear root can hear sounds from far, far away. If we are calm, we can listen to the Dharma and take it to heart so that we know what we need to improve on. We have made mistakes in the past, so we must remedy our mistakes and repent. Being able to amend our mistakes enables us to turn our lives around from an unenlightened path to that of noble beings. These are the merits and virtues of the ear through hearing.

When it comes to our tongue, it is not only for eating. Most importantly, it can speak. It can speak very clearly so that others can understand. Because of this, the tongue can widely spread the Buddha-Dharma and speak about virtuous Dharma. It can teach others to succeed [on the path]. These are the merits and virtues of the tongue. What about the mind? We can open our minds to understand. Once we accept the Buddha-Dharma, our minds can comprehend it and moreover think about many things. We can store a lot of Dharma in our consciousness. The virtues and merits of the mind are great. So, this is how we can understand why there are 800 and 1200 virtues and merits, why those of the eyes, nose and body do not match those of the ear, tongue and mind. The way I talk about this now, everyone should be clear. Combined, they are “6000.” So, we ought to earnestly and mindfully comprehend this. Naturally, the Dharma is very profound. We ought to mindfully comprehend it and earnestly accept it.

So, “The three roots of the ear, tongue and mind are capable of… realizing the principles of the wondrous Dharma.” Our ears can listen to the Dharma, our tongues can teach the Dharma, and our minds can store the Dharma. Therefore, because of this, we are able to store such intricate principles within our minds as well as give to others. These are all their functions, their merits and virtues. So, when it comes to “hearing, teaching and realizing, realizing” means that after deeply understanding [the teachings], we feel, “Yes, I have witnessed this. This is how it is.” So, “The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.” We must very mindfully seek to understand this.

So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.

“Moreover, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind.” This allows everyone to further understand why there is a differentiation of 800 or 1200, such differences in their functions. Furthermore, “The ear can hear sounds from all four directions, while the eye can only see things in front of it, and to the left and right side of it,” We can only see half. We cannot see what is behind us. We can only see what is in front. What is beside us, we can somewhat see. By turning [our heads] we can see it. We cannot see what is behind us. Our ears can hear in all directions. If someone is speaking behind us, we will know that they are behind us. What if the sound came from the left, right or in front of us? We can hear sounds from all four directions, but our eyes cannot do this.

As for the body-root, this root must make contact with the external environment in order to have awareness. For our body, we must come in contact with something to know [it is there]. We are already wearing clothes; otherwise, when it is cold and we only know it is cold, but we do not put on clothes, we will still feel cold. In this way, we cannot say that all sorts of cold and heat in this world do not affect us. You say, “My eyes got cold, my ears got cold.” Yet, did they? It is our body that has gotten cold and sick. This means that our body always has flaws. It comes into contact with the sense objects. So, “The mind can pervade the entire universe.” Our nose is merely a conduit for breath while our mind root can pervade the entire universe. However, the nose can only breathe and tell what smells nice or foul; that is all. As for our tongue, it “can proclaim and teach the Dharma. If we infer from these principles” then we can understand.

So, we must mindfully comprehend the Dharma. When we are mindful, it means our eyes, ears, nose, tongue and body have converged with our mind. Do we aim to cultivate virtues and merits or evil karma? Or do we create [evil] karma by doing nothing? This is the karma of indebtedness. After hearing the Dharma ourselves, if we can clearly get to know it, then we can comprehend it. So, we ought to put effort into being mindful regarding our Roots, Dusts and Consciousnesses. In our daily living, are we defiled or pure? To earnestly pay attention to this is to create countless merits. Everyone, please be mindful.

Episode 1654 – The Six Roots Possess Six Thousand Merits

>> “Among the Six Roots of the human body, the number of functions of the three roots of the eyes, nose and body is such that each root possesses 800 merits. We must seize the present moment to make the most of their functions. The ears, tongue and mind each possess 1200 merits. With our ears, “we hear invisible, intangible sound. With our tongues, we experience taste and sense whether something is bitter or spicy, or whether it is sweet, tart, salty, bland, strong, sour or subtle in flavor.”

>> “At that time, the Buddha said to Constant Diligence. Bodhisattva-Mahasattva, ‘Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.'”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”  [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]

>> “As for the merits and virtues they will attain, when we sum up the merits and virtues of the Six Roots in total, each of their Six Roots will gain either 1200 or 800 merits.”

>> “As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total. The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

>> These people will attain 800 merits of the eye: Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. Because it lacks one of the four directions, its merits and virtues are incomplete. In three directions, it has merits to speak of, but in one direction, it has no virtues at all. Thus, we should understand why the eye has only 800 merits.

>> 1200 merits of the ear: The ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far. When we are still, [the ear can hear] limitlessly. Thus, we should understand why the ear-root has the full 1200 merits.

>> 800 merits of the nose: Our nose can smell and carry our breath as we inhale and exhale. We breathe in and breathe out, but in between [breaths], it has no [function]. When we examine the nose-root, we find that it lacks one of three portions of merits. Thus, we should understand why the nose has only 800 merits.

>> 1200 merits of the tongue: The tongue can proclaim the entirety of worldly and world-transcending wisdom. Though words have their limits, we can use them to express limitless principles. Thus, we should understand why the tongue-root has the full 1200 merits

>> 800 merits of the body: The body feels whatever it comes into contact with and senses whether it is harmful or agreeable. When contact is made, the body can feel, but when contact is broken, it loses awareness. Without contact, the body loses its function; with contact, the body has two functions. When we examine the body-root, we find that it lacks one of three portions of merits. This is why the body has only 800 merits.

>> 1200 merits of the mind: The mind silently encompasses all worldly and world-transcending Dharma throughout the ten directions and Three Periods. [The minds of] noble and ordinary beings alike are all capable of encompassing [this Dharma] boundlessly and without limitations. Thus, we should understand why the mind-root has the full 1200 merits. “[There are] 1200 merits of the mind.”

“Among the Six Roots of the human body,
the number of functions
of the three roots of the eyes, nose and body
is such that each root possesses 800 merits.
We must seize the present moment
to make the most of their functions.
The ears, tongue and mind each possess 1200 merits.
With our ears, “we hear invisible, intangible sound.
With our tongues, we experience taste and sense whether something is bitter or spicy,
or whether it is sweet, tart, salty, bland, strong, sour or subtle in flavor.”

These are the functions of [the roots] of our body. The significance of these functions is related to our lives. The human body, every person’s organs and limbs, is inseparable from [the functions of these roots]. The Six Roots, as we have been discussing, are the eyes, ears, nose, tongue, body and mind; these are called the Six Roots. How many functions do our Six Roots have? Take the three roots of the eyes, nose and body. For these three roots, “the number [of functions] is such that each root possesses 800 merits.” Each of these three roots possesses 800 merits. If we understand this first, we will better understand the next passage. Each of these three roots possesses 800 merits. So, we must all make an effort to “seize the present moment” by making the most of their functions. We must make the most of these merits. If we do not make good use of them, the direct opposite of merits is evil. So, we must earnestly make the most of them.

The three roots of ears, tongue and mind each possess 1200 merits. “With our ears, we hear invisible, intangible sound.” As we listen with our ears, [the sounds] we hear are invisible and intangible. What about our tongue? “With our tongues” [we can experience] “taste and sense whether something is bitter or spicy, or if it is sweet, tart, salty [or] bland.” It [enables us] to detect various flavors. Are the functions of these roots useful to us? Their functions are great. So, if we can mindfully seek to understand them, we will gain merits from making use of them. If we are attentive and make the most of them, they will [produce] merits. Our vital organs and our Six Roots are all [available] for our use in this lifetime, so we must earnestly put them to good use.

Next we will listen to the previous sutra passage, which says,

“At that time, the Buddha said to Constant Diligence. Bodhisattva-Mahasattva, ‘Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.'”

In this previous passage, Sakyamuni Buddha began to expound the. Chapter on Dharma Teachers’ Merits and Virtues. As He began, the recipient of the teachings was Constant Diligence Bodhisattva, a great Bodhisattva.

Before that, the Buddha also continuously expounded to another recipient, Maitreya. Maitreya Bodhisattva is the future Buddha of the world. Of course, this will take a very long time, but we know this in the present. As Buddhist practitioners, everyone should know, “Maitreya Buddha is a future Buddha,” which means he is preparing to attain Buddhahood. In terms of time in our world, this will take 5.67 billion years. Ah, this is such a long time! However, in the heavenly realm of the Buddha, this is not a very long time. Since he is the future Buddha of the world, the future Buddha who will guide sentient beings, Maitreya Bodhisattva continuously asked many questions about the content of the Dharma to help us understand even more clearly.

Now, [He was opening] the door of the intrinsic. As He opened the door of the intrinsic, the Buddha addressed. Constant Diligence Bodhisattva. This shows the Buddha’s regard for. Constant Diligence Bodhisattva. This also shows us the depth of Constant Diligence Bodhisattva’s ardent [spiritual] cultivation. His capabilities are very extensive. He is a Bodhisattva of Equal Enlightenment.

So, the Buddha and Constant Diligence Bodhisattva shared a mutual understanding. They understood the group of Bodhisattvas and the depth of their capabilities. Since Constant Diligence Bodhisattva has such capabilities and everyone could recognize this, in this essential passage, He addressed Constant Diligence Bodhisattva. He said to Constant Diligence Bodhisattva, “You are a great Bodhisattva; you must listen.” He was leading everyone to listen carefully. “Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it.” He feared that people would miss out on what they should accept and uphold.

So, this is where He began to teach everyone how to enter the Buddha’s door. After entering the Buddha’s door, we must always accept and uphold [His teachings], and we must be diligent. Only when [our practice] is inseparable from these things can we remain [focused] and not become lax. Reading and reciting [can be] two separate [activities] or combined as one [activity]. We can read [both] quietly and earnestly. Although we engage in spiritual practice and know [the sutras], we must constantly pick up the sutras and continue to read them. The more we read, the more we understand, which will help us remember so that we will not forget. The Buddhist sutras teach us so much, all of which we are able to understand. Especially when it comes to the Lotus Sutra, we must read it again and again.

There was a senior volunteer who brought two newly-inspired Bodhisattvas here. They are a married couple. The wife said, “My husband once had a medical emergency and went to see the doctor. Of the several doctors he saw, some could not diagnose him, while those who diagnosed him prescribed medicine that did not work. Then, a Dharma master advised him, ‘You must dedicate yourself to reciting the Earth Treasury Sutra 10,000 times.'”

So, he really began to recite it 10,000 times. He said, “I’ve already recited it 5000 times.” [He had recited] the Earth Treasury Sutra 5000 times. I said, “I am impressed. You recited the Earth Treasury Sutra 5000 times. The Earth Treasury Sutra has [three volumes]. How many years did this take you to recite it 5000 times? There are only 365 days in a year, so how many times did you recite it every day? As you recited it, did you understand it? After reciting it, did you put it into action? Did you understand why Sakyamuni Buddha taught the Earth Treasury Sutra?” Earth Treasury Bodhisattva made a vow. Other Bodhisattvas would be unable to fulfill it, but he is able to do it. He goes to the place with the most suffering; he goes to hell to transform sentient beings. “Until hell is empty, I will not attain Buddhahood.” This vow is different from other Bodhisattvas.’ This is what sets him apart.

“As you recite it 10,000 or 5000 times, do you understand its contents? Are you practicing [the sutra]? In his filial piety and goodness, he formed a great aspiration, making a great vow. He made this compassionate great vow. Do you comprehend it? Do you understand it?” He just kept reciting it like this. This is what he believed, so I could only emphasize this by telling him, “You must understand Earth Treasury Bodhisattva’s spirit and ideals, his great vows and actions.” This is very important. I hope that everyone can enter the Buddha’s door, and by entering the Buddha’s door, that we can truly learn how to engage in spiritual practice.

There was another elderly Bodhisattva who came. She is blessed with talented children and good family circumstances. She observes vegetarianism and is very kind. She diligently practices the Buddha-Dharma and visits spiritual training grounds. Diligently, she goes to many places to pay respect. She has been to many faraway places, including all the famous monasteries in China, participating in the Water and Land Dharma Service and so on. With her financial situation, with such talents and with this [freedom] to keep traveling, whether in a group or with a Dharma master, she is always saying, “I went to such and such a place.”

Actually, I find it [impressive] that, in her old age, she is still able to visit so many spiritual training grounds and [learn] so many things. However, do [people like this] take action? “Which country did you go to?” They will tell me that they went to such and such a country and saw very poor people there. I then ask them, “Did you help them? Did you take action?” It generally goes like this.

In fact, sometimes I want to ask, “If we are able to spend so much money, how many people can we save [with that money]? If we are able to spend so much time, how many people can we help [with that time]?” After thinking this over, I had a strong feeling in my mind; “What if those things could be done like this? How can we exercise our capabilities differently?” In the end, we always have our own perspectives [and see] positive and negative aspects.

For myself, I would think, “Traveling is her hobby, and reciting this sutra is his specialty. If we think about it, these things are not easy.” However, if I were asked to do that, “I would not be able to, [because]. I have my own direction and my own outlook.” This is how we humans are. For us humans in this world, our thoughts are intangible, so how can we apply our thoughts through our body, through our Six Roots? [Our thoughts contain] our spirit and ideals, which is also our intrinsic nature.

Over [many] lifetimes, not just [over many] years, but in our past lives, perhaps we have been accumulating these habitual tendencies and nurturing this direction. So, we have this consciousness and perspective. We always think our perspective is right. Every one of us has this kind of perspectives. [But] perspectives are also habitual tendencies which have [caused us] to nurture this direction; it is the same principle. So, can we change our perspectives? We can. By making use of time to accomplish these things, as long as we [follow] our karmic conditions, if our karmic conditions come together, then perhaps this kind of diligent person can [make an effort] to take practical action in the world. Promptly giving the world what it most lacks is the best [course of action].

Take us, for example, as we study the Lotus Sutra, reading, reciting, expounding and transcribing it. Reading is certainly very important, for without reading it, how would we know what the Lotus Sutra is?

However, after reading and reciting it, do we understand its meaning? If we do not understand the meaning within, it is as if we are merely singing [the words]. We may know it well enough to sing it, but the song feels unrelated to us; we are only interested in singing. If this is the case, then reading it is useless, for we read it like a song. Now, we are reading its every word, every phrase and every verse. Didn’t the previous Chapter on the Merits and Virtues of Joy also discuss this toward the end? We must be mindful of every phrase and verse. As we read and recite it, whether one phrase or one verse enters our heart, they help us open our hearts and be understanding. So, I invite everyone to read and recite it, and to do this earnestly, with deep faith and understanding,

So, “Expound it and transcribe it.” We are not done after reading and reciting it; we must then expound it and transcribe it. We must make offerings to it respectfully. Altogether, there are five [actions]. This is what it means to read and recite the sutra. Otherwise, each of us has our own interests and each has our own door to the Dharma. In Tzu Chi, our Dharma-door is to seize our time and take practical action. It is important to do things, but the purpose of reading and reciting the sutra is to apply it in our daily living. We must not only recite the words smoothly and begin to talk about our insights, no. True insights should be engraved in our hearts because we act on them. Only by doing what we say can we truly attain merits. If we only know it but do not act on it, then [attaining] merits is very difficult. So, we must be attentive to our merits. What are merits? They are not something to be attached to, but we must be attentive.

How do we apply our Six Roots? Each person is a unit [including the Six Roots]. Since eyes, ears, nose and tongue are [all] among our five senses, if we only talk about “eyes,” what about our ears, nose and mouth? Of course, each “person” represents them all. A person is replete with all Six Roots. So, our function comes from serving others through our Six Roots. Our practice is inseparable from the Six Roots.

So, the next sutra passage says,

“These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”

We have just read about the “800 merits of the eye.” We must understand [these] merits. With our eyes, how do we see [things]? With what spirit and ideals do we practice in order to make good use of our eyes to see [the world] around us? There are all kinds of things in this life, so we must mindfully consider them. The things we see are the merits of our eyes, so let us all think about them mindfully.

First, let’s listen and read this [commentary].

“As for the merits and virtues they will attain, when we sum up the merits and virtues of the Six Roots in total, each of their Six Roots will gain either 1200 or 800 merits.”

The same person has all [the Six Roots], but we can distinguish the roots based on whether they have 800 or 1200 merits. This distinction is according to their function. We must consider this carefully to seek to experientially understand this.

“As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total.” We must remember this. The commentary continues, “The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

“As for the wondrous interplay [between them], each root can also perform the functions of all other roots, and each consciousness can connect to and experience the conditions that all other consciousnesses [experience]. When each of the Six Roots has been perfected, they will have 6000 merits in total. The typical eye, nose and body can attain 800 merits each, while the ear, nose and mind can attain 1200 merits each.”

“These people will attain 800 merits of the eye.” Actually, what I want to tell you here is that we must put effort into listening mindfully. That which appears simplest is the most profound. This is truly very important. For example, the eye-root [produces] only 800 merits. Why does it only have 800 merits?

These people will attain 800 merits of the eye: Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. Because it lacks one of the four directions, its merits and virtues are incomplete. In three directions, it has merits to speak of, but in one direction, it has no virtues at all. Thus, we should understand why the eye has only 800 merits.

“Our eye-root observes everything in front of us and everything to both our left and right sides, but it cannot see anything behind us. [Thus], it lacks one of the four directions.” Of our front, back, left and right, it lacks sight in one of these four directions. Our eyes can only see in front of us and slightly glimpse our left and right, which we [can] thus understand. By turning [our heads] this way and that way, we can see [in these directions], but to see behind us, we must turn our entire body. If we do not turn our entire body, we cannot see behind us. Because our eye-root functions like this, the eye has [only] 800 merits.

So, “Its merits and virtues are incomplete. Merits” refers to its functions. What about “virtues”? I often say to everyone, “With virtue comes attainment.” With the function of our eyes, we can see in front of us. Turning, we can see to the right and left, so we can see all of this through the function of turning. By turning, our eyes can see [things]. When our sight meets [an object], this “meeting” means that we “attain,” and what we attain are merits. “With virtue comes attainment.” If we understand these two words clearly, we can use them more precisely.

“In three directions, it has merits to speak of, but in one direction, it has no virtues at all.” It can function in three directions, but in the [fourth] direction? In the direction behind us, we cannot [see], so without attaining [anything] behind us, we cannot see [in that direction]. Thus, “In one direction, it has no virtues at all.” So, “[this explains] why the eye has only 800 merits.”

1200 merits of the ear: The ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far. When we are still, [the ear can hear] limitlessly. Thus, we should understand why the ear-root has the full 1200 merits.

“The 1200 merits of the ear [are due to that] the ear can hear sounds from each of the 10 directions. When we are moving, [the ear can hear sounds] both near and far.” Whether a sound is far away or close by, when we are moving, we can hear [sounds that are] close to us, such as hearing the birds chirp. If we quiet down, we can hear [sounds] far away. When we are moving, like we are moving now, those who see me and hear me talking will focus their attention on me. I am speaking, and you can hear me. As I am speaking, there are birds far away. I can hear the birds. How far away are the sounds that I can hear? I do not know.

Right now, my ears only hear the sound of the birds. How far away are the birds from me? They are likely not within this space. We hear this intangible [sound] from far away. When we are quiet, we hear many [sounds]. If there are no sounds all around us, and we make an effort to quiet down, then we can hear the sounds of the earth, the sound of the air. [The earth] is not soundless. The air has sound, the earth has sound. They are very precise, intricate and subtle sounds. They are very precise and intricate. As for far away sounds, we sometimes hear the sound of waves, very far away, when we are quiet. Sometimes, in the past when I came out to meditate with you all, we could hear sounds in the air and from the ocean and the sound of the earth. This all happens when we quiet down.

The ears’ function is better than that of the eyes. [The ear can hear sounds from] all directions. We know birds are here just by listening; we need not use our eyes. If there are sounds over here, then we can hear them at the same time. They all come to us here, so we know the direction just by listening. When sounds come from in front of us, we know they are in front of us. If the train is passing by, we know that the train is in front of us. In summary, if there are [sounds] nearby in our vicinity, we can comprehend and sense where they are.

There are sounds of machinery behind me and so on. So, we can distinguish [sounds] by their direction. However, when we are moving, we must focus on [sounds] close by. When we quiet down, we do not only think about what is around us. Naturally, our state of mind opens up, and all [the sounds] from far away, the very subtle sounds, come to us very clearly. This only happens when we quiet our minds. When we are still, [our ears can hear] limitlessly. Our ear-root can hear limitlessly. “Thus, we should understand why the ear-root has the full 1200 merits.”

800 merits of the nose: Our nose can smell and carry our breath as we inhale and exhale. We breathe in and breathe out, but in between [breaths], it has no [function]. When we examine the nose-root, we find that it lacks one of three portions of merits. Thus, we should understand why the nose has only 800 merits.

So, “[the nose has] 800 merits.” The ear has 1200 merits and the eye has 800 merits; we must remember this. Now, let us talk about our nose, through which we inhale and exhale. Our nose can smell whether something is fragrant or stinky, whether we like or dislike something.

For example, when someone picks flowers, I can sometimes smell from inside the room that the yulan magnolia is on the Buddha altar outside. A few days later, when they are replaced by the figo magnolia, I may not see [the flowers], but from my room, I can smell their fragrance. [Both] flowers have different fragrances. The figo magnolia and yulan magnolia look alike on first glance, but their fragrance is definitely different. So, this is how precise the nose can be in detecting what type of smell there is, what type of fragrance it is or what type of odor it is. Fragrance and odor alone can be divided into many types. This is the function of the nose. However, even though it can distinguish [smells], it is lacking. The nose can detect close-by smells, but it does not detect smells that are far away. The nose can smell what is in front of us. It can smell very precisely, but if it is not right in front of us, it does not serve this function.

It has the function of inhaling and exhaling. The nose can smell fragrance and odor. It has the function of inhaling and exhaling. [The nose] stays here quietly, not going anywhere. When something is placed outside, we can smell it by breathing in the air that drifts in from afar, but it does not have any further function. So, it lacks one of three aspects. Thus, “we should understand,” we should realize, “why the nose has only 800 merits.” Its merits are these and nothing more.

1200 merits of the tongue: The tongue can proclaim the entirety of worldly and world-transcending wisdom. Though words have their limits, we can use them to express limitless principles. Thus, we should understand why the tongue-root has the full 1200 merits

“1200 merits of the tongue.” The tongue has even greater merits. In addition to eating to nourish our life, it can detect many tastes, like sweet and salty. Even more importantly, the tongue is able to [produce] speech. It can proclaim “the entirety of worldly and world-transcending wisdom.”

We have so many principles. Are they worldly principles or are they world-transcending principles? According to our thoughts, according to what we hear and want to say, we can [express] ourselves through our tongue-root. Of course, it is [a part of] a system. If our mouth does not move, if our tongue does not move, then our speech will not be clear. So, our tongue must move for our speech to be clear, so that we can express profound principles using smooth and clear speech. This is [how we] advance the Buddha-Dharma.

“[However], words have their limits.” [Though words] are limited, no matter how great or subtle our description, we can use the tongue [to express them]. “We can use them to express limitless principles.” So, we should understand why the tongue-root has the full 1200 merits. So, the tongue does not only function as a means of speaking. The tongue gives us great abilities. It enables us to eat and to speak and analyze many principles. These good functions are merits, so we must exercise its function and merits.

800 merits of the body: The body feels whatever it comes into contact with and senses whether it is harmful or agreeable. When contact is made, the body can feel, but when contact is broken, it loses awareness. Without contact, the body loses its function; with contact, the body has two functions. When we examine the body-root, we find that it lacks one of three portions of merits. This is why the body has only 800 merits.

“[The body has] 800 merits” [because] “the body feels whatever it comes into contact with and [only]” [discerns] whether it is agreeable or disagreeable. For example, is it hot or cold today? If it is cold, [we think], “Are my clothes warm enough? They are not warm enough; it is cold!” How does the cold feel [to us]? “I cannot endure it.” What can we do? We must quickly put on another layer of clothing or bundle up in a blanket. In adverse times, we lack these things that we put on to keep warm when it is cold. Our body senses harmful or agreeable feelings. It can recognize if something is cold or hot, and whether it is something our body needs. We all have these sensations.

So, “When contact is made, the body can feel, but when contact is broken, it loses awareness.” When contact is made, our body can feel. When contact is broken, if something breaks contact with us, our body loses awareness. “Without contact, the body loses its function; with contact, the body has two functions.” Without contact, once contact is broken, then unless we pick up something else that our bodies can make use of, what are our bodies able to do? It is just limited to these sensations of whether something is soft or hard, whether something is cold or hot or whether something is painful or comfortable. This is the body’s only function; just this and nothing more. What else can it do? So, the body is indeed lacking one [of three portions of merits]. Thus, it has 800 merits.

1200 merits of the mind: The mind silently encompasses all worldly and world-transcending Dharma throughout the ten directions and Three Periods. [The minds of] noble and ordinary beings alike are all capable of encompassing [this Dharma] boundlessly and without limitations. Thus, we should understand why the mind-root has the full 1200 merits. “[There are] 1200 merits of the mind.”

We can very easily know the merits of the mind. The mind silently encompasses [all things]. Every day, even if we do not express something, our mind is what contains it. The many things we hear can all be contained by keeping them in our mind. As for “All worldly and world-transcending Dharma throughout the ten directions and Three Periods,” [the minds of] noble and ordinary beings alike are all capable of encompassing [all of this]. As ordinary beings, in our minds, we actually know all this. We have the nature of True Suchness. Even though we have this understanding, we do not thoroughly understand our past, present and future. However, the past, present and future are found in our consciousness. We just have not yet awakened it. So, “All worldly and world-transcending Dharma throughout the ten directions and Three Periods” is actually all silently encompassed [by the mind]. It is all hidden within. Yet we are unable to express it;

only noble beings are able to express it. We ordinary people cannot do it, but we are clearly replete in [the Dharma]. It is in our heart; we just need to awaken it. If we ordinary people can awaken our compassion, then, as I often say, [we must] “be selfless ourselves and treat others with great love.” This is how we can encompass all. The mind neither increases nor decreases. All people have [the mind], noble and ordinary beings alike. Our minds can encompass everything, truly encompassing “boundlessly and without limitations.”

“Boundless and without limitations” is unlimited, without boundaries. Our mind is capable of encompassing [the Dharma] boundlessly and without limitations. “Thus, we should understand why the mind-root has the full 1200 merits.” Our mind-root can really demonstrate very, very great functions if we can awaken our nature of True Suchness. If we willingly learn, if we willingly read, willingly recite, willingly expound, willingly transcribe, willingly serve others, then naturally our mind will be open and spacious. Its functions will always exist. As long as we serve others, we have merits. As long as we serve others, we have attainment. Our function is to always serve others.

In fact, we have discussed how “3 times 8 is 24” 3 times 800 is 2400 3 times 1200 is 3600, which altogether is 6000. So, everyone has 6000 merits. In summary, let us make good use of the Six Roots. Whether 800 or 1200 merits, [each root] has its corresponding function. Everyone must be very mindful. There is much [to learn], and in order to analyze it all together, we must earnestly listen to the entire sutra. Everyone, we must always be mindful.

Episode 1621 – Taking Joy in Spreading the Teachings

>> “Spreading the Dharma is not easy, for the Dharma is hard to spread. Those who spread the Dharma find it hard to convey their aspirations. The aspiration to pass on the Buddha’s wisdom-life is hard to carry out, so Ananda, out of grief and shame, sought to enter cessation.”

>> [Once] when Ananda came to a bamboo grove, he heard a group of bhiksus reciting a verse incorrectly, “Living for a hundred years without seeing a crane is not as good as living for one day and getting to see a crane.” Ananda sighed at this and said, “Living for a hundred years without understanding the law of arising and ceasing is not as good as living for one day and being able to understand arising and ceasing.”

>> ..or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, elders, virtuous friends and acquaintances to the best of their abilities.   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> “All these people hear this and take joy in it, and they too pass on the teachings. When other people hear [this sutra], they also take joy in it and pass on the teachings. In this way, it is passed on and on in turn until it reaches the fiftieth person.”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> All these people [pass it on] in cities, towns and villages to their relatives, acquaintances, good friends and so on, on and on until it reaches the fiftieth person. If they were to continuously pass it on, listening to the sutra and spreading the Dharma on and on until the fiftieth generation, this would be of merit

>> All these people hear this and take joy in it: All these people pass on [this sutra] from one group to another. They pass down the Dharma from generation to generation; upon hearing the Dharma, they all take joy in it. All these people: This refers to the aforementioned parents, relatives and so on.

