Author: Scott Ogata

Episode 1558 – Sentient Beings Can Attain Non-Arising Patience

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>> “The essence of the principles inherently neither arises nor ceases, thus it is also called non-arising. Bodhisattvas abide in non-arising Dharma and uphold the practice of joyful patience. They abide in peace without ever wavering or retreating. This is known as non-arising patience.”

>> “At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “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]

>> At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, “Ajita”: When the Buddha saw that everyone in the assembly had attained benefit, He told Maitreya so that he would know. Ajita: This is Maitreya’s name.

>> “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.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”

>> Those who comprehended this with clear and thorough understanding were as countless as the sands of nayutas of Ganges Rivers. Free of deluded thoughts, [they realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature. They clearly discerned everything, so neither adverse nor favorable conditions could disturb them. However, sentient beings experience arising within every single thought.

>> When they heard that the Buddha’s lifespan is completely non-arising and non-ceasing, they immediately awakened to their own mind. Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.
>> Phenomena that do not arise or cease are called non-arising Dharma. When we realize the non-arising Dharma and abide peacefully within it, we will attain non-arising patience. Those who realize this have entered the first and second ground. This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva-practice, we will be benefited by attaining realizations.

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“The essence of the principles inherently neither arises nor ceases,
thus it is also called non-arising.
Bodhisattvas abide in non-arising Dharma a
nd uphold the practice of joyful patience.
They abide in peace without ever wavering or retreating.
This is known as non-arising patience.”

Please be mindful and seek to deeply comprehend this. “The essence of the principles inherently neither arises nor ceases, thus it is also called non-arising.” Do you still remember “the essence of the principles”? We have discussed “the essence of the principles of True Suchness. True Suchness” refers to the Dharma-nature of True Suchness intrinsic to us all. The essence of the principles lies within all things in the universe; they are inseparable from this.

For example, the time early in the morning before the sun rises is called the early morning, but it is still dark outside. According to worldly people, it is still the middle of the night, but for us spiritual practitioners, this is the early morning. Before 4 am, we [awaken to] the striking of the wooden board. The sky is still dark, but we are all getting ready to pay our respects to the Buddha in the prayer hall. We are unaware of when the dawn comes. We do not realize it. We do not even notice it. Everything in the universe goes through a cycle, and we do not realize any of it. This is “the essence of the principles.” Including the cycle of day and night, everything is encompassed by these principles.

This includes every kind of tree, every sapling. It can be a [regular] tree or a big tree. Just one tree on its own has so many names. There are big trees, old trees. [People might say], “This tree is hundreds of years old.” If we really take a good look at it, its shape will tell us everything its been through. We tell them, “This is an old tree.” A big tree is still the same tree. It has not reached the point where people realize what a valuable, historic great tree this is, but it is still a tree. Even smaller than a tree is a sapling. Saplings come from a seed, and this seed becomes a sapling in a continuous process. It still has the same name. These are infinitesimal changes that occur without us realizing it. This is “the essence of the principles.”

This is just like how we are born and grow old. These are also the biological principles [that govern] our body. As we live in this world, from the moment we are born, we continue to age. At what moment do we change? This also happens without our realizing it. We do not notice this; we have no way to notice this. This is the law of nature. The law of nature is inherently non-arising and non-ceasing. This is the nature of this principle; the convergence of causes and conditions brings about the arising and ceasing of phenomena.

Where do the trees’ seeds come from? They come from the tree. Where does the tree come from? It comes from the seed. This is a cycle. Originally, there were no humans. Where do humans come from? They come from humans. It is the same principle. This is the nature of the principles. They are inherently non-arising and non-ceasing; they have always existed. Without the convergence of causes and conditions, nothing can exist. Thus, “The essence of the principles inherently neither arises nor ceases.” It neither arises nor ceases, but it contains the laws of nature.

If it does not arise, of course, it cannot cease. If I am not born, there will not be a day when I die. When there is no birth, there will be no death. So, [the principles] are inherently non-arising and non-ceasing. Phenomena arise and cease in the world due to “existence,” which comes about due to causes and conditions. This is how it is. However, the principles behind this are abundant. These are the [natural] laws. So many principles really are quite simple. These simple principles are so abundant that we do not realize they are there. We encounter them every day without ever noticing. Every day, we are inseparable from them. Our bodies [follow] the law of arising and ceasing. Every day, we are inseparable from this as the natural universe continues to turn. We are inseparable from it. We are inseparable from all of this, yet we are unaware of it all. The world keeps turning, free and unhindered, along its established orbit.

So, we must seek to experience and understand this. The Buddha’s teachings inspire us to exercise our minds to seek true understanding of the true principles of all things in the universe. When we understand the principles of the universe, we will come to thoroughly understand all people, matters and things. We will come to understand the course of cyclic existence, that there is good and evil karma, and we will know how to create [good] causes to receive [good] karmic retributions. [The Buddha-Dharma] helps us engage in careful contemplation.

So, to teach the Dharma and transform others, we must engage in mindful contemplation and slowly come to comprehend the principles by putting them into practice. This is what it means to be a “Bodhisattva.” Once we realize and fully comprehend these principles and put them into action, we will gain realizations among people, which we can pass on to others so everyone can learn. [We help] sentient beings with whatever they need, whether it is a spiritual need or physical hardship. Bodhisattvas “actualize the Six Paramitas in all actions” in response to sentient beings’ needs. Thus, they keep getting more and more experience.

Hence, “Bodhisattvas abide in non-arising Dharma.” They give without expectations, with the spirit of the Three Spheres of Emptiness. This is the skill that Bodhisattvas master from learning the Dharma. So, they “uphold the practice of joyful patience.” They do this by going among people, serving others and giving without expectations. When Bodhisattvas encounter afflictions as they go among people, they know how to face them. They uphold and cultivate this practice. As we go among people, we cannot lack patience. With effortless patience, we endure without realizing that we are enduring anything. As we go among people, we get used to this, and it becomes natural to us. We do not even realize it.

So, we must uphold this practice; we must uphold the practice of patience. This is how we must go among people. To Bodhisattvas, the word “patience” means being able to endure things. They do not consider this suffering; they consider it their joy. They think, “For suffering sentient beings, I will do everything in my power. I will guide them and help them until I see them transcend the afflictions and ignorance in their minds. When they attack me or fail to understand me, I will do my best to help them understand. Once their aggression disappears, they will turn over a new leaf, and we will get along happily.” This is our “joy.” Therefore, when we endure patiently, we do not feel like we are enduring anything. These hardships will also pass, and the result is joy.

During the Buddha’s lifetime, one day, while at Jeta Grove, the Buddha told this story to the bhiksus. In a past life, Sovereign Sakra, who was known as Sakro-devanam Indra then, went to the Buddha to request the Dharma and asked the Buddha to teach the precepts. Then he vowed to the Buddha, “Once I take up the precepts, I will absolutely uphold them. Even if someone tries to harass me, I will forgive him absolutely. I will not retaliate.” This is the vow that he made.

Because [Indra] made this vow, an asura started to think, “Since you have made this vow, I will come and see if you are able to uphold it.” So, the asura took a sword and went there. Seeing the path that Indra was passing through, the asura blocked his way. With fierce aggression, he walked toward Indra, drawing nearer and nearer to him.

Indra commanded, “Stop, stand still. Do not come near; do not move.” This is what he said. So, this asura, without knowing why, froze in his steps and stood still. He tried to move but could not. He stood there, fixed to that spot. He said to Indra, “Didn’t you say you are upholding the precepts now? Since you are upholding the precepts and have promised not to retaliate against people who try to harass you, why are you immobilizing me now?”

Indra said, “Yes, I did make this vow to the Buddha. I will uphold the precepts. Even if someone comes to harass me, I will forgive them. I will not retaliate against them. However, you have come to do me harm. Since you have come to harm me, I must protect myself. So, I have immobilized you.” The asura said, “Let me go! Set me free!” When he said this, Indra said, “Make a vow first. Make a vow that you will not harm me. If you make this vow, I will set you free.” Since the asura was unable to move, all he could do was say, “OK, OK. I will make this vow.”

So, the asura vowed, “If I am led by greed, desire, anger or lies to slander people of virtue or cause trouble, may the same befall me. This means that from now onward, I must never give rise to greed again. When our minds are full of desirous thoughts, we will give rise to anger. When we cannot attain our desires, we give rise to anger. Especially now that I have promised this to you, if I continue to lie, I will suffer the retribution for lying. If I slander the virtuous, I will also suffer the appropriate retribution. If I stir up trouble, I will suffer greed, anger and ignorance. I will suffer retributions for my actions. So, from now on, I will abstain from greed, anger and ignorance. From now on, I will not get angry. I will not harass you anymore either. If I should harass you, I will also suffer the same evil retribution.” This put Indra at ease. “OK, I will let you go. I will release your bonds and set you free.” Just like that, the asura was freed and quickly turned around and left.

Indra then went to the Buddha. He came before the Buddha, bowed reverently and told this story to the Buddha. He told Him what just happened before he came to pay his respects and how an asura had come to harass him. Then the Buddha asked him how he dealt with this. Indra responded, “I immobilized him.” The Buddha asked, “Why did you immobilize him? Because I made a vow, I could not retaliate against him. But I still immobilized him. Buddha, did I violate the precepts?” The Buddha replied, “You did not violate the precepts. You merely kept him from harming you. In order to protect yourself, you immobilized him.” Indra asked again, “In that case, will he try to bother me again?” The Buddha said, “He will not bother you anymore, because he has already made this vow with such heartfelt sincerity. Relax, he will not bother you anymore.” Yes, this is how it goes. This is the benefit of upholding the precepts.

After hearing the Buddha-Dharma, he understood. Once he understood, he was willing to put the Dharma into practice and uphold the precepts. However, other people, like this asura, deliberately came to harass and slander him. He deliberately slandered him out of greed, anger and ignorance. He was jealous. He was jealous of the pleasures Indra enjoyed. He was jealous that. Indra enjoyed the respect of so many heavenly beings. He was jealous that he was able to get close to the Buddha and become so dear to Him. In fact, it was due to his own shortcomings that no one wanted to get close to him. People did not [deliberately] disrespect him; it was due to his greed, anger and ignorance, his engagement in lies and [devious] flattery and his failure to uphold the Five Precepts that he lacked the virtue for people to respect him.

The more people did not respect him, the more anger he felt in his heart, and out of this anger, he became slanderous. He [slandered] this virtuous person with all kinds of lies and untruths. This is what the asura was like. Spiritual practitioners, however, must always engage in “the practice of patience.” We must be patient! What else can we do? We have no other choice but to be tolerant and patient. We can only think about how to stop [people], not how to retaliate against them. This is the Buddha’s teaching. Everyone can draw near the Buddha. If we are unable to do so, this is due to obstacles in our own hearts. We all can open up our hearts; there is no need to be so troubled. But [the asura] failed to accept this teaching, so he could not open his heart. He still held onto his slanderous intentions.

This is the source of the world’s suffering. The Buddha teaches and transforms sentient beings to bring purity to people’s hearts. This is where the difficulty lies. The Buddha taught the Dharma for 49 years. Even though He taught the Dharma in accordance with their capabilities, sentient beings are still very hard to tame. The Buddha’s Dharma is so wonderful that it has remained in this world for over 2000 years, but this world is still full of severe turbidities. This is very disheartening. Even heavenly beings during the Buddha’s time faced situations like these. All [Indra] could say was, “Stop, do not come any closer.” That was all he could do; what else could he have done? The only thing he could do was be patient.

We must “uphold the practice of joyful patience.” In this, we can find solace as we overcome obstacles and bring peace [to our aggressors]. Once [our aggressors] are at peace, we can go on to find a way to inspire and transform them, which is truly difficult. However, we must continue to patiently endure these difficulties. When patience becomes our usual practice, it becomes our joy. So, this is the joy of patience, “joyful patience.” So, we must “abide in peace without ever wavering or retreating.” We must maintain peace with one another. In our relationships, we must avoid cycles of vengeance and retribution. First we must abide in peace, unwavering. Even if other people want to [harm us], we just need to abide in peace. This is the nature of human life.

In life, due to the presence or absence of affinities, our karmic conditions change accordingly. In our past lives, we may have shared an affinity with someone that we failed to improve. Since we failed to improve it, we must do our best to get along in peace for now. This is the nature of human relationships. Everything in the world is created by the mind. So, all we can [hope to] do is “uphold the practice of joyful patience” and “abide in peace without ever wavering or retreating.” We must diligently advance in our spiritual practice. We cannot allow our minds to be influenced by our surrounding environment. If something is right, we should just do it. So, we must never waver or retreat.

“This known as non-arising patience.” This is why sentient being learn the Buddha-Dharma. This is what we must learn, and this is also what we must practice; this means we must put the teachings into action. I hope that everyone will mindfully seek to understand this.

The previous sutra passage says,

“At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.”

This is what the previous sutra passage says at the beginning of the Chapter on Distinguishing Merits and Virtues. After everyone had heard the Buddha finish the Chapter on the Tathagata’s Lifespan, the [entire] assembly understood that the Buddha’s lifespan is infinite kalpas long. This is such a long time! How long of a time is this? It is infinite, dust-inked kalpas long. We have discussed this earlier. If we were to describe this length of time, we would never be able to explain it in full. The wisdom-life of the essence of the principles of True Suchness is everlasting. His lifespan is so long. This is how long it is.

How many people were listening to the Dharma there? There were “immeasurable, boundless asankyas.” Among the Bodhisattvas who listened to this. Chapter on the Buddha’s Lifespan, there were those from the past as well as the present. The Bodhisattvas from the past emerged from the ground, and some came from throughout the ten directions. Everyone should remember this, right? So, there were many, many immeasurable asankyas of sentient beings. In addition to all the Buddhas and Bodhisattvas who had come from the past due to their affinities, the sentient beings who were presently being taught and transformed at the assembly were very numerous. Everyone heard that His “lifespan,” the wisdom-life of the Dharma-nature of the essence of the principles of True Suchness, is everlasting. Upon hearing this, everyone rejoiced and attained benefits. They gained realizations and their minds opened. Thus, “their minds opened, and they understood.” So, they attained benefit and rejoiced.

Next, the sutra passage goes on to say, “At this time,” at this time of great joy,

“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.'”

Please listen mindfully. At that time, the World-Honored One began to address Maitreya Bodhisattva again, calling to him, “Ajita!” Maitreya Bodhisattva is Ajita.

At this time, the World-Honored One said to Maitreya. Bodhisattva-Mahasattva, “Ajita”: When the Buddha saw that everyone in the assembly had attained benefit, He told Maitreya so that he would know. Ajita: This is Maitreya’s name.

Everyone should still remember that it was Maitreya Bodhisattva who led the assembly in asking how long the Buddha’s lifespan is. So, now, [the Buddha] again called out to Ajita, which is a name for Maitreya Bodhisattva. This was at the assembly.

The Buddha said, “When I spoke of how the Tathagata’s lifespan is long and extensive,” when He spoke of the length of His lifespan, at that time, “sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.”

This means that for such a long, long time, the Buddha ceaselessly taught the Dharma, transforming people lifetime after lifetime. He did this for a very long time; so many sentient beings had been transformed. How many? They were “as numerous as the sands of 680 trillion nayutas of Ganges Rivers.” So many sentient beings attained non-arising patience. Clearly, throughout many lifetimes, the Buddha had transformed many sentient beings, bringing purity to the hearts of so many. They were “as numerous as the sands of 680 trillion nayutas of Ganges Rivers.” So many [sentient beings] had all attained non-arising patience.

With “patience,” we will patiently endure [hardships] with joy, continuing to diligently advance. This means there is still something to be endured. There are still obstacles; this does not mean that there will be nothing to endure anymore. But by maintaining non-arising patience, we will be able to endure all things. The fact that we need patience shows that there are still challenges that require our patience.

Within the natural world and among people, whenever we interact with people, there are many matters that require patience. Spiritual practitioners must be able to be patient. If we are patient, nothing will be able to hinder [the growth of] our wisdom-life; we need this level [of patience]. So, this is the essence of the principles. As long as we realize the Dharma-nature of the essence of the principles of True Suchness, we will be able to be patient. Because we have vowed to “deliver countless sentient beings,” these sentient beings enable us to go through this journey of patience. So, we need to have more patience; we must continue to uphold this practice. Therefore, we must mindfully listen to the Dharma. Those who teach the Dharma really want everyone to understand it fully, but those who listen to the Dharma need to mindfully seek to comprehend it.

Hence, “The Buddha saw that everyone in the assembly had attained benefit.” He saw that everyone listening to the Dharma then had taken it to heart, for “everyone… had attained benefit.” This means that every single person came to their own realizations; this is “attaining benefit.” Though it might not have been total understanding, they each had attained their own benefit from it and had taken the Dharma to heart.

Only then did [the Buddha] speak to Maitreya Bodhisattva again. What He said was, “Maitreya, you must know this.” This is because Maitreya had the right capabilities to understand this. The Buddha spoke in accordance with. Maitreya’s capabilities so that Maitreya would be able to understand. It was crucial for Maitreya to understand this, because Maitreya Bodhisattva would be the future teacher of the Saha World. Therefore, he absolutely had to realize and comprehend this. So, [the Buddha] singled him out and said, “You must know this. You need to understand this even better.”

So, Ajita is Maitreya Bodhisattva.

“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.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”

Our Six Roots are the eyes, ears, nose, tongue, body and mind. These are the Six Roots. The Six Roots are represented by the number 600. With our eyes, we can see so many different kinds of things. We see so many things in a lifetime; this is the function of our eyes. Our ears can hear so many sounds. Due to the abilities our Six Roots give us, we connect with many external conditions, very large numbers [of conditions]. So, this is represented by the number “600.”

In “680 trillion, 600” represents the Six Roots “80” represents the eighth consciousness. Our Six Roots connect with the Six Dusts, which are taken in by our Six Root-Consciousnesses. Our eyes have the eye-consciousness. Our eyes connect with sense objects, and our eye-consciousness analyzes them. Our ears follow sounds, and our ear-consciousness analyzes them. These are the roots, dusts and consciousnesses. As you listen to the Dharma right now, you are using your ear-root to listen. As you quickly contemplate this, you are processing the Dharma you hear me speak and analyzing it very quickly. Does it bring you joy? Or does it make you angry? Very quickly, the sixth consciousness comprehends and reacts to this. This is a very quick reaction.

The sixth consciousness analyzes this information, and by bodily movements and facial expressions, we react very quickly. If it makes us happy, we react with a smile. If it makes us angry, we react with a scowl. Once we create [karma], it goes back to our eighth consciousness. The result is in our eighth consciousness. When we speak words of joy, other people will also be very joyful, and we will be joyful without any worries. Especially when joyful words are spoken, everyone will respond with great joy, and this goes back to our eighth consciousness. Our affinities will come together; as our capabilities resonate with one another, your karmic conditions and my karmic conditions will converge, and [the karmic affinities we form] will go to our eight consciousness.

So, “680 trillion” is a lot; it is so many. A “nayuta” is a lot. As our Six Root Consciousnesses connect with conditions, this leads us to take action. The results of our actions [are stored] deep within our minds. We continue to build on this throughout the past, future, present, the present, past, future and so on, going on and on like this in a cycle. So, we must be very mindful. The Dharma is so subtle, intricate and wondrous.

So, a “nayuta” is as immeasurable as the Ganges’ sands. “This represents the thoughts in the minds of sentient beings during that time.” The Buddha spoke, and once they heard, they had these thoughts. They “comprehended this with clear and thorough understanding.”

Those who comprehended this with clear and thorough understanding were as countless as the sands of nayutas of Ganges Rivers. Free of deluded thoughts, [they realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature. They clearly discerned everything, so neither adverse nor favorable conditions could disturb them. However, sentient beings experience arising within every single thought.

“We get it; we understand this. We understand it completely. This is such a huge amount, and we understand it; having heard this, we understand it now. We can realize so much from this.”

“Those who comprehended this with clear and thorough understanding were countless.” This can have a long-lasting influence on an infinite amount of people. So, we must mindfully seek out ways to benefit this world, pass down our Dharma-lineage and open up our school of Buddhism. It is also very important to influence the future. So, we must be “free of deluded thoughts.” When we focus our every thought on what is true, we will be free of afflictions. When our minds are free of afflictions, our every thought will be focused on the truth. Whatever we store within our Eighth Consciousness will influence our present and our future. This is very important [to remember].

“[They realized that] all phenomena that arise are inherently empty and thoroughly perceived their nature.” When we truly have thorough understanding, we will be able to see our own nature. Once our nature and the essence of the principles converge, our wisdom-life will become everlasting. Then, we will “clearly discern everything.” Once we fully understand our nature, we will clearly discern everything, “so neither adverse nor favorable conditions [will] disturb [us].” Whether adverse or favorable conditions come, we will never be deluded. Some people enjoy pleasures to the point of delusion; therefore, favorable conditions are not always a good thing. We must always, always, practice joyful patience to have a Bodhisattva-practice to cultivate.

When it comes to sentient beings, “sentient beings experience arising within every single thought.” Sentient beings give rise to everything as we are born into this world, but we give rise to all kinds of deluded thoughts. All of this is “arising.”

So, “They heard that the Buddha’s lifespan is completely non-arising and non-ceasing.” Regarding the Chapter on the Tathagata’s Lifespan, if we fully understand it in our hearts, how can we have any sense of gain or loss? “Non-arising and non-ceasing” means without gain or loss. So, “This immediately awakened their minds.” Our minds will immediately become awakened. “Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.”

When they heard that the Buddha’s lifespan is completely non-arising and non-ceasing, they immediately awakened to their own mind. Those who realize this principle have the pure Dharma-eye, thus they were said to have attained non-arising patience.

“Phenomena that do not arise or cease are called non-arising Dharma.” This is non-arising Dharma. We must “realize non-arising Dharma and abide peacefully within it.” To attain our own realizations, we must awaken to the non-arising Dharma. There is no real need to give rise to afflictions; what afflictions could we possibly give rise to? So, with a broader perspective and freedom from afflictions, we can naturally abide in peace. This is “attaining non-arising patience. Those who realize this have entered the first and second ground.” This is how we reach the Ten Grounds of Bodhisattvas.

Phenomena that do not arise or cease are called non-arising Dharma. When we realize the non-arising Dharma and abide peacefully within it, we will attain non-arising patience. Those who realize this have entered the first and second ground. This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva-practice, we will be benefited by attaining realizations.

“This explains how realization is attained according to certain stages. This means that according to each stage of the Bodhisattva practice, we will be benefited by attaining realizations.” In fact, without realizations there is no attainment. Once our minds are at ease, once we fully understand the essence of the principles of True Suchness, our wisdom-nature is naturally everlasting. Then, what more is there to say about the principles of all things in the universe? So, I hope that we all will mindfully seek to comprehend how all the actions we take through our. Six Roots, Six Dusts and Six Root-Consciousnesses return to [our eighth consciousness]. This is the meaning of “the sands of 680 trillion nayutas of Ganges Rivers.” Therefore, we must always be mindful.

Episode 1557 – The Essence of the Principles of True Suchness

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>> “Bodhisattvas have perfected their Dharmakaya, their wisdom-life of the essence of the principles of True Suchness. There is no such thing as a long or short lifespan in cyclic existence. If a lifespan lasts 10,000 kalpas, this is not long. If a lifespan is as brief as a thought, this is not short. [Bodhisattvas] only seek to transform sentient beings, adjusting to capacities and conditions to manifest the appearance of long or short lifespans while their minds are free of hindrances. Thus, they are at ease about their lifespan.”

>> In the Chapter on the Tathagata’s Lifespan, every word and every line illustrates how the Buddha’s Dharmakaya has an infinite lifespan. Thus, those who hear the Dharma and comprehend, realize and awaken diligently put their vows into practice to benefit and perfect their own merits and virtues as well as others.’

>> In the previous. Chapter on the Practice of Bringing Peace and Joy, the Three Directives and Four Practices enable the practitioner to transform their obstructions in this life and attain Buddhahood in the future. Next, in the Chapter on Emerging from the Ground, when the Bodhisattvas from other lands requested to uphold the Dharma and advance the sutra in this land, the Buddha stopped them. He revealed that there were already people who would advance the sutra in this land.

>> The Three Directives: Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. The Four Practices: The Four Practices of Bringing Peace and Joy with the body, speech, mind and vows.

>> “At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.”  [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive: When the Buddha taught this. Chapter on the Tathagata’s Lifespan, the assembly heard the Buddha say that. His lifespan was numbered in kalpas; it was this long and extensive.

>> Immeasurable, boundless asankyas of sentient beings attained great benefit: Since immeasurably long and extensive kalpas ago, those who had attained benefit over this long time heard that the lifespan of the Buddha’s Dharmakaya was infinitely long. He opened up the near to reveal the distant so that they would deeply understand the benefit attained through long-term practice.

>> Throughout the past, present and future, there is never a time when He does not benefit, teach and transform sentient beings. In the empty void of the Dharma-realms, though He is non-arising, He manifests birth; though He is non-ceasing, He manifests death. When we know what is empty and illusory and thoroughly understand wondrous existence, this is true and not false.
>> The empty void is vast and boundless. Its essence is impartial and all-pervasive. Appearances accord with states and substances, thus they are each different. True emptiness is tranquil cessation, free of all obstructions and hindrances. Amidst all the objects that have hindrances, it can move freely and with ease.
>> Also, speaking of void and emptiness, “void” means without form or substance; “emptiness” means without obstructions or hindrances, thus it is called “the empty void” “Wondrous existence” is elusive; this is not what unenlightened beings deludedly regard as true existence. This is wondrous existence in true emptiness.

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“Bodhisattvas have perfected their Dharmakaya,
their wisdom-life of the essence of the principles of True Suchness.
There is no such thing as a long or short lifespan in cyclic existence.
If a lifespan lasts 10,000 kalpas, this is not long.
If a lifespan is as brief as a thought, this is not short.
[Bodhisattvas] only seek to transform sentient beings,
adjusting to capacities and conditions to manifest
the appearance of long or short lifespans
while their minds are free of hindrances.
Thus, they are at ease about their lifespan.”

We must mindfully comprehend the meaning of this. “Bodhisattvas have perfected their Dharmakaya, their wisdom-life of the essence of the principles of True Suchness. There is no such thing as a long or short lifespan in cyclic existence.” This is telling us that. Bodhisattvas engage in very long periods of spiritual practice, spanning many kalpas, which accumulate without interruption over the course of many lifetimes. Through practice, they attain the Dharma-body, which is “their wisdom-life of the essence of the principles of True Suchness.” True Suchness is something all of us should understand. It is the Buddha-nature intrinsic to us all. This essence of the principles aligns with all things in the universe, for it is intrinsic to everything. This means True Suchness is inherent in all of us. This is to say that all things possess the nature of True Suchness; the essence of the principles is present in all things in the world. This means that both the macrocosm and microcosm inherently possess the essence of the principles of True Suchness. Its nature is the wisdom-life.

We see how all things in the world depend on one another for coming into being. Everything thrives in its specific environment. What kind of things grow in a place depends on the kind of place it is. If we just talk about plants, there are certain plants that will grow naturally on plateaus. The same goes for [plants] on the sea floor. Some things grow by adapting to the sea-water, while some things grow by adapting to the plateaus. This is the essence of the principles that all things in the world inherently possess. They adapt to wherever they are.

In the same way, all mountains, rivers and land exist according to the space they are in. In the world, all forms of life adapt to the physical features of their surrounding. Those that have [adapted] to the water are in the water, while those that have [adapted to] dry [climates] are in the mountains. And what about humans? They are adapted to living like this, with their daily living on flat ground. All things in the world have their own inherent vitality. Their vitality [depends on] their respective natures. This is their wisdom-life.

All things inherently possess this vitality. So, when it comes to our wisdom-life as humans, since we are born in the human realm, how should we use our lives? We often speak of [life] as being long or short. Although the law of nature is something we cannot predict, and the length of our own lifespan is not something we can foresee for ourselves, what we can determine is the depth of our lives. Do we want to lead a life of depth? This is what we need to earnestly put effort into. Do we want to lead valuable lives? [If so], then we must earnestly see the value of our lives in the world. To be valuable is to be useful; when we have a function [to serve], [our lives] possess value.

We come to the world without knowing the length [of our lifespan], but we are determined to use the depth of our lives extensively. To what extent should we apply our value? In our interpersonal relationships in this world, have we exercised the value of our lives in order to benefit others? This depends on our wisdom-life, how we make use of our wisdom-life in the course of our lives.

As for the time we have, our lifespan, we do not know how long it will last. So, we must utilize our lifespan to grow our wisdom-life. In this lifetime, the way we exercise our wisdom-life to benefit the world is the Dharmakaya perfected by Bodhisattvas. What we use to benefit the world is our Dharmakaya, “the essence of the principles of True Suchness.” The Dharmakaya, people’s intrinsic nature and the essence of the principles of the great macrocosm are all the same. So, Bodhisattvas have perfected their Dharmakaya, “their wisdom-life of the essence of the principles of True Suchness.” So, we must be very mindful.

“There is no such thing as a long or short lifespan in cyclic existence.” We do not discuss [the length] of lifespans. If we can understand [the principles] thoroughly and strive to use our lives to benefit the world, then the length of our lives does not matter. If it is long, then we keep fulfilling our duties each day. Each day we live is one more day of responsibility, regardless of its length. So, it does not matter whether our lifespan is long or short. So, I mention this so that we can recognize that it does not matter if our lives are long or short. Even if our lives last 10,000 kalpas, when it comes to truly helping sentient beings, this is not considered long. Because our lives are so useful and so applicable, regardless of how long our lives are, they will always be of use.

“If a lifespan is as brief as a thought, this is not short.” Even if our lifespan is very short, if during that brief lifetime we fully utilize the time that we are alive to do what is valuable, then we will be at peace and die without regret. This is because, although we come to the world with a short lifespan, we have fulfilled our responsibilities and to this day, what we have done has been faultless and correct. Thus, we are at peace. So, whether our time here is long or short, we must live our lives according to our values. We must mindfully realize that our lifespan has its function.

There was a period when I too would lament how the years are passing me by so quickly. As time goes by, I felt that time seems only to have made my hair gray. I realized, “How limited life is!” When we see ourselves getting old, our minds become all occupied with aging and we feel sorry for ourselves. When we become old, we sigh, lament and pity ourselves. We feel like we have become old and useless. Naturally, we become old at heart, and our way of living heads in a direction where we have no function. Such a life devoid of aspiration is truly tragic. We also see people who are not very old, people who are not even 70, beginning to develop memory problems. How lamentably short life is!

Soon after we finished the Chapter on the Tathagata’s Lifespan, we discovered from what the Buddha told us that our wisdom-nature, the span of our wisdom-life, is boundless. So, the essence of the principles of our Dharmakaya is eternal. You and me, all of us, intrinsically have Buddha-nature. Our Buddha-nature is not distinguished by age. Our enlightened nature is timeless. This is what we are always saying. So, it does not vary by age. The lifespan of our wisdom-life is very long. So, we use this principle to encourage everyone. We can see everyone accepting it [and saying], “It’s true! I should stand up and set aside the burden of my age!” Setting aside the burden of age, all of us can use our present vitality, keep our chins up and begin meaningful work in life afresh.

For example, Dr. Tanaka is a 101-year-old Bodhisattva. [In 2018], volunteers in Shuanghe accompanied him to come here. He was happy to visit the abode for the first time. He brought several books for me to read, books that he had written himself and had completed at over 90 years old. He brought his story for me to read. He opened a hospital in Japan and lived in Taiwan for many years. He wanted me to understand that he was really as old [as he said]. [He included] his age when he was studying, which schools [he studied at] and so on. This was all for me to understand him, through his whole life until now.

I also heard from one of our volunteers, Mr. [Huang] Qiuliang, who told me that someone had [recently] allocated a plot of land, and they sought Dr. Tanaka to collaborate on building a hospital there. Dr. Tanaka was going to accept the plan. That is how he is, even at 101 years old! He has such vitality that he is still making plans for his life. However, he went on to tell me, “I am not [building the hospital] anymore! I want to become your disciple and join the volunteer training. I want to join Tzu Chi’s medical association now.” Everyone, he is already 101 years old. This is a true story! This is why he brought his story, the book he wrote, for me to read. There are even people who wish to work with him to build a hospital. This shows that even at a very old age, [we do not need to act] old. People who are very old can still have a direction in life.

In [another instance], during the Year-end Blessing [in 2017] in Yuli, a volunteer named Wang Chengzhi came up to me and indicated his age with his fingers saying, “Master, this is how old I am! I have set aside two sets of fifty [years]! That’s how old I am!” I saw him briefly at the Year-end Blessing. He stood in the line to come up and see me, and when he came up, he briefly paused to tell me, “I have set aside two sets of fifty [years].” I gave him a red envelope, urging him [not to dally], and he left the stage. After the ceremony, past noon, when I was in the hallway, he saw me and told me again, “Master, I never rest. I want to keep on going. I am still collecting donations!” He told me this also.

Even a long lifespan does not matter; if we see it as a natural way of life then we must live healthily, [exercising] our mind and wisdom with ease to benefit others. Regardless of how long we live, it is not considered long because there is still so much for us to do. If we think [about them] after putting aside two sets of 50 years, one is only four years and the other one year old. Or if we set aside only one set of 50 years, [Dr. Tanaka] is only 51 years old. This is not so old at all! So, we should all raise our spirits.

So, what does this all mean? We are not hindered by the length of our lifespan. “[Bodhisattvas] only seek to transform sentient beings, adjusting to capacities and conditions to manifest.” Wherever our causes and conditions lead us to transform sentient beings, that is the place where we will appear. This is why we must live earnestly and mindfully. Depending on the affinities we create with others, wherever those affinities may lead us, that is where we will go.

For “the appearance of long or short lifespans,” whether their lifespans are long or short, “their minds are free of hindrances.” They are completely unhindered because “they are at ease about their lifespan.” When considering our lifespan, we need not be so concerned with our age. We should be at ease when facing our lifespan, regardless of when it will reach its end. We need only be vigilant of our thoughts every day. Are we benefiting life or are we harming it? If something is harmful, then we must be very cautious and refrain from it. If it is beneficial, then we must seize the moment to diligently advance. This is putting our lifespan to valuable use. We all must be sincerely and earnestly mindful. Our “wisdom-life of the essence of the principles of True Suchness” neither increases nor decreases. This depends on how we apply it. I hope everyone can mindfully comprehend this.