>> [They] hear this and take joy in it: This refers to the people [who go to] the monasteries, farms [and so on]. Upon hearing the Dharma, they leave the Dharma-assembly and are immediately able to expound it to others. This also refers to the others who also take joy in it and enjoy teaching it to people; they also pass it on by teaching it to a third group of people.

>> They too pass on the teachings. When other people hear [this sutra], they also take joy in it and pass on the teachings: Even more people hear the Dharma in this way and pass down the teachings on and on in turn. When others hear them teach, some of them will also pass on the teachings to others to the best of their ability.

>> In this way, it is passed on and on in turn until it reaches the fiftieth person: In this way, they disseminate [the sutra], passing on the teachings in this order. One person passes it on to another, all the way until it reaches the fiftieth person. Once these other people have heard it, they give rise to joy in their hearts. Then they also go on to pass on the teachings to the fourth and fifth generations. They pass them on and on until they reach the tenth and twentieth person, all the way until they reach the fiftieth person.

>> Those who teach and listen may be eminent monks, famous scholars or virtuous friends, people young and old, or foolish men and foolish women. They might spread [the Dharma] in teahouses, taverns, inns, parks, in vegetable gardens among the bean trellises, along the main road, in small alleys, or on fishing boats along the river. In this way, they pass it on and on in turn, gradually spreading it further and further until it reaches the fiftieth person.

“Spreading the Dharma is not easy, for the Dharma is hard to spread.
Those who spread the Dharma find it hard to convey their aspirations.
The aspiration to pass on the Buddha’s wisdom-life is hard to carry out,
so Ananda, out of grief and shame, sought to enter cessation.”

This is very difficult and also very lamentable. The Right Dharma is needed in the world, so when the Buddha was about to enter Parinirvana, His greatest worry was regarding how the Dharma was to be spread. Starting with the Chapter on Dharma Teachers, the Buddha kept increasing His efforts; He clearly wanted to spread the Dharma. This meant that He had to recruit people. To spread the Dharma, He had to recruit people. People needed to be able to form great aspirations and make great vows; making great vows to spread the Dharma was what the Buddha worried about the most before He entered Parinirvana.

He had been spreading the Dharma His entire life, for a full 42 years. When those 42 years had passed by, the Buddha was already 72 years old. He had been spreading the Dharma for 42 years. As He was by then already 72 years old, He knew how impermanent life was and that He did not have much time left, so He immediately turned toward teaching the Lotus Dharma. He let go of the skillful means of the past and turned to the true path. He kept telling everyone that the teachings used before were all skillful means that. He had applied in earnest patience. Now, having set aside the skillful for the direct, His teachings were very practical. The teachings He wished to give were all very direct. He had now set aside His previous teachings of skillful means and began teaching anew, directly expounding the Lotus Sutra, the direct path to Bodhi.

In the past, I have repeatedly discussed the great, direct path to Bodhi. This is the Lotus Sutra. To get people to enter Bodhi and lead them toward awakening, He ultimately had to use direct teachings. Yet the Lotus Sutra contained all of the past teachings as well as the present and future [teachings]. [It contained] His reminders of the present and the teachings to be passed on in the future. So, chapter by chapter, passage after passage, be it from the Chapter on Parables, the Chapter on Faith and Understanding or so on, they were the teaching of the manifest.

Now we are in “the teaching of the intrinsic.” So, we can see how urgently the Buddha wanted to spread the Dharma, but He lamented how difficult spreading it was. It is difficult to spread the Dharma; this is not easy. Spreading the Dharma is difficult indeed!

Moreover, those wanting to spread the Dharma find it difficult to convey their aspirations. They want to spread [the Dharma], but the words they use to teach seem to not be well-understood by people. This is why “those who spread the Dharma find it hard to convey their aspirations. The aspiration to pass on the Buddha’s wisdom-life is hard to carry out.” They may understand it, but their karmic conditions are insufficient for them to form vows to carry out this aspiration. This is truly difficult. This is why “Ananda, out of grief and shame, sought to enter cessation.” We must be very mindful to reflect on this and be vigilant. This is describing Ananda, who received the Buddha’s Dharma to spread.

When the Buddha entered Parinirvana, He passed the Dharma on to Venerable Kasyapa. Venerable Kasyapa revered the Buddha’s teachings. When it came to the Dharma in the Buddha’s mind, Kasyapa was very sensitive and acute. The Buddha merely picked up a flower, and an expression of joy, a smile, began to show on Venerable Kasyapa’s face. The Buddha felt that Kasyapa understood the aspiration in His mind. He saw how willing Kasyapa was to work hard and endure hardship; with such firm resolve, [Kasyapa] willingly engaged in ascetic practices and willingly went among people. He could resonate with the Buddha’s aspiration, so when the Buddha entered Parinirvana, He decided to hand the Dharma and the Sangha over to Venerable Kasyapa.

Venerable Kasyapa spent a period of time mindfully organizing the Sangha and gathered people to compile the sutras. After they had compiled the sutras, they began to go out to spread the Dharma. Having done all that he was supposed to do, he thought, “I must pass on the Buddha’s robes and His alms bowl to the future generation.” So, with this mission, he went to Cock’s Foot Mountain, went into a cave and entered Samadhi, awaiting Maitreya’s birth in the world so that he can pass the Buddha’s robes and bowl on to Maitreya. This was his mission.

This is why Venerable Kasyapa passed on the Dharma to Ananda. Then it was up to Ananda to spread the Dharma. So, Ananda spread the Dharma that was passed down to him by Venerable Kasyapa, dedicating himself to fulfill this responsibility over the course of the next several decades. Ananda lived for a long time; even when he was over 100 years old, He still spread the Dharma among people.

[Once] when Ananda came to a bamboo grove, he heard a group of bhiksus reciting a verse incorrectly, “Living for a hundred years without seeing a crane is not as good as living for one day and getting to see a crane.” Ananda sighed at this and said, “Living for a hundred years without understanding the law of arising and ceasing is not as good as living for one day and being able to understand arising and ceasing.”

One day, when Ananda was in a bamboo grove, he saw a group of bhiksus reciting a verse, but they were not reciting it correctly. As they taught each other this verse, the way they were saying it was, “Living for a hundred years without seeing a crane is not as good as living for one day and getting to see a crane.” This describes someone who may have lived for 100 years without ever seeing a crane. Everyone should know the crane. It is a kind of bird, a water fowl. This describes how if someone were to live to 100 without ever seeing a crane, “it is not as good as living for one day and getting to see a crane.” When Ananda heard this, he told them, “You are mistaken! The way you are saying this verse is wrong. According to the Buddha’s Right Dharma, the verse should go, Living for a hundred years without understanding the law of arising and ceasing is not as good as living for one day and being able to understand arising and ceasing. It is not about seeing a crane. It is about understanding the law of arising and ceasing.” He corrected the bhiksu and taught it to the whole group of bhiksus as well.

Then, the leader of those bhiksus went back and told his master, “Master, Venerable Ananda said your verse is incorrect.” Then he related to his master the way that. Ananda told them how the verse should go. His master exclaimed, “Ananda is already very old. His memory is bad; he remembers incorrectly. The Buddha was talking about a crane, not about the law of arising and ceasing.” Of course that bhiksu, believing his master, returned to that group of bhiksus and told them, “This is how our master taught us. We should pass it on according to the way that our master taught us.”

“A crane is something that we can see if we look for it. The law of arising and ceasing is something we ordinarily cannot see or touch. If we describe the Dharma like this, then people cannot comprehend it. A crane is something we can see. Getting to see it is a blessing! Cranes can live for 1000 years; if we can see a crane, it symbolizes blessings and longevity.” We often see how crane are [portrayed] on gifts and birthday cards. The symbol of the crane is used to represent well-wishes, for the crane symbolizes longevity.

So, during that era, this is how those bhiksus passed on this verse. When Ananda heard them, he corrected them, but it was still of no use. Because of this, Ananda was truly disheartened. He never stopped spreading the teachings, transmitting the Buddha’s Right Dharma, but when he heard these people recite them, they had deviated in a verse. Further, if only one word was incorrect [then], this is to say nothing of people in the future who would have very strong opinions of their own. From one thing, they may go on to say that they understand ten more things. Perhaps to show how knowledgeable they are, they may say they know 100, 1000 things from one. From listening to one teaching, they approximate it [with other explanations], saying things like. “[The Dharma] is like this and like that.” Thus, it becomes a big mess when people begin using their own thinking to give their own interpretation of [the Dharma]. In this way, things just keep developing. A slight deviation can cause a great divergence. If we are mistaken, then we must quickly [correct ourselves], for when it comes to spreading the Dharma regarding people, matters and objects, if we deviate even a little, then we may deviate across the board.

So, [Ananda] deeply lamented this. I also find myself deeply lamenting the fact that spreading the Dharma is so difficult. As for the Lotus Sutra, our Da Ai TV recently broadcasted a program about Master Zhizhe. His master, Master Huisi, had told him, “If you wish to spread the Lotus Sutra and aspire to enter into the Lotus Sutra, if you focus on studying it and wish to spread the Dharma, then you will encounter many difficulties, for spreading the Dharma is difficult.” Master Huisi told him, “My master also warned me that the Dharma is indeed difficult to spread.”

When we first began watching this show, we could see how Master Huisi had been oppressed at every step by those in power, to the point where they even poisoned him with a slow-acting poison that caused his body to continuously deteriorate. They used all sorts of ways to thwart him. It was when Master Huisi had become thoroughly disheartened that the young Zhiyi appeared. He could see how keen his capabilities were, and he was a person who could spread the Dharma, so he helped him understand [the Dharma] quickly. Zhiyi then began focusing his mind with a single resolve, for the Lotus Sutra truly resonated with his aspirations. Because of this, he formed aspirations and made vows.

Master Huisi then told Master Zhiyi, “Since you have made such vows, in the future, you too will similarly encounter layers of severe hardships in spreading the Dharma.” Indeed, Master Zhiyi faced countless obstacles. In those times, it was an age of constant warfare, where one calamity occurred after another. Despite such hardships with people and matters, he always persisted in spreading the Dharma. He continued to spread the Dharma widely and many kept coming to listen to him teach it.

However, Master Zhiyi told his disciples, “I am very worried.” His disciples told him, “The Dharma is really flourishing now! Master, you should be overjoyed!” Yet Master Zhiyi told them, “Many listen to the Dharma, yet few understand it.” As the Dharma was only spread by word of mouth, it may seem as if everyone understands it, yet those who can truly comprehend it and actually put it into practice are in fact very few in number.

Thus, Master Zhiyi had to be determined to move forward, even after the emperor revered him and made him the Imperial Preceptor. He then became the emperor’s teacher and was widely called Master Zhizhe (the Wise One). However, he still wanted to continue [teaching]. It happened to be an era of chaos and warfare, and he still wished to spread the Dharma further. It was hard work and very exhausting, yet he never stopped spreading the Dharma until the end of his life. Actually, Master Zhizhe passed away when he just over 60, entering Perfect Rest. When it came to the Dharma of the Lotus Sutra, even during a period of such chaos, an era of so many changes, he still persisted in going among people and completing all of the treatises that he was writing regarding the Lotus Sutra, such as the Textual Commentary on the Lotus Sutra and so forth. This is something quite extraordinary. Master Zhizhe was the one able to take all he learned about the Lotus Sutra and write it all down so that future generations would be able to read and understand it.

The eras have passed by until now. We hope now that the Buddha-Dharma will not remain something that we only talk or write about but something that we actualize among people. The one great cause of the Buddha is to teach the Bodhisattva Way. Although the [Dharma] is so comprehensive, with beautiful, profound and wondrous writing, despite the beauty of its words and the great profundity of its principles, to understand it and carry it out is not something that is easy at all.

Actually, to put it clearly, there is no need to talk about it. We simply need to directly carry it out, carry it out until everyone can understand it, until they can “comprehend the great path and form the supreme aspiration.” After comprehending these principles, everyone will form aspirations to go among people and read “the sutra of suffering” of each person. The very first time the Buddha taught the Dharma, did He not teach about suffering? “Suffering” arises from “causation,” the accumulation of the karma that people create, which results in suffering difficult to relieve.

Every year, our TIMA conference gathers here in the Jing Si Hall in Hualien (In 2018) we invited [Rajendra Kumar Pachauri], who received the Nobel Peace Prize for his research in climate change. How can we mitigate [climate change]? It is truly very difficult. I told him, “When it comes to climate change or to these extreme changes in the weather, people have no way to change it. It will only happen after people purify their hearts and everyone puts [the Dharma] into practice.”

Just having knowledge is not enough. We must go on to put it into practice through each of our personal actions. Only when we know how to cherish everything that we use will we not create so much garbage. Not only that, we must cherish the lives of all beings.

In fact, that Nobel Prize winner is a vegetarian himself. He said that he has been a vegetarian for more than 20 years himself. Nevertheless, I hope we will still keep promoting the need for everyone to become vegetarian. I kept asking him how many lives we take every day just for our craving of taste? How many do we kill every month? Living creatures are crying out. This is still secondary; most importantly, how many months does it take to raise a chicken, a chicken or a duck? How long does it take to raise a pig? How long does it take to raise a cow? This is one of the reasons why the environment is becoming so polluted.

We often discuss the air pollution. I also talked to him about breathing; about how when so many people exhale, their breath then becomes a kind of contaminant. So, this is how the increase in population reduces air quality. Furthermore, what everyone needs to breathe in is fresh oxygen, but the air now has become very polluted.

So, these are things that we keep talking about. I am always saying this, but these things need to be said regardless, because they need to be explained clearly. The emissions and excrement produced by one cow is many times more than that of a human, a great many more times. The amount of water a cow drinks and the amount of food it eats is greater than that of a human being. Mankind is now facing a water crisis. There are already water shortages in some places. If the water dries up, then people cannot live, as mankind and all life on Earth are dependent on water.

However, the Earth’s water [sources] have begun to continuously dry up. In places without water, it seems that there is no sign of life. Not even an inch of grass grows there, and the land is parched and cracked. How can people live in such deserts and so on?

Everyone, water is so important to us. How can animals live without water? They need water. So, they increase [carbon] emissions, their excrement is even more excessive and they use more water than humans themselves. Look at all the lives that are lost every day. These living creatures, large and small, are crying out. When they harbor such grievances and hatred, how can the world ever be at peace?

It seems like I am always repeating these things, but they are all very worrisome. Now is the time when we need to spread the Dharma. How are Bodhisattvas going to save the earth? They do it through environment protection. Environment protection relates to all life. The fate of our Earth depends on it, so our every thought should always be about the fate of our Earth.

We must continue to go and help countries suffering from disasters. Whether it is the refugee crisis, climate change or the issue of poverty, all these issues are becoming more frequent. If we do not promote the Bodhisattva-path, those who suffer will just keep on suffering. The accumulation of all these different issues leads to suffering. Who is able to go there and lend a helping hand? Only Bodhisattvas can do this.

If we do not practice the Bodhisattva-path, the world will quickly be destroyed. The era we live in now is an era of destruction. If people do not know to take good care of their minds, if they do not know to cherish one another or protect lives to reduce pollution, if they do not know the source of the issues, then indeed, there is nothing we can do. There will be nothing to do or say. So, since the world is so vast, we need everyone to spread the Dharma.

Ananda lamented, “It is hard to spread the Dharma.” The Buddha had just passed the Dharma to Ananda; Ananda was only the second generation in spreading the Dharma, yet the Dharma was already deviating. This was hard for Ananda to bear, and He felt ashamed. What could he do? So, having lost all hope, he began thinking about entering Nirvana.

He went to King Ajatasatru to bid him farewell, but when he arrived there, King Ajatasatru was sleeping. He was taking his afternoon nap. His attendant stopped Ananda and told him, “You cannot go and disturb the king right now.” Ananda then told the attendant, “In this case, when the king is awake, please tell him that I stopped by to say goodbye. I am leaving the kingdom, and soon, I will enter Nirvana.” Then he left.

After the king woke up, his attendant, his imperial bodyguard, told him what had happened. The king exclaimed in shock, “No wonder! During my afternoon nap, I had a huge nightmare. It turns out it was because Ananda is about to enter Nirvana. Why didn’t you wake me? How many hours have it been?” [The attendant said], “It was a while ago.” The king immediately went after Ananda and pursued him to the bank of Ganges river. Ananda was already in the middle of the Ganges. Not only was Ananda already in the middle of the Ganges, he was also by then in another kingdom. When the king of that kingdom heard that Ananda was about to enter Nirvana, he too hastened from the other bank of the river.

There were kings then on both sides urging him, “Venerable Ananda, please remain in the world!” Ananda told them, “There is no use in my remaining [here].” While this went on, many others began gathering around in the many spaces [around the river]. Even dragon-gods and [Dharma-protectors] began gathering there. Ananda then began thinking, “What will happen to my remains after I die?” It would be like when the Buddha entered Parinirvana; many kings fought over His remains. Kasyapa went to a cave and entered Samadhi, so this was not a problem for him. Ananda was the only one left to pass on the Dharma. Since he too was about to enter Nirvana, people would certainly fight over his remains. [The thought of this] was unbearable for Ananda, so while all of this was happening, Ananda turned and disappeared.

This was what happened to Venerable Ananda. Still, Ananda managed to pass on the Dharma to the third generation, and it has continually been passed down until now. If we think about how truly disheartened. Ananda became during his own time, then how much more disheartening must it have been for those who came even later? Spreading the Dharma must have been even harder. When it comes to the Buddha-Dharma, the Dharmakaya of the written word still remains, but the true spirit of the Dharma has deviated. Regardless of how [much] it has deviated, we still must always pass on the Dharma, Right Dharma.

So, in our sutra passage, it says that people now feel joy wherever they see the Dharma being spread. In the Chapter on the Merits and Virtues of Joy, we see others listening to, learning and teaching the Dharma. We must praise people when they listen and whenever they do good deeds. This is what the Buddha advocated. It is part of the Bodhisattva Way, these Six Paramitas, giving, upholding precepts, patience, diligence and so on. The Buddha placed great importance on all of these. As for good deeds or charitable giving, be it giving of Dharma or money, the Buddha wanted to praise all of these. People in the future must praise these too. Wherever anyone teaches the Dharma, we should take joy in it and praise them.

So, when it comes to locations,

it could be “a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their abilities.”

If there are people like this, whether they go into cities or busy urban areas, into the streets or the alleyways, they are always teaching the Dharma. They may go into the countryside, where they will teach and pass it on like this. When people there hear [the Dharma], they will pass on this good thing to their parents, their relatives, good friends and acquaintances. We always need to pass the good Dharma we hear on to other people. This was in the previous sutra passage.

The next sutra passage states,

“All these people hear this and take joy in it, and they too pass on the teachings. When other people hear [this sutra], they also take joy in it and pass on the teachings. In this way, it is passed on and on in turn until it reaches the fiftieth person.”

Now we know this. As mentioned previously, “all these people,” whether in the city or countryside, pass on the Dharma from person to person, to their relatives, acquaintances and friends.

All these people [pass it on] in cities, towns and villages to their relatives, acquaintances, good friends and so on, on and on until it reaches the fiftieth person. If they were to continuously pass it on, listening to the sutra and spreading the Dharma on and on until the fiftieth generation, this would be of merit

.”..on and on until it reaches the fiftieth person.” It is continuously passed down like this. They listen to the sutra and spread the Dharma, passing it on from person to person until it reaches the fiftieth generation. Generation after generation, lifetime after lifetime, it continues to be passed down through the generations. If it keeps being passed on like this, it will be able to reach the fiftieth generation. Only then can it demonstrate our resolve. Only when the Dharma is truly passed on like this can it then be said to have any “merit.”

All these people hear this and take joy in it: All these people pass on [this sutra] from one group to another. They pass down the Dharma from generation to generation; upon hearing the Dharma, they all take joy in it. All these people: This refers to the aforementioned parents, relatives and so on.

“All these people.” All these people are worthy of merit. These people can pass [the Dharma] on to group after group of people, to group after group of people generation after generation. When we hear that they do this, we must always take joy. [Regarding] these people, “‘All these people’ refers to the aforementioned parents, relatives and so on.” These are our own people. Our parents’ [lineages] are passed on like this, from our grandparents and great-grandparents. The Dharma-lineage is also passed down like this through the generations. It continues to be passed down like this through generation after generation. This is something really very precious.

“When we do Tzu Chi’s work now, do our children participate? Yes, our whole family participates!” This is already the first and second generations. “Our grandchildren also join us now. They also know the importance of getting their classmates to help others, by donating through the bamboo bank.” Now, a third generation has also appeared. This is how [the Dharma] is passed down generation after generation. It is directly passed down, generation after generation. This is something that is worthy of our praise.

What should we do so that “upon hearing the Dharma, [we] all take joy in it”? We must pass it down directly. [Learning from] people in this way, we must pass it down through generations being sure to take joy in it and praise them. So, “All these people refers to the aforementioned parents, relatives and so on.” We praise them when they really and truly begin to do this. If everyone can do this with their parents and relatives, from generation to generation, until it reaches their grandchildren and onward, then this would certainly be praiseworthy.

So, “They hear this and take joy in it.”

[They] hear this and take joy in it: This refers to the people [who go to] the monasteries, farms [and so on]. Upon hearing the Dharma, they leave the Dharma-assembly and are immediately able to expound it to others. This also refers to the others who also take joy in it and enjoy teaching it to people; they also pass it on by teaching it to a third group of people.

Within the Sangha, we take joy in listening to the Dharma. Even when we go to the villages in the countryside, we must also praise and take joy in it. If our extended families and relatives keep doing this generation after generation, then we must always praise and rejoice with them.

Some, having heard the Dharma, can also leave [the Dharma-assembly] and quickly spread it to others. When we see someone doing this, then we must feel joyful for them as well. “Upon hearing the Dharma, they leave the Dharma-assembly” and can immediately expound it to others. So, we should feel joyful for such people and praise them as well. If someone forms aspirations like these and can joyfully pass on this Dharma to others, then we must rejoice for them as well. This is how the Dharma is passed on to a third group of people. It passes again from a second group to a third. This is how it is continuously passed down. “They too pass on the teachings. When other people hear [this sutra], they also take joy in it and pass on the teachings.” This is how [the Dharma] is continuously passed on to different groups of people.

They too pass on the teachings. When other people hear [this sutra], they also take joy in it and pass on the teachings: Even more people hear the Dharma in this way and pass down the teachings on and on in turn. When others hear them teach, some of them will also pass on the teachings to others to the best of their ability.

“In this way, it is passed on and on in turn until it reaches the fiftieth person.” It keeps going like this from one to another, vertically and laterally, being passed on from one person to another. “In this way, they disseminate [the sutra], passing on the teachings in this order.” People spread [the Dharma] one to another until it reaches the fiftieth person. By being continually passed down like this, it reaches many people. “Once these other people have heard it, they give rise to joy in their hearts.” They then pass it down to the fourth and the fifth generations. “They pass them on and on until they reach the tenth and twentieth person, all the way until they reach the fiftieth person.” In this way, from generation to generation, they keep passing down the teachings.

In this way, it is passed on and on in turn until it reaches the fiftieth person: In this way, they disseminate [the sutra], passing on the teachings in this order. One person passes it on to another, all the way until it reaches the fiftieth person. Once these other people have heard it, they give rise to joy in their hearts. Then they also go on to pass on the teachings to the fourth and fifth generations. They pass them on and on until they reach the tenth and twentieth person, all the way until they reach the fiftieth person.

“Those who teach and listen may be eminent monks or famous scholars.” Those who teach or listen to the Dharma may be eminent monks, famous scholars, or good and virtuous friends. They may be young or they may be old. As people, they may not even be very wise. They may just be ordinary. In this way, if we can listen to the Dharma wherever we are, then this is something that we should praise.

Because they pass the teachings down in turn wherever they are, the Dharma gradually spreads further and further until it reaches the fiftieth person. This is how the Dharma is spread.

Those who teach and listen may be eminent monks, famous scholars or virtuous friends, people young and old, or foolish men and foolish women. They might spread [the Dharma] in teahouses, taverns, inns, parks, in vegetable gardens among the bean trellises, along the main road, in small alleys, or on fishing boats along the river. In this way, they pass it on and on in turn, gradually spreading it further and further until it reaches the fiftieth person.

Is the Dharma best spread through word of mouth, in written form or by someone teaching it? Or by some other means? This all emphasizes listening and teaching it. Actually, the best way to spread the Dharma is by putting it into practice.

Dear Bodhisattvas, if we really want to do the work of Bodhisattvas, then we must directly go to help others, for each person is a sutra. These sutras are the True Dharma that we wish to share with others. As fellow Bodhisattvas, we can see how others form aspirations, observe how they work together and follow as they lead us so we can learn by doing. From what we do to help, we observe what suffering others are experiencing. These are the best sutras; they are true stories. When we talk about passing on the Dharma, it really requires us to put it into practice. To this end, we must always be mindful. Please always be mindful!

Episode 1620 – Expound the Teachings to the Best of Our Ability

>> “They give teachings in cities, on streets and in villages. Bodhisattvas always seek to benefit and bring joy to all sentient beings and become their virtuous friends. They guide and instruct them, teaching them the Four All-Embracing virtues of charitable giving, beneficial conduct, loving speech and working together.”

>> .”..or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> .”..or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> “Though they may not originally intend to listen, [these people] will encounter the wondrous Dharma. Though these listeners may not be sincere, they will still take joy in it with deep faith.”

>> …or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard…: Whether in a city, a town, a street, an alley, anywhere that people gather together and settle, or in the rural farmlands, they base [their teachings] on what they heard in the Dharma-assembly.

>> Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside or vulgar and profane places, whether teaching their family or extended family, they expound [this sutra] to the best of their ability.

>> They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability: For their own parents, elders, relatives, virtuous friends and ordinary acquaintances, they expound [this sutra] according to their own knowledge and ability.

>> “Their listeners may be their parents or relatives, but human relationships are complicated. When compared to those in the Dharma-assembly who listen and contemplate carefully, they are as far apart as clouds and mud.”

>> Relatives: Relatives of the same clan. Acquaintances: People they know and associate with.

“They give teachings in cities, on streets and in villages.
Bodhisattvas always seek
to benefit and bring joy to all sentient beings
and become their virtuous friends.
They guide and instruct them,
teaching them the Four All-Embracing virtues of charitable giving, beneficial conduct, loving speech
and working together.”

Everyone should be clear about this; how do we spread the Dharma? We are able to spread the Dharma in any place. Be it on bustling city streets, in the countryside or in tranquil and pure places, we can spread the teachings in all these places. Bodhisattvas always “benefit and bring joy to all sentient beings and become their virtuous friends.” They love to make friends and form virtuous affinities. Those we interact with are those with whom we have affinities, so our dialogue is very agreeable and they naturally accept [what we have to say].

So, Bodhisattvas are not selective with places; whether it is a bustling place or a tranquil countryside, when we have an opportunity, we [should] get to know others. When we have an opportunity, we [should] willingly go places to give teachings and make a connection when we talk to [others]. This is benefiting others and giving joy by often gathering with people and bringing them spiritual joy. When we see them accept the Buddha-Dharma and understand it with a pure heart, we are all joyful. We bring this joy to all sentient beings when we sincerely become their virtuous friends, which are also spiritual friends.

This is what we must often practice. We cannot look at people with a biased mind or avoid meeting certain people. If we do this, how can we be like Bodhisattvas? Bodhisattvas do not give up on sentient beings; only then are they true Bodhisattvas. Bodhisattvas are constantly “guiding and instructing [sentient beings], teaching them charitable giving.” When we talk with people, the conversation is not necessarily always about principles. Usually, the things that most people talk about are a lot of unimportant things or [are] about entertainment and interests.

So, Bodhisattvas must quickly pull them back and bring the conversation back to the path by admonishing them, “We should not waste time; there are these good principles.” We should bring the conversation back on the right track and talk about the wondrousness of the principles. This is how Bodhisattvas teach according to capabilities. We see that sentient beings’ minds are scattered in this world of pleasures and entertainment. If we are able to be with them, [we should] gradually bring them back, gradually change the conversation and then gradually explain the Dharma to them. This is where we need to be mindful.

If they are able to listen and take it in, understanding the law of karma, we can begin to teach them charitable giving, beneficial conduct, loving speech and working together. We use these Four All-Embracing Virtues to guide and teach them. This is what [we should do for] people in society. Nowadays, many people are employed workers; if we were to start teaching them by saying. “Thus have I heard,” it can be difficult [for them]. It is not easy to explain the whole sutra for them. With what we understand of the sutra, we should advise people to practice giving, telling them the many sufferings in this world and how we need people to awaken their love in the world to help [those in suffering].

At any time and in any place, we can always share and motivate everyone, inspiring people to give with a loving heart. We help them know that giving is something that benefits people. It is not just for those we do not know; when people [close to] us have difficulties, we can also directly go to help them. Giving is done through people. Everyone comes together and we all participate.

What about beneficial conduct? Is there someone around us who has difficulties? If someone needs our help, we can help them by just reaching out. This kind of beneficial conduct is very easy. Beneficial conduct does not necessarily require money. We can use our minds and physical strength to care for others. This is all beneficial conduct. As for our facial expressions and our speech, we must cultivate ourselves also regarding these so that when we go among people, they will be glad to see us.

When people need our help, they will be happy to seek us out. We just need to give a little effort and use our strength to be able to help them. When it comes to beneficial conduct, there are many ways [to help others]. In our mind, when we want to do something but we have an unresolvable [problem], we think of those who are our virtuous friends. We seek their counsel to help resolve our trouble. “My challenges are solved when they are here.” This kind of beneficial conduct brings great joy to both parties. So, we must learn to practice beneficial conduct. This is something we can do in our everyday lives.

Loving speech is even easier, isn’t it? We must learn to use gentle and loving speech, not harsh or angry words. It is the same words; why must we say things in a way that make people very upset? This is something we must earnestly learn. We must also learn to say important things with emphasis. When we stress something, our tone will always be heavier. Likewise, as a healthy person, when we speak, we can also learn how to speak to people in a gentle manner.

We need collaborative work to transform others. We often say, “Love is about serving and caring for people.” Where are those we need to love? They are right there in our surroundings. They are around us, serving and working with us. For instance, we work together picking vegetables. This is “working together.” Those who wash vegetables together are working together. Those who are in the kitchen together are also working together. In summary, when we work together on something, when everyone comes together in one place, this is called “working together.”

We must work together with others in harmony so the work will be done quickly. We can work effortlessly and harmoniously, doing the work efficiently, with ease and joy. This is to say nothing of office work. In an office, although there are different departments that act as separate departments in themselves, everyone works together to do the job [for the same company]. If everyone gets along in harmony, the outcome of all that they do will be very meaningful and efficient.

It is the same principle with the Four All-Embracing Virtues. When it comes to us humans, wherever there is a group of people, we [can] work together. As long as people are by our side, we can apply all [of these virtues]. So, everyone must be very mindful to apply them at any time, in any place and with anyone; this is what we need to do. I ask everyone to practice these Four All-Embracing Virtues as we engage in the Bodhisattva-practice. We must find opportunities to go among people, and [these virtues] are our best chance to work with others.

Do we need to go out to cities and communities to find people, form affinities and work together? No, we don’t have to. See, we already have those around us. To sum it up, everyone is our virtuous friend. For everyone we meet, we must give rise to joyous praise. We should earnestly work together to guide others in the direction of the Dharma we want to spread. This is joy.

Now we are talking about taking joy in this. We take joy in going among people, finding people to listen to the Dharma and to share our aspiration. When we understand the Buddha-Dharma, we take joy in others’ merits. When there is an opportunity, we should go out and look. If we encounter someone who needs us, we must mindfully teach and guide them. Now the vows we make must always [include] taking joy in others’ merits, as well as praising the beauty in others. This is taking joy in others’ merits.

Next, everyone should still remember [the previous] sutra passage.

“…or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….”

We have mentioned this sutra passage before. Now, let us continue this.

“…or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.”

We must mindfully seek to understand what kind of people we meet in our everyday lives. People are inseparable from this world; everyone must go out. They go to “a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard,” wherever they go, “they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.” No matter where we go, as long as there are those who can listen to us, we should seize the moment to lead and guide them so that they can enter a place where they will be interested in listening to the Dharma. This is how we must entice and earnestly call out to people to come. This is to say nothing of those we know, our friends and relatives; we must quickly call out to them as well.

So,

“Though they may not originally intend to listen, [these people] will encounter the wondrous Dharma. Though these listeners may not be sincere, they will still take joy in it with deep faith.”

In other words, to get people to quickly come and listen to the Dharma, we must be very mindful. This is just like when, in the past, I used to go traveling every month.

This is because, back then, we were building a school, a hospital, Da Ai TV station and so on, so we needed people to understand and know that these were very meaningful things for this world which needed everyone’s support. So, Tzu Chi commissioners often brought people, their relatives and friends, to come [see me]. They continuously called them on the phone or went to their house to encourage them. This is how they brought them [to see me].

Some would say, “Master is coming; I am so happy. I must quickly go there to listen to her.” Others would say, “Oh, I am very busy. I will wait until I have time; I haven’t finished my work yet.” [The commissioners] would then say, “You’re not finished? I’ll help you. We can wash together. Let’s go together.” Then, by pushing and pulling, they would come.

When they came, they were very joyful when they saw our commissioners. [The commissioners] would drag them before me, saying “Master, this friend of mine is so great. Look, Master. I invited them to come see you and listen to you teach the Dharma. [That is] great; hurry and find a seat.” Those listening to the my teachings were urged and somewhat forced; they did not come of their own volition. When I used to travel, I often encountered those who were like this.

However, once they sat down to listen, after listening, they felt it was pretty good. Although they had objections in their minds, after listening, they also felt it was not bad. However, the people who brought them here would hold onto them tightly and tell them, “Regarding this Dharma, this is what Master means.” The friend would be indifferent, “Ok, ok….” They still did not respond very enthusiastically, but that commissioner would still praise them, “It’s wonderful that you were able to come today. Next time Master comes again, I’ll give you a call and you can come.”

In this way, although they clearly had no interest, as long as they came to listen, tranquilly sitting and listening to the teachings, the one who recruited them to come listen would feel very satisfied. Although that person did not come with sincerity, the one who persuaded them to come still “took joy in it with deep faith.” Everyone should be able to clearly understand it in this way.

In ancient times and today, it has been like this. Since the Buddha taught the sutras, there have been [people] like this; in these times, after the Buddha’s entry into Parinirvana, when people spread or teach the Dharma, we must take joy in their merits in the same way. “Now I also realize it; it is like this. Yes, this is how it is. It is like this.” This is how it has been. From ancient times to now, spreading the Dharma has never been easy; safeguarding the Dharma has been even harder. These volunteers advance diligently, never retreating in their aspirations. They want people to draw near the Buddha-Dharma and wish that everyone will hear what we are doing.

This is how the principles within the Buddha-Dharma are. So, we need to go among people and [establish] our mission. Our earliest commissioners [had] “the mark of deep faith and understanding” and were willing to wholly safeguard the Dharma. Every time they wanted to recruit someone, there were many cases like what we just described. Despite being half persuaded and half coerced, later on, once they had been urged and pushed to come, they became interested after listening for themselves, and they no longer rejected it.

First, they were advised; then, they were urged. The third time, they came when they were telephoned. After that, they would say, “Sister, if Master comes again, please let me know.” They began to come on their own and bring others. It is not hopeless; we have to be sincere in transforming people, but their transformation does not come so quickly. Once they are transformed to join us, they also become a seed. This requires our mindfulness. If we form aspirations and are mindful, it is doable.

So, .”..or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard….”

…or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard…: Whether in a city, a town, a street, an alley, anywhere that people gather together and settle, or in the rural farmlands, they base [their teachings] on what they heard in the Dharma-assembly.

Be it a city, an urban district, a street, an alley, a village a street, an alley, a village, a region or a neighborhood, Bodhisattvas likewise do not fear hard work and go everywhere to recruit people, inviting them to come together. Bodhisattvas will personally go to every place. This is very difficult. To spread the Buddha’s teachings is not easy.

When we are in a city, a town, a street or an alley, “anywhere that people gather together and settle,” we must find a way to spread [the Dharma]. So, whether it is at a farm or in any [other] place, as long as there are conditions and opportunity, [Bodhisattvas] will find a chance to go. This is also what Tzu Chi volunteers are like. “We are willing to teach [the Dharma] in a prison.” They are also willing to do this. As long as there is an opportunity and the conditions are right, they are willing to sow the seeds of goodness. Thus, “They base [their teachings] on what they heard in the Dharma-assembly.” These things are what they [can use] to spread the Buddha’s teachings.

Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside or vulgar and profane places, whether teaching their family or extended family, they expound [this sutra] to the best of their ability.

So, “Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside….” In the villages and countryside, they likewise go place by place, wherever there are people who gather together, be it clean or dirty [places]. In the Chapter on the. Practice of Bringing Peace and Joy, we also read about this. There are so many places we should go to or should not go to, clean or dirty etc. What should we do? We must have precautions in mind. How should we go there? Should we go or not? If we go, what do we need to mentally prepare for? It is all about how Bodhisattvas should enter [places].

So, “whether teaching their family or extended family” refers to extended family and immediate family. Be it for their uncles, their brothers or their grandchildren or nephews, they always “expound [this sutra] to the best of their ability.” For their own family members and so on, in whatever the environment, they adapt to them. Whoever the person is, be it their relative or an outsider, they wholeheartedly try to transform them. With people on the streets, people from their hometown, relatives and friends, [Bodhisattvas] very mindfully seek to transform them.

They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability: For their own parents, elders, relatives, virtuous friends and ordinary acquaintances, they expound [this sutra] according to their own knowledge and ability.

So, “They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.” It is not just for [people] in the alleys or in the neighborhoods. It is also for their relatives and friends and even closer relatives [like] their parents. For their parents, their closest relatives, [other] relatives, virtuous friends and acquaintances, they “expound this sutra” to all “to the best of their ability.”

Do you know? Transforming others is easy but transforming relatives is very difficult. This is especially true when it comes to transforming parents and siblings. It really is very difficult. Look at how we have so many. Tzu Chi volunteers, who are very popular when they are outside. When they go home and want to tell [family members] about Tzu Chi, they are rejected.

For example, in 2018, a Tainan Faith Corps member told me, “I feel so regretful.” I asked, “Why is that?” He said, “I have been in the disaster area for the past several days. It has been 11 days in all. I leave early and return late. My siblings are not understanding, and my parents are very unhappy about it. This makes them very angry. But I have to go out every day because this is my duty.” He is a leader of a [relief] team. He said, “If I do not lead the team, how can the brothers on the team come together? For these ten plus days, I have made my family very unhappy. I feel it is not harmonious.”

This went on for several days until our Dharma masters in the Abode went and told the [family], “We are so grateful.” They went to the family to express to them, “Your child is so wonderful. He served so many people at the disaster area. Fortunately, he brought so many people. Otherwise, the elderly people [wouldn’t know what to do]; there were such high floodwaters. Luckily, we had a group of Tzu Chi volunteers. Your family really is blessed to have such a good child.” They then told [the volunteer], “this is all a misunderstanding.”

“If you had explained to your siblings, it wouldn’t have been such a big problem. Now this misunderstanding has been resolved.” So, he was also very happy. Yet, [later], he came and told me, “Master, I [want to] repent for having created this trouble for my family during this time.” I said, “When helping our neighbors in the disaster areas, first setting aside the individual family to bring the greater mission to fruition was not wrong. The only shortcoming was not explaining clearly to them before going out.” He said, “Indeed, that is what I need to learn.” Nonetheless, he would leave the house very early in the morning, and he continued this work [day after day].

This is engaging in the Bodhisattva-practice. Sentient beings have needs but family members do not understand [this]. Such examples are numerous! It is very difficult for Bodhisattvas, because they must overcome this difficulty when doing good deeds. That is why we say it is not easy. Only if we are able to overcome this difficulty can we be firm in our will to practice. Only then is it called spiritual practice. With such great difficulty, we must not go astray in our direction; we must persist so that we are not influenced by our surroundings. With the right direction, we benefit sentient beings. [Life] is full of suffering. If people only care about themselves and do not care about those who suffer, this world really will not have any Bodhisattvas.

The Buddha taught the Bodhisattva Way in this world because He needed actual people to practice the principles of Bodhisattvas. The words in the sutra are a path. This path is a road we can walk. We want to reach the other shore. We often read that to cross to the other shore there is no other method but to use the Six Paramitas. These six practices will help us go from this shore to the other shore. They are giving, upholding the precepts, patience, diligence, Samadhi and wisdom. These are what Bodhisattvas must practice.

In our lifetime, we go through the natural course of life. The Buddha-Dharma is all about the law of karmic cause and effect. We are born in this world without any control. The people in suffering also suffer because of their past karmic forces. So, their present life has unbearable suffering. However, the Buddha came to teach us to give rise to compassion in mind. We must have loving-kindness, compassion, joy, equanimity and sympathy for sentient beings. Since the teachings are for us [to practice] loving-kindness, compassion, joy, equanimity and sympathy for sentient beings, these are not just words for us to read.

What does “loving-kindness” mean? Loving-kindness is creating blessings for people. What is “compassion”? Compassion is “feeling pain when others hurt and grieving when others suffer.” This is “universal compassion. Unconditional loving-kindness” [is caring] for those unrelated to us, and hoping that everyone lives in peace and safety, that society is harmonious and that the world is free of disasters. This is loving-kindness. Compassion is when sentient beings suffer and we feel their pain in our heart; we cannot bear not helping them.

With the karmic law of cause and effect, [good] deeds bring blessings, like saving someone in this life. There are many stories of these karmic conditions in the Buddha’s teachings. In the Buddha’s Jataka Sutra, in order to save people, throughout lifetime after lifetime, He was willing to give His head, eyes, marrow and brain to other people. Throughout countless lifetimes, in the end, He had only one goal, which was to attain Buddhahood. So, in our spiritual practice, we work hard to attain Buddhahood. The goal of Buddhist practitioners is to attain Buddhahood. In the process of attaining Buddhahood, we must [practice] the Bodhisattva-path. We must walk this path of giving, upholding precepts, patience, diligence, Samadhi and wisdom. We must walk this path very carefully. If we lack even one [practice], we must continue to pave the path until it is complete. This is how we should practice the Bodhisattva Way.

So, “for their own parents, elders, relatives, virtuous friends…. Virtuous friends” are those friends who take great joy in doing good. “Ordinary acquaintances” are those whom we recognize and share like-minded aspirations with. For these virtuous friends and the people they usually recognize, “they expound [this sutra] according to their own knowledge and ability.” These friends all take joy in giving. If we share [the Dharma] with them, they will definitely accept it, so we expound [the Dharma] to them. It is easier to teach it to them.

Thus,

“Their listeners may be their parents or relatives, but human relationships are complicated. When compared to those in the Dharma-assembly who listen and contemplate carefully, they are as far apart as clouds and mud.”

The listeners who are our parents, relatives and virtuous friends, we can gather them all together. This seems very easy, since they are people familiar to us, distant relatives, neighbors or our own parents and siblings. When we bring all of these people together, “we compare them to those in the Dharma-assembly who listen and contemplate carefully.” What teachings will suit their capabilities? When we choose the Dharma according to their capabilities and share it with them, they are still “as far apart as clouds and mud.” There is still some [distance]. Although they are able to accept it, they are still unable to integrate it very well.

Although these are relatives and friends, although they are our family and people who take joy in virtuous teachings, even after we expound the Dharma to them and they mindfully contemplate [it], for them to accept it and continue listening, they are still as far apart as clouds and mud. It is still a little bit difficult. So, it truly is difficult to spread the Dharma. They may listen [and say], “Yes, yes. I can teach it too; I can repeat it. Yes, I can repeat it [very] well. But there are still some parts….” There are some parts [they do not understand], so we really must be very mindful.

So, these “relatives” are “relatives of the same clan. Acquaintances” are people they have deep ties and associate with.

Relatives: Relatives of the same clan. Acquaintances: People they know and associate with.

Interacting [with people] like this and teaching them the profound and wondrous Dharma is really not easy. This is to say nothing of [the complexity of] people outside. Some already have a mindset that rejects it. It could be a stranger or an acquaintance but when they are not interested, it is very difficult to share the Dharma so that they can take it to heart. So, even just for the sake of cultivating joy, giving teachings ourselves in the hope that everyone will come listen and take joy in them is also not easy.

So, everyone, it is difficult for those who listen to the Dharma and even more difficult for those who spread it. [In regards to] the true Buddha-Dharma, to truly take it to heart, accept it and put it into practice, to practice the Bodhisattva-path, is truly not that easy. When we achieve it, it is so worthy of praise! Recently, I have been praising these senior Bodhisattvas who have continued [even] until today without retreating in their aspirations. They have brought our Four Missions to fruition. Now, they continue to support these Four Missions as volunteers. This is so very precious. Thus, I ask everyone to earnestly cherish and praise this group of. Bodhisattvas we encounter here. We must always be mindful!

Episode 1619 – The Joy That Comes from Listening to the Sutra

>> “The Tathagata journeys upon the One True Dharma and responds to the capabilities of countless sentient beings. The Tathagata-nature of True Suchness is without appearance, yet it is true. He journeys on the path of True Suchness, neither coming nor going. He journeys upon the seed to come to the fruit, thus achieving perfect enlightenment.”

>> “When we see others transcend suffering and attain joy, we give rise to joy in our hearts. When we see the joy of others, we feel joyful ourselves.”

>> When others take joy in our actions, this is just like giving. The rich give money, while the poor give water and herbs. They each rejoice in their own way; this is all considered giving.

>> “At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> .”..or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> They cultivate the Bodhisattva-practice, uphold the precepts and remain pure, without making transgressions in body or speech. All people of wisdom take joy in praising others and do not disparage them.

>> [They] hear this sutra and take joy in it: They are able to hear this sutra and take joy in it. This means that when they see others benefit, they give rise to joy in their hearts and do not give rise to jealousy. When they hear the Dharma that others teach, their minds are amenable, and they do not go against it.

>> Whether they are old or young, whether they are men or women, whether they intend to come to the assembly or find themselves in the lecture hall by accident, whether they hear one chapter, one passage, one line or one verse, they directly give rise to joy. Thus, [the Buddha] says they hear this sutra and take joy in it.

>> They leave the Dharma-assembly and go to another place: They leave the Dharma-assembly and go to other places. They leave the Dharma-assembly and spread [the sutra] wherever they go to. In accordance with their abilities, they teach it to others.

>> …perhaps a monastery or an empty and serene place…: In monastic temples, the serene dwellings of pure monastics are tranquil and quiet.

“The Tathagata journeys upon the One True Dharma
and responds to the capabilities of countless sentient beings.
The Tathagata-nature of True Suchness is without appearance, yet it is true.
He journeys on the path of True Suchness, neither coming nor going.
He journeys upon the seed to come to the fruit, thus achieving perfect enlightenment.”

Let us mindfully seek to understand. Indeed, “the Tathagata journeys upon the One True Dharma.” [When He comes], He “responds to the capabilities of countless sentient beings.” This means that when the Buddha comes to the world, He journeys upon the nature of True Suchness. True Suchness is intrinsic to us all, it is just that it is buried beneath our ignorance. By revealing the principles of the universe, the Buddha sweeps away ignorance. With the full understanding of the ultimate truth of the principles of the universe, He journeys upon the nature of True Suchness to come teach the Dharma in response to capabilities.

So, there is “the One True Dharma.” There is one truth, not two. As for our intrinsic nature, in this, all sentient beings are alike; they are no different. Whether we are human or any other of the many living beings, although our individual karmic retributions, bodies and lifespans may differ, we all share this equal, intrinsic nature. Thus, the Buddha responds to the capabilities of countless sentient beings. “Countless” means infinite. There are countless millions. Since there are countless millions, it would be impossible to count all the different forms of life and all the different capabilities of sentient beings.

Just for us humans alone, when it comes to our physical appearance, though we all have this same human body, we still have different lifespans and habitual tendencies. Our lifespans differ in length, and our habitual tendencies are extremely different as well. Some people are intelligent, wise, benevolent and understanding of the lives of others. Others, however, are devious and cruel, and do not abide by the principles or the True Dharma. There will always be so many people who are impossible to reason with due to their way of thinking. These ways of thinking are countless; they are just as innumerable as all the different forms of life.

Humans are also sentient beings. The Buddha comes to this world to save and transform sentient beings. I am always saying this in hopes that everyone will understand it well. The word “sentient being” does not solely apply to humans. However, since we are human beings now, we can only speak with other people. Just from speaking with other people, we find that people are infinitely different with regard to their mindset, way of thinking, intelligence and so on. So, when we talk about transforming sentient beings, we are talking about [transforming] people.

People have countless different ways of thinking. You cannot just focus on a single kind. So, when the Buddha comes to the world, He finds ways to respond to them all. People have different ways of thinking and different capabilities; He teaches in accordance with their capabilities. [He teaches] these principles of the universe in such a way that He is able to help people strip away their ignorance layer by layer. As humans, we can be so foolish. We can bring so much suffering upon ourselves that the world may seem unbearable. This is because people’s minds are enshrouded in ignorance. It is getting worse and worse now. This inescapable net of ignorance is spreading across the world.

How will we be able to find our way out of this inescapable net for our minds? We must make good use of our life in this world now. It is only through the principles that we can apply the myriad teachings. It is only through the principles that we can apply the myriad teachings to teach sentient beings in infinite ways. Thus, we “transform them with the Dharma.” We often say, “Alas! There is no way to transform them!” If this is the case, we must think of another way to “use the Dharma to transform them.” If we say, “there is no way to transform them,” does this mean that they cannot be saved? The Buddha never gives up on anyone. There is no one who cannot be saved; we must save them all. Even though sentient beings are countless, so numerous that they are impossible to count, no matter how varied their ways of thinking and ways of living, the Buddha mindfully teaches and transforms them.

“The Tathagata-nature of True Suchness is without appearance, yet it is true.” Where does this True Suchness lie? As I always say, the nature of True Suchness is intrinsic to everyone. What does this True Suchness look like? The Buddha tells us that it has no appearance, and this is what makes it true. Every day, we are [guided by] this invisible truth. It is here every day; we are just not aware of it.

Time has no appearance. At what hour do we clap the wooden sticks? If you look at the numbers [on the clock], they are clapped 10 minutes before 4 am. What do we do then? What do we start doing at exactly that moment? When we first hear the sound of the wooden sticks, does that sound have any appearance? It has no appearance. How can it have no appearance? There are two sticks, and there must be a person to clap these two sticks together. For the sticks to make their sound, someone must hold them in their hands and use both hands to strike them together.

[The sound] travels far, into so many rooms. It passes through walls and goes through windows. Everyone hears it, and they begin to stir and get out of bed. So, doesn’t [the person clapping] have appearance? She does have an appearance. But the sound must pass through walls and windows. It is not as if she goes to clap the boards right in front of our face. It comes from far away. It is only because sound can travel so far that everyone in a place as large as this can hear it. Does that sound have an appearance or not? This is just a method [we use to wake people]. We want everyone to hear it, so we use this method of striking sticks together. When the sticks are struck together, the invisible sound is able to travel, traveling through the walls so that everyone hears it and begins to stir.

When did we begin to stir, and what time is it now? Time has no form or appearance; it passes by without us being aware of it. It is invisible and has no appearance, but it is ultimately true. If time were ever to stop, we would definitely not be able to keep existing.

The earth has always traveled along its orbit without deviating for even a second, but every few years, we add an intercalary month. How does our Chinese lunar calendar accurately keep track of the four seasons? It needs to be made accurate. We must adjust it so that it can keep track of the earth’s four seasons without ever falling behind for even a second.

Every few years, it inevitably falls behind, so we must adjust it again. In the past, every five years, we added two months called intercalary months. This is how we adjust to time.

Everyone, if you really think about it, these are the principles, the true principles. As we go about our lives, have we ever thought about this before? Most people never think about these things and pass each day like this. We all have this nature of True Suchness. From just one of the Buddha’s teachings, we can come to countless realizations. When the Buddha was in the world and began teaching the Dharma upon His enlightenment, there were so many sentient beings there. When He taught this Dharma, their capabilities were so different, so He likely had to repeat things over and over again.

I always tell everyone that [the Dharma] is quite simple. The first time He taught the Dharma, He taught it to five people. He taught the Four Noble Truths three times. These were the Three Turnings of the Dharma-wheel. There were only five people there, yet He had to repeat Himself three times. How could He possibly respond to the capabilities of countless billions of sentient beings? Since these were the true principles, He had to keep teaching them over and over again.

[He taught] for 49 years, and for the first 42 years, the Buddha taught only in accordance with people’s capabilities. He devoted Himself wholeheartedly to guiding everyone toward a common direction, teaching them the Buddha-Dharma and how to have right faith in the Buddha-Dharma. To familiarize them with it, or even just to introduce them to it, He had to use all kinds of provisional methods; He had to use skillful means. There were so many people [like this] that. He had to teach like this for 42 years. After 42 years, He “opened up the provisional.” This is when He put skillful means aside and came back to teaching the One True Great Vehicle through the Lotus Sutra.

He taught the Lotus Sutra for more than seven years until right before He entered Parinirvana, whereupon He spoke of “great Nirvana.” This adds up to [nearly] eight years. This is why we say that during this 49-year period in which the Buddha taught the Dharma, the Buddha truly spared no efforts. We are more than 2000 years removed from the Buddha now. From the true principles, we must seek to understand what it was that the Buddha awakened to. He awakened to True Suchness. When we speak of True Suchness, we say that it is “empty,” that it is without appearance. Does it exist? Yes, it does! It is real! This is “wondrous existence in true emptiness.”

I use the word “me” to describe myself right now, but this “me” right now is not the same “me” that walked in here earlier. Since the time I walked in, my body has already undergone metabolic changes. Has my appearance changed since I walked in? [It will change] with time, but at first glance, I still look like the person that walked in here earlier.

[Change] accumulates over time. If you look at a video of me sitting here in the past, you will see that I am not the same. I am in the same place, but I am not the same. Is this real? Does anything last forever? No. Appearances will never last, which is why they are ultimately empty. What happens to appearances? They are empty. But True Suchness has no appearance.

What is real? Was my childhood [self] real? No. If you look at photos of me, you will see what I looked like as a child. Were my middle-aged [self] real? No. You can see what I looked like in middle age. All this change happens with the passage of time, yet no one relinquishes their original self. You are yourself, I am myself and he is himself. Each of us has a self.

So, explaining these principles thoroughly so that everyone can understand them takes a very long time. Since we have been listening to the Dharma for such a long time now, we should understand from just a little. “Oh yes! I heard that before! It’s true! There is wondrous existence in true emptiness.” This is “responding to the capabilities of countless sentient beings.” In accordance with our capabilities, we must constantly remind ourselves like this.

So, “The Tathagata-nature of True Suchness is without appearance, yet it is true.” This is wondrous existence in true emptiness. “He journeys on the path of True Suchness, neither coming nor going.” It is by this principle, this principle of True Suchness, that He comes and goes like this! He goes and He comes. Whether it is yesterday or today, time makes no difference. However, yesterday was yesterday, and today is today. Isn’t there a difference between yesterday and today? There is a great difference. Take for example Taiwan’s 921 Earthquake.

Thinking back on that day, when the huge quake was over, in some parts of [Taiwan], in the Central and Northern regions, especially in the Central region, in Nantou and in Dongshi in Taichung, the devastation was very severe. It began after 1 o’clock in the morning and continued until dawn, and then on through to the next evening. How did people make it through that day? It seemed as though [the earthquake] would never stop.

Why did an earthquake strike? Why did so many people come to suffer? Why did we have to mobilize so many people? If so many people had not taken action, what would the wounded and suffering have done? If so many people had not come to comfort their hearts, help them find shelter and help them settle down, how would they have ever gotten through it? During that time, Living Bodhisattvas began emerging from the earth. We all still remember how our volunteers in blue and white uniforms emerge from the earth.

Every day of every year, different stories describe how this is happening all over. So, how can you tell me that [Buddhas and]. [Bodhisattvas] do not really come and go? They are still coming and going, throughout the past, present and future. All the things that happened in the past are over now; we have let them go, and we no longer think of them. They are forgotten, left in the past. However, we cannot forget our Bodhisattvas who walk this path in the world.

The Buddha teaches us to practice the Bodhisattva Way. This is also His one great cause. His one great cause for coming to the world is [to end] suffering and its causation. How can we eliminate people’s suffering? We must find methods to help them. These principles are inseparable from all the things that happen in our lives. So, these things are still part of history; they are still part of the passage of time.