In the Chapter on the Tathagata’s Lifespan, every word and every line illustrates how the Buddha’s Dharmakaya has an infinite lifespan. Thus, those who hear the Dharma and comprehend, realize and awaken diligently put their vows into practice to benefit and perfect their own merits and virtues as well as others.’

So, in the Chapter on the Tathagata’s Lifespan, every word and every line “illustrates how the Buddha’s Dharmakaya has an infinite lifespan.” This is “the wisdom-life of the essence of the principles of True Suchness.” The Buddha is always in the world applying the essence of the principles of True Suchness, the wisdom-life He accumulated over countless kalpas. He came to the world in response to [sentient beings’] capabilities and conditions. According to [their] capabilities and conditions, He applied His wisdom-life, the essence of the principles of True Suchness, in the world. So, when we reached the Chapter on the Tathagata’s Lifespan, every word and every phrase He [spoke] [was meant to] show that “the Buddha’s Dharmakaya has an infinite lifespan.” The Buddha is awakened, and His Dharmakaya is His wisdom-life. The wisdom-life He attained after awakening is infinite.

“Thus, [they] hear the Dharma and comprehend.” After listening to the Dharma, we must very mindfully seek to comprehend it. We must truly understand it. We not only need to realize it, we must then put it into practice to realize, awaken and testify to it. This is just like Dr. Tanaka. Although he is 100 years old, everyone says, “I can’t believe it! You don’t look 100 at all!” He is very wise. He gave me [his] book as proof that He had completed it when he was over 90. He also showed me the schools he had studied at, the things he had done in the past and his photographs from primary school through middle school. This was also evidence.

I absolutely believe him in all of this, for I have actually met him. So, I am able to verify this. This is what I mean by experiencing and realizing. He is a man of very old age and wisdom. My experience and realization from this person also verified the Buddha’s. Chapter on the Tathagata’s Lifespan. Every word and every line in it gives me even more faith as I teach about “[the Buddha’s infinite] lifespan.” It gives me great confidence; I am filled with Dharma-joy for what I have taught in the past. It is a testimonial that has helped me to experience and realize this.

So, once we recognize this, we must be even more diligent in forming aspirations and making vows. Since there is such truth to the Buddha-Dharma, we must verify and realize it. Since we have witnessed examples like these, we must be even more focused and diligent. We must make great vows and put them into practice to “benefit and perfect [our] own merits and virtues as well as others.'” We must perfect our own merits and virtues. As for “the merits and virtues” we discussed, we must cultivate all virtuous Dharma to benefit all sentient beings in this way. These are “our own and others’ merits and virtues.” We perfect ourselves by [using] karmic conditions to transform sentient beings. Once we have perfected ourselves, we have even more strength to help others become accomplished, so we can benefit ourselves as well as others. This is why we must earnestly and mindfully comprehend the Dharma.

So, “In the previous Chapter on the Practice of Bringing Peace and Joy, the Three Directives and Four Practices enable the practitioner to transform their obstructions in this life and attain Buddhahood in the future.”

In the previous. Chapter on the Practice of Bringing Peace and Joy, the Three Directives and Four Practices enable the practitioner to transform their obstructions in this life and attain Buddhahood in the future. Next, in the Chapter on Emerging from the Ground, when the Bodhisattvas from other lands requested to uphold the Dharma and advance the sutra in this land, the Buddha stopped them. He revealed that there were already people who would advance the sutra in this land.

We must be diligent. We have already learned this as we learned about the Four Practices of Bringing Peace and Joy. When it comes to the Dharma, we have heard it, discussed it and listened to it, so we should keep it in mind. What are the Three Directives and Four Practices?

The Three Directives: Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. The Four Practices: The Four Practices of Bringing Peace and Joy with the body, speech, mind and vows.

The Three Directives [express how] great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat. We must understand these Three Directives as well as the Four Practices. We must continue to apply these diligently. This is how “they enable practitioners to transform their obstructions in this life.” When we [practice] them, no matter what circumstances we face, we will always have patience. For a long time, without interruption, we have ceaselessly practiced, so whatever difficulties there may be, we will always find a way to overcome them. So, we will “attain Buddhahood in the future.” When our obstacles are gone, we will “attain Buddhahood in the future.”

So, after the Chapter on the Practice of Bringing Peace and Joy came the Chapter on Emerging from the Ground. In [this chapter], we saw how Bodhisattvas from other lands came to the Saha World to petition the Buddha. They were willing to uphold and spread the Dharma in this land, but the Buddha did not accept [their offer]. We should all still remember this. This was because the Buddha came wholeheartedly for the one great cause, to teach everyone in this world to practice the Bodhisattva-path. To uphold the Dharma on this Bodhisattva-path, we must engage in spiritual practice. On this Bodhisattva-path, we must advance the spirit of the Buddha-Dharma. We must put it into practice. These are responsibilities that the Saha World’s sentient beings must bear.

The Buddha recognized the good intent of those Bodhisattvas from other lands. They wanted to spread the Dharma in the Saha World, but the Buddha stopped them. Those from other lands were also disciples of the Buddha, but they had already succeeded in [other] places in the past. “This land” refers to the Saha World. There are sentient beings in the Saha World. The disciples who were already transformed needed to take up this responsibility. So, “This shows that there were already people who would advance the sutra in this land.”

We should be able to remember this. From the Chapters on the Practice of Bringing Peace and Joy, on Emerging from the Ground and on the Tathagata’s Lifespan, [the Dharma] has connected to this point in the Chapter on Distinguishing Merits and Virtues. We can see how [the chapters] are all connected. We should recall their content again, the content of the Dharma. Now, we will begin to study the text of the Chapter on Distinguishing Merits and Virtues.

“At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive, immeasurable, boundless asankyas of sentient beings attained great benefit.”

This speaks of “when the Buddha taught this Chapter on the Tathagata’s Lifespan.” The Buddha had already taught the Chapter on the Tathagata’s Lifespan, and the assembly heard it. They [learned] how long the Buddha’s lifespan, the length of His wisdom-life, was. The lifespan of His Dharmakaya, His wisdom-life, is boundless. So, “Immeasurable, boundless asankyas of sentient beings attained great benefit.”

At that time, when the assembly heard the Buddha describe how. His lifespan was numbered in kalpas and was so long and extensive: When the Buddha taught this. Chapter on the Tathagata’s Lifespan, the assembly heard the Buddha say that. His lifespan was numbered in kalpas; it was this long and extensive.

His lifespan was so long and lasted so many [kalpas]. So, because the time was so long, He had transformed numerous sentient beings. An “asankya” is an infinite amount. Infinite numbers of sentient beings had already heard the Dharma and attained great benefits. Sentient beings who listen to the Dharma are filled with the Dharma-joy. Everyone has their attainments; this is what nourishes their wisdom-life. This is a great benefit.

Immeasurable, boundless asankyas of sentient beings attained great benefit: Since immeasurably long and extensive kalpas ago, those who had attained benefit over this long time heard that the lifespan of the Buddha’s Dharmakaya was infinitely long. He opened up the near to reveal the distant so that they would deeply understand the benefit attained through long-term practice.

So, “Since immeasurably long and extensive kalpas ago, many had attained benefit over this long time.” He had transformed so many in the past, an innumerable amount. An “asankya” is countless, a great number. Because He had taught and transformed over such a long time in this way, those who had been permeated by and listened to the Buddha-Dharma for a long time had attained benefit in this way. So, “They heard that the lifespan of the Buddha’s Dharmakaya was infinitely long.” The lifespan of the Buddha’s Dharmakaya is long. Since long ago in the past, for infinite kalpas, an incalculable period, He has transformed so many, countless, people into Bodhisattvas. This has taken Him a very long time.

So, they were all finally able to understand. Not only did they understand, they deeply and truly understood that these people had practiced for an extended and uninterrupted time. So, [it says] “the past and present.” This went on from the past to the present and into the future, from a time in the incalculable past, through the present and into the boundless future. So, from the past, the present and into the future “there is never a time when He does not benefit, teach and transform sentient beings.” Such is the enlightened nature of the Buddha. The essence of the principles of His enlightened nature of True Suchness is like this.

So, “In the empty void of the Dharma-realms, though He is non-arising, He manifests birth; though He is non-ceasing, He manifests death. When we know what is empty and illusory and thoroughly understand wondrous existence, this is true and not false.”

Throughout the past, present and future, there is never a time when He does not benefit, teach and transform sentient beings. In the empty void of the Dharma-realms, though He is non-arising, He manifests birth; though He is non-ceasing, He manifests death. When we know what is empty and illusory and thoroughly understand wondrous existence, this is true and not false.

This is something we must also mindfully make an effort to remember. “The empty void” refers to the Dharma-realms. “Though He is non-arising, He manifests birth.” Many things that did not originally exist have come into being. “Though He is non-ceasing, He manifests death.” In fact, [many things] have always existed, yet their forms still cease. This is like how, before the Buddha was born into this world, 80 years earlier, there was no Buddha. Before the lifetime of the Buddha, there was no Buddha in the world. It was due to His karmic conditions that He descended and was born in the palace. There was originally no prince in the palace. King Suddhodana had no children, but through His causes and conditions and karmic connections with the human world, the Buddha descended and was born in the palace. From then, He lived a lifespan of 80 years; at 80 years old the Buddha manifested cessation.

Did the Buddha cease to exist? No, He did not, because the Buddha’s lifespan still exists. So, it says, “Though He is non-arising, He manifests birth; though He is non-ceasing, He manifests death.” This is just an example. This great space, this world of form, actually has no form or substance. It is just that our naked eye cannot see the limits of space. So, we think there is a sky when in fact the universe is boundless. So, originally there was nothing. There was merely emptiness with no objects. This is why it says, “Though He is non-arising, He manifests birth.”

Many things did not exist. In the past, we did not exist. Where were we? Before our parents gave birth to us, we did not exist. After our parents gave birth to us, we then began to experience infinitesimal changes we were unaware of, every day changing and ceasing. When it comes to our metabolism, our cells undergo a daily process of arising and ceasing. This happens inside the microcosm [of our bodies]. There will come a day when the microcosm of our body will similarly disappear from the macrocosm.

Yet, our intrinsic nature still remains. It just depends on our karmic conditions. Are we mobilizing ourselves in the world, being useful and beneficial to people? If we are useful and benefit others, then when we come again to the world, our karmic conditions will [enable us] to continue benefiting others. Because we continually benefit others, our consciousness, our eighth consciousness, has been purified. This means that, from our Five Consciousnesses to our sixth, seventh and up to our eighth consciousness, in our daily living our [thoughts] are always good. Within our consciousness, we know that we should eliminate wrong and diligently do virtuous things. We already have habits like these.

Our consciousness is already becoming clear. We are continuously relying on our consciousness when we serve others. In the end we cannot bring anything with us, and our karmic conditions have already been brought to fruition by going among others. [However], we do carry our consciousness with us. In this lifetime, our consciousness has already created these [good] habitual tendencies of benefiting others and reducing our afflictions and ignorance. We will see things more and more clearly in future lifetimes.

So, there is “the past, present and future.” Our karmic conditions from the past will continue in this lifetime, [enabling us to] encounter the Buddha-Dharma. These karmic conditions make it possible for us to join so many [other] Living Bodhisattvas in benefiting others. The past causes we carry converge with our present conditions so we can continue doing this in the future. So, “Throughout the past, present and future, there is never a time when He does not benefit, teach and transform sentient beings.” In this way, our consciousness is permeated, so long as we keep seeking to understand the Dharma and the Dharma-nature. This is what the Dharma-nature is like.

The essence of His nature is “in the empty void of the Dharma-realms. Though He is non-arising, He manifests birth; though He is non-ceasing, He manifests death.” So, “When we know what is empty and illusory and thoroughly understand wondrous existence,” then “this is true and not false.” This is something we can all understand; this is not false but true. This is what it says, but are we really able to absorb this? Can we understand it? We must be very clear.

The empty void is vast and boundless. Its essence is impartial and all-pervasive. Appearances accord with states and substances, thus they are each different. True emptiness is tranquil cessation, free of all obstructions and hindrances. Amidst all the objects that have hindrances, it can move freely and with ease.

So, “the empty void” is “vast and boundless.” The empty void is vast and boundless. We were just saying that it is boundless. “Its essence” is “impartial and all-pervasive.” The intrinsic essence of the empty void is immense and boundless. Of all things in nature, all things that are fragrant or rank and so on, everything exists within this great empty void. Thus, “The empty void is vast and boundless. Its essence” is “impartial and all-pervasive.” All kinds of things exist within this empty void. So, “Appearances accord with states and substances.” Mountains will be mountains and oceans will be oceans, but they all exist within this great space. Whatever its substance, however great its form, everything is like this. All things that can be distinguished in the world exist within the empty void.

So, “True emptiness is tranquil cessation, free of all obstructions and hindrances.” True emptiness is eternally like this; there is nothing that can be hindered by it. So, “Amidst all the objects that have hindrances, it can move freely and with ease.” Though there are many hindrances in the world, we can actually move freely through space. Wherever we have obstacles, [true emptiness] does not care. Whether the hindrance is a great mountain or upon the earth, we can still move freely and at ease in this great space. No matter how we move, whether we fly through the air in an airplane or sail in a ship on the water, there are no hindrances to this great void.

So, as for “the void and emptiness,” [“void”] means “without form or substance”; “’emptiness’ means without obstructions or hindrances.” So, this is called “the empty void.” Then there is “wondrous existence. Wondrous existence” is “elusive”; “this is not what unenlightened beings deludedly regard as true existence.” We still have a long way to go to explain true “wondrous existence.”

Also, speaking of void and emptiness, “void” means without form or substance; “emptiness” means without obstructions or hindrances, thus it is called “the empty void” “Wondrous existence” is elusive; this is not what unenlightened beings deludedly regard as true existence. This is wondrous existence in true emptiness. Wondrous existence is everywhere, and yet we cannot see it in anything; however, it is always there.

This is just like the empty void. Although we say it is empty, its emptiness is actually wondrous existence. We “regard” this [as existence]. As unenlightened beings, we “regard” material objects as having existence. In fact, there will always be a time when things that exist break. This is because they are composed of certain substances, so they will decay. Their function depends on their substance. The different forms of things depend upon their substance and quantity; through wondrous existence they can come together or they can separate into many things.

The Buddha-Dharma is truly subtle and wondrous. There is a wondrousness within it. For ordinary people to realize the Buddha-Dharma, we must be mindful of every [teaching]. If we are not mindful in our efforts and only depend on what we hear, our “awakening” will truly be very difficult. We must be mindful to comprehend this. I ask everyone to remember “their wisdom-life of the essence of the principles of True Suchness.” This is truly the Dharmakaya that we perfect as Bodhisattvas. This is the most important. So, we must always be mindful!

Episode 1512 – The Buddha’s Three Bodies Pervade the Universe

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>> “The universe is vast like [the Buddha’s] great enlightenment to true emptiness. With the truth of the cessation of suffering’s causation, we can attain the Path to liberation. The ocean of wisdom of His intrinsic nature is infinite and boundless. The Dharma-nature of liberation pervades the universe.”

>> “This is the power of my wisdom; the light of my wisdom illuminates infinitely. My lifespan extends over countless kalpas. It was only attained through long practice.”

>> “At that time, the World-Honored One knew that those Bodhisattvas would not stop after three requests, so He told them, ‘All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “All throughout the world, heavenly beings, humans and asuras all say that the present Buddha, Sakyamuni, left the Sakya Palace and went somewhere not far from the city of Gaya, where He sat at the place of enlightenment and attained Anuttara-samyak-sambodhi.”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> He described how people were attached to the near. Throughout the Three Periods, the Buddha has three bodies. Throughout all this [time], this secret could not be shared. So, all the heavenly beings, humans and asuras said that the present Buddha first attained these three bodies when He sat beneath the Bodhi-tree. Thus, they were attached to the near and doubted the far.

>> The present Buddha, Sakyamuni, left the Sakya Palace: Sakyamuni, who expounded the Lotus Sutra at. Vulture Peak, left the palace of. King Suddhodana of the Sakya clan.

>> He went somewhere not far from the city of Gaya where He sat at the place of enlightenment and attained Anuttara-samyak-sambodhi: In the place He went to at that time, He sat beneath the Bodhi-tree and manifested the attainment of perfect enlightenment. Thus, He was said to have “sat at the place of enlightenment.”

>> Speaking of the three bodies altogether, they are all one Buddha. They have no individual appearances because the three bodies are one body. If one were to speak of them individually, they could be divided into two kinds, the manifested body and the true body.

>> For the sake of Two Vehicle practitioners and ordinary beings, He manifests three kinds of Nirmanakaya; these are all His manifested bodies. As for the Buddha’s Dharmakaya and Sambhogakaya, they are His bodies of joyful use. These are His true bodies.

>> Moreover, among the bodies of joyful use, the body of benefitting others is also called His manifested body. For newly-inspired Bodhisattvas and. Two Vehicle practitioners, the body of benefitting others is also called the true body. Though their capabilities are all different, what He taught was appropriate for everyone.

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“The universe is vast
like [the Buddha’s] great enlightenment to true emptiness.
With the truth of the cessation of suffering’s causation,
we can attain the Path to liberation.
The ocean of wisdom of His intrinsic nature
is infinite and boundless.
The Dharma-nature of liberation
pervades the universe.”

We must be mindful. “The universe is vast like [the Buddha’s] great enlightenment to true emptiness.” Can we feel it? The universe is vast and boundless. Recently we have continually talked about “pervading the universe.” The Buddha’s lifespan is unlimited. The Buddha has repeatedly returned to this world for infinite kalpas, pervading the universe and all Dharma-realms. Previously, we talked about the three bodies, the Dharmakaya (Dharma-body), Sambhogakaya (reward-body) and the Nirmanakaya (transformation-body). They exist everywhere. We can comprehend the universe’s vastness. It is so expansive. We are unable to measure its boundaries. It is the same with the Buddha’s wisdom, “[His] great enlightenment to true emptiness.”

We often talk about how conditioned good deeds bring us back to unconditioned Dharma. All of us must continuously recall this. Regarding the Dharma we have heard, we must keep the memory there and apply this Dharma in our everyday lives. Although it talks about “emptiness,” I have continuously been telling everyone about “wondrous existence. Wondrous existence” means we must have this “goodness” ourselves. We must do conditioned good deeds and seize the time within our lifespan. We are ordinary people. These few days I have continually told everyone, “With each passing day, we draw closer to death.” Each day that passes shortens our lives. However, if we hear the Dharma and take it to heart, using it in our everyday lives, then we will grow in our wisdom-life. I often say, “Without experience we cannot grow in wisdom.” If we do not experience something, how are we able to experience the Dharma?

This Dharma, our Dharma-nature, is not something we just listen to. We must truly comprehend it; this comprehension comes from connecting principles with matters. It is like scientists. They must also do research. They research how many things come together, then they say, this is the reality of physics. Whether it is physiology or physics, we must be very mindful to research them so we can truly comprehend the principles within. Only then will we truly have attainments. Otherwise, all principles will be very vague. The principles are inherently without form and appearance, but each and everything contains principles within.

When principles of “emptiness” converge, we get the truth of “existence.” A seed needs to have soil [to grow]. After it enters the soil, it needs air, warmth, water and so on. When these causes and conditions converge, that seed will become a sapling. With time, that sapling will grow into a tree, a big tree; it will become a thick-trunked tree. Even a 1000-year-old tree began with a seed. When the genes in the seed converged with causes and conditions, they came together to form this big tree, which we can experience when we wrap our arms around it. In fact, tracing the origin of that tree, it comes from the genes of that seed. This is where the source of this Dharma lies. In truth, is [the source] really that tangible seed? [The source] is the principle within the seed.

In the same way, in learning the Buddha-Dharma, how can we attain Buddhahood, gain great awakening and comprehend the principles of true emptiness? The Buddha’s enlightenment encompasses the universe and pervades all Dharma-realms. This also took a very long time, going among people throughout many lifetimes, giving selfless great love to serve. He bore witness to “suffering, causation, cessation and the Path.” Thus, the Buddha attained enlightenment. We have been repeatedly discussing this these days. After six years of ascetic practice, finally, when He meditated beneath the Bodhi tree, He saw the bright star in the night and instantly attained enlightenment. In that instant, He became one with the universe.

Because of this, He suddenly became one with time, space and all things in the universe. It was this feeling of having a “mind tranquil and clear and vows as vast at the universe.” We often talk about this. All of us have heard this very often. We should all be able to clearly understand and be very familiar with this. Have we all comprehended it? This is what the Buddha spoke of in “the teaching of the manifest.” The previous 14 [sutra] chapters gave the teaching of “the manifest” on how the Buddha spent countless kalpas to repeatedly return to this world, going among sentient beings. So, through this experience, He was tempered. Because of this, He finally manifested the appearance of being born, becoming a monastic, engaging in ascetic practice and attaining enlightenment. That feeling in the instant. He attained enlightenment was what He wanted to share with everyone.

Sentient beings are, after all, ordinary people. We have accumulated afflictions and ignorance, while the Buddha accumulated experience. So, as an experienced person, He succeeded and attained enlightenment. And what about us? We are lost and confused and, without control, follow our afflictions and ignorance in this world, moving in circles. We suffer from love, hate, passion, animosity, from parting with those we love and so on. We follow our desires, which bring us unbearable suffering. The Buddha’s enlightenment, an awakening accumulated over dust-inked kalpas and attained in an instant, was a state of mind He wanted to share with us; the mind, the Buddha and sentient beings “are no different [in their nature].” We ordinary people “are all different.” However, the Buddha wanted to tell us that. “There is no difference.” This idea can be traced back to this origin.

As we wrap our arms around this tree, [He] wanted to tell us that its cause is this seed. Suddenly we [think], “This tree [came from] a seed?” We are unable to believe it. So, we need a thorough explanation. However, without anything tangible, how is it to be believed? It is like that big group of Bodhisattvas. Maitreya Bodhisattva continued to raise doubts. He could not believe it. He made an analogy of a 25-year-old person pointing to a group of 100-year-old men and saying, “These men are my children.” Who would believe that? It is so far removed from the principles. So, Maitreya Bodhisattva used this analogy to express the principle they were unable to believe and asked the Buddha to explain.

“Venerable Buddha, You said that all these many sentient beings have been transformed by You.” Everyone’s feeling was that. “The Buddha has just attained Buddhahood. You engaged in practice for 11 years before attaining enlightenment; afterwards, You have only taught the Dharma for less than 50 years. How are we to believe that You have transformed so many people in this time?” We should be very mindful to heed this dialogue, taking the thoughts of those unable to believe and contemplate them. How should the principles be explained so that everyone can believe them? Not only must they have faith, we also help them comprehend it. This takes time for them to understand. It really is not an easy thing.

But, during that time, Maitreya Bodhisattva also said, “We do, in fact, believe the Buddha. The Buddha’s character and His words are all true and real. It is just that so many Bodhisattvas have suddenly appeared. The achievements of these Bodhisattvas are inconceivable. The numbers and achievements of these Bodhisattvas [are so great] that to say they were all transformed by the Buddha is something we are unable to accept. Other than that, we all absolutely believe in the Dharma the Buddha has taught us.”

So, the Buddha admonished them three times, four times. “You must believe that the Buddha tells the truth and does not speak falsehoods. What I am teaching is the True Dharma.” This is what He said over and over. The fourth time, He still reminded them like this, “If you really want me to teach, I will teach you. But you must have faith in it.”

We can see that in the Chapter on [the Tathagata’s Lifespan], He needed to be challenged as a verification for others to see. As it is, in the Chapter on the Tathagata’s Lifespan, the measure of “lifespan” is very abstract in terms of time. Time continues to pass, second by second. [Seconds] accumulate into long periods of time. Our lifespan is nothing more than a number. If we want to talk about large numbers, very large numbers can be found in the sutras. [Numbers as great as] the Ganges River’s sands continuously accumulate. Neither a mathematician nor his apprentices could calculate these amounts. Isn’t this also very abstract? The “amount” is impossible to compare or measure.

It is like the vast and boundless universe. How can we measure the space in the universe and how big it is? That is very difficult. It is like gauging the Buddha’s “great enlightenment to true emptiness.” The Buddha’s intrinsic nature and ocean of wisdom are also boundless. He has such great enlightenment, and He wants us sentient beings to know, “You have this too. The Buddha has it, and you have it too.” Look how many wise people are in this world. How much do they know? They know a lot! They are specialists. In the world, they are very specialized. So, through their research, these PhD’s and professors can teach others, but what they know is only their own area of expertise. In contrast, the Buddha clearly understands all principles in the universe.

To help us understand “the length of time,” He needed to explain the length of His “lifespan.” To explain to us the “span” of His lifespan is not an easy thing to do. [These concepts] are meant for us to apply in our everyday lives. So, the Buddha came to teach the Bodhisattva Way; He did not just give theoretical teachings for us to just listen to. No, what He taught us was real. The reality of the world is “suffering” and “causation,” these principles of “suffering” and “causation.” Through the Buddha’s explanation to us, [we understand that] life is suffering. We can see the suffering, and we have experienced it too.

Take for example the suffering in Sierra Leone. From the situation in that place, we see the life of everyone there, their physical conditions and their environment. This is not something that we can comprehend with our environment and way of living. They all live in a kind of environment that is unimaginable to us.

Why is there such suffering there? In fact, Sierra Leone produces diamonds. Diamonds have been discovered there. This brought about greed and attachment in people. The greed in people’s minds led to conflict among people. The civil war there lasted for 11 years. The war cost many lives; 100,000 to 200,000 people lost their lives. Those 11 years of war occurred not long ago. The war began in 1991, and it continued for 11 years. The manmade calamity of Sierra Leone’s civil war has created such poverty.

Following this, there were subsequent natural disasters. Since there are diamonds in the mountain ores, excessive mining has caused severe devastation to the land. In the past few years, there have been continuous natural disasters of wind and rain. These mountains where people were living could not bear the heavy rain. There were landslides burying many people. This time, during the end of August (of 2017), there was more heavy rain that caused another landslide on the mountain that buried over 1000 people. They continuously searched, but all they found were dead bodies.

There was a four-year-old child who is now an orphan. His family of nine were all buried [in the landslide]. Only this child was left, orphaned. A charity organization is taking care of him. There was also a young man whose family of 11 were buried. This young man was buried for three days before being rescued. Now he is all alone. Our Tzu Chi volunteers from USA were in Sierra Leone. Among them was a Mr. Xie. He is a psychotherapist who also went to that place to give counseling to those who were severely traumatized. When speaking about this innocent young child and the suffering of that young man, he was very upset. [Tragedies] like this young man and this child are very numerous. This is suffering!

Due to the diamonds found in that place, many people were led to fight over them. It led to excessive mining and civil war. This has brought about so many manmade calamities and natural disasters. There has been so much suffering from this. Think about it; this is how in life there are the principles of suffering, causation, cessation and the Path. Ignorance and afflictions lead to one another, and they bring about great disasters and damages.

The Buddha teaches us how to use “the truth of the cessation of suffering’s causation.” This is the principle for ceasing suffering, for “cessation” and “the Path. The [Noble] Truths” refer to true principles. How do we eliminate this “suffering” by destroying the source of its “causation”? The “causation” [in Sierra Leone] is strife. The diamonds are there in the ground. When people discover them, they should not fight over them. They should leave them at peace in nature. Why must they fight over them? When they fight for them, it results in manmade calamities and destruction of nature, of mountains and rivers. [The mountains] now cannot withstand heavy rains. See how heavy rains lead to landslides that buried so many people. This is “suffering” due to “causation.”

This is why the Buddha had to teach so many principles to help us “attain liberation.” Did the psychotherapist’s counseling there have any effectiveness in the end? To this, Mr. Xie said that the best way was to lead them to volunteer, so they are not idling with discursive thoughts. So, he counseled them to do volunteer work.

It is the same principle. Our world is full of ignorance and afflictions. We must open the door to our hearts and go among people to serve. We must not take issue with things but give without expectation and with gratitude. This is the Bodhisattva-path. It is returning to the “intrinsic ocean of wisdom,” the Buddha’s ocean of enlightenment. It is “Infinite and boundless”; our minds encompass the universe and are without bounds. The Buddha’s [mind] encompasses it, and our [minds] can encompass it too. This is a potential that we all have. It is just that all of us have layers of ignorance and afflictions covering us. We take issue over gains and losses with people. If we can eliminate these afflictions, isn’t this the “intrinsic ocean of wisdom” that is infinite and boundless? Indeed! Is this difficult to attain? It is not difficult to attain Buddhahood or to understand the Dharma. So, “The Dharma-nature of liberation pervades the universe.” If we eliminate afflictions, our nature of True Suchness will emerge from its shell and converge with the awakened nature that the Buddha talked about. We will converge with the true principles of the universe. This is our “awakened nature,” so we must exercise great mindfulness.

In the sutra, there is a passage. The Buddha said,

“This is the power of my wisdom; the light of my wisdom illuminates infinitely. My lifespan extends over countless kalpas. It was only attained through long practice.”

If we are able to comprehend a “lifespan of countless kalpas,” this is wisdom. We must have wisdom. When our nature of True Suchness comes forth, our wisdom will shine like lamplight. This is like a room that has been dark for thousands of years; a single light, a single torch, can illuminate it and make it become bright. The Buddha described His power of wisdom as such. It is an ocean of enlightened wisdom, because He has already completely experienced and understood [all truths]. He had to go through a long time [to get there]. It “was attained through long practice.”

Conditioned actions relating to. His mission in the world “were attained through long practice.” It took a long time, not only this lifetime. “The conditioned good deeds” must be continuously performed as He repeatedly returned to go among people. In this “door of the manifest,” [the Buddha] repeatedly returned to this world [and went among people]. We must also do the same. It is convenient to go through this door. Thus, we repeatedly return, accumulating [experience]. “Without experience we cannot grow in wisdom.” We continue to accumulate [wisdom], [until] the light of wisdom illuminates infinitely. “My lifespan extends over countless kalpas.” With the Dharmakaya, Sambhogakaya and Nirmanakaya, the “three bodies” we have been discussing in the last few days, He comes to the world to give what is needed. This will take a very long time. So, everyone must be very mindful.

The previous sutra passage says,

“At that time, the World-Honored One knew that those Bodhisattvas would not stop after three requests, so He told them, ‘All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers.'”

Now, we begin the Chapter on [the Tathagata’s] Lifespan, so we really need to understand how open and spacious the Buddha-nature is. It is very broad and contains profound wonders. So, the Buddha [admonished them] three times; not just three times but four times. The Bodhisattvas asked Him three times, and three times, the Buddha reminded and admonished everyone, “You must listen to the Dharma. You must believe. Believe and accept that the Buddha’s words are the true principles. You must really be sincere and listen to the principles. Listen carefully and earnestly, without doubt in your minds.” He kept reminding them like this. This is what we talked about previously.

It was not just three times. Finally, Maitreya Bodhisattva still told the Buddha. “We definitely believe you.” Everyone adjusted their attitude and expressed a mindset of reverence and faith. So, after the fourth time, Maitreya Bodhisattva and the others still said, “We only hope that You will teach this. We absolutely respect and believe the words taught by the Buddha.” This was the fourth time.

Later, there is this passage spoken by the Buddha. The Buddha also told them, “All of you must listen carefully.” This was another reminder to them. “You must be very sincere and earnest. You must be very mindful and listen well.” Moreover, the sutra speaks of “mysterious spiritual powers.” We have already explained what “mysterious” means. In fact, only the Buddha comprehended this. It is as we said previously; this is the Buddha’s intrinsic ocean of wisdom. This ocean of enlightened wisdom was realized by the Buddha through dust-inked kalpas of coming to serve among people. After experiencing this, only the Buddha clearly understands this.

“This is how I realized these things one by one. Now, I will tell you about it without any reservations. I have comprehended it, while you have not yet. So, you must have faith in it. Because I have experienced it while you do not know it yet, it is called ‘mysterious and secret.’ Only I am able to comprehend them. All Buddhas have experienced this. Those who have attained this state have comprehended it. This is the mystery hidden within all Buddhas. All Buddhas have comprehended this, but the average person cannot yet comprehend it. So, you must now listen very mindfully without any doubts in your minds.”

Following this, the sutra passage says,

“All throughout the world, heavenly beings, humans and asuras all say that the present Buddha, Sakyamuni, left the Sakya Palace and went somewhere not far from the city of Gaya, where He sat at the place of enlightenment and attained Anuttara-samyak-sambodhi.”

In this passage, the Buddha again explained, “Your doubts now are due to only seeing what is near. Being attached to the near, you ‘doubt the far.'” We are “attached to the near and doubt the far.” I have been explaining this for several days. So, we are attached to the near and doubt the far. Now, He was telling everyone that we should “transcend our attachments.”

He described how people were attached to the near. Throughout the Three Periods, the Buddha has three bodies. Throughout all this [time], this secret could not be shared. So, all the heavenly beings, humans and asuras said that the present Buddha first attained these three bodies when He sat beneath the Bodhi-tree. Thus, they were attached to the near and doubted the far.

We must transcend these attachments. We are “attached to the near and doubt the far.” People were attached to the near, which is the Buddha’s present lifetime, how He engaged in spiritual practice and ascetic practice for a total of 11 years. Yet He taught the Dharma for less than 50 years. Everyone was attached to this concept of “years,” the “years” in this lifetime, the time the Buddha spent in this lifetime.

In fact, “Throughout the Three Periods, the Buddha had three bodies.” The Three Periods are the infinite lifetimes in the past, this lifetime and the future, which is also infinite. So, everyone was attached to just this one lifetime, this one period. They did not consider or listen to the fact that the Buddha mentioned dust-inked kalpas of the past. Those were infinite lifetimes in the past. This was already such a long time. This is to say nothing of the infinite periods of the future. So, we must not be attached just to this one lifetime. This is only a few decades of time. We must [consider] the past, present and future. There is the past, present and future, so there are “three bodies in the Three Periods.”