This is like that terrible earthquake in Mexico. It has now, [in 2018], already been a year. This is a very tragic anniversary for them. The world is full of so much hardship and suffering. This is the Buddha’s one great cause. Because the world suffers from so many terrible disasters, the Buddha comes to the world for the sake of His one great cause, which is to teach the Bodhisattva Way and awaken the love within us all. Wherever some terrible disaster occurs, love must spring from the hearts of many in order to fulfill [this great cause].

[In 2018], Mexico suffered a flood. Because we had spent a year sowing the seeds of goodness there, we had a group of people there who were able to help. We can see from this that we must never stop spreading the principles. It is the same with sowing seeds of goodness. Why must we teach the Dharma? Why listen to it? Perhaps listening like this gets very tedious, but these are things we all need to understand. So, we should “journey on the path of True Suchness, neither coming nor going.” In fact, the true principles are everlasting. The Buddha never stops coming to the world. He never stops to rest. This is because time is everlasting. Just like the universe, it is everlasting. It is like the way Earth follows its orbit. For the Buddha, time is everlasting. He has never left [this world]. These are the principles.

The principles are True Suchness. Our enlightened nature of True Suchness [is ever-present], neither coming nor going. It does not experience a childhood or become old like I am now. No, this nature of True Suchness always exists. In this life and the next, it will always be here. But will we keep letting our ignorance enshroud it? If it remains enshrouded in ignorance, as we come and go, we will create karma. If we manage to remain free of ignorance, then we will clearly understand our purpose in coming and going [from the world]. We will take the Bodhisattva-path and learn from the Buddha to journey upon the Tathagata-Dharma. He comes and goes with everlasting freedom. There is no real difference between coming and going for Him.

“He journeys upon the seed to come to the fruit, thus achieving perfect enlightenment.” When His good karmic conditions ripened, He manifested the Eight Aspects of. Attaining Enlightenment in the world. The future Buddha is the one we now call Maitreya Bodhisattva. He is the one who will attain Buddhahood in the future world. By human reckoning, this will happen another 5.67 billion years from now. This is such a long time.

This is such a large gap, such a long time that we must wait before the Buddha’s karmic conditions will finally ripen, and He will manifest the attainment of Buddhahood. Although Sakyamuni Buddha attained Buddhahood over 2000 years ago, His Dharma truly still remains in the world. The most worrisome thing about this is that “a slight deviation can take us far off course.” As time goes on, we go from the era of Right Dharma to the era of Dharma-semblance, then to the era of Dharma-degeneration. This is why we worry about the future.

We all must mindfully seek to understand this. These teachings are so true. And yet, there is not much we can do about this. From over 2000 years ago until now, how much has the Buddha-Dharma really changed? It is also changing imperceptibly. During the past era of Dharma-semblance, it was almost as if the Buddha was in the world, but that era has already passed. Now, we are in the era of Dharma-degeneration. The era of Dharma-semblance was very similar [to the Buddha’s time], but now that era has ended. So, we are now in “the era of Dharma-degeneration.” This is why we need to be very mindful. So, we must mindfully seek to understand this.

When the Buddha was about to enter Parinirvana, He was very worried. He was not worried about how He would die soon, but He was worried about “the lion’s parasites.” A lion never fears harm from the outside. What a lion fears the most are the parasites on its body, which are deeply disturbing. What disturbs the lion the most are the parasites on its own body. This is what worries the lion the most, but there is nothing the lion can do about it. A slight deviation has taken us far off course, so now we are in the era of Dharma-degeneration.

[We hope] to “see others transcend suffering.” At this point in the Lotus Sutra, we have reached the Chapter on the Merits and Virtues of Joy. We know the Tathagata’s Dharma will relieve people of their suffering. Only by fully understanding this principle will we be able to relieve people of suffering. This is “using the Dharma to transform” [others]. To “use the Dharma to transform” [others], we must first cultivate our own mind.

“When we see others transcend suffering and attain joy, we give rise to joy in our hearts. When we see the joy of others, we feel joyful ourselves.”

With this heart of loving-kindness, we will look upon sentient beings and rejoice. There is suffering, but there are loving people who seek to relieve others’ suffering. I have seen people sharing in the joy of such merits and virtues right before my eyes. When our Tzu Chi volunteers returned from Mexico, they praised one another. When they saw these suffering people smile, when they saw them transcend their suffering, they gave rise to joy in their hearts. These people had gone there to comfort them, to relieve them of their physical hardships. They saw someone who needed others to assist him to come in to take his acupuncture treatment. After the treatment, he could stand on his own. Being able to do this made him smile. He was able to stand up and walk unassisted. He rejoiced, thanked them and left. Everyone rejoiced when they saw this.

It is true! Into that place of suffering went that group of Bodhisattvas. Though they saw so many people suffering, when they saw them transcend suffering, even if they smiled for just a moment, this lifted their hearts and brought them joy. I wonder if anyone here has ever experienced this kind of feeling? How did I feel? When I heard about this, it brought me such joy. I truly rejoiced with them, for I also felt joy in my heart. They felt joy when they experienced it firsthand, and when they came back and told me about it, this also brought me so much joy. Though this was something someone else had done, when they told me they just did the right thing, I also felt joy!

When others take joy in our actions, this is just like giving. The rich give money, while the poor give water and herbs. They each rejoice in their own way; this is all considered giving.

So, “When others take joy in our actions, this is just like giving.” When we see others do something with great joy, this makes us want to follow them. Then, when we do it ourselves, even more people will take joy in our actions. By taking action ourselves, we gain joy. Since doing good deeds makes us joyful, even more people will come help us practice giving. When they come and assist us, how will they offer their support?

Rich people give us their money. Even if they give just a little, it still makes us very happy. When someone is very rich, they can make large donations and donate a lot of money. This also fills us with joy and gratitude. What about the poor? The poor can give water and herbs. Even if someone has no money, they can still give a little bit of water, for “drops of water will eventually fill a vat.” This offering can quench the thirst of many. This also brings us great joy.

Although the people of Myanmar are very poor, they still set aside a handful of rice before every meal. I saw in the photographs they sent back how [the locals] save handful after handful of rice, saving up so much rice every month this way. Once a month, they pour it out on a plastic sheet laid out on the ground. They pour it out like this into a big pile. When these penniless people save handful after handful of rice like this, when 500 or 600 people do this, they can help 50 to 60 families [in need]. This is truly incredible! When I saw the report and the photos they sent back, when I looked at the photos, I was extremely moved! We must not disparage small [offerings], even if it is just a handful of rice, for this kind of giving can also bring joy.

“They each rejoice in their own way; this is all considered giving.” As long as people have the power to give and feel joyful doing so, then we will all feel joyful for them. We will feel joy for each and every one of them. People who do this will come to eliminate “the self.” Someone might say, “This big pile of rice is all mine. Because of me, there is this great pile. My rice is also in that pile.” But which of those handfuls is theirs? No one knows anymore! It is all heaped together, and our rice is somewhere in that great pile.

By the same principle, when a single drop of water enters the ocean, the ocean will be one drop bigger. So, we must be joyful. If we are mindful, small amounts will turn into amounts large enough to help others. So, all we must do is share in this joy and follow what brings us joy, such as giving. This is a practice we all understand very well. So, we must mindfully seek to comprehend this.

In the Lotus Sutra, this is what the Buddha said previously.

“At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'”

We discussed this previously. Today we will start to discuss what He said next.

“..or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….”

The Buddha went on to tell Maitreya Bodhisattva, “As for people in the future, whether they are old or young, if they always engage in spiritual practice, cultivate purity like this and make no transgressions of body, speech or mind, they will be people of wisdom. This is a cause for joy. You must truly take great joy in these people. You must praise them and never disparage them.” This is what the Buddha told Maitreya. This is because Maitreya had asked Him, “How many blessings can be attained through the merits and virtues of joy?” This was the Buddha’s explanation.

They cultivate the Bodhisattva-practice, uphold the precepts and remain pure, without making transgressions in body or speech. All people of wisdom take joy in praising others and do not disparage them.

This is because these people “hear this sutra and take joy in it.” They hear this sutra and take joy in it. They take joy in whatever the sutra says. Later, when they see people put it to practice, they give rise to joy in their hearts because they know that people are being helped. Thus, they praise them, saying, “You are doing the right thing! You are doing great, and you teach so well! This means that when they see others benefit, they give rise to joy in their hearts.” This is very good, for when they hear others being praised, this also makes them very happy. “They do not give rise to jealousy.” They never get jealous [and say], “Why are you praising him? Why aren’t you praising me? I also teach and express myself well, so why aren’t you praising me?” We can never give rise to such jealousy.

“When they hear the Dharma that others teach, their minds are amenable.” No matter what it is, they are always amenable, “and they do not go against it.” We must try to be mindful of this.

[They] hear this sutra and take joy in it: They are able to hear this sutra and take joy in it. This means that when they see others benefit, they give rise to joy in their hearts and do not give rise to jealousy. When they hear the Dharma that others teach, their minds are amenable, and they do not go against it.

So, “Whether they are old or young, whether they are men or women, whether they intend to come to the assembly or find themselves in the lecture hall by accident,” whether they are young or old, whether they come intending to hear the Dharma or find themselves in the lecture hall by accident or are urged but reluctant to come, if they hear a chapter or a section of the sutra, even just one line or even one verse,

hearing it will bring them joy. They might never have intended to come listen, but once they hear it, a chapter, a line or even a word, they will be filled with joy. They might not have been prepared to come listen, but they will still take joy in it. Anyone who listens to this sutra will rejoice. Those who take joy in it may not have been prepared to listen to it or may have done so inadvertently, but take joy in it nonetheless.

Whether they are old or young, whether they are men or women, whether they intend to come to the assembly or find themselves in the lecture hall by accident, whether they hear one chapter, one passage, one line or one verse, they directly give rise to joy. Thus, [the Buddha] says they hear this sutra and take joy in it.

“They leave the Dharma-assembly and go to another place.” Having heard the sutra, they will leave. They leave the Dharma-assembly and go elsewhere. When they get there, they will spread [the sutra] by word of mouth. They will pass it on to everyone they meet. “Listening to this brings me so much joy!” Like this, “In accordance with their abilities, they teach it to others. These things I have heard bring me so much joy! This phrase is so useful, I love it!”

They leave the Dharma-assembly and go to another place: They leave the Dharma-assembly and go to other places. They leave the Dharma-assembly and spread [the sutra] wherever they go to. In accordance with their abilities, they teach it to others.

It could be a monastery or an empty and serene place. It could be in a lecture hall, it could be in a dormitory, or it could be in an empty and serene place. Wherever people hear it, they will take joy in it. This is a joy that each of us must try to experience ourselves.

…perhaps a monastery or an empty and serene place…: In monastic temples, the serene dwellings of pure monastics are tranquil and quiet.

This is like [our volunteers] in Mexico. When they came back, they also brought videos. There is a Jing Si Aphorism book that includes aphorisms in 4 languages. There are several mayors [in Mexico] who use this Jing Si Aphorisms book every day. “What do the Jing Si Aphorisms have to tell me? This is the sentence I will practice today.” They turn to a random page and say, “This is the line. This is what I will practice today.” This is also passing on the teachings. The language is different, but the meaning [is the same]; they can still apply it and take it with them, spreading it amongst themselves, passing on the teachings. These are the merits and virtues from listening to the Dharma and taking joy in it. To be able to spread the Dharma at this level is truly praiseworthy.

Dear Bodhisattvas, time is passing us by like this, intangible and invisible. But though it is intangible, it is still real. We must work hard to make the most of our time. When it comes to the intangible True Dharma, we must earnestly seize the moment, and we must always be mindful!

Episode 1618 – Maitreya Questions the Buddha about the Future

>> “Deep in our hearts, we must have faith and understanding in the wondrous Dharma-marrow. [The Buddha] discerned and measured the weight of [their merits]. According to their merits and virtues, He evaluated and praised how those who uphold the Lotus Sutra have faith and understanding deep in their hearts.”

>> Ever since the Buddha formed His initial aspiration, He has never hesitated to give His life. He gave up His head, eyes, marrow and brain and cultivated all ascetic practices all the way until He attained Buddhahood and entered Parinirvana. He went so far as to follow along and take joy in all of the good deeds [of others]. Thus, this is called [the Chapter on]. Taking Joy in Others’ Merits and Virtues.

>> “To take joy in” also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. As sentient beings are benefited, we take joy in supporting them. This is what it means to “take joy” [in others].

>> “At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'”   [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> Then, he spoke in verse, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra. If they are able to take joy in it, how many blessings will they attain?”  [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> Then, he spoke in verse: After expressing his thoughts, Maitreya repeated his question in verse.

>> After the World-Honored One enters Parinirvana, there will be others who learn of this sutra: There will be others who learn of this. Wondrous Dharma Lotus Sutra. Learn of: This [character] encompasses two meanings, both “to see” and “to hear of.”

>> If they are able to take joy in it, how many blessings will they attain?: If they are able to give rise to a single thought of joy, how many blessings will they attain? How many blessings: This means the same thing as “what amount of blessings.”

>> “At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'”  [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> At that time, the Buddha told Maitreya Bodhisattva-Mahasattva: Maitreya asked about the actions sentient beings will take after the Buddha enters Parinirvana. At that time, the Buddha clearly answered all his questions. First, He explained about people who take joy [in the teachings].

>> Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…: The fourfold assembly of bhiksus and the others are people who already believe in the Buddha-Dharma, accept the precepts and engage in spiritual practice.

>> In the previous sutra passages, Venerable Maitreya carried on the past to inspire the future. On behalf of the people in the future world of turbidities, he sought to resolve doubts. The present Buddha and World-Honored One’s conditions for transformation were about to end, and He would soon enter Parinirvana.

“Deep in our hearts, we must have faith and understanding
in the wondrous Dharma-marrow.
[The Buddha] discerned and measured the weight
of [their merits]. According to their merits and virtues,
He evaluated and praised
how those who uphold the Lotus Sutra
have faith and understanding deep in their hearts.”

We must understand this more and listen mindfully. We must [approach] the Buddha-Dharma with profound faith and understanding. We must put the Buddha-Dharma into practice. See, [it is] “deep in our hearts” [that] “we must have faith and understanding.” Over the past few days, I have been reminding everyone about this. When our hearts give rise to faith and understanding, it [must be] profound. It is not just having belief and understanding, it must be profound faith and understanding. We know that this understanding must be very deep! Giving rise to faith and understanding is still not sufficient; they must grow deeper. So, “Deep in our hearts, we must have faith and understanding.”

When we mindfully seek to comprehend this, we will realize that having “faith and understanding” and having “faith and understanding deep in our hearts” are not exactly the same. With faith and understanding in our hearts, [we can say], “I know, I understand what you are saying. In my heart, I believe and understand what you are saying.” This is having “faith and understanding.” However, though we understand, we must further contemplate just how profound these teachings really are. If we merely have faith and understanding in a few lines [from the Dharma], is such a simple [approach] sufficient? There are deeper levels to the Dharma. Since the Dharma contains so many levels, we must delve more deeply into them, investigating them layer by layer until we can see “the wondrous Dharma-marrow.”

This [level of] Dharma is not merely teachings, nor are they simply wondrous teachings; this is not all they are. Within these pure and wondrous teachings lies the essence of the Dharma itself. This is just like our lives, which require blood to sustain us, blood [flows properly] and is sufficient. If our body’s ability to manufacture blood becomes imbalanced or ceases to function completely, then we can develop leukemia, anemia [or other blood-based diseases]. Now, due to technological developments, as we have heard, we know of ways to treat these diseases. But when there was no medicine to cure them, the last resort was a bone marrow transplant.

Previously, where could bone marrow [be acquired]? Modern technology is what makes this possible! Although it is difficult to find a matching donor, those with karmic affinities find their match. This match is only one among several hundreds of thousands of donors, so it is quite difficult. Out of hundreds of thousands of people, the marrow of [the donor] who shares this affinity is then transplanted into the [patient]. Is it certain that the person in need will definitely be able to be [cured]? This also depends on karmic conditions. Are there other complicating factors? [There are], so the person must be in a sterile room which is completely free of bacteria.

I have heard that this process is exhausting and that [patients] struggle for their lives until their body accepts the new bone marrow. Then, a further period is required to see whether the body is able to gradually accept the marrow. With even the slightest infection, if a small infection occurs because of some invisible [microbe], their body will only reject [the transplant]. All of this depends on karmic conditions.

A person’s [ability to] accept the bone marrow is like our need to accept the Dharma. We have been [living] as unenlightened beings who have become lost. Originally, we possessed the same purity as all Buddhas and Bodhisattvas, for our intrinsic nature was good and undefiled. But because we are ordinary beings, we are completely bound up in ignorance that has accumulated for long time. So, ignorance is like bacteria, which can completely overwhelm our whole body. If we are infected by bacteria, it will eventually cause us to become ill.

By the same principle, you and I both live in this same [world], so we may ask each other, “Why are you so healthy, while I have become so sick?” It might be infections or inherent [illnesses]. Some, we carry with us; these are hereditary [illnesses]. What we carry with us is our body, our blood, our parents’ genes; this is hereditary. If [the illness] is not hereditary, other karmic conditions must be making us ill.

We human beings are like this; our inherent karmic retributions may cause our whole lives to be filled with suffering. We may be born in a terrible place with danger on all sides, [where people are often] sick and injured, with no other karmic conditions to help us. Such karmic retributions can last our whole lives, causing us to suffer, without any benefactor [to help us]. This is the same for us unenlightened beings; we may live our entire lives like this. [We may be] born with a nasty temperament, suffer due to hardships or do all sorts of bad things, without anyone to guide us. This is like physical illness in the body. It is difficult for someone who is healthy to change this unwholesome spirit. Some have special karmic circumstances within the body that cause sickness to arise within it or allow it to become infected by external factors, due to particular karmic conditions.

It may seem in our circles that the Buddha-Dharma is flourishing, but if we turn our eyes to the world, those who ever get to hear the Buddha-Dharma are really quite few. There are lots of other religions everywhere, religions of all types. Some may originally have been very good religions which flourished for quite a while, but now, in the era of Dharma-degeneration, these bright and beautiful religions are now also in a time of decline.

What is flourishing most right now is “the inescapable net” [of the internet]. Today, there are [nets] built by sentient beings’ own minds and by people in society. We have even created “the cloud” in the sky and the internet. Does this really help people? Or does it merely entangle their minds? Buddhism, as a proper religion, was once vibrant, but its gradual decline we now [experience] is what we call “the era of Dharma-degeneration,” meaning the Right Dharma has begun to decline.

Over two thousand years ago, the Buddha wanted to teach the Buddha-Dharma to us according to [the needs of] this time, so that, in this era of turbidity, this time of the inescapable net, it could enable us to give rise to deep faith and understanding in our hearts. He wanted [the essence] of this wondrous Dharma [with its teachings of ceaseless] wonder to be something that everyone could accept.

The Dharma is not to be taught sitting down, nor treated as a subject of academic inquiry, only focusing on its wording; no, it is not. Each teaching should be engraved in our hearts and applied as we go among people. When I hear about some good thing, I quickly hold onto it [and tell others], “This is very precious! You really need this. This is something I wish to share with you.” The Dharma is something that everyone can apply and possess. We must encourage others to put this Dharma to use. In our discussion of the Lotus Sutra we have now finished the Chapter on Distinguishing Merits and Virtues, which explains what karmic effects are gained when we create different kinds of merit and virtue.

Merits and virtues can be heavy or light. What kinds of merits and virtues are those which we truly ought to pursue? An unenlightened person’s mind is always measuring merits and virtues. They think, “What can I do to bring myself more merits and virtues? I will only do things that create them.” They always weigh the amount of merit and virtue that they will gain from doing something. An ordinary person’s mind makes such distinctions.

When the Buddha gave such explanations, Maitreya Bodhisattva began questioning Him. It was his responsibility to do so, for more than 5.67 billion years later, Maitreya will be the one to come to the world to engage in spiritual practice, [to reveal] the Eight Aspects of Attaining Enlightenment and to teach the Dharma and transform all beings. Everyone knows Maitreya Bodhisattva; he is the future Buddha who will attain Buddhahood. However, if we calculate this using our time, using Earth-years, it will not happen for another 5.67 billion years. This seems like a very long time to us, but if you count in Trayastrimsa Heaven-years, it is not that long of a time. Whether it is long or short, [he will become] the future Buddha and must pass on the Dharma to a future world where he will need to transform all beings.

Just as Sakyamuni Buddha taught the Dharma, in the future, Maitreya Buddha will likewise transform [the beings in] the world. So, for the sake of those in that future world, he wanted to clarify questions about the Dharma. He hoped the Buddha would explain them. By asking the Buddha to clarify them, he was already sowing virtuous seeds. Maitreya had to do this very earnestly so that those who listened and understood would have the causes and conditions to be born in the same era as Maitreya and to assist His Dharma-assembly.

This is why he wanted everyone to listen clearly and why he asked the Buddha to explain this now, for he knew that modern sentient beings would seek [only] merits and virtues. This is why he asked [the Buddha] to clarify so that they would also understand. Then, these people would be able to teach and transform sentient beings together. This is like how when Sakyamuni Buddha came to the world, He had His own disciples by His side. His retinue of disciples went from five bhiksus to 1250 people, after Maudgalyayana, Sariputra and the three Kasyapa brothers were transformed [by the Buddha] and brought their own disciples to join [the Sangha].

In that lifetime, wasn’t this what Sakyamuni Buddha did? In the future, Maitreya Bodhisattva will also need affinities with that group so that they can come assist at his Dharma-assembly and help him teach sentient beings. So, this was why Maitreya asked these questions; he wanted to clarify this for them, so he asked the Buddha to explain it. He wanted the Buddha to compare, praise and analyze their merits and virtues for them, and to praise those who upheld the Lotus Sutra for the “faith and understanding deep in their hearts.”

[Once we have] “faith and understanding,” [it will later grow] “deep in our hearts.” Deep faith and understanding come when we begin to form aspirations; [although] we may believe, just believing is not enough. The Dharma has deeper and subtler teachings, so we must delve even more deeply into it. “Those who uphold the Lotus Sutra have faith and understanding deep in their hearts.” Our faith must be absolutely steadfast.

After [Maitreya] understood this sutra, by analyzing the teachings the Buddha gave, he hoped he could help others to clearly distinguish these things as well. So we can say that when it came to the Buddha, Maitreya Bodhisattva had complete faith in the Buddha. This is because the Buddha, from the time of His initial aspiration, never hesitated to give up His life, His head, eyes, brain or marrow, all for the sake of others.

Ever since the Buddha formed His initial aspiration, He has never hesitated to give His life. He gave up His head, eyes, marrow and brain and cultivated all ascetic practices all the way until He attained Buddhahood and entered Parinirvana. He went so far as to follow along and take joy in all of the good deeds [of others]. Thus, this is called [the Chapter on]. Taking Joy in Others’ Merits and Virtues.

As we said before, Devadatta, in each successive lifetime, was always born alongside the Buddha. He constantly encountered the Buddha, and he always tried to harm Him and create many difficulties for Him. Sometimes he would appear [and say], “I am in need, I am sick. I want your eyes, I want your head. I want your marrow and your brain” and so on. This happened over the course of many lifetimes. No one can say how many lifetimes he spent trying to claim the Buddha’s life [by creating] dangerous situations. Yet, as a spiritual practitioner, [the Buddha] had to follow sentient beings’ wishes. “If you want it, I will not disappoint you. I will give it to you.” In this way [the Buddha] cultivated ascetic practices over countless lifetimes.

Sakyamuni Buddha continually engaged in such practices of suffering, repeatedly, under many different circumstances, in which Devadatta tried to harm Him etc. Still, the Buddha [gave] willingly and suffered. Though He suffered, He willingly continued to give. We talked about this before. The Buddha was always patient like this, through the course of many lifetimes. He [thereby] awakened and attained Buddhahood, transformed sentient beings and entered Parinirvana several decades later.

Even when the Buddha was in the world, Devadatta was a member of His Sangha. He was a royal cousin of the Buddha. He was such a close relative, and he became a monastic. But even as a monk, he still gave rise to thoughts of harming the Sangha. He left with 500 monks that he incited to leave the Buddha’s Sangha. This caused people in the Sangha to feel uneasy, but they still had faith in the Buddha.

He left with a powerful contingent of monks, and returned to try and harm the Buddha’s Dharma in all kinds of ways, by creating conflict with the Buddha’s Sangha. The Buddha yielded to him in every case in order to ensure the safety of His Sangha. The situation intensified to the point that he used a herd of elephants to injure Him, getting them drunk so they would injure the Buddha. [He even tried to] harm the Buddha using poison, and he was fell alive into hell because of it. The earth split open and he fell into the abyss alive, becoming trapped inside. We have talked about this as well.

Later, the Buddha bestowed a prediction of Buddhahood on him. The Buddha was grateful to him, grateful to Devadatta, for lifetime after lifetime of persecution, because this gave Him the chance to give and to practice precepts, Samadhi and wisdom. By practicing giving, patience, diligence, Samadhi and wisdom, He was being trained each time until He could realize His spiritual aspiration. Because of this, He also bestowed upon Devadatta a prediction of Buddhahood.

The Buddha predicted that when Devadatta would attain Buddhahood, he would abide in the world [as a Buddha] for even longer than the others. This was truly inconceivable. We need deep faith and understanding not only to understand it, but to praise the Buddha’s magnanimous [spirit]. Not only was He not resentful, but He even treated [Devadatta] so well that He bestowed the prediction on him that his Buddha-land would be better and his lifespan would be longer than others.’ This demonstrates the Buddha’s magnanimity.

Such a prediction of Buddhahood is indeed inconceivable to some of us, but this shows that we need deep faith and understanding. If we lack this deep faith and understanding, then as we continue listening to the Chapter on the Merits and Virtues of Joy, it [will seem] a little bit uninteresting. So, we must apply the faith and understanding [which is] deep in our hearts to understand that the Dharma’s simpler teachings actually carry a more profound meaning. Putting it more simply, “‘To take joy in’ also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel.” When we see how others become joyful, then we must also rejoice with them. Because what they achieved was the joy they attained through doing the right thing, we [must] also feel joyful for them.

“To take joy in” also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. As sentient beings are benefited, we take joy in supporting them. This is what it means to “take joy” [in others].

This is like the group of Bodhisattvas that has returned here from Mexico. Some were TIMA members who went there from the US, some were from Taiwan and there were also people from other countries. They did not go to Mexico on vacation; they were there to hold free medical clinics and distribute relief aid. Hearing what they did in that place for more than 10 days was very moving but it was also very saddening. There, in Mexico, the poverty, sickness and suffering are unbearable. [Although] we had many volunteers who all went along to help them, how much could we really help these people?

There seemed to be so many seriously ill people. Alas, there was not much they could do. Still, they cared deeply for them. The gentleness, care and embraces [they gave], this kind of love, was the greatest gift that they gave to them. [For once] in their lives, these people [could see] that there were many people who cared about them, that they were not alone. [Engraved] in their hearts and minds was a group of very warm and good people, kind people who helped them. This was how they felt. As for the TIMA Bodhisattvas, I believe when they saw those sick people, their hearts were truly saddened, [so] they embraced them very sincerely.

When they finished this trip, they were exhausted, but in their minds, they were very joyful. Regardless, due to the affinities that we had with them from before, they now had this chance [to go] again. Although they traveled a long way to bring comfort and hope to the people there, they were still joyful upon their return. Having seen them and done the right thing, besides just on a superficial level, we do not say, “There is no need to go there.” No, we need to encourage them by going again. The more we go there, the more mature our connections with them become. Though we were unable to completely relieve [their suffering] this time, perhaps whoever goes next time can [help them] more and more [effectively]. This is all due to causes and conditions. Having cleared and paved this path, it becomes smoother for other Bodhisattvas. So, we were very happy to see them return here.

This time (2018), TIMA members from around the world have gathered here together with us for the mid-autumn festival. We will hear what TIMA is doing to help those who are poor and suffering in each country. [I am sure] they have very moving stories.

When we hear them describe their joy at having done such good deeds, we rejoice along with them. Thus, we take joy “as others cultivate good deeds.” [Volunteers] from Taiwan also traveled there. We also listened to them share. When they came back, they told me, “Master, let us go again next time! We want to go again next time.” We take joy in their good deeds. When we see things like this, seeing this and knowing about it makes us say, “I am proud of you. I praise you and I want to join you.” Then they go about planning the next time.