The same applies for every period; there is the Dharmakaya, Sambhogakaya and Nirmanakaya. The Dharmakaya is everlasting, lasting through the past, present and future, from ancient times to today, without arising or ceasing. It is the true principles. And what about the Sambhogakaya? It is how [the Buddha] engaged in practice. Everyone could see. His process of attaining Buddhahood in the past. It is using the Sambhogakaya of this lifetime. And what about the Nirmanakaya? In response to the principles, He makes use of this body to employ the spirit and ideals of education. As for the “three bodies,” this was how He had to use them in the past, this is how He must use them in the present and this is how He must use them in the future. These are the “three bodies.”

So, “Throughout all this [time], this secret could not be shared.” This process, for any one person can only be felt by that person. You are not me; I am not you. I can tell you, “I am really joyful, so joyful!” What does joy look like? You cannot experience it. Indeed, neither of us can understand the other. When we talk about our feelings, how can we really experience them?

So, to talk about how to spread [the Dharma], we must discuss whether those who truly listen and receive the Dharma are willing to comprehend it themselves. What we comprehend is our own attainment. So, “Throughout all this [time], this secret could not be shared. I am unable to share it; I have always wanted to tell you, but you yourselves must put it into practice and experience it.”

“So, all heavenly beings, humans and asuras,” whether they are in heaven or on earth or they are asuras, “all said that the present Buddha first attained these three bodies when He sat beneath the Bodhi-tree.” Everyone thought that the three bodies the Buddha talked about were attained in this lifetime. They were attached to this lifetime. The Buddha had already taught so many principles, but they did not receive or experience them. So, they did not receive the transmission.

The Buddha taught so much, but they still did not experience it. Heavenly beings, human beings and asuras still had their doubts. When the Buddha explained that, in this lifetime, He left the palace to engage in spiritual practice, this went on until He reached the city of Gaya, where He sat at the Bodhimanda. He saw the morning star in the night sky and attained Buddhahood. They thought this is how He attained the three bodies, the Dharmakaya, Sambhogakaya and Nirmanakaya. In fact, it was not like this. But everyone thought it was like this. They were attached to this, attached to these few decades of time.

So, what they doubted was the past beyond the past. All of them had doubts. Had there really been such past lifetimes? They could not see it. This is because ordinary people are unable to understand the past. It is like how, when we talk about our ancestors’ ancestors, we are unable to see them. There are the ancestors of our ancestors. Can it be that we have no ancestors of ancestors? Of course we do. This is being attached only to the present. This is how not having faith leads to doubt.

So, “All throughout the world, heavenly beings, humans and asuras all say….” In [the Chinese word for] world, the first character means time. The second character is for the boundary of space. So, [the Chinese word for] “world” includes both time and space. This is a very large scope that we call “the world.”

So, “All throughout the world” includes heavenly beings, humans and asuras. All these sentient beings felt that the Buddha’s lifetime was only these few decades of time.

So, “The present Buddha, Sakyamuni, left the Sakya Palace.”

The present Buddha, Sakyamuni, left the Sakya Palace: Sakyamuni, who expounded the Lotus Sutra at. Vulture Peak, left the palace of. King Suddhodana of the Sakya clan.

Everyone felt this period of time was from when the Buddha left the palace of the Sakya clan until He expounded the Dharma at the assembly. “Sakyamuni, who expounded the Lotus Sutra at. Vulture Peak….” Vulture Peak was the place of practice on Mount Grdhrakuta. This is where Sakyamuni Buddha taught the Lotus Sutra. From the Bodhi tree where He attained Buddhahood all until the place of practice where He taught the Lotus Sutra, He only traveled around this region. There was also Sakyamuni’s father, King Suddhodana. The Buddha’s place of birth was the palace. Everyone was attached to this. So, in present-day India, there are many ancient sites, such as the ancient palace, the Buddha’s birthplace, Lumbini etc. These historical sites are all there as a testimony to the world that such a person appeared in the world over 2000 years ago.

So, everyone felt that. “[He] left the Sakya Palace and went somewhere not far from the city of Gaya where He sat at the place of enlightenment and attained Anuttara-samyak-sambodhi.”

He went somewhere not far from the city of Gaya where He sat at the place of enlightenment and attained Anuttara-samyak-sambodhi: In the place He went to at that time, He sat beneath the Bodhi-tree and manifested the attainment of perfect enlightenment. Thus, He was said to have “sat at the place of enlightenment.”

We understand all these things very clearly. As we discussed it before, we are clear about this. He left the palace and went to the city of Gaya. In that forest, He sat under the Bodhi tree and saw the morning star in the night sky. We have talked about this before.

So, “In the place He went to at that time….” It was in this place, the place of practice not far from Gaya city that He attained Anuttara-samyak-sambodhi. In that place, He attained enlightenment. So, that is the “place He went to.” He went from the palace and arrived at the place where He attained Buddhahood. This continued until He expounded the Lotus Sutra. So, He “manifested the attainment of perfect enlightenment.” This is “sitting in the place of enlightenment.” He began to teach the Dharma everywhere.

“Speaking of the three bodies altogether,” His Dharmakaya, Sambhogakaya and Nirmanakaya are, in fact, “all one Buddha.” We have explained this before. “They have no individual appearances.” This is the way the Buddha-Dharma returns to this one principle, “because the three bodies are one body.” So, “If one were to speak of them individually they could be divided into two kinds, the manifested body and the true body.”

Speaking of the three bodies altogether, they are all one Buddha. They have no individual appearances because the three bodies are one body. If one were to speak of them individually, they could be divided into two kinds, the manifested body and the true body.

As for “the manifested body, for the sake of Two Vehicle practitioners and ordinary beings, He manifests three kinds of Nirmanakaya.” This is what the Buddha did for. Two Vehicle [practitioners] and ordinary people when He manifested in this world. He responded according to people’s capabilities. So, He was in the palace, left that palace and so on and so forth. He manifested in this world and left historical evidence behind in this world. According to sentient beings’ capabilities, He came to the world and “manifested three kinds of Nirmanakaya” according to sentient beings’ needs. This is where He taught the Dharma, returning to the Dharma, to His Dharmakaya. So, “These are all His manifested bodies.” According to this world’s capabilities, He manifested in this world personally to teach the Dharma.

For the sake of Two Vehicle practitioners and ordinary beings, He manifests three kinds of Nirmanakaya; these are all His manifested bodies. As for the Buddha’s Dharmakaya and Sambhogakaya, they are His bodies of joyful use. These are His true bodies.

“As for the Buddha’s Dharmakaya and Sambhogakaya, “they are His bodies of joyful use.” The Buddha’s Dharmakaya is something we must experience personally. We must truly experience it personally. The Dharma is what He attained for Himself. He could only share it for everyone to listen. This state of enlightenment the Buddha attained cannot be experienced by anyone else. Only through experiencing it can we [understand]. So, for all the Dharma that the Buddha taught, the Dharma has not diminished, but we ourselves must accept and apply it.

As I myself have discussed so much Dharma, not only has the Dharma not diminished in me, I must also be very grateful. This is because in teaching the Dharma, I myself have accepted and applied it. Can everyone accept it? Is [the Dharma] growing [in us]? Then, that is your own experience. My own experience is for my own application. As all of you listen, are you putting it to use? This is a matter of our individual experience. So, “They are His bodies of joyful use. These are all His true bodies.” The true body is the Dharmakaya.

It also says, “Among the bodies of joyful use, the body of benefitting others is also called His manifested body.”

Moreover, among the bodies of joyful use, the body of benefitting others is also called His manifested body. For newly-inspired Bodhisattvas and. Two Vehicle practitioners, the body of benefitting others is also called the true body. Though their capabilities are all different, what He taught was appropriate for everyone.

As I am explaining for everyone, if everyone can experience it, you can also put it to use. When it comes to the same phrase that I explain to everyone, everyone receives it differently. Through different experiences, we can apply them differently. We each have our own insights and experiences. This is “the body of benefitting others,” and it is also “His manifested body.” According to our own capabilities, we act to apply them in our ways.

“For newly-inspired Bodhisattvas and. Two Vehicle practitioners, the body of benefitting others is also called the true body.” The “true body” is the Dharma. After I teach you [the Dharma], you can bring your own feelings together with this Dharma. When our feelings converge with the Dharma, this is the Dharmakaya. “Though their capabilities are all different,” though we all have different capabilities, “what He taught was appropriate for everyone.” What everyone [received] was about the same.

Everyone, when it comes to the Dharma, if we summarize the teachings, this Dharma is the true principles. With the Dharma of the true principles, we must aim toward the true principles as we clear the path. Then every path leads to the state of the Buddha. It is up to everyone to put it to use, to take the Dharma to heart. We must take this Dharma and learn how to implement it in our daily lives. As we put it to use ourselves, we must learn how to apply it in our interpersonal relationships and to mutually enjoy the experience of the Dharma. This depends on everyone’s own mindfulness. Indeed, “The universe is vast like [the Buddha’s] great enlightenment to true emptiness. With the truth of the cessation of suffering’s causation, we can attain the Path to liberation.” This state of mind is only within our own intrinsic ocean of wisdom, which is infinite and boundless, for us to experience and feel. No one else can transmit this to us. Therefore, we must always be mindful!

Episode 1511 – The Buddha’s Revelation of Secrets

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>> “The path of great enlightenment directly guides people to illuminate their minds and see their nature. However, sentient beings are confused and deluded. As a result, for over 40 years the Buddha gradually trained them, teaching according to their capabilities. Later, during the Lotus Dharma-assembly at. Vulture Peak, the Buddha first taught [the Dharma] for those with great capabilities, but only Sariputra resonated with the Buddha’s intent. Next, He taught it using analogies for those with average capabilities, but only the four great disciples were able to comprehend it. Once again, for those with limited capabilities, He taught the causes and conditions of past lifetimes, revealing the manifest. Then, 1200 Hearers began to attain awakening and received the Buddha’s predictions that they would [attain Buddhahood] in the future.”

>> [The Buddha] expounded the Lotus Sutra’s teaching of the manifest after Sariputra had requested it three times. [The Buddha] expounded the Lotus Sutra’s teaching of the intrinsic after Maitreya had requested it three times.

>> At this time, the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha, “World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words.” After saying this three times, they said once again, “We only hope that You will teach this. We will faithfully accept the Buddha’s words.”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “At that time, the World-Honored One knew that those Bodhisattvas would not stop after three requests, so He told them, ‘All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> So He told them, “All of you must listen carefully”: The Buddha knew that the Bodhisattvas would not stop after three requests, so He first admonished them that upon hearing the Dharma, they must deeply give rise to love and joy, concentrate whole-heartedly on accepting it and listen to it carefully.

>> The Tathagata’s mysterious and secret spiritual powers: Out of compassion, the Tathagata wanted to transform sentient beings with His speech. Thus, He used His mysterious, wondrous and profoundly secret spiritual powers to conceal the true and apply the provisional, saying that He had only attained enlightenment recently.

>> Mysterious: The ultimate reality of all Dharma can only be thoroughly understood among Buddhas. It cannot be fully known by those in the other Dharma-realms, thus it is called “mysterious.” Secret: This means a closely-guarded and wondrous secret.

>> The Buddha’s perfect Dharma-body that. He ultimately manifested and His perfect reward-body that. He ultimately cultivated and realized were realized and understood by the Tathagata alone. Thus, they are called “the Tathagata’s mysterious and secret powers.”

>> He said, “Now I will explain to you all the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya as well as my Nirmanakaya with its spiritual powers. You all must listen carefully. Do not give rise to doubts.”

>> “The Tathagata’s Dharmakaya is the essence. The Tathagata’s Sambhogakaya is the appearance. The Tathagata’s Nirmanakaya is the application. The one becomes three, yet the three are one.”

>> Also, another explanation is that what was “mysterious and secret” was the great compassion and skillful means that. He gave rise to upon attaining the fruit of Buddhahood. Powers: This refers to actual conditioned good deeds with practical power.

>> “Spiritual” refers to unfathomable transformations. “Powers” refers to the ability to come and go unhindered. The Buddha manifests according to the type of being; this is His body-wheel. He observes the capabilities of sentient beings; this is His mind-wheel. He teaches all kinds of Dharma; this is His speech-wheel. They are all part of His incredible transformation-body. Thus, this is called “the Tathagata’s spiritual powers.”

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“The path of great enlightenment
directly guides people to illuminate their minds and see their nature.
However, sentient beings are confused and deluded.
As a result, for over 40 years
the Buddha gradually trained them, teaching according to their capabilities.
Later, during the Lotus Dharma-assembly at. Vulture Peak,
the Buddha first taught [the Dharma] for those with great capabilities,
but only Sariputra resonated with the Buddha’s intent.
Next, He taught it using analogies for those with average capabilities,
but only the four great disciples were able to comprehend it.
Once again, for those with limited capabilities,
He taught the causes and conditions of past lifetimes,
revealing the manifest.
Then, 1200 Hearers began to attain awakening and received the Buddha’s predictions
that they would [attain Buddhahood] in the future.”

Everyone must be very mindful of this. The Buddha is the Great Enlightened One. We ordinary people are deluded sentient beings. Our goal now is to learn from the Buddha. In the moment when the Buddha awakened, His first thought was that all sentient beings have Buddha-nature. The Buddha’s goal for His spiritual practice was to seek the true principles. This was because there are many contradictions among people in this world, and many sentient beings are deluded. How could He resolve the world’s doubts? How could He help all sentient beings so that everyone could set off on the path toward awakening? It was for the sake of sentient beings that [He sought] ways to reveal their delusion.

In the moment the Buddha attained enlightenment, His first thought was of wanting to point our minds [in the direction of] clearly understanding and realizing our nature. He hoped that we could all thoroughly observe our own minds, that our nature would be clear, free and at ease and would thoroughly converge with the principles. In fact, everyone has the ability to understand the mind and realize their true nature. But how unfortunate! It is unfortunate that we sentient beings are confused and trapped by our own intangible cords of ignorance. We are bound by cords of our own making, as if we had trapped ourselves in a net, in a very close-knit net of cords which binds us tighter and tighter. This truly is great suffering! So, since this is the case, how could the Buddha help these people free themselves from these cords one by one, from these nets layer by layer?

It was for this purpose that. He took over 40 years of time and used many methods. In this world, when it comes to those with limited capabilities and limited capacities, the Buddha used the Small [Vehicle] Dharma of skillful means to patiently guide them, so those with limited capabilities would not be attached to “existence.” For those with average capabilities or capacities, He also used all kinds of methods to earnestly and patiently teach them, helping them not to be attached to “emptiness. Emptiness” must be true emptiness; the emptiness of being unhindered. As for “existence,” it must be “wondrous existence.” This is wondrous existence in true emptiness. He needed to help those attached to emptiness to thoroughly understand that “emptiness” is not forgetting about everything. Within emptiness, there is still “wondrous existence.” It is a “wondrous existence” that is pure and free of defilements. This is our genuine nature of True Suchness.

“Wondrous existence” is going among people who have “attachments” and using these “attachments” to temper ourselves. It is taking the principles of “emptiness” and tempering them amidst “existence” to refine our “wondrous existence in true emptiness.” When we temper it, this intrinsic nature of True Suchness will not be defiled by attachments and afflictions. This is having true mastery. For those who have attachments, they must use the principles to break away from these attachments, not be attached to what they have.

As for this “attachment to existence,” we must earnestly seek to comprehend the true principles. We must earnestly investigate “existence.” Layer by layer, we analyze “existence” until the very end, where there really is “nothing.” How do these cords and nets bind us? What are these things that bind us? We must work very hard and analyze this earnestly, so that we can thoroughly understand that the things from the material [world] exist only in name and appearance; they are our own attachments. When we analyze them to the end, we realize that there is nothing. These things that are nothing are what continue [to bind us] lifetime after lifetime. This “net” is made of very fine cords that are continuously woven. Throughout lifetime after lifetime, we remain in this net of afflictions, unable to be liberated.

Therefore, the Buddha wanted to help everyone to first understand their own problems. So, first He gave them teachings that they were able to understand with their capabilities. After that, He “gradually trained them.” Gradually, He trained them. Everyone had adjusted their mindset and become more calm. Those who were attached to emptiness calmed their minds, and those who were attached to existence let their minds become still. Everyone gathered their thoughts and listened as the Buddha analyzed the Dharma. So, after “gradually training them and teaching according to their capabilities,” the Buddha could analyze [the Dharma for them]. According to their capabilities, He provided them with these teachings. To accommodate their capabilities, He devised particular teachings to help all of them understand that the Buddha taught the Dharma based on capabilities.

After people understood that, the Buddha quickly seized the moment as everyone was gathering at the Vulture Peak Lotus Dharma-assembly. He began to gather everyone together. So, first, He taught the Dharma for those with great capabilities.

This was at the Lotus Dharma-assembly. After manifesting appearances in the Introductory Chapter, the Buddha began the Chapter on Skillful Means and continued on from there. So, we need to be very clear on this point.

In that assembly, the only one who praised the extremely profound, wondrous Dharma, was Sariputra. Out of so many Hearers and Pratyekabuddhas, of the many people at the Vulture Peak Assembly, only Sariputra was able to “resonate with the Buddha’s intent.” Sariputra heard the Buddha continuously praising the Dharma of extremely profound wisdom and how the Dharma is subtle and wondrous. Since Sariputra had deeply comprehended the Buddha’s original intent, he thus acted as a recipient of the teachings and asked the Buddha to expound this extremely profound and wondrous Dharma. The Buddha said “Stop,” but Sariputra again requested the teachings. [Sariputra] “asked three times” before the Buddha began to expound the Dharma that He wanted to teach.

So, the Buddha analyzed this for them and “next taught [the Dharma] using analogies for those with average capabilities.” The Buddha began using analogies to help everyone understand this extremely profound Dharma. Since the Buddha had promised to teach it, He wanted everyone to be able to understand it. Sentient beings’ capacities are so many, so He taught through parables and expressions, using all kinds of analogies to teach it. The Chapter on Skillful Means led into the Chapter on Parables, where only the four great disciples were able to comprehend and awaken. So, He then continued with the. Chapter on Faith and Understanding. We should be able to recall this for a moment.

“Once again, for those with limited capabilities, He taught the causes and conditions of past lifetimes, revealing the manifest.” This is how He continuously led them all the way, teaching about past Buddhas and Bodhisattvas and how they began to form aspirations, about Great Unhindered Buddha and so on and about the 16 princes. He continued on like this, using these various analogies and causes and conditions. This was all to help everyone clearly understand this Dharma. Responding to capabilities and opportunities, He helped everyone through that period, so they were able to receive [the teachings]. This shows the Buddha’s compassion and patience for sentient beings. He patiently guided them and patiently revealed the teachings. Thus, He revealed “the manifest.” Throughout this period, He continued on like this. Every chapter was like this. He gradually helped everyone to comprehend and receive [the teachings] so they could understand and awaken to their own attachments. Gradually, everyone was able to comprehend.

So, 1200 Hearers gradually comprehended and awakened. One after another, they awakened and received the Buddha’s predictions of Buddhahood for the future. This is how they continued to smoothly travel this path; we have also listened patiently. The Buddha compassionately taught like this, and we have also been patiently listening.

So, “The Lotus Sutra’s teaching of the manifest [was expounded] after Sariputra asked three times.” This was due to Sariputra, who began to ask one, two, three times, only for the Buddha to stop him one, two and three times. Because Sariputra persisted [in asking] without giving up, the Buddha [said], “Since you have asked three times, how can I not teach it? Since you have asked so sincerely, how can I not teach?” This is how He began the Chapter on Skillful Means.

[The Buddha] expounded the Lotus Sutra’s teaching of the manifest after Sariputra had requested it three times. [The Buddha] expounded the Lotus Sutra’s teaching of the intrinsic after Maitreya had requested it three times.

Everyone, the Buddha-Dharma is truly extremely profound and wondrous. When we truly seek the Buddha-Dharma, it cannot [be summed up] in a few lines, nor does it take only a few short years to finish listening to the Dharma. It is not just within this lifetime, for a few months or years that we listen to the Dharma. No. We do not just do this for one lifetime; we do it lifetime after lifetime. We must live our lives with the Dharma; only then can we truly be liberated and at ease.

If we hold the true principles steadfastly in our hearts, then no matter what the next life brings, we will keep following the right path. As for this path that we have already cleared in the past, in our next lifetime, we will again return to it and continue clearing the same path. Lifetime after lifetime, this cycle will go on. We will return to this path and continue to clear it and pave it, leveling it and opening it up. This will continue until we attain Buddhahood. This is how we grow our wisdom-life, lifetime after lifetime.

So, now we are at the Chapter on [the Tathagata’s] Lifespan. The time of seeking the Dharma is very, very long. How many past lifetimes have we spent before gaining the affinities in this lifetime to willingly keep listening to the Dharma for such a long time? Have we immersed ourselves in our wisdom-life? We must seize the time and the causes and conditions in our future and current lifetimes. This kind of lifespan requires that we work hard on bringing our life back to our wisdom-life. In life, as time passes, we draw closer to death. [Our lives] continue to shorten [over time]. Yet in our lives, if we implement the Dharma in our daily living, through our experiences and the good deeds we do, we grow our wisdom-life.

In this way, we need to turn our bodies into vessels for spiritual cultivation. We must use our bodies to carry us along this path. When we practice according to the path, this path grows our wisdom-life. Then our wisdom-life becomes an infinite lifespan as we repeatedly return [to this world]. If we can apply this kind of thinking as we [read] the Chapter on [the Tathagata’s] Lifespan, we will understand it easily. As we go on with the sutra passages, we are not just telling stories. We must completely allow our awareness and our spirit to comprehend the Dharma. So, we must all mindfully seek to comprehend it.

Previously we discussed and studied the Introductory Chapter, the Chapter on Skillful Means, the Chapter on Faith and Understanding and so on. Through this, we were able to comprehend the teachings of the manifest. So, previously in the Chapter on Emerging from the Ground, Maitreya Bodhisattva continuously had to “raise doubts.” He repeatedly asked the Buddha to give teachings to explain the causes and conditions of these Bodhisattvas and their karmic affinities with the Buddha. It was Maitreya Bodhisattva’s compassion for sentient beings that led him to continuously sincerely request this of the Buddha.

We discussed this in the previous passages. Maitreya Bodhisattva acted as the leader and the Buddha began expounding the Chapter on [the Tathagata’s] Lifespan. Maitreya Bodhisattva again asked Him sincerely. It was Maitreya Bodhisattva who took the lead.

At this time, the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha, “World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words.” After saying this three times, they said once again, “We only hope that You will teach this. We will faithfully accept the Buddha’s words.”

Since Maitreya Bodhisattva raised doubts on behalf of everyone, the Buddha concurred and began to teach the Dharma. Maitreya Bodhisattva fulfilled his responsibility likewise leading the assembly to express their reverence. The Buddha had already admonished everyone that, “If everyone wants to listen, I will speak. However, you must believe and accept that the Buddha’s words are honest and true. You must listen carefully.” This also happened three times!

So, Maitreya Bodhisattva led the assembly to adjust their state of mind. Everyone quickly sat down, expressing their sincerity and reverence with great emphasis. They would certainly listen in earnest and have great faith, and they would faithfully accept and practice [the Dharma]. It was Maitreya Bodhisattva who led the assembly to again express their reverence.

So, putting their palms together before the Buddha [they said], “World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words. But we hope the Buddha will quickly teach us this Dharma so the whole assembly can understand. We are willing to believe.” This is what we talked about before. So, after this, “He said it three times.” The sutra passage continues on. This was how Maitreya Bodhisattva earnestly asked three times.

So, looking at the present sutra passage, the passage continues like this,

“At that time, the World-Honored One knew that those Bodhisattvas would not stop after three requests, so He told them, ‘All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers.'”

Everyone had to be very mindful. That is what Sakyamuni Buddha said at the time. He already knew what was in these Bodhisattvas’ minds. Everyone had put their thoughts in order, and the Buddha already knew everyone’s sincerity. These newly-inspired Bodhisattvas probably also understood this clearly. This group of Bodhisattvas was very reverent. For the sake of future sentient beings, they raised doubts and asked questions. At this point, these newly-inspired Bodhisattvas already understood very clearly. Everyone was already sincerely listening to the Buddha expound the Dharma. Thus, the Buddha said, “You have all already sincerely asked three times. Therefore, I can begin to teach you. So, He told them.” He told them, “All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers.” Everyone needed to listen very earnestly to the Tathagata’s spiritual powers.

So He told them, “All of you must listen carefully”: The Buddha knew that the Bodhisattvas would not stop after three requests, so He first admonished them that upon hearing the Dharma, they must deeply give rise to love and joy, concentrate whole-heartedly on accepting it and listen to it carefully.

This shows that the previous admonishment was over. They must listen to the Dharma from the depths of their hearts and give rise to love and joy. The mindset they needed to seek the Dharma had to be one of very deep reverence. And they had to seek out and love the Dharma. Taking delight in the Buddha-Dharma and pursuing it with great love is loving the Dharma with true sincerity and taking delight in the Buddha-Dharma. This was not paying lip service to it and say, “I want to listen, I enjoy listening to it!” It was not just that. It had to come from their hearts. This is a calling coming from our wisdom-lives. It is not a calling for entertainment in the world. No. From deep within our minds, it is the voice of our wisdom-life that seeks nourishment from the Dharma and takes joy in listening to the teachings. This is true sincerity.

The Buddha already understood how their minds had become focused. So, the Buddha began to remind them again. “If you want to have deep love and joy, the Dharma must enter your wisdom-life. You must focus on receiving and reviewing it, be mindful and listen carefully. When it comes to every phrase in the Dharma, you must very carefully and earnestly take it to heart and analyze it with your mind as you listen.”

This was the Buddha’s reminder. He gave this admonishment three times before. He reminded them to review [these truths]. As we listen, we must be very mindful. Next, He repeated it. Again, He gave them this kind of reminder. So, it was the same this time. The Buddha said this and also told them they needed to earnestly and “deeply give rise to love and joy.” This was another earnest reminder. “You must be focused. You must earnestly accept it, earnestly review and listen to the Dharma.” This is also very important. The Buddha seldom repeated things like this. He gave a third and then a fourth reminder, so we must be very mindful!

After this, it goes on to speak of “the Tathagata’s mysterious and secret spiritual powers.”

The Tathagata’s mysterious and secret spiritual powers: Out of compassion, the Tathagata wanted to transform sentient beings with His speech. Thus, He used His mysterious, wondrous and profoundly secret spiritual powers to conceal the true and apply the provisional, saying that He had only attained enlightenment recently.

“Out of compassion” refers to how [the Tathagata] used His words to transform sentient beings. Since everyone wanted to understand the Dharma, they needed to listen to it. To listen, there had to be a voice, a voice to speak the words. To “transform sentient beings with His speech.” He had to use His speech. In the Chapter on the Practice of. Bringing Peace and Joy, didn’t the Buddha tell us this in the Four Practices of Bringing Peace and Joy? We must use our speech. This requires the Four Unobstructed Wisdoms.

With the Four Unobstructed Wisdoms, we use speech to express that we must have “unobstructed Dharma, unobstructed meaning, unobstructed language” and “unobstructed joy in teaching.” With these Four Unobstructed [Wisdoms], we take the Dharma to heart and expound the Dharma through our voices. This is “transforming sentient beings with speech.” It is using words to transform sentient beings. To express ourselves, we must speak to people and help inspire them. When there is strength in our words, we demonstrate strength through gentleness to help people receive [the Dharma]. This is “transforming sentient beings with speech.”

“Thus, He used His mysterious, wondrous and profoundly secret spiritual powers.” Words of expression came from the wisdom of our wisdom-life. We must thoroughly understand the Dharma, connecting its meaning and principles with matters. Also, there is a manner of compiling and revising the words we speak. Apart from just revising the words literally, teaching the Dharma in a way that all sentences flow together smoothly is truly not an easy thing to do. “Thus, He used His mysterious, wondrous and profoundly secret spiritual powers.” These came from deep within His mind. They took the focus of His entire body and spirit. We must be focused or distracted; only then can our spiritual power come through. If we have discursive thoughts, our spirit will be distracted. So, with our spirit, we can gather strength.

He “conceals the true and applies the provisional.” When the Buddha was in the Bodhimanda, His feeling of being one with the universe was truly not something that could be demonstrated for everyone to perceive. It was not! It was certainly very wondrously profound, as well as very practical. This is a wondrously profound principle, but it is also very practical. Everyone must make use of it. He wanted everyone to understand this principle, this truth, right away, but for ordinary people, there are layers upon layers of ignorance that bind us. We are in confusion. How could we [understand it]? The Buddha had to use the “provisional.”

So, since the words He wanted to say to everyone could not be understood, He concealed them deep in His mind. Thus, He went among people with the “provisional.” These principles were all concealed in the Buddha’s ocean of enlightened wisdom. So, they became mysterious and secret spiritual powers. Even if He wanted to reveal them, sentient beings were unable to receive them. So, this was all He could do. Step by step, He revealed them [to us]. It would have been impossible to immediately reveal all of them like this. If He were to reveal them [all], people would be unable to accept them. So, from His mind, He continually used speech to transform [people]. According to people’s capabilities, He gave them different teachings.

So, because of this, He “said that He had only attained enlightenment recently.” This is why He manifested in this world. He wanted everyone to know that. He was also a human being. He also had parents and had also been born into this environment. He was born into a wealthy and pleasurable environment, but He was not deluded by these riches. When it came to the webs of wealth in that deluded lifestyle, He liberated Himself from them. He did not allow this world’s fame, status or luxurious environments to bind Him. He escaped from this to seek the path. He escaped from this first web [of obstructions]. Now, He manifested this appearance to help us understand why, though the Buddha had a prestigious environment, luxurious fame and fortune, He was still willing to give it up. What does the ego count for? He wanted to pursue the Dharma. It was the right thing for Him to do.

In summary, the Buddha manifested what others could not do; He was able to do it. In various physical appearances, over a long period of time, He spent five years visiting [different teachers]. He appeared as an average person and visited people in search of teachings, taking these teachings and analyzing them. “Is this what I am seeking? No. It is not the ultimate. So, I must be even more earnest to contemplate these teachings myself. I must also find a more thorough way that I myself can clear [a path] in a direction that is correct.” Thus, the Buddha cleared a path [for us] so that we could realize where that ancient path is. Looking back on it, we can now follow this sutra and understand the Dharma according to these teachings.

Looking at this ancient path now, we see how it is covered with weeds and wild bushes. Our many layers of ignorance have covered it up. So, we must quickly remove these weeds and tree branches to quickly clear a path to connect to the path cleared by the Buddha. This will take a very long time.

So, the Buddha says it is “mysterious.”

Mysterious: The ultimate reality of all Dharma can only be thoroughly understood among Buddhas. It cannot be fully known by those in the other Dharma-realms, thus it is called “mysterious.” Secret: This means a closely-guarded and wondrous secret.

“Mysterious” is “the ultimate reality of all Dharma” that “can only thoroughly be understood among Buddhas.” This is the meaning of “mysterious. It cannot be fully known by those in the other Dharma-realms.” Everyone is seeking the Dharma, but we have not yet truly understood it thoroughly. To have true and thorough understanding, we must attain Buddhahood, attain awakening. When we are one with all things in the universe, we will be able to fully understand the principles. Usually when we talk about spiritual practice, even if we reach the state of Bodhisattvas, we will still be unable to fully understand. So, it is said to be “mysterious.” And what about the “secret”? This is a “closely guarded secret,” a “wondrous secret.” So, this is “mysterious.”

This Dharma is wondrously profound. It’s not that the Buddha did not want to reveal it. The Buddha had already openly said that He had attained Buddhahood. Everyone had already acknowledged. His attainment of Buddhahood. But what was the state of Buddhahood like? We truly have no way to comprehend this. So, it is mysterious and wondrously profound.

The Buddha’s perfect Dharma-body that. He ultimately manifested and His perfect reward-body that. He ultimately cultivated and realized were realized and understood by the Tathagata alone. Thus, they are called “the Tathagata’s mysterious and secret powers.”

So, “The Buddha’s perfect Dharma-body that. He ultimately manifested” is what the Buddha already attained. “His perfect reward-body that. He ultimately cultivated and realized” is what the Buddha had begun to use. A few days ago we talked about the. Sambhogakaya (reward-body), Dharmakaya (Dharma-body) and. Nirmanakaya (transformation-body). I already told everyone about these.

So, the Buddha attained His Sambhogakaya and began using it in spiritual practice. He engaged in practice, attained Buddhahood and transformed sentient beings in this way. “[The Dharma] was realized and understood by the Tathagata alone.” He traveled [this path] on His own, so He was able to comprehend and understand it. “Thus, they are called ‘the Tathagata’s mysterious and secret powers.'” So, [though] we call it “mysterious,” it is not really such a mystery. We are simply unable to comprehend the Buddha’s state of mind, so we feel that it is very mysterious and wondrously profound. In fact, it is we who are unable to comprehend it.

So, He said, “Now I will explain for you all the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya. Though you are unable to comprehend it, I must still expound to all of you now the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya.”

“Now I will explain to you all the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya as well as my Nirmanakaya with its spiritual powers. You all must listen carefully. Do not give rise to doubts.”

So [He would explain], “The Dharmakaya and. Sambhogakaya, these two bodies,” the Dharma-body and the reward-body, “as well as my Nirmanakaya (transformation-body) with its spiritual powers. You all must listen carefully. I will begin telling you the principles of these bodies. Everyone must listen carefully, and you must not give rise to doubts again. Earlier, when Bodhisattvas emerged in great numbers, everyone had doubts. Now, you must no longer give rise to doubts.”

So, “The Tathagata’s Dharmakaya is the essence. The Tathagata’s Sambhogakaya is the appearance. The Tathagata’s Nirmanakaya is the application. The one becomes three, yet the three are one.”

The Dharmakaya is the essence. The Dharmakaya is the Tathagata’s body of principles. This essence of the principles is something we cannot see. We have been continually talking about the principles. We can only listen to the principles, but we cannot see them. Yet when we talk about them, can you feel them? We can feel them. “We felt it; now let us see it!” Still, we have nothing to show. When we truly take the principles to heart, we cannot see them. The only thing we can do is use them by applying them in our daily living.