So, “We take joy in their achievements.” We are so happy about their achievements that it makes us want to join in as well. After we join in, we will also gain insights. So, “We take joy in their achievements.” Because they have gained insights, they will certainly be able to share these with everyone. This is how they turn the Dharma-wheel. Everyone speaks about the truth of suffering, especially after seeing and experiencing it; they want to pass it on, to proclaim it to others, to let others also know, for [this truth] can teach others to treasure their own blessings. So, “As sentient beings are benefited, we take joy in supporting them.” When sentient beings are benefited and I, too, have given a hand to help them, then I also feel joy. This is what it means to “take joy” [in others]. We take joy in their merit and virtue this way.

The previous sutra passage said,

“At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'”

What follows next is verse. The verse goes on to say,

“After the World-Honored One enters Parinirvana, there will be others who learn of this sutra. If they are able to take joy in it, how many blessings will they attain?”

Now Maitreya Bodhisattva is questioning Sakyamuni Buddha. “Sakyamuni Buddha, [after] you have entered Parinirvana, when others hear this sutra, if they are able to take joy in it, how many blessings will they attain? Since the Buddha is in the world and teaches the Lotus Sutra, I moreover ask the Buddha if You could explain how many blessings future sentient beings, after the Buddha enters Parinirvana, will attain by taking joy like this.”

“After expressing his thoughts….” He first expressed himself by speaking a portion of it in prose, and then repeating himself in verse.

Then, he spoke in verse: After expressing his thoughts, Maitreya repeated his question in verse.

At that time, Maitreya Bodhisattva again went on to say, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra.” This is the Wondrous Dharma Lotus Flower Sutra. After the World-Honored One enters Parinirvana, there will also be others who will listen to the Wondrous Dharma Lotus Flower Sutra.

Most important in this section of verse is “learning of [this sutra],” listening to and learning of the Dharma.

After the World-Honored One enters Parinirvana, there will be others who learn of this sutra: There will be others who learn of this. Wondrous Dharma Lotus Sutra. Learn of: This [character] encompasses two meanings, both “to see” and “to hear of.”

“To learn of encompasses both seeing and hearing.” Learning does not consist of just listening; we must see as well. The phrase “learn of” includes the meanings of both seeing and hearing of. To learn about something, we, of course, must be able to both listen to and see it. If we “see” it, by seeing we learn about it. Those who listen must see others putting it into practice. They hear about the principles, then see people put them into practice. Even when the Buddha is no longer there, His principles will still remain in the world and people will be seen putting them into practice. They would hear of these principles and see people putting them into practice.

“If they are able to take joy in it, how many blessings will they attain?”

If they are able to take joy in it, how many blessings will they attain?: If they are able to give rise to a single thought of joy, how many blessings will they attain? How many blessings: This means the same thing as “what amount of blessings.”

If one’s mind can give rise to a single thought of joy, then how many blessings will one really attain? The same principle is being repeated here. He asks, “How many blessings will they attain? How many blessings will there be?” How many blessings can really be attained just by rejoicing when one listens to the sutra?

The next sutra passage goes on to say,

“At that time, the Buddha told. Maitreya Bodhisattva-Mahasattva, ‘Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….'”

“At that time” means the time when the Buddha began speaking to Maitreya Bodhisattva-Mahasattva. “Mahasattva” means he is a great Bodhisattva. [He is called this] because he will become a Buddha in the future and because he was leading the assembly. The Buddha wished to reply to what Maitreya had asked Him. So, after Maitreya questioned the Buddha, the Buddha went on to answer Maitreya’s question. So, he first asked about those who take joy.

At that time, the Buddha told Maitreya Bodhisattva-Mahasattva: Maitreya asked about the actions sentient beings will take after the Buddha enters Parinirvana. At that time, the Buddha clearly answered all his questions. First, He explained about people who take joy [in the teachings].

So, He said, “Ajita, Ajita” refers to Maitreya, “Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas….” [This is] “the fourfold assembly of bhiksus and the others.” The fourfold assembly consists of those who believe in the Buddha, whether men or women, monastics or lay practitioners. They make up “the fourfold assembly.”

Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…: The fourfold assembly of bhiksus and the others are people who already believe in the Buddha-Dharma, accept the precepts and engage in spiritual practice.

Above, Maitreya is earnestly questioning the Buddha and the Buddha is directly replying to him. This was because it was up to Maitreya to carry on the past and to inspire the future. Sakyamuni was the present Buddha, He was “the past” [to be carried on]. So, what of the future? He had to take responsibility to lead others; he had to teach those who would come later.

In the previous sutra passages, Venerable Maitreya carried on the past to inspire the future. On behalf of the people in the future world of turbidities, he sought to resolve doubts. The present Buddha and World-Honored One’s conditions for transformation were about to end, and He would soon enter Parinirvana.

At that time, the Buddha’s conditions for transformation were almost finished. The Buddha had begun to constantly hint that there were not that many causes and conditions left keeping Him in the world. Everyone mentally prepared themselves for this. Maitreya Bodhisattva also knew that the present Sakyamuni Buddha’s conditions for transformation were almost at an end, that the time of His entry into Parinirvana neared. If [Maitreya] did not take quick advantage of those present karmic conditions, how would he ever be able to transform sentient beings in the future? He had to be sure to carry on the past and inspire the future. While the Buddha was still there, he had to question Him closely, for only the Buddha could explain this clearly.

This is life, the natural course of things. How was the Dharma to be passed down? This was the responsibility that had fallen upon Maitreya Bodhisattva, who, more than 5.6 billion years later, will have the karmic conditions to attain Buddhahood. He will certainly accompany us over that period. Yet, since we ourselves have become separated from the Buddha for more than 2000 years now, when we encounter and listen to the Buddha-Dharma, do we have faith and understanding of it deep in our hearts? Can we rely upon the teachings expressed in this conversation of the prior and later Buddhas to remind us to take on this responsibility?

There will be many more lifetimes during the long period to come, a great many future lifetimes through which this Dharma must be passed down. [Now], at this time, this world has already become an inescapable net which is very turbid and evil, where turbidity flourishes. So, only through promoting the Buddha-Dharma will other religions be able to recover an era of purity and brightness. This is a certainty.

Still, we should not say that. “Human power can conquer nature.” We should “make ourselves selfless to help the greater self succeed.” This is what we should strive toward, so we must always be mindful!

Episode 1617 – Recruiting People to Uphold the Dharma

>> “We praise others in order to help them succeed in doing good deeds. We must recruit people to uphold the sutra, walk the path and follow the Dharma to engage in diligent practice. With the seed of the Bodhisattva-practice of the Six Paramitas, we will directly approach the fruit of sarvajna, reach the other shore, turn away from delusion and attain all-encompassing wisdom, the state of ultimate perfection of all Buddhas.”

>> In past kalpas, after seeing [past] Buddhas cultivate giving, upholding precepts, patience and so on, [Sakyamuni Buddha] then made vows. Lifetime after lifetime, Devadatta lived during the Buddha’s lifetime and harmed the Buddha’s life. This was to help [the Buddha] fulfill. His practice of giving, precepts and patience and upholding Samadhi and wisdom as part of the cultivation of the Bodhisattva-cause. [Devadatta] asked for His head, eyes, hands, feet, marrow, liver, kidneys, and the five organs. This helped Him perfect. His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas.

>> First we must understand that, in order to seek the great Dharma and perfect the practice of the Six Paramitas, we must not hesitate to give up our lives. By being in perfect harmony with worldly matters, we demonstrate our understanding of the true principles. We must urge and encourage the Dharma-seekers of future generations.

>> “At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'”  [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]

>> “Good men and good women” is twofold in meaning: In terms of people, this refers to the fourfold assembly. Seen as a Dharma-analogy, it refers to Arhats and Bodhisattvas. Arhats are rigid and direct by nature. They can only seek to benefit themselves and are unable to transform others. Those who listen to the Dharma only for their own benefit are “good men.” The nature of Bodhisattvas is gentle and compassionate. They can transform themselves as well as others. They spread virtuous causes and conditions and help the seeds of Buddhahood continue to flourish. Thus they are represented as “good women.” They make the Four Offerings to the Buddha and the Sangha as good men and good women who uphold and learn [the Dharma] while living the lay life.

>> Maitreya Bodhisattva carries on the past to inspire the future. In the future, He will be born in this world to attain Buddhahood. He was referring to how, in the previous chapter, [the Buddha] said that those who will accept, uphold, read and recite [the sutras] while also practicing the Six Paramitas will have the aforementioned merits and virtues from upholding these practices.

>> At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha: Since Maitreya Bodhisattva will come to the world in the future as a guiding teacher, he had to ask these questions then. Thus, he spoke to the Buddha.

>> After the Buddha entered Parinirvana, those able to hear this sutra would give rise to deep faith and understanding, faithfully accept it with joy and dance in celebration. They would naturally give rise to a joyful mindset, so why wouldn’t they gain merits and virtues? Thus, Maitreya asked how many blessings they would gain

“We praise others in order to help them succeed in doing good deeds.
We must recruit people to uphold the sutra, walk the path
and follow the Dharma to engage in diligent practice.
With the seed of the Bodhisattva-practice of the Six Paramitas,
we will directly approach the fruit of sarvajna,
reach the other shore, turn away from delusion
and attain all-encompassing wisdom,
the state of ultimate perfection of all Buddhas.”

We must be mindful; we must always refine our ability to praise others. When we praise and rejoice for others, [this will encourage them] to do more good deeds. Because praising others helps them succeed in doing good deeds, when [we see] others doing a good deed, we must say to them sincerely, “That’s right! We must do the right thing! Not only have you done this [good deed], I will also rejoice in it with you. This encourages everyone to respond [in kind], and they will [also] do good deeds.” This is [how we can] “help others succeed in doing good deeds.”

At the same time, we can also recruit others to do good deeds, and we must also recruit them to “uphold the sutra and walk the path.” Simply doing good deeds is not enough; we must also listen to more teachings. Good deeds last only temporarily in this world. [Life in] this world is inherently impermanent; how much time do we have to do good deeds? At most, we only have the rest of this lifetime. When it comes to [sowing] the field of blessings with blessed seeds, are we able to do this lifetime after lifetime? We may diligently spread seeds of goodness, but are we able to seek the [true] principles? If we only create blessings unwittingly, lifetime after lifetime, even if we are able to create these blessings, we will not form an affinity with the Dharma.

If we only spend our days enjoying our blessings, discursive thoughts will inevitably arise. Once such afflictions arise in us, [we give rise to] a mix of good and evil. Even when we do good [deeds], our ignorance and afflictions will continuously bind us. These are ordinary people’s blessings. We need to cultivate blessings and wisdom at the same time. This is why [we often] talk about cultivating both blessings and wisdom. “Blessings come from the joy of serving others, and wisdom is the freedom that we gain from understanding.” This wisdom comes from understanding. This is why we must listen to more teachings to thoroughly understand worldly principles. When we understand the principles, all worldly hindrances are naturally removed. Thus, matters are in harmony with the principles.

“We must recruit people to uphold the sutra and walk the path.” Only if the principles can be upheld can they last long into the future. This means that only if each of us constantly passes them down like this, can the principles [continue to] sustain our wisdom-life. So, we “follow the Dharma to engage in diligent practice.” Only when we have upheld this sutra do we know the value of its teachings. If we can accept and uphold the Dharma earnestly and diligently for a long time, then we will be able to return to our pure nature. This is why we must learn to “follow the Dharma to engage in diligent practice.” Learning from the Buddha and the Bodhisattvas, how did the Buddha attain Buddhahood? As Buddhist practitioners, isn’t our goal to attain Buddhahood? To learn from the Buddha’s [teachings] and attain Buddhahood, we must follow the Dharma, but how do we cultivate ourselves? How do we diligently advance? We must be sure to stay on the right path of the Four Noble Truths and the 12 Links of Cyclic Existence. We must investigate the true principles which underlie the Four Noble Truths.

Life is full of suffering. Each and every day, in our daily living, we hear about and see [instances of suffering]. Ah, this world is full of tragic events which [cause] suffering. There are truly many lamentable events. [People] suffer! We cannot bear to see others suffer, and we feel their pain and suffering as our own. We feel sad to see them suffering. We must nurture this kind of [empathy], for this is the Buddha’s heart. The Buddha’s heart is a heart of great compassion. I often tell everyone we need to “take the Buddha’s heart as our own.” This is what we need to learn, and it [gives us] our direction.

The Buddha’s mind is pure and undefiled, for it has transformed [all sense of] “me, mine” and “self” into nothing. Mostly, we remain attached to our [sense of self], to “my” feelings, “my” preconceived ideas, “my” direction or whatever is “mine.” The “self” takes many [forms], but it means we are only concerned with ourselves and our own benefit. We have many attachments to this [sense of] self. Because we are like this, we can never break through our afflictions; [they are like] a dream-like net of ignorance. We have mentioned this previously as well, that life is like a dream, but it also [lures] us to enter its net.

When we dream, we become entangled in this net. Not only do we go about life as if in a dream, we also allow ourselves to become tangled in it, as if caught in this kind of tangible net. This formless dream [becomes] a tangible net; it makes our surroundings feel just like a net, like a net that is constricting us. What “I” love, what I am attached to, what I possess and so on, everything becomes about “me.” This is like a net. People nowadays speak about “the internet”; this is something that can entangle us.

Thus, life is inherently like a dream, and we become tied up in this net of ignorance. We may remain there forever, in this dream-like net of ignorance. So, only with the Buddha’s heart can we be freed from this dream-like net; only then can we purify our bodies and minds and [make them] open and spacious like the sky, return to our greater self and deeply understand the true principles of all things in the universe. Otherwise, although the principles are right in front us, this net still covers and binds us. This is why we must “follow the Dharma to engage in diligent practice.”

Besides the Four Noble Truths, which we need to thoroughly understand, we must also learn the teaching of the 12 Links of Cyclic Existence. Ignorance leads to volitional formation which leads to consciousness which leads to name and form. Name and form lead to the six entrances and so on until we are born into the world. Coming to this world was beyond our control, providing another chance for us to create karma and give rise to evil. So, we must not allow ourselves to come to the world again due to the 12 Links of Cyclic Existence. This is why we must “follow the Dharma to engage in diligent practice.”

We [must] at least have a direction that leads us to do what we should, to do good [deeds] in accord with the Dharma and the true principles. Our direction must be accurate. If we can remember this, then it means that in our consciousness, our direction and our karmic seeds are pure. “We cannot bring anything but our karma to our next life.” This is the case for unenlightened beings. We are still unenlightened beings, and we still become tangled up in worldly things. We remain entangled in a net of afflictions. Without the Dharma, we have no way to be delivered. This is why we must follow the Dharma and diligently engage in spiritual practice.

We must practice the Four Noble Truths and [take] the Six Paramitas as our causal practice. If we practice the Six Paramitas, the Bodhisattva-practice, “we will directly approach the fruit of sarvajna. The fruit of sarvajna” is the ultimate stage of Buddhahood. If we begin as unenlightened beings and our destination is to attain Buddhahood, then we must apply the Six Paramitas. The Six Paramitas enable us to cross to the other shore. To go from an unenlightened state and cross over to the ultimate stage of Buddhahood is our objective.

In past kalpas, after seeing [past] Buddhas cultivate giving, upholding precepts, patience and so on, [Sakyamuni Buddha] then made vows. Lifetime after lifetime, Devadatta lived during the Buddha’s lifetime and harmed the Buddha’s life. This was to help [the Buddha] fulfill. His practice of giving, precepts and patience and upholding Samadhi and wisdom as part of the cultivation of the Bodhisattva-cause. [Devadatta] asked for His head, eyes, hands, feet, marrow, liver, kidneys, and the five organs. This helped Him perfect. His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas.

So, when we “reach the other shore,” we “turn away from delusion and attain all-encompassing wisdom.” All-encompassing wisdom is the Buddha’s wisdom. With it, we are unimpeded in all Dharma, for having all-encompassing wisdom [means] having a complete understanding of the true principles of all things in the universe. This is “the state of ultimate perfection of all Buddhas.” This is not impossible, but it requires us to [have clear] intent and to be determined in our resolve. Beginning in the right place and never deviating even slightly, we move diligently forward, straight ahead while following the Dharma.

“In past kalpas, after seeing [past] Buddhas cultivate the practices of giving and the precepts….” Giving, precepts, patience, diligence, Samadhi and wisdom are the Six Paramitas, the six methods we must steadfastly uphold. These are our tools for spiritual practice. How should we go about giving? Our giving must be all-inclusive, with sincerity, integrity, faith and steadfastness in body and mind. We must make vows, the [Four] Great Vows, “to deliver countless sentient beings, to eliminate endless afflictions, to learn the infinite Dharma-doors” and “to attain unsurpassed Buddhahood.” These are our great vows. Starting with giving, we cannot be lacking in any of the Six Paramitas if we are to succeed in our spiritual mission of saving all sentient beings.

This is why, every time we help others, we serve them mindfully, making an effort with our minds and bodies to give joyfully and willingly. And once we are done, we even say, “Thank you for letting us do this!” So, as we give without expectations, we must also express our gratitude. This is what it means to be “selfless.” There is no “me” who gives, and there is no “you” who receives what I give. All sentient beings are equal. [We must not be] attached to giving and receiving, or to how much we give. These are the Three Spheres of Emptiness. This is how we become “selfless. It is no trouble! We are grateful to serve you. You give us a chance to accomplish our practice. If you can be at peace, it will make us even happier than you. When you find peace, we will also be at ease.” So, sentient beings’ suffering is the Bodhisattva’s spiritual training ground. If there was no suffering, we would never have a chance to become Bodhisattvas.

This is why it says, “In past kalpas, after seeing [past] Buddhas cultivate giving and upholding precepts….” Not only must we give, we must still go on to uphold the precepts. Not only must we uphold the precepts, we must also practice patience. Our patience must be long-term, so we need to be diligent. We must persevere and be diligent. Whatever our lifestyle may be, we must work for the Dharma and sentient beings, regardless of what hardships we encounter. We must not think, “I am here doing chores out in the fields while you all practice in there, sitting there listening to this [Dharma-talk] on the sutra.”

If we can help people succeed by giving them a chance to listen to the Dharma in peace, then even if we are working in the kitchen, those people can perfect their merit and virtue because [we enabled them to listen] mindfully. After the morning recitation is over, everyone is happily listening to the Dharma. When we enter the cafeteria and can eat our fill, we must be very grateful, grateful to this group who serves us. They do it very willingly, [telling us], “We are happy you are diligently practicing.” This feeling is mutual. When they give, they do so willingly, because this is their goal in spiritual practice. So, we must be diligent and mindful [in learning], or else we will let down those who are working so hard. So, in our spiritual training ground, as we practice giving, upholding the precepts, patience and diligence, our minds are in contemplation, in meditation. In this calm contemplation of wisdom, our minds can be at peace, which is Samadhi. This produces wisdom, which gives us our direction.

So, we must put the Six Paramitas into practice; we must then keep making vows. Time passes continuously, as do our circumstances, so we must certainly make good use of our time. Time may pass, but the Dharma must remain in our hearts. Because the principles are eternal, once the Dharma abides in our hearts, it will never increase nor decrease. The principles are always like this, so we must accept them every day and not say things like, “I’ve had enough,” or, “There are so many teachings; I’ve had enough.” How could there be enough? We must never become complacent, for the Dharma never increases nor decreases. When we can apply it, we will not lose it. It is only by applying it in our lives that we can truly attain the Dharma.

We give to help people, and we take the Dharma to heart as we give. This is something intangible, but it is by doing these things ourselves that we receive benefit. [If we attain] merits and virtues through giving, have we really given of ourselves? Are we truly [giving] with equanimity? When we give willingly and someone receives [our charity], those who receive what we give give us “virtue” in return. Everyone must listen and understand this clearly. When someone receives what we give, it is material aid, while the virtues we gain are intangible. So, we must be grateful for this.

Even if we are upholding precepts, they guard against wrongdoing and stop evil. In our minds, we must never allow a moment of ignorance to make us lose our spiritual aspirations or allow our afflictions to increase. So, we must uphold the precepts and have patience, for without them, we cannot become Bodhisattvas. If we cannot follow the Bodhisattva-path, how could we walk the path to Buddhahood? So, we must be patient. Having “patience” means “being focused and not distracted, advancing and not retreating.” When we have only our spiritual aspiration and we no longer have conflicts with others, this is “diligence.”

“Samadhi” means constantly engaging in right thinking, regardless of our external circumstances. We must pay attention to our thinking. The appearances we recognize around us become thoughts once we take them into our minds. As I often tell everyone, thoughts arise when our consciousness connects with external conditions. We take all kinds of conditions to heart. This is what we call “thoughts.” We must earnestly engage in calm contemplation and [cultivate] the field of our minds. We need to remember the external forms and appearances, and we must cultivate the ground of our minds. Have we ever truly cultivated it? What kinds of seeds have we sown in the ground of our minds? To diligently cultivate our minds, we must engage in calm contemplation. This is Samadhi, which means putting [the Dharma] into practice and never allowing our thinking to deviate. We must not allow the field of our minds to stray. This is very important.

So, when it comes to “practice,” the practice of the Six Paramitas, “[we must] make vows.” We need to make vows. After taking action, we must still make vows, make vows over and over. This is what we must do at this time, [vow] to keep doing what is right and quickly rid ourselves of wrongdoing. Every day, we must continuously plow the grounds of our mind, ceaselessly eliminating weeds and endlessly planting seeds [of goodness]. We must never stop cultivating the ground of our minds like this. So, this means making vows to continuously sow seeds and create good affinities. “Before we can attain Buddhahood, we must first form good affinities.” I often talk about these good affinities.

“Lifetime after lifetime, Devadatta lived during the Buddha’s lifetime and harmed the Buddha’s life.” Do you know who Devadatta was? Lifetime after lifetime, Devadatta was always born in the same lifetime as the Buddha. In each of those lifetimes, Devadatta created adverse conditions; He created adverse conditions for the Buddha and tried to hinder and harm His spiritual practice. He even thought up ways to kill the Buddha. He always lived at the same time as the Buddha, and always tried to harm the Buddha’s life. In the Sutra of the Wise and the Foolish or the Sutra of Karmic Conditions, we often read about how the Buddha, lifetime after lifetime, had to undergo so much torment and suffering. Who was it that tormented Him, who caused Him to encounter so much suffering? It was Devadatta. The one who created an environment where spiritual practitioners were persecuted was Devadatta.

Thus, these [many] lifetimes of [Devadatta] tormenting [the Buddha] gave Him the chance to cultivate patience, to perfect His practice of giving, upholding the precepts, patience, diligence, Samadhi and wisdom. It was Devadatta testing Him like this that gave Him the karmic conditions [He needed]; only adverse conditions could enable Him to train His diligence. So, this helped Him to learn patience and to continue progressing in cultivating wisdom and maintaining Samadhi. These were His causes of the Bodhisattva-practice. So, we must always be grateful whenever adverse conditions manifest; we must never be resentful or complain about them. They are an opportunity for spiritual practice.

There were many harmful situations, different karmic circumstances, where Devadatta wanted [the Buddha’s] head, His eyes, His hands and feet, His bones, His liver, His kidneys, His five organs and so on. There are many stories like this. [But the Buddha] was never afraid to give and was always willing to satisfy the needs of those who appealed to Him. This is how He perfected His Bodhisattva-practice. This is why we must first understand what exactly “merits and virtues” are. It is not just taking joy in hearing of others’ [good] deeds. We must also find joy in doing things ourselves.

First we must understand that, in order to seek the great Dharma and perfect the practice of the Six Paramitas, we must not hesitate to give up our lives. By being in perfect harmony with worldly matters, we demonstrate our understanding of the true principles. We must urge and encourage the Dharma-seekers of future generations.

We must first understand that to seek the Great Dharma, we must first fulfill the Six Paramitas. The Six Paramitas are the Six Perfections. [Attaining] the fruit of sarvajna means reaching the ultimate state of Buddhahood. This process requires that we do not hesitate to give up our lives or to sacrifice this human body. Only with these bodies can we do physical labor and be of service to others, so we must not hesitate to devote our bodies and minds to the service of others.

“By being in perfect harmony with worldly matters, we demonstrate our understanding of the true principles.” Without these people and matters, we will be unable to demonstrate our understanding of the principles. What is spiritual practice? We must undergo hard work like this. Spiritual practice is not just saying, “You must respect the Three Treasures. After becoming a monastic, I am now superior.” It is not like this. To truly form aspirations for spiritual practice, we must strive to [become] “selfless,” so that we no longer have any “self.” Only then can we perfect our “greater self.” The “greater self” [embraces] all worldly matters. “We feel others’ pain as our own and grieve when others suffer.” We feel compassion for all suffering people and pain when anyone is harmed. This [applies to] everyone in the world. So, we must never begrudge hard work, nor hesitate to [devote] our lives to service. We can spend our time taking on responsibilities, or spend it merely amusing ourselves.

Everyone, truly we must first understand that to seek the Great Dharma, “to perfect the practice of the Six Paramitas, we must not hesitate to give up our lives. We must be in perfect harmony with worldly matters to demonstrate our understanding of the true principles.” We must arrive at the realm of true principles. This means “We must urge and encourage the Dharma-seekers of future generations.” We must recruit others. We must continuously recruit others to uphold the sutra and accept the Dharma. “The sutra is a path. This path is a road to walk on.” This is the method by which we must learn to engage in spiritual practice. This is what we must first understand. It is not just about listening [and saying], “I know, I know. I understand, and I know all of this. I can lay out all the principles.” It is not like this.

[For the Da Ai TV program]. “Biographies of Eminent Monks,” I asked that they [thoroughly] research that era and make use of [authentic] personages, background [information] and history. I am very grateful to Da Ai TV. They do not fabricate stories but report the truth in their television programs. They use true events, especially when it comes to the Buddha-Dharma. I hope every episode of. Biographies of Eminent Monks can be a humanistic documentary that truly serves to help us delve deeply into the Buddha-Dharma. So, we must cherish them.

Now we enter the sutra text, [starting at] the sutra’s 18th Chapter, on the Merits and Virtues of Joy.

“At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?'”

We must listen even more mindfully here. The phrase, “good men and good women” can be analyzed in two ways. “In terms of people,” the Buddha’s disciples are divided into a fourfold assembly. Seen as a Dharma-analogy, it refers to Arhats and Bodhisattvas.

“Good men and good women” is twofold in meaning: In terms of people, this refers to the fourfold assembly. Seen as a Dharma-analogy, it refers to Arhats and Bodhisattvas. Arhats are rigid and direct by nature. They can only seek to benefit themselves and are unable to transform others. Those who listen to the Dharma only for their own benefit are “good men.” The nature of Bodhisattvas is gentle and compassionate. They can transform themselves as well as others. They spread virtuous causes and conditions and help the seeds of Buddhahood continue to flourish. Thus they are represented as “good women.” They make the Four Offerings to the Buddha and the Sangha as good men and good women who uphold and learn [the Dharma] while living the lay life.

Arhats are “rigid and direct by nature. My purpose for engaging in spiritual practice is to keep on eliminating my afflictions. I do not want to be defiled by afflictions. Ah, I put them aside! I must not concern myself [with worldly matters].” They are rigid and direct. They say, “That’s what the Buddha said.” This is how they are, “rigid and direct by nature. They can only seek to benefit themselves and are unable to transform others.” So, “those who listen to the Dharma only for their own benefit” are the ones that we call “good men,” They practice only for their own benefit.

The second kind are Bodhisattvas. “Bodhisattvas are gentle and compassionate by nature. They spread virtuous causes and conditions.” They not only strive to transform themselves, but also go on to transform others. To transform others, we must sow good karmic conditions [for them]. So, we must create good affinities with them; only then can we “help the seeds of Buddhahood continue to flourish,” and enable the Dharma to be passed on. Thus, those who “help the seeds of Buddhahood continue to flourish,” who continuously help to proliferate the Dharma are called “good women.”

During the Buddha’s era, there were the Four Offerings of building monasteries, medicine, food and clothing. These were called the Four Offerings. Any monastic during the Buddha’s era had to go out and beg for a living. In their time, just like in ours today, there were twenty-four hours in a day, and they traveled far to beg before returning, which took a lot of time. They needed lay people to protect the Dharma by giving them charity. At that time, to support the Sangha, the Buddha [told them to praise the laity], saying, “Your merit and virtue is great!” These lay people who upheld and learned the Dharma were called good men and women for their giving.