In the past, as ordinary people, we took issue with things and had a bad attitude. After listening to the Dharma, we no longer take issue with things; our attitude and perspectives have changed. We have changed how we interact with people and deal with matters in our everyday life. This is our Sambhogakaya,

our reward-body, how we connect with people, how we interact in this world, how we treat people and handle matters and how we make use of our body to act, creating “conditioned phenomena.” Everything we do and how we engage in spiritual practice is a matter of our Sambhogakaya. It is how we use our body to go among people and take action.

Our Nirmanakaya is our “application.” After receiving the Dharma, we truly put it to use. We apply it to change our attitude, change our character and change our habitual tendencies. After we change, we are in harmony with others; this becomes our appearance. It is because we apply the Dharma that this Dharma returns us to the principles. The principles are the essence. This is the Dharma. To sum it up, “The one becomes three, yet the three are one.” This is what we must earnestly seek to comprehend. It is truly a profound principle.

There is also another explanation. “What was ‘mysterious and secret’ was the great compassion and skillful means that. He gave rise to upon attaining the fruit of Buddhahood.”

Also, another explanation is that what was “mysterious and secret” was the great compassion and skillful means that. He gave rise to upon attaining the fruit of Buddhahood. Powers: This refers to actual conditioned good deeds with practical power.

After the Buddha attained the principles, the “fruit” was the principles. He completely comprehended and awakened to them. Afterwards, He began to exhibit a mind of great loving-kindness and developed skillful means. With these, He was able to go among people to transform sentient beings. In lifetime after lifetime, He went among people. He had already attained and comprehended these principles. The principles are the essence; this is His Dharmakaya. Lifetime after lifetime, He implemented skillful means and expressed goodness among people. This is skillful means. He skillfully comprehended sentient beings’ needs. This kind of empathy, “great compassion and skillful means,” refers to [using] “unconditional loving-kindness and universal compassion” as we go among people.

There are so many disasters in the world now. So many Bodhisattvas are going into those disaster areas to accompany the disaster survivors. In these places, they give of themselves for them. This is “great compassion and skillful means.” [The Buddha] had this Dharma and was willing to go among people to serve others, throughout lifetime after lifetime. Although He had not yet attained Buddhahood, He was already going among people, using His powers to serve and do good deeds. Thus, He went among people over many lifetimes. This is how it should be. So, “powers” are the “actual conditioned good deeds with practical power.” This is how we use our strength to serve

“‘Spiritual’ refers to unfathomable transformations.”

“Spiritual” refers to unfathomable transformations. “Powers” refers to the ability to come and go unhindered. The Buddha manifests according to the type of being; this is His body-wheel. He observes the capabilities of sentient beings; this is His mind-wheel. He teaches all kinds of Dharma; this is His speech-wheel. They are all part of His incredible transformation-body. Thus, this is called “the Tathagata’s spiritual powers.”

We may become very tired from our work. Should we rest? We cannot; we cannot bear [to rest]. We must continue to persist. We do not feel hindered by physical fatigue. We must continue to persist. This is “the ability to come and go unhindered.” We must still enter among this group of people in suffering. We are not impacted by the disaster. We come to this place because of the suffering of those impacted in this environment. We intentionally devote ourselves to coming into this environment. We come and go unhindered. We are able to leave at any time. In that environment of suffering, we are not there to experience suffering. We come there to serve. Coming and going unhindered like this truly is a rare thing. So, this is where “spiritual powers” come in.

How the Buddha manifested is His “body-wheel.” This refers to His body. Using His body, He transforms sentient beings. “He observes the capabilities of sentient beings; this is His mind-wheel.” We see sentient beings’ capabilities and needs. This comes from our minds. This is our “mind-wheel.” Teaching the Dharma is using our speech-wheel. Giving of ourselves is using our “body-wheel” to be able to serve others. When we give rise to thoughts, this is our “mind-wheel”; this comes from our minds. Teaching various Dharma is the “speech-wheel.” These three wheels truly are inconceivable. In our time, Tzu Chi volunteers give without expectations and are grateful. This is how we regularly do things, putting [the teachings] into action. We give rise to thoughts in our minds, go out to serve and comfort sentient beings’ minds. These are spiritual powers.

It is just that we ordinary people still have afflictions. There is still much that everyone must mindfully seek to comprehend. Time is passing by with every second. It does not stop just because we have not finished discussing the Dharma. Time is still passing. However, are our spirits able to comprehend it? Do we use our spirit to comprehend this Dharma? When we listen to the Dharma, are we mindful? We must be mindful at all times. We must not waste even a bit of time. Therefore, we must always be mindful!

Episode 1510 – Gradually Enter the Buddha-Wisdom through Faith

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>> “The Buddha’s words are genuine, true and not false. With tranquility and clarity, He examined the truth without Leaks. Only through deep faith and diligence can we gradually enter the measure of the Buddha-wisdom. If we try to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.”

>> We must faithfully accept what the Tathagata taught and practice in accordance with it diligently and sincerely. Regarding the Dharma that the Tathagata taught, most sutras end with a phrase like. “They faithfully accepted and practiced it.”

>> “Again He told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Once again, He told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “At this time, the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha, ‘World-Honored One, we only hope that You will teach this We will faithfully accept the Buddha’s words.’ After saying this three times, they said once again, ‘We only hope that You will teach this We will faithfully accept the Buddha’s words.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> At this time the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha: Maitreya and the assembly saw how the Buddha thrice admonished them sincerely like this. So, cherishing this, they reverently put their palms together and spoke sincerely. They vowed to spread and advance the Dharma that the Buddha taught.

>> World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words: Whatever the Buddha says and teaches, we disciples will all sincerely and faithfully accept it without any doubts.

>> After saying this three times, they said once again, “We only hope that You will teach this. We will faithfully accept the Buddha’s words”: After they said this to the Buddha three times, the Buddha still remained silent. They had not gotten His consent or approval.

>> After saying this three times: This means that each time the Buddha admonished them, Maitreya spoke to the Buddha once to declare that they would faithfully accept this. The Tathagata admonished them three times, so those with the capabilities requested the Dharma three times. They earnestly requested the Dharma three times like the thirsty desire water or the hungry desire food. This demonstrates how earnestly they would faithfully accept [the Dharma]. Once they requested the Dharma three times, they said once again that they only hoped that He would teach this to them. This means they requested the Dharma four times. After He admonished them three times, again He told them to listen carefully. This means He admonished them four times.

>> “For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”

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“The Buddha’s words are genuine, true and not false.
With tranquility and clarity, He examined the truth without Leaks.
Only through deep faith and diligence
can we gradually enter the measure of the Buddha-wisdom.
If we try to measure it with the measure of our own mind,
on the contrary, we will be unable to enter it.”

We must be mindful! We must earnestly listen [to the Dharma]. As we listen, we must not just have faith, but we must also understand it. Didn’t we discuss this previously? This is the same with the Buddha. As He began to teach the profound Dharma, He constantly gave us reminders and instructions. All of us must have faith. The Dharma is real, so we must give rise to a reverent and faithful heart to take the Dharma to heart. This way, we can make use of [the Dharma] regularly in our daily living.

We learn the Dharma so we can apply it. As we learn it, we must make use of it. If we listen to the Dharma and then forget about it, it will be useless. The time we spent listening to the Dharma will be wasted. “With each passing day, we draw closer to death.” With each day passing, our life diminishes. We hope that in this lifetime, as our life fades away, our wisdom-life will grow. If we do not take the Dharma to heart, how can our wisdom-life grow? People often say that, “Without experience, we cannot grow in wisdom.” After we listen to the Dharma, we understand and have faith in it. When we encounter matters in our daily lives, “Oh! It turns out that this is how the Dharma is closely related to this matter.” As we encounter these matters, we can then use the Dharma to resolve them. This is how we make use of what we learn.

Matters and principles must come together. When matters and principles do not come together, a matter is just a matter, and a principle is just a principle. They are isolated from one another. If this is the case, it will be meaningless for us to learn and listen to the Dharma. If in our life and our daily living we do not resonate with or make use of [what we learn], then we will be wasting our time. Wouldn’t this be a pity? Not to mention that life is the most important thing in our lifetime. With our life, we will be able to fulfill our wisdom-life. However, without the Dharma, we will create negative karma during our lives. These karmic forces will then accumulate from this lifetime into our future lifetime.

If we can accept the Buddha-Dharma in this lifetime, [we gain] knowledge and wisdom. Knowledge comes from the world, and wisdom comes from the Buddha-Dharma. The knowledge we have in the world comes from connecting the first five consciousnesses with external states. With our ears, we listen to sounds. Because we are born in this environment, as we listen to these sounds, we know to analyze them and discern among people and matters. Our ears listening to sounds is how our ear-root encounters sound-objects.

Our eyes can see the forms in our surroundings. Whether something is high or low, long or short, green, red, black or white, we know how to differentiate them. When we differentiate all these, as our eye-consciousness connects with the external states, we differentiate them, and in our minds, we then form [the idea] that we like this form and hate this color. We will gradually go even further to distinguish whether something is precious or cheap. What we have greed and desire for is what people call “a treasure.” When people say, “This is valuable,” our minds will begin to become attached to the value of that [object]. Then, our minds will begin to pursue, to crave, to grasp and so on.

Complicated matters [begin] when our eyes see and when our ears listen to things [surrounding us]. So, we accumulate sound-objects and form-objects. These then come together with the feeling of our bodies. As we act with our bodies, we think of how to grasp what we are attached to. Our bodies begin to encounter the surroundings. With our bodies encountering the external states, we can differentiate things that are hot, cold, soft or hard. I feel more comfortable this way while. I feel more uneasy with this. From these points, we begin to discriminate. This then gives rise to our indulgence in material pleasures nowadays. These all come from our bodies. The sense organs of our bodies connect with the sense objects in our surroundings. This is how the sense organs connect with the sense objects, which then creates consciousness. We love to eat tasty foods. Some people crave sweets and savory foods. Due to our craving for taste, we have caused harm to so many living things.

When we listen to [the sounds] of nature, aren’t those beautiful? For instance, we hear the birds chirping. At this time in the early morning, [our environment] is tranquil. Other than my voice speaking right now, there is only the sound of birds chirping. When it comes to the states in nature, nature is intrinsically beautiful, but people nowadays tend to reject natural matters and objects. They believe that “man can conquer nature” and have created other sounds, other sound-objects. They created many genres of music and others. They enjoy listening to rock music, western music and Chinese traditional music. They enjoy these [man-made sounds].

In the natural surroundings outside, the air quality is excellent. However, there are so many people [today] who crave pleasures and think that being in the sun is bad and too hot; it is more relaxing inside with air-conditioning. This happens when our bodies [encounter] external conditions. For the sake of sensory [pleasures], human beings continuously take actions that constantly change the environment. These changes lead to damage; this is how it is. This is how we humans continuously keep changing our mindset and continuously seek “knowledge.” As we seek more knowledge, naturally, what we intrinsically possess will continue to become more distant from us. Because of this, what we encounter in our lives is nothing but greed, desires and afflictions, [leading us to] create [negative] karma. This creates imbalances in the entire world. This happens to the world, families and society as a whole. It is very worrying.

Since most human beings are like this, our greater natural environment, without us being aware, has also continuously [gone through changes] over a long time. Now, we refer to this world as “the evil world of the Five Turbidities.” These are all changes that we are unaware of. [These changes] were accumulated by people, which includes our [actions] nowadays.

Now, we are very fortunate that we can still encounter the Buddha-Dharma, which is what the Buddha left behind for the present, 2,500 or 2,600 years later. We must be grateful that in the past, there were people who formed aspirations and made vows. From the Buddha’s birthplace, in the system [of teachings] in ancient India and in China, there were sages and great Dharma masters who formed aspirations to spread and seek the Dharma by obtaining the sutras and spreading them. Later, they slowly carved the Buddha-Dharma on stones, wood and so on. They laboriously compiled every word and sentence into sutras that were passed down.

Even today, we can still trace them back, following the traces [left from the past]. We can still read [the sutras], and from these words, we can comprehend the Buddha’s spirit and ideals. From reading these words, we feel touched. “Oh! So these are the principles.” When we are touched, we can faithfully accept it. Apart from faithfully accepting [the Dharma], we must also practice it. Only by faithfully accepting and putting it into practice can we comprehend the great path. This is a definite principle.

If we do not faithfully accept and practice [the Dharma], how can we comprehend and understand the great path? If we do not comprehend and understand the great path, how can we continue to clear the path? How can we continue to pave this road? So, we must “faithfully accept and practice.” We must mindfully accept the Dharma. When we go among people, our wisdom comes from our experiences. We must turn the “consciousness” that we develop from matters into the “wisdom” of the Dharma. So, we must “turn consciousness into wisdom.” We should not only pursue knowledge, but we must also grow our wisdom. I hope that everyone can understand this. We must “turn consciousness into wisdom.” We should not just pursue knowledge or just pursue consciousness. We must not only seek to understand, but we must also put it into practice to truly experience and comprehend the great path. This is what is most important.

In our lives, if we can experience and comprehend the great path, the Dharma will be ours, not only the Buddha’s. The Buddha left the world and entered Perfect Rest more than 2000 years ago. In this period, there have been so many great masters and sages in the past who have continuously passed down His spirit and ideals. As for the Dharma that was passed down, we must absorb it and make it our own. Then we can apply it while among people.

We must not say, “This Dharma belongs to the Buddha. Now, these people need the Dharma. Venerable Buddha! Please give them Your blessings.” It is not like that! The Buddha provides us with the principles, so when people need the Dharma, we must give it to them. This is how we pass down [the Dharma]. We must not say, “The Buddha will bless us and reveal our wisdom, so we can attain it without seeking it. There is no need to be mindful, to work hard or to approach [the Dharma]. All I have to do is to ask the Buddha, and I will be able to attain wisdom.” It is not like that!

This Dharma left behind by the Buddha, His spirit and ideals, has throughout this period been compiled piece by piece by many people from the Buddha’s era to the present. [This way], we can trace His footsteps to understand His way of life at that time and understand His state of mind at that time. [To know about] the Buddha’s era, we can trace and investigate from history. Truly, more than 2000 years ago, there was this country at this location at that time. There was truly this Great Enlightened One who manifested there. Nowadays, there are still ancient ruins there. All these truly [existed].

Regarding this noble being, why are there so many ruins still remaining? Of course, these all came from His wisdom. During that era, He influenced people’s perspectives and their behaviors, leading them to eliminate their superstitions and go toward the right path. He impacted and elevated people’s wisdom. This is what it was like. There are these historical facts, so we must have faith.

At that time, this noble being was very confident in His own words. “What I realized are the principles of all things in the universe. I shall analyze them for you one by one. Everyone, listen carefully! This is what human beings should encounter. Not everything is controlled by [destiny]. We are in control of our own life. We all have our enlightened nature, and we can understand it ourselves as long as we clearly understand the principles. After a long time, we will be able to benefit people. Nature will fulfill all things in the world. We must clearly understand this principle.” Formation, existence, decay and disappearance exist in the world and in the universe. The Buddha clearly taught the principles about the universe.

See, in the Chapter on Emerging from the Ground, the Bodhisattvas emerging from the ground were abiding in the empty space of the Saha World. We can see that our world is in the universe. There is space above and beneath. The east, west, south, north, the four intermediate directions, above and below all have their own directions and their own space. This is the Buddha’s wisdom from more than 2000 years ago.

This is how He described the world. If we earnestly investigate it, we see that this describes the universe and its endless void. Earth, this world, is floating in the universe. In what used to be called “the great void,” in the universe, it is only one of the worlds. So, the Buddha often used the sands of the Ganges River as an analogy for this.

Indeed, the universe consists of so many planets and worlds. There was a group of astronomy professors who came to visit me. They gave me a map of the solar system. [When I asked], how many celestial bodies are there in the vicinity of Earth? [These professors] said, “In this [map], the solar system Earth belongs to is right here.” I said, “In this region, how many worlds are there?” Professor Ip told me, “There are infinite [worlds], as many as the sands of the Ganges River. I cannot tell you how many there are.”

“Ah! In just a corner of the [universe], there are so many [worlds!].” He said, “Master, as you can see, the sun is only this small spot here. This dot here is the sun. We can barely see the earth. This is how big it is.” With such a big map, in such a small corner, how could there be countless planets? [We are just] one solar system. Everyone, human beings are truly insignificant.

In short, the Buddha was a great scientist. He understood astronomy and geography. This is the wisdom of the Buddha. So, we must have faith in it. We must earnestly “turn consciousness into wisdom.” In our daily lives, we must not only react to our environment and give rise to afflictions, ignorance or doubt. Instead, we must quickly and mindfully seek to comprehend the Buddha-Dharma. So, in this passage, we will repeatedly tell everyone that we may discover many inconceivable things in the sutra passages. We must believe that “the Buddha’s words are genuine, true and not false.” Since it is recorded in the sutras, we must believe it to be true and not false. We have discussed this previously, and [the Buddha has] reminded us many times.