So, since Maitreya Bodhisattva would attain Buddhahood in the future, he knew that people in the future who listened to this sutra would think, “We can gain merit and virtue just by rejoicing.” How can we determine the amount of merit such rejoicing brings? Though [it said this] previously in the Chapter on Distinguishing Merits and Virtues, now it says merit and virtue are [attained] through rejoicing. Is this all we really need to do? How much merit and virtue can we gain by this? So, because Maitreya Bodhisattva was the one who would pass on the Dharma in the future, he kept asking the Buddha these [questions] for the sake of those future sentient beings. To get the Buddha to further clarify things, this is how he asked.

Maitreya Bodhisattva carries on the past to inspire the future. In the future, He will be born in this world to attain Buddhahood. He was referring to how, in the previous chapter, [the Buddha] said that those who will accept, uphold, read and recite [the sutras] while also practicing the Six Paramitas will have the aforementioned merits and virtues from upholding these practices.

It said this previously, so [we should] understand that. [Maitreya was] asking the Buddha to repeat [the merits of] accepting, upholding, reading and reciting the sutra, while practicing the Six Paramitas. He wanted the Buddha to make it very clear to everyone that it was not just about reading and reciting the sutra, nor only about the Four Offerings. They still had to put the sutra into practice, by practicing the Six Paramitas in the world, giving, upholding precepts, patience, diligence, Samadhi and wisdom and all the merit and virtue they bring.

“At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha.”

At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha: Since Maitreya Bodhisattva will come to the world in the future as a guiding teacher, he had to ask these questions then. Thus, he spoke to the Buddha.

Maitreya “spoke to the Buddha” because he wanted to give the Buddha a chance to explain things even more clearly, so that those who had not heard this before would be able to understand. He did this “to help the seeds of Buddhahood continue to flourish.” When the future Buddha is in this world, He must help these good men and good women listen to the Lotus Sutra so that afterwards, they know how to praise and put it into practice. How many blessings could they attain by putting it into practice? This is what He wanted the Buddha to make clear. [Maitreya] asked Him for our sake.

So, from now on, we must be very mindful. When we have deep faith and understanding and accept things joyfully, these bring so much merit and virtue; with what mindset do we accept these merits and virtues? We must all mindfully investigate this.

After the Buddha entered Parinirvana, those able to hear this sutra would give rise to deep faith and understanding, faithfully accept it with joy and dance in celebration. They would naturally give rise to a joyful mindset, so why wouldn’t they gain merits and virtues? Thus, Maitreya asked how many blessings they would gain.

As for deep faith, understanding and joyful acceptance, do these all [bring] merits and virtues? This is something we need to investigate deeply. The Buddha has begun to explain to us how we must prepare our minds and listen mindfully [to learn] how we can accumulate merit and virtue. How do we take joy in praising others? We must give appropriate praise to others, for it is wrong to give praise inappropriately. So, we must always be mindful.

Episode 1561 – Carrying On Our Vows over Many Lifetimes

>> “The compassion and wisdom of Bodhisattvas are equal to the Buddha’s. They fully perceive the great path and attain great Dharma-joy. Upon the great Bodhi-path, they are able to thoroughly understand the Tathagata’s enlightened nature and comprehend the great path. This is called the ground of joy, where great Dharma-joy is attained. They clearly understand how all phenomena arise differently but share the same nature, and how things of the same nature also cease. This is known as the ground of freedom from defilement.”

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel.  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one small chiliocosm will, after eight lifetimes, attain Anuttara-samyak-sambodhi. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants….”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one small chiliocosm: One small chiliocosm: 1000 worlds are known as one small chiliocosm 1000 worlds are known as one small chiliocosm.”

>> [They] will, after eight lifetimes, attain Anuttara-samyak-sambodhi: “Eight lifetimes” means they will continue their vows lifetime after lifetime until they attain wondrous enlightenment. Thus, it says that after eight lifetimes, they will attain. Bodhi, the supreme fruit of Buddhahood.

>> This clarifies that they must continue this for eight lifetimes and illustrates how they must continue their vows throughout lifetime after lifetime, cultivating and upholding [the Dharma] to attain the ground of joy and the ground of freedom from defilement up to the tenth ground of Bodhisattvas. They must rely on and uphold right understanding, views, mindfulness and conduct and, after a number of lifetimes, they will attain the ground of joy and the ground of freedom from defilement.

>> Attaining Bodhi after eight lifetimes refers to entering and transcending [each] noble stage. In this lifetime, they will be born into the Buddha’s family instead of being born into the coming and going of cyclic existence. As for “eight lifetimes,” this means that upon hearing the teaching of the Buddha’s lifespan, they had the merits and virtues to enter and transcend the fourth stage. They must go through eight more stages to attain wondrous enlightenment.

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants…: This refers to the amount of dust particles of four worlds with four quadrants.

“The compassion and wisdom of Bodhisattvas are equal to the Buddha’s.
They fully perceive the great path
and attain great Dharma-joy.
Upon the great Bodhi-path, they are able to thoroughly understand
the Tathagata’s enlightened nature
and comprehend the great path.
This is called the ground of joy,
where great Dharma-joy is attained.
They clearly understand how all phenomena
arise differently but share the same nature,
and how things of the same nature also cease.
This is known as the ground of freedom from defilement.”

We must be mindful. We should mindfully listen to the Dharma and delve into its meaning. We should always be mindful in everything we do! This is because we are now entering the Buddha’s understanding and views. As for the Buddha’s understanding and views, as unenlightened beings, how can we find ways to understand them? Since the beginning of the sutra, [the Buddha] has patiently guided us step by step, helping us go from the shallows to the depths, from the manifest to the intrinsic. We heard many stories in “the teaching of the manifest” that helped us [better] understand. Now we have entered “the teaching of the intrinsic.” Within it there is a treasure trove, while outside of it there is beautiful scenery. When we enter the treasure trove, there are priceless treasures that we can reach out and take, but we first have to understand the applications of these “treasures.” So, we must mindfully seek to comprehend this.

“The compassion and wisdom of Bodhisattvas are equal to the Buddha’s.” Bodhisattvas have begun to form aspirations as unenlightened beings, and these are Great Vehicle aspirations. [For] a long time, they have been heading down the right path and following in the footsteps of the Buddha. In this way, they are learning, gaining understanding and putting [the teachings] into practice. Thus, step by step, their awakened nature draws closer to the Buddha’s. The Buddha-nature is intrinsic to everyone. “The mind, the Buddha and sentient beings are no different in their nature.” [The Buddha-nature] is intrinsic to everyone, yet we all remain unenlightened beings. As unenlightened beings, only when we form aspirations do we know that we must learn the Buddha-Dharma. To learn the Buddha-Dharma is to “behold the Buddha-nature within.” When we look at the Chinese characters for “learning” and “awakening,” these two words are so subtle and wondrous!

“Learning” contains the character for child; “Awakening” contains the character for “seeing.” We begin our lives as little children. “We must constantly practice what we learn.” We must learn! So, we are all the same in that we are unenlightened and confused. Now that we understand [this], we know that we must learn; we must learn the Buddha’s teachings. When we learn the Buddha’s teachings, we must constantly practice what we learn. We need to do this constantly; we must never lose the will to learn, and we must ceaselessly practice what we learn. In this way, we will always follow a learning process and continuously seek deep understanding until we see deep into the principles and become awakened. When it comes to “learning” and “awakening,” we begin as naive children until we fully perceive the principles. The meanings of these words are quite wondrous. We must mindfully seek to comprehend them. So, “Bodhisattvas have compassion and wisdom.”

Bodhisattvas are awakened sentient beings. They have completely penetrated the principles and gathered together in the realm of sentient beings. “Sentient beings” are living beings. Bodhisattvas already understand how the process of learning the Buddha-Dharma requires us to go among people, and in order to go among people, we must be awakened. Only when we are awakened will we not be confused and will not, while among people, bring afflictions unto ourselves. We need to enter the mud without becoming defiled. As we said in the past, the mud provides nutrients for the lotus flower, and the lotus flower can beautify this muddy pond. So, the flower makes the muddy pond beautiful, and the mud enables the lotus flower to blossom. They depend on each other.

So, this is why we say to be grateful as we give. If it were not for these afflicted sentient beings, how could there be Bodhisattvas in the world? [Thus], we say that “afflictions are Bodhi.” Only by being amidst afflictions can this awakened nature be clearly revealed. So, we call [Bodhisattvas] “awakened sentient beings,” because they have comprehended and awakened to the true principles of the world. At the same time, Bodhisattvas must practice by “connecting with suffering sentient beings.” They must begin with awakening their compassion; they exercise compassion and awaken their wisdom. With compassion, we will demonstrate wisdom. With wisdom, we have the ability to apply our compassion. We should utilize our compassion with wisdom. We must use our wisdom to exercise compassion.

So, compassion and wisdom are like two feet, like a person’s two feet. The Buddha is called the Two-Footed Honored One because He cultivates both blessings and wisdom. “Blessings” must come from loving-kindness and compassion. With unconditional loving-kindness and universal compassion, we cannot bear [for others] to suffer. Feeling others’ pain as their own, Bodhisattvas cannot bear it. Out of our compassion, we go among sentient beings with perseverance, never giving up. This is all because of “compassion.” We feel others’ pain as our own, so we cannot bear to abandon sentient beings. We must create blessings in the world; only in this way will we attain wisdom. Only with wisdom can we exercise compassion in the world without being hindered by afflictions and difficulties. So, we must exercise both compassion and wisdom and cultivate both blessings and wisdom. [The Buddha] is the Two-Footed Honored One because He exercises both compassion and wisdom and cultivates both blessings and wisdom. “Blessings” are [created] among people. “Wisdom” is seeing everything in the world with impartiality and having an broad, open mind among people. This is “exercising both compassion and wisdom” and “cultivating both blessings and wisdom.”

So, along with compassion, we must have wisdom. These are the two feet of the Awakened One, with which He goes among people. This is His power. Thus, “equal to the Buddha’s” describes [Bodhisattvas’] compassion and wisdom. Their compassion and wisdom are equal to the Buddha’s. The Buddha always said, “The mind, the Buddha and sentient beings are no different in their nature.” So, we have always been equal. As [Bodhisattvas] “fully perceive the great path, they attain great Dharma-joy.” Since they have fully understood the principles, they can fully perceive the great path. By fully understanding the principles, they are filled with great Dharma-joy. Like [Confucius said], “Isn’t it a pleasure to practice what we have learned?” They continuously [seek to] understand the principles, especially the Bodhisattva-path. Not only do they understand it, they also put it into practice by going among people to complete the mission of benefiting all sentient beings. So, they are very joyful. From their personal experiences, they discover that giving is such a joyful thing to do, so they “attain great Dharma-joy.”

“Upon the great Bodhi-path, they are able to thoroughly understand.” They are on the great Bodhi-path to enlightenment. This path is very direct and open. There are no forks on it, so they can reach their destination directly and smoothly. What is their destination? It is “the Tathagata’s enlightened nature.” The Buddha told us that the mind, the Buddha and sentient beings are all of the same essence. Once we penetrate the principles, we will understand and truly experience that our mind is no different from the Buddha’s. This is because to attain “awakening,” there is no other path than through the mind. It is a matter of the mind! So, when it comes to the Tathagata’s enlightened nature, through their diligent practice on the Bodhi-path they have already comprehended it. “[Upon] the great Bodhi-path, they are able to thoroughly understand the enlightened nature, the Tathagata.” They have discovered that our enlightened nature, the Tathagata, is undoubtedly true; they do not doubt its truth.

Therefore, because of this, when we engage in spiritual practice, we also [need to] “comprehend the great path.” When we take refuge in the Three Treasures, we “take refuge in the Buddha [to] comprehend the great path,” We must also “form the supreme aspiration.” Therefore, by realizing the Tathagata’s enlightened nature, we have already truly become free of doubts. We must take even greater steps forward with great diligence.

Only when we “comprehend the great path” can we delve directly into the sutra treasury. Previously, we talked about “the essence of the principles of True Suchness.” Since we know our direction is correct, our wisdom-nature should become one with the essence of the principles of True Suchness. This will bring us great joy. When we penetrate the essence of the principles of nature and become one with them, haven’t we entered the sutra treasury? Haven’t we discovered our wisdom there? Our nature of True Suchness and the essence of the principles refer to all things in nature. In the past few days, we have said that they are already as one. So, this is how our wisdom-life begins. By being diligent, we are growing our wisdom-life.

This is why I tell everyone that [we should] seize time and make the best use of our life. This is what I repeatedly remind everyone of. Since time is ceaselessly slipping away, we [must] seize the moment so that we will have enough time to succeed in our spiritual cultivation. When worldly people seize their time in life, they can succeed in their studies and careers. Spiritual practitioners make the best use of time to succeed in their spiritual practice. Time is so important in our lives!

Look at us now and look back at our history. What happened in the past is all [considered our] history now. There is a place in China, [in Jiangxi Province], called Baizhu. There is a school in the village of Baizhu called Baizhu Primary School. It is in the mountains, in a very small and isolated village. It is a very small school and it had become quite dilapidated.

Most of the families of the students are poor, since they live in the mountains. So, it was not until 1996 that the principal and some of the local authorities contacted Tzu Chi. They wanted to see if Tzu Chi could go to that village to learn about their school’s situation and see if there was any way we could help them renovate it. This school had already been through several typhoons and had been damaged to the extent that it was impossible to study there. So, they hoped Tzu Chi could go there and assess its condition.

At that time there was a group of Bodhisattvas in Shanghai who accepted this invitation. So, Qiu Yufen and several other Bodhisattvas went there; they saw just how remote it was. From Shanghai, they had to go to Yichun city, and then they had to get to Feijiantan township, which is very far away indeed. Upon arriving there, they still had to climb a mountain, and then take a ferry. It is a distant and isolated place.

When they got there, the school was indeed very run down. Especially because of wind and rain [damage], it was already damaged to the point that it was very dangerous and [students] could not study there anymore. They decided straightaway to agree to repair and rebuild the school for them. The work went on until 1997. They began in 1996 and completed the school’s renovation in 1997. Since then, class after class of students there have gone from elementary school to middle school and all the way to university. Tzu Chi has been involved all the way to the present. It has been a journey of more than 20 years, 21 or 22 years.

Looking back on the past, there was one family there by the name of Wan. There were three sons in the Wan family, and when we began renovating the school, the two elder ones were already in elementary school. Tzu Chi not only began rebuilding that school, we also helped them with scholarships. Since that family was very poor, although there was a school, they lacked funds for their children’s studies.

So, Tzu Chi volunteers offered two of their sons financial aid from elementary school onward. Eventually, the third son began his studies too, so he also entered the elementary school. His older brothers went through middle school and continued on to university. The Tzu Chi volunteers visited them every year. From the time these children were young, they worked diligently even after school. They appreciated how hard their parents worked, so they would always help their parents. The three children were always so good; After coming home from school, they helped with the cows and the chores around the farm. However, they lived very far away from the school. Every day when they went to school, they had to walk for three hours. In a usual day, in order to go to school, they travelled for six hours round trip.

From this we know that the three sons from the Wan family were very hardworking and determined. Now, all three sons have graduated from university. In particular, we saw the youngest son in the videos. Our Da Ai TV has started making programs that record our past Tzu Chi history, going back to look at our past footprints. What has become of the primary school now? Where are those primary school students now? Just in that place alone, we have already tracked down and visited several children. Their stories comforted us greatly. Some children have gone on to university, and some have even gone on to graduate studies. There are already 23 students who went on to attend university, and three have become graduate students. There are some who graduated and some who are still studying.

[In total], there are 23 students. How many students in total did we provide with financial aid? We helped them get through high school and college starting all the way from elementary school. Altogether, [we have helped] over 30,000 students. In Yichun City, which includes Baizhu Primary School, [we have assisted] more than 35,000 students. When I saw the total number, I had to ask if this was the number of times we aided students or the total number of students. It was the number of students. Yet, from Baizhu Primary School alone, 23 have gone on to graduate from university, let alone those who graduated from middle school and high school. When someone is accepted by a university, we will continue to help them. There were 23 students like this and two have since gone on to graduate school, while others have graduated [from university]. The number of children we assist in their studies, without us even realizing it, has grown to more than 30,000 in 22 years! This is [part of] our history. This history started with a single aspiration. Through these karmic conditions, so much talent has been nurtured for that village and community!

It is the same in Guizhou. When we first went to Guizhou, the children there had no opportunity to study. We began going there to provide care and aid while at the same time building nine Da Ai villages for them. We gave their children financial aid so they could finish their degrees. Now, 200 to 300 of them have already graduated from university. There were also those who continued through primary and middle school. Just counting those who graduated from university, there are 200 to 300 people. They have returned home to help their community. There are so many of them.

For example, the three sons of the Wan family that we were just talking about have all graduated from university and are now working in different places around the country. They are very successful. So, we can understand that when we “exercise both compassion and wisdom” and help sentient beings succeed, we are helping the world. When we have understood this great principle, we will cultivate both blessings and wisdom and exercise both compassion and wisdom. This is known as the Bodhisattva-path. As we serve without expecting anything in return, this brings us joy. The only thing we attain is joy.

We can see Da Ai TV [staff] working now to trace back our history. When they track down every historic event, we have nothing but joy. When we see so many people succeed, this is called “the ground of joy. The ground of joy” comes from our encounter with the Dharma. We have the Dharma, and this helps us understand the importance of serving others in this way. We help others, and after relieving them from suffering we expound the Dharma for them. We help them reach a safe and stable refuge, and we then go on to teach them the Dharma so that they can also learn the principles, understand [them] and give back in life. This is our Dharma-joy. Using this method to help people in the world succeed, we attain great Dharma-joy. Dharma-joy is the happiness we get from the Dharma.

“[Bodhisattvas] clearly understand how all phenomena arise differently but share the same nature. Arise differently” refers to how all sentient beings have different forms and appearances. This is how they “arise differently.” If we just talk about people, each person has their own character; and each person is different. They each have their own temperament and habitual tendencies. Actually, each of us has developed our own habitual tendencies, so we all have different directions [in life]. Thus, this era is called “turbid.” We are now in the era of turbidities. The different mindsets that we all have now come from our different habitual tendencies, but the Buddha teaches us that none of this is part of our intrinsic nature. These are afflictions and ignorance that have become ingrained into us. Many sentient beings have different appearances, and many of us have different habitual tendencies. Yet our nature of True Suchness is the same. This is our awakened nature, our awakened nature of True Suchness. We all have the same awakened nature.

So, “Things of the same nature also cease.” When we have accepted the Dharma and taken this Dharma to heart, we are without attachments. We just give, and we give without expectations. We are just happy for other people and never think of wanting anything in return. This is to give without attachments. This shows that we thoroughly understand the principles. All things are ultimately empty. Do we seek fame in the places we serve? No, we do not. Do we seek profits from our missions? No, we do not. [Our giving] is unconditional. We seek nothing in return; isn’t this ceasing [our attachments]? It is enough to just do it and not keep it in mind. If something is right, then we should just do it.

So, the Tathagata’s enlightened nature is the same in everybody. Those who understand this principle will sincerely go to help others. This is part of the process of cultivating the Bodhisattva-practice with gratitude in our hearts. Without the myriad sentient beings, how could we walk the Bodhisattva-path? We must be grateful. This direction of ours, this path, is merely for us to travel through. We must go directly toward the same state as the Buddha. So, for the path that we have walked, we should just put it behind us and focus on moving forward, since “things of the same nature also cease.” In walking the Bodhisattva-path, we single-mindedly advance without stopping along the way. We should just keep moving forward. So, “This is known as the ground of freedom from defilement,” where our minds are free of hindrances and afflictions.

Bodhisattvas have Ten Grounds. The first of the Ten Grounds is “the ground of joy.” The second is “the ground of freedom from defilement.” When the mind is free of afflictions, “[it] is without hindrances; there are no hindrances.” So, our minds are free and at ease. Everyone should understand this clearly. To enter the Buddha’s understanding and views, we absolutely must be without hindrances. We must diligently advance. We attain joy and are without hindrances; this is how we keep moving forward diligently. Since the end of the Bodhisattva-practice is the Tenth Ground, we must continue forward, ground after ground before we can truly reach the state of Buddhahood.

In the previous sutra passages, we read that the Buddha had already transformed countless sentient beings. So, in the last passage that we discussed, [the Buddha] said, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world….” These are all great Bodhisattvas who “attained the hundred, thousand, million, infinite revolution dharani.”

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel.

“Dharani” is the [practice] to retain and uphold. “Revolution dharani” refers to turning the Dharma-wheel. We previously described how turning the Dharma-wheel is called “the revolution dharani.”

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm,” Bodhisattvas as numerous as the dust particles of the worlds of the great trichiliocosm, “were able to turn the non-retreating Dharma-wheel.”

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel.” What they were turning was the unobstructed Dharma-wheel. This means we must teach the Dharma in sequence. We can clearly see that there were many accomplished Bodhisattvas.

Then, [the Buddha] went on to say,

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one small chiliocosm will, after eight lifetimes, attain Anuttara-samyak-sambodhi. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants….”

There were so many of them. We must earnestly and mindfully listen to this passage. As we mentioned, in the worlds of the great trichiliocosm or the lands of two trichiliocosms, these accomplished Bodhisattvas “were able to turn the non-retreating Dharma-wheel” as well as “the pure Dharma-wheel.” [The Buddha] had already helped so many Bodhisattvas succeed, and they were able to teach the Dharma everywhere.

Is this all there was to it? There was more. In the next passage, [the Buddha] goes on to say,

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one small chiliocosm….”. “One small chiliocosm” is something we discussed previously. In a small chiliocosm, every world has its own sun and moon “1000 worlds are known as one small chiliocosm.”

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one small chiliocosm: One small chiliocosm: 1000 worlds are known as one small chiliocosm 1000 worlds are known as one small chiliocosm.”

There were this many Bodhisattvas. The number of dust particles ground from one small chiliocosm is used to calculate the number of Bodhisattvas. There were so many. They will, “after eight lifetimes, attain Anuttara-samyak-sambodhi.”

[They] will, after eight lifetimes, attain Anuttara-samyak-sambodhi: “Eight lifetimes” means they will continue their vows lifetime after lifetime until they attain wondrous enlightenment. Thus, it says that after eight lifetimes, they will attain. Bodhi, the supreme fruit of Buddhahood.

In the future, there will still be this many who will attain Anuttara-samyak-sambodhi. They must go through eight more lifetimes. “Eight lifetimes” means they must diligently advance through another eight grounds, “continuing [their vows] lifetime after lifetime until they attain wondrous enlightenment.”

Every Bodhisattva-ground takes a very long time to walk. As long as we are truly diligent with regards to the Buddha-Dharma, As long as we are truly diligent with regards to the Buddha-Dharma, never get side-tracked and remain diligent, this might take us less time. If we are less diligent, we may remain at our [current] level and will have to repeat ourselves. So, if we are very diligent and successful all along the way, then it will take us eight lifetimes. Otherwise, in our next lifetime, we may progress somewhat slower, and we must wait for the lifetime after to diligently advance. This means that we still have another “eight grounds” to walk as we “continue lifetime after lifetime until we attain wondrous enlightenment.” Starting like this, we must never deviate from the direction we have in mind. Not only must we not deviate, we must also be extremely diligent, and then we will progress smoothly. “After eight lifetimes they will attain Bodhi, the supreme fruit of Buddhahood.” This is wondrous enlightenment.

This is like the Wan family we just talked about. It is not just the Wan family; at Baizhu Primary School, [the volunteers] have worked for over 22 years, and they still keep doing it now (in year 2018). They were able to help so many children succeed. Among those who succeeded were the more than 20 university graduates, as well as three students who are still studying diligently in graduate school. These are those who have succeeded.

For these children to succeed, they also all had to be very diligent from elementary to middle school, to high school and then to university, over these more than 20 years. It is the same for Bodhisattvas to succeed. We must continue advancing diligently, lifetime after lifetime. So, this is what we must understand very well.

“This clarifies that they must continue this for eight lifetimes and illustrates how they must continue their vows throughout lifetime after lifetime.”

This clarifies that they must continue this for eight lifetimes and illustrates how they must continue their vows throughout lifetime after lifetime, cultivating and upholding [the Dharma] to attain the ground of joy and the ground of freedom from defilement up to the tenth ground of Bodhisattvas. They must rely on and uphold right understanding, views, mindfulness and conduct and, after a number of lifetimes, they will attain the ground of joy and the ground of freedom from defilement.

We must continue these vows throughout countless lifetimes. We “continue our vows” by earnestly being mindful over many lifetimes. So, we then “cultivate and uphold [the Dharma] to attain the ground of joy and the ground of freedom from defilement.” We have already entered the ground of joy and the ground of freedom from defilement, but we must go further “up to the tenth ground of Bodhisattvas.” We must not stop; we must keep moving forward.

In order to move forward, we must “rely on and uphold” [right understanding]. We must continue to persevere in upholding right understanding, right views, right mindfulness, right conduct, right thinking, right action and so forth. We must remain on the Eightfold Noble Path and not deviate. We must do this “[for] a number of lifetimes,” that is, we must uphold the 37 Practices to Enlightenment throughout lifetime after lifetime. These 37 methods are what we must continuously apply as we engage in spiritual practice and diligently move forward. Then, we “will attain the ground of joy and the ground of freedom from defilement. Joy” and “freedom from defilement” are not to leave behind after we attain them. No! We must constantly be joyful and constantly keep our minds free of afflictions and attachments; we must maintain this mindset and keep moving forward diligently.

Then we can “attain Bodhi after eight lifetimes.”

Attaining Bodhi after eight lifetimes refers to entering and transcending [each] noble stage. In this lifetime, they will be born into the Buddha’s family instead of being born into the coming and going of cyclic existence. As for “eight lifetimes,” this means that upon hearing the teaching of the Buddha’s lifespan, they had the merits and virtues to enter and transcend the fourth stage. They must go through eight more stages to attain wondrous enlightenment.

Thus, the next verse says that they still must go through eight lifetimes before they can accomplish the path to Buddhahood. “Eight lifetimes” means that for countless lifetimes, we can walk from ground to ground. In this lifetime, we must clearly understand the principles of the Ten Grounds. Although we have not attained them yet, we must be clear on all these principles. Have we realized and awakened to them? This means we must put in wholehearted effort, but we must understand these principles in this lifetime.

So, “to attain Bodhi after eight lifetimes,” we must seek to understand every Bodhisattva-ground. Once we understand them, “we will be born into the Buddha’s family.” Now, we must understand their names and appearances and principles. This is similar to how, before we go to a country, we first spread out a map and have a look. “Ok! Based on the map, we should go this way! After this country comes that country.” Before we have arrived, we must first investigate the route and understand our direction so we can understand the course of our journey.

So, if we are born into the Buddha’s family, a family that learns the Buddha-Dharma, then we will not have any obstacles in learning the Buddha-Dharma. There will be few obstacles for us to succeed in learning the Buddha-Dharma and practicing the Bodhisattva-path. For some people, forming aspirations is very hard, and they face many difficulties. Some people have good karmic conditions where husband and wife are both practitioners and build a family around the Buddha’s teachings. Their children will then be very blessed. Being born to wise parents in a family transformed by the Buddha-Dharma, it will also be very easy for them to cultivate the Buddha-Dharma. This is what we hope for in our next lifetime.

We must build a family like this in this lifetime so that we will have no obstacles in learning the Buddha-Dharma in the future. So, this is “instead of being born into the coming and going of cyclic existence.” During this lifetime, we must begin to build such a family in hopes that we can help the younger generation succeed in their journey of learning the Buddha-Dharma. As for the present, we are helping others succeed right now. For example, we provide financial aid to help children in this lifetime to turn their lives around. We do not need to wait for any particular time. We should just seize the moment and do it! By promptly building a family transformed by the Buddha-Dharma, it will be easy for us [to] learn the Buddha’s teachings now and for our future generation to learn the Dharma too.

So, “As for ‘eight lifetimes,’ this means that upon hearing the teaching of the Buddha’s lifespan, they had the merits and virtues to enter and transcend the fourth stage. They must go through eight more stages to attain wondrous enlightenment. Thus,” [the Buddha] went on to say, “they still must go through eight lifetimes before they can attain the path to Buddhahood.” So, in this way, we must earnestly and smoothly enter [the path]. From the Chapter on the Tathagata’s Lifespan, we have understood how our wisdom-life is everlasting. so, we can utilize our life to move directly [in] the direction of the Bodhi-path in this world; this will not be difficult. So, we “can attain the path to Buddhahood.” As long as we are headed in the correct direction, this is the Bodhi-path.

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants….” Besides these [Bodhisattvas], there were still more, “as numerous as the dust particles of four worlds with four quadrants.”

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of four worlds with four quadrants…: This refers to the amount of dust particles of four worlds with four quadrants.

We must also recruit many other Bodhisattvas to head along this path. This passage is meant to show us how hardworking and diligent these Bodhisattvas were, never stopping throughout countless lifetimes. They had repeatedly transformed others in their previous lives and gained achievements in their present lifetime. Still, they must continue on the road ahead. There is still a path they must realize. As we have verified that this path is true, we have no doubts. We should just focus on moving forward and and just do the right thing. So, we must always be mindful!

Episode 1560 – Becoming Perfectly Replete with All Dharma

>> “Those who vow to engage in the Bodhisattva-practice diligently cultivate and joyfully seek the wondrous Dharma. They transform and guide all sentient beings, enabling them to learn and practice according to the teachings. They broaden the straight Bodhi-path and can turn the non-retreating Dharma-wheel. Bodhisattvas vow to enter the infinite revolution dharani. This means that with the Dharma-doors, they attain the power of freely turning [the Dharma-wheel]. With the Dharma-door of retaining and upholding, they become perfectly replete with all Dharma.”

>> “Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel.”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani: They turned [the Dharma-wheel] and comprehended all doors of retaining and upholding. The One Dharma gives rise to infinite and boundless words and meanings.
>> Revolution dharani: They could observe the two appearances of, existence and non-existence as, equal and non-dual, and retain and uphold all [Dharma], This means they attained the revolution dharani, With the Dharma-doors, they were perfectly replete [with all principles], and could enter and exit without hindrance.

>> “Dharani” is translated as “retain and uphold.” It means to retain all teachings and uphold all goodness. It transforms ordinary beings so they enter the practice of the noble path and renounce all that is conditioned to understand the unconditioned Dharma. It is the power of retaining and upholding that comes from the wisdom of true emptiness. Through upholding virtuous Dharma and understanding the meaning of emptiness, sentient beings are able to enter the Middle Way’s truth of the supreme meaning.

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel: Their wisdom was extremely profound and they abided in the state of non-retreating, thus they could turn the non-retreating Dharma-wheel for sentient beings.

>> Furthermore, Bodhisattva-Mahasattvas, as numerous as the dust particles of, the lands within two trichiliocosms, were able to turn the pure Dharma-wheel.  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel: 1000 small chiliocosms are called a medium chiliocosm; 1000 medium chiliocosms make up one great chiliocosm. Here, there are Bodhisattvas as numerous as the dust particles of the lands within two trichiliocosms.

>> Here, “the lands within two trichiliocosms” means that if the worlds of two trichiliocosms were all ground into dust particles, this would be the number of Bodhisattvas. They realized the Dharma-nature to be empty, abided in a state of purity and were able to turn the pure Dharma-wheel for sentient beings.

>> “The lands within two trichiliocosms refer to 2000 medium chiliocosms. They turned the non-retreating Dharma-wheel, meaning they were non-retreating in every thought. Those who realized this had entered the eighth ground.”

>> Turning the pure Dharma-wheel refers to being replete with eloquence and manifesting great spiritual powers. They encompassed the realm of sentient beings without hindrances and attachments. Those who realized this had entered the tenth ground.

“Those who vow to engage in the Bodhisattva-practice
diligently cultivate and joyfully seek the wondrous Dharma.
They transform and guide all sentient beings,
enabling them to learn and practice according to the teachings.
They broaden the straight Bodhi-path
and can turn the non-retreating Dharma-wheel.
Bodhisattvas vow
to enter the infinite revolution dharani.
This means that with the Dharma-doors,
they attain the power of freely turning [the Dharma-wheel].
With the Dharma-door of retaining and upholding,
they become perfectly replete with all Dharma.”

Everyone, we must be mindful! “Those who vow to engage in the Bodhisattva-practice diligently cultivate and joyfully seek the wondrous Dharma.” We must be mindful and work harder! “Those who vow to engage in the Bodhisattva-practice” refers to those who, throughout successive lifetimes, [have engaged in] the Four Practices of Bringing Peace and Joy. They have practiced these four methods of [bringing peace and joy] with body, speech, mind and vows for a long time. Lifetime after lifetime, they repeatedly make great vows. Everyone should still remember the Four Practices of Bringing Peace and Joy, how Bodhisattvas accept and uphold the Dharma according to how the Buddha expounded it. Lifetime after lifetime, they accept and uphold [the Dharma] with body, speech and mind. They must also make vows; they must make great vows and [practice] lifetime after lifetime, for a long time without stopping. In this way, [Bodhisattvas] go among people and transform sentient beings. The Bodhisattva-path is a path on which we actualize the Six Paramitas in all actions. It is a very long road, so we must ceaselessly practice upon it lifetime after lifetime.

[Bodhisattvas] “diligently cultivate and joyfully seek the wondrous Dharma.” They earnestly and diligently cultivate [the Dharma] in body, speech and mind and make great vows. They engage in spiritual practice for countless lifetimes, always returning repeatedly among people. With their bodies, they put [teachings] into action. With their speech, they always joyfully teach the Dharma. With their mind, they ceaselessly seek the endless Dharma and unceasingly move forward. What they seek is the wondrous Dharma. They apply it in the world and attain merits and virtues by working hard among people.

Over the past few days, we discussed and analyzed “merits and virtues” because we are on the Chapter on Distinguishing Merits and Virtues. The sutra section we now start to discuss begins by explaining how we should engage in spiritual cultivation and serve others in the world as we accumulate our time in spiritual practice. This is what we are [learning] now in the Chapter on Distinguishing Merits and Virtues. As we listen to the Dharma, we must begin to mindfully take the Dharma to heart. So, when making vows to follow the Bodhisattva-practice, we must think of connecting to the teachings prior to the Bodhisattva-practice that the Buddha expounded. As we “diligently cultivate and joyfully seek the wondrous Dharma,” we must consider how to cultivate the wondrous Dharma and how long it takes.

Just a few days ago, we discussed time and space. Time is inexhaustible, and space is everywhere. Our lifespans are [defined by] the true principles of True Suchness, and our wisdom-life is everlasting. There are so many teachings, layer upon layer, that serve to teach us. We must remember them. I always tell everyone that we must not forget [the Dharma]; [we] must remember it. Indeed! We must remember and diligently seek [the Dharma].

We must “diligently cultivate and joyfully seek the wondrous Dharma.” This means that for a long time and [over a vast] space, we must use our nature of True Suchness to ceaselessly pursue the true principles. We must wholeheartedly seek these principles and connect them with our nature of True Suchness. This is the wondrous Dharma. As we pursue worldly affairs to their end and analyze them thoroughly, [we find that] they are empty! However, there is wondrous existence in emptiness. This is joy; if our heart [abides] within the Dharma, if we have taken the Dharma to heart, then we will have Dharma-joy and be very joyful. The more joyful we are, the more we will want to seek the Dharma. This is [to] “joyfully seek.” This joy arises from within; we attain Dharma-joy from the Dharma. So, we “joyfully seek the wondrous Dharma.” We must be mindful.

What do [Bodhisattvas] seek the Dharma for? “They transform and guide all sentient beings.” By seeking [the Dharma], we can comprehend more [teachings]. There are countless types of sentient beings; in particular, there are “680 trillion.” We all have the Six Roots; how do our Six Roots connect with the countless states? There is an incalculable number of thoughts and innumerable afflictions, but there are also many insights on the Dharma. As we walk toward the path of seeking the Dharma, our Six Roots and Eight Consciousnesses are all on the path of returning to our nature of True Suchness. If we stray in a single thought, then the states that our Six Roots and. Eight Consciousnesses connect with will all be negative karmic conditions, afflictions and ignorance. “We cannot take anything with us when we die; only our karma follows us to our next life.” We should also understand this and continue to remember this. This is how we listen to the Dharma.

Bodhisattvas must go among people to ceaselessly transform and guide them so that sentient beings can remember [the Dharma]. Again and again, they continuously help sentient beings remember the Dharma deep in their minds. So, Bodhisattvas must ceaselessly practice with diligence, constantly seek the Dharma and constantly go among people to guide and transform all sentient beings. This helps every sentient being give rise to aspirations to joyfully seek the Dharma. “They enable [sentient beings] to learn and practice according to the teachings.” They enable everyone to joyfully seek the Dharma, to joyfully seek the wondrous Dharma just like Bodhisattvas do. They must practice according to the teachings. If they can do this, “they broaden the straight Bodhi-path and can turn the non-retreating Dharma-wheel.” Bodhisattvas engage in spiritual cultivation in this way. They guide and transform sentient beings in hopes that sentient beings will be more capable of accepting [the Dharma] and mutually transform [one another]. Through practice, everyone can draw near to the virtuous Dharma.

In this way, on this road, the more people there are who are walking in the same direction, the more we must widen this road. Don’t I often tell everyone that we cannot decide on the length of our lives, but we can decide their depth and breadth? How much depth do we want our lives to have? How much breadth do we want them to have? This is up to us. So, “They broaden the straight Bodhi-path. Broad” refers to width while “straight” refers to depth. “Straight” refers to time, while “broad” refers to space.

In our spiritual cultivation, in our vows and with our time, we must be grateful for our past karmic conditions. We must seize these present conditions and quickly cultivate ourselves, cultivate our Six Roots and pay attention to our sixth and seventh consciousnesses. After we create karma, it naturally returns to our eighth consciousness, following us as we return repeatedly.

Thus, we must earnestly [cultivate ourselves]. Whether in depth or in breadth, no matter the time, we must make good use of our lives. The breadth of our lives is not a matter of merely benefiting ourselves. In terms of breadth, we must pass down [the teachings]; in this way, the Dharma’s influence can be broader, expanding people’s experience. So, we must expand the Bodhisattva-path, “broadening” it.

Previously, we often talked about paving the Bodhisattva-path. We must pave the Bodhisattva-path broadly. “This path is a road to walk on.” Once there are more people, we must broaden the road so that traffic can flow freely. On the Bodhisattva-path, we go among people to transform sentient beings. With more people, we ought to widen the road. When more people come to pave the path and more people come to walk upon it, the entire road will become even and smooth. Then, the Bodhisattva-path will naturally become wide and open in this space. So, [the passage] says, “They broaden the straight Bodhisattva-path.” Whether it be in time [or in space], in depth or in breadth, in this great time and space, [Bodhisattvas] “can turn the non-retreating Dharma-wheel.” They turn the Dharma-wheel in this place.

In other words, when it comes to Bodhisattvas’ vows, they are inseparable from body, speech and mind, lifetime after lifetime. In addition to body, speech and mind, we must also form great vows. We make vows to return [to the world] repeatedly, so we “enter the infinite revolution dharani.” We previously spoke of “the dharani-door,” which is “the door of retaining and upholding.” As for “the revolution dharani” that we speak of now, “revolution” means turning in place, turning the [Dharma-wheel]. “Dharani” is “upholding and retaining.” In addition to upholding and retaining, we must also turn [the Dharma-wheel]. Turning is “revolving.”

When we seek the Dharma and know all teachings, we have already entered the dharani-door. When we enter the Dharma-doors, [we enter] “the door of retaining and upholding.” We already fully understand this door. Once we have attained the Dharma, we must turn the Dharma-wheel. So, this is “the revolution dharani,” which means “freely turning [the Dharma-wheel].”

When turning the Dharma-wheel, our hearts are free and at ease. This “power of freely turning” refers to turning the Dharma-wheel. “With the Dharma-door of retaining and upholding, they become perfectly replete with all Dharma.” They are perfectly replete with it. We must use our power of freedom to turn the Dharma-doors, the revolution dharani. Everyone must mindfully seek to understand this; we must be earnestly mindful of our Dharma-essence. This chapter is the Chapter on Distinguishing Merits and Virtues, where we enter the Buddha’s understanding and views. These are the Buddha’s understanding and views. We must certainly not let go [of this opportunity] and must mindfully listen.

In the previous sutra passage, [the Buddha] says,

“Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.”

Thus, as the Buddha said previously, many Bodhisattvas had arrived. These Bodhisattvas were all very experienced. So, the Buddha introduced these Bodhisattvas. How many were there? There were more Bodhisattvas than those [previously mentioned], 1000 times more great Bodhisattvas. These great Bodhisattvas had all already heard [the Dharma]. They had attained the Dharma, listened to it, accepted and upheld the Dharma in this way. So, they “were able to hear and uphold” it. “Able” means they were able to attain [realizations] in their hearts. They heard many teachings, and they upheld them in their practice. Regarding “the dharani-door,” they had entered the dharani-door, the door of retaining and upholding. We must all clearly understand that this was why there were so many [Bodhisattvas]. But it was not only these Bodhisattvas. “Furthermore, [there were]. Bodhisattva-Mahasattvas as numerous as the dust particles of one world.”

“The dust particles of one world” refers to the grains of sand within an entire world. Every grain corresponds to one Bodhisattva. So, there were so many Bodhisattvas; the number was so large. All of them [attained] “unobstructed joy in teaching.” The “unobstructed joy in teaching,” as we have discussed, refers to the Four Unobstructed Wisdoms. These include [the wisdom of] unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are the Four Unobstructed Wisdoms. [With them], they could teach so much Dharma; there were so many Bodhisattvas who could expound the Dharma. They had all achieved attainment. These were sentient beings previously transformed by the Buddha. Over a long period of time and across a broad span of space, He had transformed so many beings! [He attained this] through His “lifespan,” the long period of time of His infinite lifespan.

In the following sutra passage, [the Buddha] says,

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel.”

We must take this in with a very open mind. There were infinite numbers of Bodhisattvas, as numerous as the dust particles of one world. We must all be mindful. “Furthermore, [there were]. Bodhisattva-Mahasattvas as numerous as the dust particles of one world.” There were already a large number of them; the number of dust particles in a world is already a lot, but “furthermore,” [there were more Bodhisattvas]. In addition to Bodhisattvas as numerous as the dust particles of one world who had attained [realizations], there were also [Bodhisattvas] as numerous as the dust particles of one world who “attained the hundred, thousand, million, infinite revolution dharani.” Not only did they attain “the door of retaining and upholding,” they also attained the Dharma of turning the door of retaining and upholding. Not only did they know and understand the Dharma, but they also practiced this Dharma in the world. They went among people and turned [the Dharma-wheel] without obstruction. This is “the revolution dharani,” infinite dharani and infinite Dharma.

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained the hundred, thousand, million, infinite revolution dharani: They turned [the Dharma-wheel] and comprehended all doors of retaining and upholding. The One Dharma gives rise to infinite and boundless words and meanings.

“They turned [the Dharma-wheel] and comprehended all doors of retaining and upholding.” In all places, they turned [the Dharma-wheel of] infinite Dharma. They taught all kinds of Dharma in accordance with capacities. [These Bodhisattvas] were in every space, teaching all Dharma. “The One Dharma gives rise to infinite and boundless words and meanings.” Every teaching can explain many phenomena. Sometimes as we continuously explain them, we may think of one teaching, connect it to another teaching and ceaselessly connect them [to others]. Sometimes we cannot finish explaining them because there are so many teachings.

This is just like when the elder leads his poor son to open the treasury. Once the son enters, [he thinks], “Wow, there are so many treasures!” He wishes to know [the treasures’] names, their uses and their value. The many treasures are all related; they are all related in their uses. There are so many. The Dharma is like a treasury; once we open the treasury, there are truly many principles related to the Dharma. So, “The One Dharma gives rise to infinite and boundless words and meanings.” There are too many to explain in words, to say nothing of the different languages and language families in the world. So, the Dharma is one, but to analyze it, we must employ infinite teachings.

“Revolution dharani” refers to “being able to observe the two appearances of existence and non-existence as equal and non-dual.” If we can obtain “the revolution dharani” and retain and uphold all Dharma, then within all Dharma, we can understand the true principles in the world. “With the Dharma-doors, they were perfectly replete [with all principles].” They could enter and exit without hindrance.

Revolution dharani: They could observe the two appearances of, existence and non-existence as, equal and non-dual, and retain and uphold all [Dharma], This means they attained the revolution dharani, With the Dharma-doors, they were perfectly replete [with all principles], and could enter and exit without hindrance.

Several days ago, we began [the chapter] by discussing the true principles of the Dharma-nature. Everyone should remember this. The Dharma-nature is limitless and boundless, and our wisdom is equal to that of the Buddha; our Dharma-nature is equal. We must all know this. Knowing this is one thing, but we still have no way of turning [the wheel of] our own nature of True Suchness. We know that this nature of True Suchness is equal to that of the Buddha. Although we know this, between the Buddha’s wisdom and sentient beings’ views and understandings there is still a long distance.

We only know that the meaning of “dharani” is “retaining and upholding.” Have we made use of the Dharma? We have made use of a part of it. So, we have yet to reach the door of retaining and upholding. We only know [part of it] but not the entirety of it. Furthermore, to turn [the Dharma-wheel], we still have a long road to travel. When it comes to our nature of True Suchness, we can only understand this much, much less the true principles. The true principles are great principles. When we thoroughly analyze the great principles to the end, everything is empty.

“Dharani” is translated as “retain and uphold.” It means to retain all teachings and uphold all goodness. It transforms ordinary beings so they enter the practice of the noble path and renounce all that is conditioned to understand the unconditioned Dharma. It is the power of retaining and upholding that comes from the wisdom of true emptiness. Through upholding virtuous Dharma and understanding the meaning of emptiness, sentient beings are able to enter the Middle Way’s truth of the supreme meaning.

We often speak of “conditioned phenomena and unconditioned Dharma.” Through unconditioned Dharma, we can comprehend and awaken to interacting with people without contriving; [we can] employ a world-transcending spirit, a spirit of entering the world with world-transcending Dharma. When we enter the world, we create conditioned phenomena and take action. Conditioned phenomena can be good or evil. If our state of mind revolves around conditioned phenomena, we will easily develop afflictions. However, with the Dharma, we will naturally take action and go among people to transform sentient beings; we will engage in worldly affairs with a world-transcending spirit. If we can do this, aren’t the conditioned and the unconditioned equal?

Since we thoroughly understand that everything is but names and appearances, we do not need to be attached. This means we know the principle of “emptiness.” Moreover, we truly understand “wondrous existence in emptiness.” We already know about the wondrous existence of True Suchness, the true principles of the universe; we already know this. Although things are “truly empty,” in our world we must understand “wondrous existence.” There is “true emptiness in wondrous existence.” When we understand this, the conditioned and the unconditioned are equal. “Existence” and “non-existence” refers to conditioned phenomena and unconditioned Dharma. For a period of time, we continuously analyzed conditioned phenomena and unconditioned Dharma. “Existence” refers to conditioned phenomena, and “non-existence” refers to unconditioned Dharma. When it comes to the appearance of conditioned phenomena, in our spiritual practice, we are attached to the appearance of conditioned phenomena and unconditioned Dharma. [For those attached to] “emptiness,” everything is empty; they do not acknowledge “existence.” [For those attached to] existence, their practice is attached to existence, so they have no way to thoroughly understand the principle of emptiness. So, the Middle Way is “wondrous existence in emptiness.”

We must use wisdom to analyze things until we have no hindrances in mind. When “there are no hindrances” [in our minds], this means that we have seen through everything and [see] all things as empty. So, we will have no hindrances. Upon having no hindrances, we may say. “[Everything] is empty! There is no use in doing anything.” This is being attached to “non-existence.” [Such people say], “As everything is empty, what is there for us to cultivate? What is there for us to do?” So, they retreat from precepts, Samadhi and wisdom. We must know that without “precepts, Samadhi and wisdom” and “listening, contemplating and practicing,” without conditioned phenomena, how are we able to thoroughly understand the door of “retaining and upholding”? If we lack precepts, how can we walk the Bodhisattva-path? While among people, how can we remain pure and undefiled? So, when it comes to “existence” and “non-existence,” we must mindfully seek to thoroughly comprehend them. “The two appearances of existence and non-existence are equal and non-dual.” [This state] is one of liberation. There is no attachment to “existence.” We must know that we do not need to be attached. When we see through interpersonal conflicts, we have no interpersonal conflicts. If we see through fame and material things, then as we are living, what need is there to be attached? Why must we be attached to appearances of “existence”? There is no need. So, we must be very mindful. Although everything is empty, what we must seek is “wondrous existence.”

As for True Suchness, we must maintain our nature of True Suchness, our wisdom equal to that of the Buddha. This is the True Suchness of pure and wondrous existence. So, we must not give up. Spiritual cultivation is about not giving up. We must continuously cultivate ourselves throughout lifetime after lifetime. So we say, “The two appearances are equal and non-dual.” Whether conditioned phenomena or unconditioned Dharma, they are all for us to use in order to transform sentient beings while remaining undefiled by them and maintaining a pure heart. This is “retaining and upholding all [Dharma]. This means attaining the revolution dharani.” If we can abide within all phenomena without allowing these phenomena to obstruct us, then there will be no “conditioned” or “unconditioned” phenomena that can obstruct us. In this way, we can still cultivate our Bodhisattva-practice and fulfill our great vows. This is the path we walk “to actualize the Six Paramitas in all actions.”

“With the Dharma-doors, they were perfectly replete [with all principles].” Within these Dharma-doors, we clearly understand [the Dharma] and can even turn the Dharma-wheel. We must enter and exit the door of upholding and retaining without hindrances. We must enter the Dharma of emptiness and exit; we must enter the Dharma of existence and exit. We must enter and exit the two doors of emptiness and existence. We enter and exit without hindrances because we completely understand them. We must understand them very clearly.

Continuing on, the sutra passage states, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel.”

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel: Their wisdom was extremely profound and they abided in the state of non-retreating, thus they could turn the non-retreating Dharma-wheel for sentient beings.

So, there were not just Bodhisattvas as numerous as the dust particles of one world who could turn the Dharma-wheel. Furthermore, “Bodhisattva-Mahasattvas as numerous as the dust particles of the worlds of the great trichiliocosm were able to turn the non-retreating Dharma-wheel.” This is even more profound! “They were able to turn the non-retreating [Dharma-wheel].” Once they went in and turned the Dharma-wheel for sentient beings, they were able to help sentient beings uphold the teachings and practice according to the teachings without retreating in their hearts.

These teachers had to deeply enter [the teachings]. They had to put in great effort and engage in deep spiritual practice. “Deep” refers to engaging in practice over a long time, making them very experienced. Their experiences were broad, having come and gone through countless worlds. Such Bodhisattvas covered the great trichiliocosm. There were many Bodhisattvas [like this]. Their “wisdom was extremely profound, and they abided in the state of non-retreating.” These were very experienced Bodhisattvas. In terms of the grounds of Bodhisattvas, they had already arrived at the eighth ground and were non-retreating. “Thus they could turn the non-retreating Dharma-wheel for sentient beings.” These Bodhisattvas were very experienced.

Continuing on, the sutra passage states, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms. were able to turn the pure Dharma-wheel”

Furthermore, Bodhisattva-Mahasattvas, as numerous as the dust particles of, the lands within two trichiliocosms, were able to turn the pure Dharma-wheel. 

1000 small chiliocosms of 1000 worlds make up “one medium chiliocosm,” while 1000 medium chiliocosms make up “one great chiliocosm.” There are three factors of 1000, so they are called a “trichiliocosm.”

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of the lands within two trichiliocosms were able to turn the pure Dharma-wheel: 1000 small chiliocosms are called a medium chiliocosm; 1000 medium chiliocosms make up one great chiliocosm. Here, there are Bodhisattvas as numerous as the dust particles of the lands within two trichiliocosms.

So, here the sutra mentions “the lands within two trichiliocosms.” This refers to two trichiliocosms. In the lands of one trichiliocosm, the number of dust particles is already very large. This is to say nothing of two trichiliocosms.

In any case, it is a lot; it cannot be counted. They are [as numerous as] dust particles! Within the Lotus Sutra, there are many [analogies with] dust particles. They are incalculable. Previously [the Buddha] told us, “Neither a mathematician nor his disciples” can calculate the number. [The Buddha] told us this in the Chapter on the Parable of the Conjured City. So, it is truly difficult to express this number. [The number] we now speak of refers to the number of Bodhisattvas.

Here, “the lands within two trichiliocosms” means that if the worlds of two trichiliocosms were all ground into dust particles, this would be the number of Bodhisattvas. They realized the Dharma-nature to be empty, abided in a state of purity and were able to turn the pure Dharma-wheel for sentient beings.

“Here, ‘the lands within two trichiliocosms.’..” 2000 medium chiliocosms make up two trichiliocosms. “[If they] were all ground into dust particles….” If these two trichiliocosms were ground to dust, the [number of] dust particles “would be the number of Bodhisattvas.” [The Buddha] told them that this represented the number of Bodhisattvas. How many were there? There were already this many Bodhisattvas who “realized the Dharma-nature to be empty.” They had realized that the Dharma-nature was innately empty. In summary, this was to tell us that to be free of hindrances is to be “empty. [They] abided in a state of purity.” Because [everything] is empty, no defilements will taint them.

Although we say there is much pollution, it is air pollution; it is pollution of the air [within empty space]. It is not pollution of [space itself], not at all. It is air, air that [exists] in this emptiness, and not “the emptiness” that is polluted. No matter how filthy something may be, in this space, when we try to splash it [with water], [the filth] still falls onto the ground; it will not remain in the empty space. So, [they realized] “emptiness” and “abided in a state of purity.” If we can be completely empty, we will not be tainted by any defilements. So, “[They] were able to turn the pure Dharma-wheel for sentient beings.” In this way, these Bodhisattvas with completely undefiled wisdom and Dharma-nature were able to turn the Dharma-wheel. These Bodhisattvas were so many. So, we must mindfully seek to understand this.

“The lands within two trichiliocosms refer to 2000 medium chiliocosms. They turned the non-retreating Dharma-wheel, meaning they were non-retreating in every thought. Those who realized this had entered the eighth ground.”

Several thousand thoughts [occur] in a moment; our thoughts are very rapid. When I tell you there are thousands of worlds, you give rise to countless thoughts. In your mind, you may say, “How can there be that many?” When [these worlds] are ground to dust, we know they become dust particles, but how many particles [are there]? Our minds have [the sense that] the number is large, uncountable. So, we can see that in one thought, our thought [contains] infinite phenomena. So, by the same principle, “They turned the non-retreating Dharma-wheel, meaning they were non-retreating in every thought.” That is, our thoughts are all within the pure and undefiled Dharma. Thus, being pure and undefiled, we do not retreat. “[The Bodhisattvas] who realized this had entered the eighth ground.” They had already ascended along the grounds of Bodhisattvas and had reached the eighth ground.

“Turning the pure Dharma-wheel refers to being replete with eloquence and manifesting great spiritual powers.”

Turning the pure Dharma-wheel refers to being replete with eloquence and manifesting great spiritual powers. They encompassed the realm of sentient beings without hindrances and attachments. Those who realized this had entered the tenth ground.

When we are replete with eloquence, we thoroughly comprehend all Dharma. When we have the Four Kinds of Unobstructed Eloquence, naturally, with many teachings that are profound and difficult to explain, we must devise ways to help everyone understand them. We must really put our hearts into this. So, “[They] manifested great spiritual powers.” [Bodhisattvas] must use various concepts and ideas to understand the true principles and analyze the true principles of the universe. They must use the wisdom-nature of True Suchness to comprehend and analyze the true principles of the universe. Thus, they were replete with eloquence. There are many [principles], but with [the wisdoms of unobstructed]. Dharma, meaning and rhetoric, they were able to constantly analyze and [teach] with eloquence. “[They] manifested great spiritual powers.” This is their “spiritual power.” They realized the true principles with their nature of True Suchness and taught the Dharma according to capabilities. This was their “spiritual powers.”

“They encompassed the realm of sentient beings.” This Dharma encompasses the universe, thus it encompasses the phenomena of sentient beings’ ignorance. They could analyze [sentient beings’ ignorance] for them to understand. Since this encompassed sentient beings’ phenomena, [the Bodhisattvas] were without hindrances; they were “without hindrances and attachments.” As they spoke of sentient beings’ ignorance and afflictions, [they treated] “afflictions [as] Bodhi.” People who teach about afflictions treat them as the Dharma; they teach them as Bodhi and are thus not defiled by afflictions. So, they are “without hindrances and attachments. Those who realized this had entered the tenth ground.” This is “the tenth ground.”

Everyone, when we began to discuss this chapter, I told you that it is very deep and difficult to understand. Indeed! It is deep and difficult to understand, yet we must understand it. We must explain it in a way for others to understand. For those who listen [to it], what kind of mindset should they have to truly accept it and be liberated from afflictions, obstructions and attachments? Those teaching it are like this, so how can we liberate ourselves from afflictions and never let them defile us again?

Regarding our habits, shouldn’t we quickly eliminate bad habits? As for virtuous Dharma, shouldn’t we quickly pursue it? Shouldn’t our Six Roots and Eight Consciousnesses clearly distinguish between [good and bad]? We must quickly distance ourselves from the afflicted mindset of sentient beings. We must quickly and diligently [practice] the Bodhisattvas’ Six Paramitas so that what returns to our eighth consciousness is pure and undefiled and goes on to enter our ninth consciousness, the state of True Suchness and purity. So, we must always be mindful!

Episode 1559 – The Four Unobstructed Wisdoms

>> “The ability to explain all teachings without hindrance is known as the wisdom of unobstructed Dharma. The knowledge of all meanings and principles without hindrance is known as the wisdom of unobstructed meaning. The comprehension of the languages of other countries is known as the wisdom of unobstructed ease. The eloquence in teaching the meaning of the Dharma is known as the wisdom of unobstructed joy in teaching. These are called the. Three Kinds of Wisdom and joyful eloquence or the four kinds of teachings to attain unhindered wisdom.”

>> Bodhisattvas accord with the capabilities and natures of all sentient beings to teach them the Dharma that they take joy in hearing, harmoniously and without hindrance. Thus, they are said to have the wisdom of unobstructed joy in teaching.

>> “At this time, the World-Honored One said to Maitreya Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> From the previous. Chapter on the Tathagata’s Lifespan onward, the Buddha did not teach for. His disciples who were Hearers, but instead taught for. Bodhisattvas at the ground of fruition. Maitreya Bodhisattva was foremost among those with suitable capabilities, so the Buddha spoke to him.

>> “Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> Furthermore, one thousand times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door: “One thousand times” means that this number of Bodhisattvas was 1000 times greater than the previous number. “Dharani” means to retain and uphold. Whatever Dharma they heard, they were able to accept and uphold it all. This refers to the essence of the principles of all phenomena. This is known as the door of retaining and upholding. Hear and uphold the dharani-door: This refers to giving rise to radiant wisdom, attaining the great Dharma of retaining and upholding and being able to enter the ocean of all teachings.

>> Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost and persevere in keeping all kinds of unwholesome teachings from arising. When we hear and uphold all Dharma, discern it and know it completely, when we do not forget any of it and are free of hindrances, this is known as retaining and upholding without obstruction.

>> Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world. One world contains a sun, a moon and four quadrants. As for the dust particles, each particle represents one Bodhisattva. “One world contains a sun, a moon and four quadrants.”

>> [They] attained unobstructed joy in teaching: They attained great eloquence and joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared their Dharma-joy with others.

“The ability to explain all teachings without hindrance
is known as the wisdom of unobstructed Dharma.
The knowledge of all meanings and principles without hindrance
is known as the wisdom of unobstructed meaning.
The comprehension of the languages of other countries
is known as the wisdom of unobstructed ease.
The eloquence in teaching the meaning of the Dharma
is known as the wisdom of unobstructed joy in teaching.
These are called the Three Kinds of Wisdom and joyful eloquence
or the four kinds of teachings to attain unhindered wisdom.”

We must mindfully seek to understand this. These are the Four Unobstructed Wisdoms, with which we can thoroughly understand all Dharma. All Dharma refers to the true principles. As we learn the Buddha’s teachings and listen to the Dharma, what is most important are the principles of all things in the world. These past few days, we have been continually discussing “the principle of True Suchness.” From our minds, our nature of True Suchness resonates with all things in the world, with the true principles [they contain], whether [these things] are tangible or intangible. We often say that we cannot see the intangible. Without us realizing it, things are changing; this is the intangible. But what is most important in life are the principles of tangible and intangible things.

I often [illustrate this] with an analogy. In the early morning, the sun had not risen. So at what time did it get light? At noon, the sun is high in the sky. So at what time does the sun set and it becomes dark? Our daily lives pass in this manner, without us realizing it. We do not even know when the time passes and days go by. This is “the intangible.” When our minds think of something, are we thinking of the past? Or are we thinking of the present? Or are we planning for the future? All of this is intangible; we cannot see it.

The principles of the intangible and tangible are all encompassed within the true principles, within “all teachings without hindrance.” Are these things that are tangible and intangible included in what is taught too? Someone may give the teachings and we may listen to them, but do we understand what we have heard? After understanding it, have we experienced it? After experiencing it, we must be able to pass it on to everyone. We pass on what we know and what we comprehend, passing down these true principles, whether tangible or intangible, to others. When we who hear the Dharma mindfully seek to comprehend the source from which we hear it, the Dharma we understand will increase. Then, we can pass on true principles without end. This is “unobstructed Dharma.”

When we hear many principles and understand them, we may hear one and understand ten, or we may we hear one principle and realize thousands of principles. It all depends on how much our nature of True Suchness converges with the true principles. So, we are unobstructed, and we have “the knowledge of all meanings and principles without hindrance.” Furthermore, we are also able to know that, in addition to understanding all the teachings and hearing so much, we can thoroughly awaken to and understand the content of the principles and how to bring together the meanings and the principles. With this unobstructed [understanding], we are able to understand the principles. But how do we express them? How do we choose how to express this understanding? Being able to explain and express this without hindrance and without obstruction is [having the wisdom of] “unobstructed meaning.” We must bring these principles together and express the meaning behind them; we must know how to attain and express it.

There is also “the comprehension of the languages of other countries.” There are other countries with different languages. [True principles] are not obstructed by the different languages of different countries. For the true principles, despite differences in languages, as long as they are the true principles, they can naturally be translated, and people can still take the principles to heart. This is like how all kinds of religions each have their own principles, so there are translations in different countries. We can translate written words, and we can also translate spoken languages. So, we can [comprehend] “the languages of other countries.” Whether with spoken or written words, we can communicate without obstruction. This is being at ease. No matter in which country it is that we are expressing the principles, we always need someone to translate it.

Take Thailand, for example. In Thailand, for the past few years, at the request of the United Nations Refugee Agency, Tzu Chi has held free clinics. We hold the free clinics once or twice every month. Every time we hold a free clinic, we need to use different languages and dialects depending on which country the refugees come from. So, as we hold the free clinics there, we often need someone to translate so that the doctors can communicate with the patients and prescribe medicine according to the illness. So, for the patients and the doctors to thoroughly understand each other, language is the tool of communication for this understanding. So, “the comprehension of the languages of other countries” is very important.

This is like when the first local volunteers in Mexico came to Taiwan. They do not speak the same language as us. Tzu Chi volunteers from the US were in Mexico doing disaster relief and spent a long time with [the Mexican volunteers]. They did not speak the same language, yet they developed a very deep friendship with each other. They did not know each other before then. It was because of the earthquake [in 2017] that we went there.

We did not know the language, so what could we do? We had to ask Tzu Chi volunteers from countries that spoke the same language to help. Spanish is a foreign language [to the US volunteers]. Only [our volunteers] in South America can understand them. So, we asked Bodhisattvas from South America to join [the relief efforts]. In addition, we had Tzu Chi volunteers from a total of 13 countries gathered together there. So, [the locals] formed deep connections with Tzu Chi.

They were very touched and always wanted to understand how our organization worked. No matter how many countries. Tzu Chi volunteers come from, our body language, behavior, actions and ways of expression are all so organized and unified. We all share the same mindset of gratitude, respect and love and serve with respectful love. They could feel this. As we serve others, we also tell them, “Thank you!” It was unimaginable [to them]. They saw this group of Tzu Chi volunteers from 13 different countries, all with the same sincerity and attitude. This touched them greatly, so they made a special trip to come [to Taiwan].

Some Tzu Chi volunteers from the US came to accompany them, and our staff in Taiwan from the Department of. Religious Affairs accompanied them too. They traveled together from Taipei, [visiting the facilities] of our Missions of Medicine and Humanistic Culture. At every stop, they were very touched. They were touched and expressed their feelings through language. How many languages did we use? Most people in our society speak Mandarin. They did not understand Mandarin, so we used English to [communicate] with them, since English is more commonly used now. Some of them still did not understand English. [For them], we had to rely on people who had learned Spanish to do another round of translation. [We used] Taiwanese, Mandarin and English, and now we had to use Spanish. We had to use so many languages and had to translate so that they could understand and see it. Only then could they truly take it to heart and truly comprehend it.

So, when we take in “teachings” and “the meaning,” when we take the principles of the Dharma to heart, we must express them and put them into practice. This is “the Dharma.” We have received the Dharma. In Tzu Chi, we have our common observances, our rules and regulations and structure. So, no matter which country. Tzu Chi volunteers are in, they must go through introductory and advanced training [to become certified]. Also, when they dedicate themselves to Tzu Chi, they go among people [to serve others]. The joy they gain from this is Dharma-joy. This Dharma-joy continues to extend and spread endlessly. Naturally, our observances, our system and our organization of love is the same in all different countries. They can be implemented in different languages. The appearance it takes is that of putting [the teachings] into practice; we receive the same Dharma and actualize the same goal. “Bodhisattvas arise because of suffering sentient beings.” We must put this principle into practice. This is the Dharma.

Having demonstrated these principles in practice, how do we put them into spoken and written words to express them? This is referred to as “the meaning of the Dharma.” We can put them into written words and describe them in spoken language. We express the same teaching, which is captured by “the meaning of the Dharma.” When it comes to the way we express it, we must first [organize what to say]. We must organize [the words] in a logical manner so that we have a way of expressing it. This is “eloquence in teaching the Dharma.” With the same principles, how do we express them? In the same way, as we do this, what methods and what part [of the principles] should we [share] with them? This requires thorough understanding. When it comes to the Dharma we teach, [the listeners] must experience it and be able to apply it. Only then do we have true eloquence in teaching the Dharma.

So, when we say things that people can understand, we will be very happy. “I said this and they understood clearly. Not only did they clearly understand it, they were also able to put it into action. They are people we have transformed.” We will gain this Dharma-joy and be very happy. This is “joyful eloquence. Since what I told them was so effective, I can tell this same principle to others.” This is “joyful eloquence”; we can become very joyful from speaking eloquently. We will then have faith and be joyful in talking about [the teachings]. This is “the wisdom of unobstructed joy in teaching.”

“These are called the Three Kinds of Wisdom and joyful eloquence.” The Three Kinds of Wisdom are the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. These are the Three Kinds of Wisdom. With the wisdom of all Dharma, we understand all things in this world. With the wisdom of all paths, we can distinguish matters and principles. With all-encompassing wisdom, we can put [the principles] into action. With the Three Kinds of Wisdom, we can experience all forms and appearances in this world and thoroughly understand the true principles. When we teach the Dharma in this way, people will naturally understand and accept the principles and we will be very joyful in teaching them. So, this is “unobstructed joy in teaching.”

These four things we mentioned are the Four Unobstructed Wisdoms. The Four Unobstructed Wisdoms comes from the Three Kinds of Wisdom, the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. When we express the profound principles layer by layer in language and in words, we have the Four Unobstructed Wisdoms. So, “the four kinds of teachings to attain unhindered wisdom” are also known as “the Three Kinds of Wisdom and joyful eloquence.” We can also call them the “four kinds of teachings to attain unhindered wisdom.”

Bodhisattvas accord with the capabilities and natures of all sentient beings to teach them the Dharma that they take joy in hearing, harmoniously and without hindrance. Thus, they are said to have the wisdom of unobstructed joy in teaching.

“Bodhisattvas accord with the capabilities and natures of all sentient beings [to teach them] the Dharma that they take joy in hearing.” Bodhisattvas accord with what sentient beings take joy in hearing based on their capabilities and natures. Those with certain capabilities or natures listen to certain kinds of teachings. Just like how the Buddha teaches according to people’s capabilities, Bodhisattvas do the same when they go among people. Depending on the kinds of teachings sentient beings want to hear, they accord with sentient beings’ capabilities and natures to teach the Dharma they want to hear. Bodhisattvas teach them the Dharma in this way, “harmoniously and without hindrance. Without hindrance” means to have no obstructions. The Buddha is able to teach according to people’s capabilities, and Bodhisattvas are able to teach in accord with the Dharma that sentient beings want to hear without any obstructions. “Thus, they are said to have the wisdom of unobstructed joy in teaching.” This is something we must understand clearly.

The previous sutra passage says,

“At this time, the World-Honored One said to Maitreya Bodhisattva-Mahasattva, ‘Ajita, when I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.'”

This is the previous sutra passage. Everyone should remember this. When it comes to “680 trillion,” does everyone remember what “600” [stands for]? It is an analogy for the Six Roots. Do you still remember what “80” [stands for]? It is an analogy for the eighth consciousness. The Six Roots connect with countless external states, so they are represented by “600”; there are very many “80” refers to the results brought to fruition from creating [karma] in so many states; they become the seeds that enter the eighth consciousness. “We cannot take anything with us when we die; only our karma follows us to the next life.” As we come and go, [what we bring] are the seeds we create.

So, at this time, we must engage in spiritual practice and continuously form good affinities with sentient beings. Bodhisattvas arise because of suffering sentient beings; Our minds are constantly connected to [the thought] of being willing to serve sentient beings in order to benefit them. Bodhisattvas arise because of sentient beings, to benefit sentient beings. We must train ourselves so that [we develop] this habitual nature as we give rise to the slightest thought. Then, every thought we give rise to is about teachings that benefit sentient beings. Naturally, our afflictions will continue to decrease. We will not have the time and [mental] capacity to think of them. These discursive thoughts will all go away. As good thoughts increase, discursive thoughts decrease; our discursive thoughts continue to decrease until they are no longer able to defile our minds because our minds already have no space for discursive thoughts to enter.

This is what we must practice. In our every thought, including the ones before and after, as we connect with the Six Dusts, we must always think about benefiting sentient beings. Then, our consciousness will be able to attain purity. We “actualize the Six Paramitas in all actions” and practice giving, upholding the precepts, patience and diligence. We uphold the precepts [and attain] purity, and if we also practice patience and diligence without stop, naturally our eighth consciousness will reach the ninth consciousness. This is our nature of True Suchness. When our True Suchness connects with the true principles, we are nearing the state of Buddhahood. So, we should not see “680 trillion” as a mere number. It [represents] true principles. We must be mindful of this.

So, [the Buddha] expressed that so many sentient beings had already encountered the Dharma. Everyone attained “non-arising patience.” This shows that the Buddha was very pure in His Six Roots and. His eighth consciousness. The sentient beings that He taught lifetime after lifetime, over a long period of time, were also like this. Since the time was long, naturally, He encountered a lot of people. Throughout lifetime after lifetime, the affinities. He formed were this many; the number was countless. So, this took a very long time. Forming aspirations is easy, but we must further persevere in them. It is not about quickly forming aspirations. There is a saying that goes, “Persevering in our aspirations is hard.” We must transform what is hard into something easy. We may be quick to form aspirations, [but] we must maintain our aspirations over a very long time, our aspirations to benefit sentient beings.

So, “from the previous. Chapter on the Tathagata’s Lifespan onward,” that is, after teaching the Chapter on the Tathagata’s Lifespan, “the Buddha did not teach for. His disciples who were Hearers.”

From the previous. Chapter on the Tathagata’s Lifespan onward, the Buddha did not teach for. His disciples who were Hearers, but instead taught for. Bodhisattvas at the ground of fruition. Maitreya Bodhisattva was foremost among those with suitable capabilities, so the Buddha spoke to him.

The Buddha had already begun to enter the very profound and wondrous Dharma. Now, He began to open and reveal His understanding and views for sentient beings to realize and enter. He had previously opened and revealed them. Now people must realize and enter them, enter the Buddha’s understanding and views. So, this is something very profound. In the past, He taught according to capabilities. At this time, “He did not teach for. His disciples who were Hearers.” He no longer taught the Dharma according to capabilities. Now He was teaching the True Dharma. What kind of people was He teaching for? “He instead taught for. Bodhisattvas at the ground of fruition.” Here, “Bodhisattvas at the ground of fruition” refers to those who were already accomplished. They had already heard all of the Dharma the Buddha had taught and had awakened to the principles. Furthermore, they were Bodhisattvas who were leading others.

We saw in the Chapter on Emerging from the Ground that many Bodhisattvas emerged from the ground. These were also Bodhisattvas who led people. At this time, these Bodhisattvas were present at [the Dharma-assembly]. People did not understand how the Buddha could have transformed so many people. Sentient beings in the Saha World did not understand this. Spiritual practitioners in the Saha World saw such an incredible state and could not understand it either. So, Maitreya Bodhisattva represented everyone and asked the Buddha again and again, and the Buddha answered again and again until this moment. Maitreya Bodhisattva asked the Buddha where all these Bodhisattvas came from and how they were taught and transformed. The Buddha [taught] the Chapter on the Tathagata’s Lifespan, [saying]. “This took a long time of teaching and transforming.” Through this process, everyone understood that the true principles of True Suchness, our wisdom, our wisdom-life, lasts a long time. Now that they understood this,

when they had thoroughly realized this, the Buddha continued into the. Chapter on Distinguishing Merits and Virtues. This chapter is very profound. The recipients of these teachings were. Bodhisattvas at “the ground of fruition.” They thoroughly understood the teachings; they were Bodhisattvas who had attained fruition. Maitreya Bodhisattva [represented] those with suitable capabilities. In this chapter, [the Buddha] still addressed Maitreya as. “Maitreya Bodhisattva-Mahasattva,” which means [that he is] a great Bodhisattva. In the past, Sariputra, Ananda and the Hearer disciples were the recipients of the teachings. Now, [the Buddha spoke to] this Bodhisattva.

We see that “Maitreya Bodhisattva was foremost among those with suitable capabilities.” He was the foremost among those with suitable capabilities. The Buddha wanted to speak to him because the Buddha was about to enter Parinirvana. Maitreya Bodhisattva would attain Buddhahood in the future in the Saha World, so now the Buddha wanted to pass on the Dharma to him. Thus, He called Maitreya Bodhisattva by name. Among the Bodhisattvas at the ground of fruition, among those with suitable capabilities, he was the foremost Bodhisattva in the Saha World.

The sutra passage goes on to further state,

“Furthermore, 1000 times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door. Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world attained unobstructed joy in teaching.”

He told Maitreya Bodhisattva, “Do you know? There were so many Bodhisattvas in the past. Sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers all heard the Dharma and attained [realizations]. In addition, there were great Bodhisattvas who were about to attain [realizations].” How many were there? “Furthermore, [there were] 1000 times that number of Bodhisattva-Mahasattvas.” There were still so many more. “Furthermore” means that there were still many more; in addition to the number He just mentioned, there were 1000 times more Bodhisattvas. They were “able to hear and uphold the dharani-door.” Those people also listened to the Dharma and attained “the door of retaining and upholding. The door of retaining and upholding” refers to “the dharani-door.” By attaining this door, they could enter it.

“Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world….” They were as numerous as the dust particles of one world. Everyone knows that we have been constantly talking about dust particles. When we grab a handful of sand, it is already impossible for us to count the particles. This is to say nothing of the dust particles of one world. There were so many Bodhisattvas who “attained unobstructed joy in teaching”; they had the Three Kinds of Wisdom and the Four Methods [of Unobstructed Eloquence]. The Four Methods of Unobstructed Eloquence are also the Four Kinds of Unobstructed Eloquence. They attained the Three Kinds of Wisdom, the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom. To explain [the Dharma], they utilized the four methods of unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joyful eloquence. These are Bodhisattvas who were about to reach attainment, and many of them were able to attain unobstructed abilities of eloquence. Many people would be able to teach the Dharma in the future.

So, there were “1000 times [that number] 1000 times” means that the number of Bodhisattvas are 1000 times more compared to “the sands of 680 trillion nayutas of Ganges Rivers” mentioned earlier.

Furthermore, one thousand times that number of Bodhisattva-Mahasattvas were able to hear and uphold the dharani-door: “One thousand times” means that this number of Bodhisattvas was 1000 times greater than the previous number. “Dharani” means to retain and uphold. Whatever Dharma they heard, they were able to accept and uphold it all. This refers to the essence of the principles of all phenomena. This is known as the door of retaining and upholding. Hear and uphold the dharani-door: This refers to giving rise to radiant wisdom, attaining the great Dharma of retaining and upholding and being able to enter the ocean of all teachings.

These Bodhisattvas were able to attain the door of “retaining and upholding,” which is “the dharani-door. Retaining and upholding” means that everyone should remember [the Dharma]. I often tell everyone that as we hear the Dharma, we must remember it.

So, “Whatever Dharma they heard, they were able to accept and uphold it all.” These Bodhisattvas heard the Dharma, and in hearing, they took it to heart. They took it in and remembered it. Not only did they remember it, but they also put it into practice. These were the Bodhisattvas 1000 times greater in number who would attain Buddhahood in the future. There were so many of them.

So, “This refers to the essence of the principles of all phenomena.” The essence of all principles is the true principles. All true principles “are known as the door of retaining and upholding.” All phenomena, all of them, [as] we said at the beginning, both tangible and intangible, [contain] the Dharma. The principles and essence, the true principles of these phenomena, are all Dharma. After these Bodhisattvas listened to the Dharma, they took it in; hearing one, they understood 10, 100 or 1000 principles. As Bodhisattvas [took in] the teachings, they entered the door of retaining and upholding. Not only did they know the teachings, but they were replete with them in all actions. In this way, they cultivated and put these teachings into action. They had the causes and conditions to go among suffering sentient beings.

Take Mexico for example, which we were just discussing. Those who were there came back to talk about the earthquake in Mexico back then. Very quickly, the scenes in Mexico flashed through their minds. They talked about it extensively because they took the scenes to heart and because they put [the Dharma] into practice in that place.

Take for example the earthquake that occurred [in Hualien] on February 6, [2018]. Some people joined [the relief efforts and] visited people in their homes to provide comfort. Those who went in and interacted with people took those scenes to heart. If I ask them to share with others, there is a lot they can say about it. It is the same principle. This is a “door” through which they “visit homes to provide comfort.” [Volunteers] visited people’s homes to comfort their minds. It is the same principle. This is also practicing “the dharani-door.” This is also the Dharma. Bodhisattvas arise because of suffering sentient beings; this is also the Dharma. So, we need to put the Buddha-Dharma into practice. We must remember it and keep it firmly in mind.

If we are able to do this, we “give rise to radiant wisdom.” Because this Dharma has entered our minds, we begin to encounter it. Nowadays, neuroscience investigates the different parts of the brain that are in use. Parts that are in use will light up [on scans]; those cells will light up and [look] different. Using this [method], we can investigate the structure of the human body at a subtle and intricate level [and see] which parts of the brain are working. Whichever part of the brain is being used, that area will be especially [active] and look as if it is emitting a light. This is “radiant wisdom.” It “gives rise to radiant wisdom.” These cells begin to do something in the brain.

[Bodhisattvas] “attain the great Dharma of retaining and upholding.” [Having heard the Dharma], they become inspired. The mind and the brain work together. They become inspired, so they have a lot to share with everyone. So, they speak extensively and continuously. This is “joyful eloquence.” In the same way, this is the door of eloquence of retaining and upholding. We can keep all the principles inside our minds. Thus, we are “able to enter the ocean of all teachings.” We are able to enter the ocean of all teachings. So, Bodhisattvas arise because of suffering sentient beings. We must mindfully seek to comprehend this. We must take the principles of the Dharma to heart and remember them.

“Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost.” There is so much virtuous Dharma; we must uphold it all.

Bodhisattvas must attain the great Dharma of retaining and upholding. We must persevere in keeping all kinds of virtuous Dharma from being lost and persevere in keeping all kinds of unwholesome teachings from arising. When we hear and uphold all Dharma, discern it and know it completely, when we do not forget any of it and are free of hindrances, this is known as retaining and upholding without obstruction.

We just talked about how, when it comes to our “consciousness,” we must constantly go among people to form good affinities. We must constantly benefit sentient beings. We must constantly develop this habitual nature. In this way we “persevere in keeping it from being lost.” We firmly uphold our eighth consciousness. Whether [speaking of] the Six Sense Organs, the Six Sense Objects or our Six Consciousnesses, when we contemplate the external states they connect to and then take action, [the karma we create] returns to our eighth consciousness. So, in the eighth consciousness, these become our habits. “The only thing we take with us when we die is our karma.” What we bring with us is this consciousness. To be able to “persevere in keeping it from being lost” and not forget [the virtuous Dharma], we must constantly practice this.

So, we “persevere in keeping all kinds of evil Dharma from arising.” If we persevere in [practicing] virtuous Dharma, evil will naturally not come near us. We just talked about this. When we benefit sentient beings throughout time and space, naturally, these discursive thoughts, bad thoughts and actions will gradually depart from us. We may be in an unwholesome organization, and in the past we may have thought it was good and gone along with it. However, we may have later discovered that we should be doing things another way. Gradually, we would leave that organization and naturally come to [a wholesome group] that we feel is ideal and benefits people. We came here, so we left that other place and put our hearts and minds in this place. This is the same principle. We gradually distance ourselves from darkness and surround ourselves with light. This is “turning from the darkness to the light.” Our consciousness gradually moves toward virtuous Dharma. We must be determined to not allow unwholesome teachings to enter us. Our minds must not give rise to any unwholesome teachings.

“We hear and uphold all Dharma, discern it and know it completely.” We are able to know for ourselves that our every thought must be on virtuous Dharma. We must persevere in not letting it slip away. We must constantly be vigilant and not allow unwholesome thoughts to arise in our minds. This requires us to uphold [the Dharma] and persevere after listening to the Dharma. We must “discern [all Dharma]”; we must understand and discern all kinds of worldly and world-transcending Dharma. “We do not forget any of it.” We must clearly understand and not forget any of it. We should not forget it. We must persist all the way in the right things and not forget it. So, if we are able to be like this, as we go among people in our everyday lives, naturally, we will be “free of hindrances.” Our minds will be very calm and at ease, and we will always be immersed in virtuous Dharma. “This is known as retaining and upholding without obstruction.” We will have no obstructions.

[The Buddha] then says, “Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world….” This sutra passage is saying that there are also Bodhisattvas as numerous as the dust particles of one world.

Furthermore, Bodhisattva-Mahasattvas as numerous as the dust particles of one world. One world contains a sun, a moon and four quadrants. As for the dust particles, each particle represents one Bodhisattva. “One world contains a sun, a moon and four quadrants.”

In one world, there is one moon and one sun. With one moon and one sun, this is one world. It is like our planet Earth. Our Earth has one moon and one sun, which are orbiting. There are “four quadrants.” They are east, west, south and north. In the Buddha-Dharma, we talk about the eastern continent of Purvavideha, the western continent of Avaragodaniya and so on. They are in different directions, in the east, west, south and north. In the Buddhist [cosmology], Mt. Sumeru is at the center. On Earth, Mt. Sumeru is considered the center. Around it, there are east, west, south and north. Along with the sun and moon, they make up one world.

Each dust particle represents one Bodhisattva; we can call every dust particle a Bodhisattva. Think about it; if we take these dust particles as Bodhisattvas, then how many Bodhisattvas are there? There are very many. So, everyone is a Bodhisattva. They are those we must seek to help succeed and bring purity to.

So, they “attained unobstructed joy in teaching.”

[They] attained unobstructed joy in teaching: They attained great eloquence and joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared their Dharma-joy with others.

[The Buddha] hopes that everyone can teach [the Dharma] and hear and clearly understand it. In addition, [He hopes that] they will know worldly teachings, practice worldly matters and arise because of suffering sentient beings. [He hopes that] everyone can do this. [The Bodhisattvas] “attained great eloquence.” Because these Bodhisattvas understood the Dharma, they attained great eloquence and “joyfully expounded all Dharma without any hindrances or obstructions. Those who realized this realized the workings of the mind and shared Dharma-joy” with sentient beings.

If this is the case, we will understand all Dharma without obstruction. Then, we will naturally have affirmations and great faith in ourselves. Thus, we will have insights. These insights include insights from the Buddha-Dharma and worldly Dharma and from us putting [the teachings] into practice. We can come together with sentient beings and share these insights with each other. So, we “share Dharma-joy with others.” Those who share this are very joyful, as they have experienced it themselves, and those who hear it are very touched. So, we must work very hard at this.

Now, we are starting to enter into the Buddha’s understanding and views. So, when listening to the Dharma, we must always be mindful.