So, in the Buddha’s mind, His world is “tranquil and clear.” Because His state of mind is “tranquil and clear,” He examined the true principles of all things in the universe. He “examined the truth” with great detail and knew it like the back of His hand. There was not a single thing He did not understand. So, He already understood everything clearly. This was the Buddha’s wisdom. “The truth” refers to the principles. He thoroughly understood them. He “examined the truth” clearly and without Leaks. “Leaks” refers to afflictions, ignorance and delusions. The Buddha’s state of mind is free of afflictions, ignorance and Leaks.

So, there was a time in the past when. I continuously told everyone to earnestly be mindful and practice the Three Flawless Studies. When it comes to precepts, Samadhi and wisdom, we must earnestly take good care of our minds. We must safeguard our minds and not keep circling in ignorance. The Buddha has completely eliminated the ignorance [in His mind]. His state of mind is tranquil and clear. When it comes to the matters and things He sees, He will “examine the truth”; He will not let any of them leak away. This is the True Dharma.

So, in what way can we acquire the same state of mind as the Buddha? “Only through deep faith and diligence.” Because we are ordinary beings, to learn the Buddha-Dharma, the only way is to have deep faith and diligence. Our minds must be focused, and we must be diligent. This way, we can turn the knowledge we encounter into wisdom in our [minds]. We must have deep faith in the Dharma and be very earnest so that in our daily living, we can continuously resonate with the principles. This is to be “without Leaks.” So, “We can gradually enter the measure of the Buddha-wisdom.” Naturally, we will continuously come together as one with the principles. The principles will resonate with how we deal with people and matters. This is in our daily living. So, we must be very mindful.

So, “If we try to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.” If we only use what we understand to “measure” the Buddha, we will never be able to comprehend Him, so we must first have faith in His teachings. We must not only have faith in what we know and [not take in] what the Buddha said. When we listen to it, it makes sense. However, we do not want to put it into practice. We still do things the same way we did. If we only cultivate our own practice and do not put any thought into the Dharma taught by the Buddha, then we do not take it to heart and we continue to act however we like. No matter what people tell us, we will not correct our actions. This is “measuring with our own mind.” We do things with the measure of our own minds. We are unwilling to accept the True Dharma from the Buddha’s wisdom. This is how it is taught, yet we cannot accept it.

Most people are attached to “the measure of [their] own mind.” They are stuck in their own ways. They act according to how they think. With their “knowledge” and “consciousness,” they will walk on their own path. So, they will go in the opposite direction of the Buddha-Dharma. So, “They will be unable to enter,” and they will act against the principles. As they listen to the Dharma, they still just act in their own ways. “With each passing day” our lives get shorter and shorter. If we refuse to change ourselves, we cannot take the Buddha-Dharma to heart. Then, our lives and the principles will grow further apart as our lives shorten.

The principles exists, but we have not accepted the Dharma. We continue to act however we like and create our own karma. “We cannot take anything with us when we die. Only our karma follows us to our next life.” With our knowledge, with what we know, we do things in our own way. In this way, we can never resonate with the Dharma. This is truly our loss. This is a waste, a waste of our time and a waste of our lives. This is something truly unfortunate. So, everyone, please be very mindful.

So, “We must faithfully accept what the Tathagata taught and practice in accordance with it diligently and sincerely.”

We must faithfully accept what the Tathagata taught and practice in accordance with it diligently and sincerely. Regarding the Dharma that the Tathagata taught, most sutras end with a phrase like. “They faithfully accepted and practiced it.”

We must be like this and faithfully accept the Dharma the Tathagata taught. With the teachings that the Buddha taught, if we accept them, we will be able to make use of them. So, we must be very clear about this. We must mindfully accept a master’s teachings so that his mastery will become ours. The principle is the same. So, we must “practice in accordance with it diligently and sincerely.” We must mindfully accept and comprehend [the Dharma].

“Regarding the Dharma that the Tathagata taught, most sutras end with a phrase like ‘They faithfully accepted and practiced it.'” For each sutra, doesn’t it always end with people joyfully and faithfully accepting and practicing it? No matter which sutra we recite, [it ends with people] joyfully and faithfully accepting and practicing it, paying their respects and leaving. This is what they do at the end of each sutra. It is similar to how I end my talks with “Always be mindful!” When a person speaking gives such reminders, those who listen “should faithfully accept and practice it.” This is how [speaker and listeners] interact. Do you truly, faithfully accept and practice [the teachings]? I do not know. But if you accept them, they will be yours. “With each passing day, we draw closer to death.” We must bring our life together with the principles. So, I must ask everyone to be very mindful.

Next, let’s look at the previous sutra passage.

“Again He told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Once again, He told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”

The previous passage says, “All of you should have faith in and understand.” The next passage continues, saying, “Again He told the assembly, ‘All of you should have faith in and understand.'” What happened next? “Once again He told [all in the assembly].” Isn’t this three times?

The Buddha gave “three admonishments.” He admonishes, instructs and warns us that. “Since you want to understand it, now, I am going to teach you. But, before I teach, I must warn you. You must believe that every word from the Buddha is true.” The Buddha speaks the truth; He does not speak falsehoods or say false things. This is the Buddha. We must believe in the Dharma He teaches.

If we do not believe in the Dharma after listening to it, we can easily slander [it]. In the previous sutra passage, the Buddha still had not even begun to speak. He began by admonishing them three times. We can see that He was about to reveal “the intrinsic” next. Everyone must build up their faith first. If they had not built up their faith, after reading the next passage, they will feel that this is very far removed from us. In fact, we must be very mindful.

The next sutra passage continues, saying,

“At this time, the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha, ‘World-Honored One, we only hope that You will teach this We will faithfully accept the Buddha’s words.’ After saying this three times, they said once again, ‘We only hope that You will teach this We will faithfully accept the Buddha’s words.'”

Maitreya likewise asked three times. At this time, as described in the sutra passage, Maitreya led the assembly. They all saw how the Buddha was so earnest in admonishing them three times. He earnestly admonished them, so everyone pulled themselves together and earnestly straightened out their minds. So, everyone was also very earnest. “So, cherishing this,” they were earnest and cautious. Thus, with great reverence, they put their palms together again.

The Buddha instructed them, “You must deeply believe in [my words]. You must place great importance on them.” So, Maitreya Bodhisattva and these Bodhisattvas reinvigorated their minds. They began to very diligently adjust their attitudes. They became very diligent and careful. So, they reverently put their palms together again. From their mouths, they uttered such sincere words to make vows for themselves. “They vowed to spread and advance the Dharma that the Buddha taught. We will earnestly listen to [the Dharma].” With Maitreya as their leader, everyone began to adjust their attitudes to faithfully accept [the Dharma] and express [their sincerity].

At this time the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha: Maitreya and the assembly saw how the Buddha thrice admonished them sincerely like this. So, cherishing this, they reverently put their palms together and spoke sincerely. They vowed to spread and advance the Dharma that the Buddha taught.

“World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words. We only hope that You will teach this. Venerable Buddha! We only hope that You will teach [us the Dharma]. We will all for sure faithfully accept it. No matter what the Buddha teaches, we, the disciples, will certainly accept it with sincerity and faith. Our minds will never have doubt again.” This is the sincere request raised by Maitreya Bodhisattva. He guided these Bodhisattvas to express this.

World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words: Whatever the Buddha says and teaches, we disciples will all sincerely and faithfully accept it without any doubts.

“After saying this three times, they said once again, ‘We only hope that You will teach this We will faithfully accept the Buddha’s words.'” So, it was not only three times. After three times, they sincerely asked again for the World-Honored One to teach this. “Because we are always reverent, we can faithfully accept the Buddha’s teachings.” So, this is their reverence.

After saying this three times, they said once again, “We only hope that You will teach this. We will faithfully accept the Buddha’s words”: After they said this to the Buddha three times, the Buddha still remained silent. They had not gotten His consent or approval.

Because [Maitreya] asked the Buddha thrice and. He remained silent during those last three times, so they asked again. The Buddha remained silent before because someone asked, “There are so many people, so how could You say that. You transformed all of them? People have doubts. Venerable Buddha, please explain it.” The Buddha remained silent. Maitreya asked again, but he used an analogy. “It is like a young man saying that these elderly people are his children. No one would believe in it! Venerable Buddha, everyone has doubts. Please speak [and explain for us].” The Buddha remained silent. Maitreya brought up this question, but the Buddha remained silent.

Eventually, the Buddha began to admonish them and give them reminders three times, saying, “You must faithfully accept and understand this. You must comprehend that the Buddha speaks the truth, because if you do not faithfully accept this Dharma and take it in, it will become harmful to you. So, everyone must faithfully accept it.” At this time, Maitreya and the Bodhisattvas all adjusted their mindsets and requested again. Before that, the Buddha had still not spoken. So, at this point, they asked again. “Saying this three times means that each time the Buddha admonished them, Maitreya spoke to the Buddha once.” Thus, whenever they said they will believe in Him, the Buddha admonished them again. So, in their last statement, they [stated that] they would faithfully accept it.

After saying this three times: This means that each time the Buddha admonished them, Maitreya spoke to the Buddha once to declare that they would faithfully accept this. The Tathagata admonished them three times, so those with the capabilities requested the Dharma three times. They earnestly requested the Dharma three times like the thirsty desire water or the hungry desire food. This demonstrates how earnestly they would faithfully accept [the Dharma]. Once they requested the Dharma three times, they said once again that they only hoped that He would teach this to them. This means they requested the Dharma four times. After He admonished them three times, again He told them to listen carefully. This means He admonished them four times.

So, the Tathagata admonished us three times. “Those with the capabilities” still thrice expressed that they would faithfully accept [His teachings]. Thus, this was the process of the “three admonishments” and “three requests.”

“They earnestly requested the Dharma three times.” Maitreya asked three times. “We only hope that You will teach this.” They still continued to request. So, at this time, everyone was earnest, like how people who are thirsty desire water. This shows how earnest they were. “So, [they are like how] the thirsty desire water or the hungry desire food.” This demonstrates how sincere they were “and how earnestly they would faithfully accept [the Dharma].” Those who were present were sincere. “Once they requested the Dharma three times,” They said once again that they only hoped “that He would teach them.” This means that “They requested it four times.”

The Buddha wanted to reveal “the intrinsic” to this assembly. This passage continues from the. Chapter on the Practice of Bringing Peace and Joy and the Chapter on Emerging from the Ground. “The manifest” had come to an end. Beginning with “the intrinsic,” they needed to readjust themselves. This [was based upon] how much trust people had in their minds. They could now believe, accept and practice according to the teachings. This reminded everyone again to adjust their faith and attitude. So, now they had all expressed it. Therefore, they requested the Dharma three times, and later they requested it a fourth time. The Buddha admonished them three times. So, later, “He again told them to listen carefully.” After that, He began to want to teach, so He had to tell them to “listen carefully.” He admonished them four times. Three requests came with three admonishments; Four requests came with four admonishments.

We must be very mindful. We must have faith in what the Buddha taught. We must remember [His teachings]. We talked about this previously. The Buddha has been in the world for a long time. Since His initial aspiration until He attained Buddhahood, it had been truly a very long time. This was the path He journeyed on. So, “For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”

“For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”

This was how He manifested in the world. [He was now teaching] the Lotus Sutra. In the next sutra passage, [He] begins to reveal the intrinsic. He will begin to reveal the intrinsic. So, we must be very mindful in order to comprehend the Dharma we will continue to discuss later. The Dharma we will discuss later is truly profound. Everyone, we must always be mindful!

Episode 1509 – He Thrice Admonished the Assembly

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>> “As we listen to the Buddha teach the Dharma, first we must have faith in it, and then we must understand it. This is known as ‘faith and understanding.’ Those with dull capabilities have faith in it, while those with sharp capabilities understand it. This is the faith and understanding of those with sharp and dull capabilities. Faith destroys deviant views and understanding destroys ignorance. The power of faith gives rise to true understanding.”

>> “At that time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> “Again He told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Once again, He told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]

>> Again, He told the assembly, “All of you should have faith in and understand the Tathagata’s genuine and true words”: He told this to them once again in hopes that they would strengthen their faith. The Buddha’s stern instruction was an admonishment. The people of all capabilities accepting His Dharma showed faith.

>> Once again, He told all in the assembly, “All of you should have faith in and understand the Tathagata’s genuine and true words”: The Dharma is so profound and wondrous that sentient beings have a hard time understanding it. So, He did this as many as three times to help them to deepen their faith.

>> He admonished them three times: He would reveal the intrinsic, the Buddha’s lifespan, which is such an extraordinary and great matter that it must be earnestly treasured. So, He profoundly admonished them and also instructed separately the Hearers, the Pratyekabuddhas and all the Bodhisattvas.

>> “The Tathagata is one who speaks the truth, who speaks what is real, who speaks what is such, who does not speak what is false, who does not speak what is not so.” >> From the Mahasamnipata Sutra: We can say that fierce winds can be bound with rope. We can say that. Mt. Sumeru can be moved by a breath of air. But we cannot say that there is any contradiction in the Buddha’s words. His words are genuine, true and pure.

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“As we listen to the Buddha teach the Dharma, first we must have faith in it,
and then we must understand it.
This is known as ‘faith and understanding.’
Those with dull capabilities have faith in it,
while those with sharp capabilities understand it.
This is the faith and understanding of those with sharp and dull capabilities.
Faith destroys deviant views
and understanding destroys ignorance.
The power of faith gives rise to true understanding.”

We must be mindful! Although this seems rather profound, it is not hard [to understand] if we are mindful. Entering the Buddha’s “door of the intrinsic” requires us to be very mindful. As we listen to the Buddha-Dharma, we start to have faith. We “have faith in it.” We must not just have faith, “we must [also] understand it.” This is called having “faith and understanding. Faith is the source of the path, mother of merits. It nurtures all roots of goodness.” We know this so well we can recite it backward. We are all very familiar with these words.

Faith is the source of the path, mother of merits. We must enter the door to the Buddha’s teachings [and take] “great compassion as the room, gentleness and patience as the clothing and the emptiness of all phenomena as the seat.” Similarly, after hearing the Buddha-Dharma, we must enter the Buddha’s door through our faith. By entering the Buddha’s door, we enter the Tathagata’s room. Having entered the Tathagata’s room, we must wear the “clothing of gentleness and patience.” People dress in clothes as a form of propriety. If we [go about] undressed, we truly lack propriety. So, in our culture and society, in this human world, we must have etiquette. So, we must dress ourselves with propriety, with proper and neat attire, to indicate our respect for others and respect for ourselves.

The principle is the same for learning and having faith in the Buddha-Dharma. In learning the Buddha’s teachings, we must learn the Buddha’s compassion and wisdom. [We must] learn the Buddha’s compassion, “enter the Tathagata’s room and wear the Tathagata’s clothing.” How we interact with people and handle matters begins with ourselves. We must be able to build up this compassion and have sympathy for sentient beings and love and cherish ourselves because we are also sentient beings. To love and cherish ourselves, we must grow our wisdom-life. We know that our bodies come from our parents. We make use of this body that our parents gave us in this space and time. We make use of it in this space, in our interactions with people, and in this time, in which “we draw closer to death with each passing day.” Since we live in this world, we must understand how to respect and cherish ourselves.

Life passes in time without our noticing. To bring our wisdom-life to fruition, we must seize the time that we have. So, we must love and cherish ourselves and bring our wisdom-life to fruition. Going among people and perfecting our spiritual cultivation among them is “benefiting ourselves” by giving of ourselves among people. Sentient beings’ [lives] are full of suffering, so we must give of ourselves [to help them]. “Bodhisattvas arise because of suffering sentient beings.” Our place of practice is among sentient beings; we have already entered the Tathagata’s room and given rise to “compassion” as we go among people.

So, we should have faith in the Buddha’s teachings, which lead us to go among people to practice the Bodhisattva-path. We must have faith. So, as we listen to the Buddha-Dharma, it always teaches us to cherish ourselves. We must have love for ourselves, and we must go one step further and love others. This is what we call awakening ourselves and awakening others. When it comes to compassion, we must have faith and perfect our own cultivation. Because of the life our parents gave us, we are also sentient beings. The Buddha wished to transform sentient beings; His target is us, as we are also sentient beings. So, we humans, along with all other sentient beings, as we listen to the Dharma the Buddha taught, need to awaken to it. We must have faith and understanding and attain awakening.

Sometimes, upon hearing the Buddha teaching us to be compassionate, we may only be compassionate toward others. We may have not considered that, while we practice compassion toward others, we must also have compassion for ourselves. By saving others’ lives, we are perfecting our own wisdom-life. Previously we have spoken of how [Bodhisattvas] arise because of suffering sentient beings. We must serve in response to sentient beings’ hardships in their lives and help relieve them of hardships. This actually brings our own wisdom-life to fruition. Only then can we benefit both ourselves and others. As we benefit others, we are benefiting ourselves. Because we are both helping others and ourselves, we can say, “[We are] grateful!”

So, we must have faith in the Buddha’s teachings. We need deep faith and thorough understanding; we cannot settle for a partial understanding. The Buddha taught us to serve others, but we do not realize that as we help others, we are also fulfilling our own [spiritual practice]. If we do not consider this second half, then we will always think, “I am the one who helps others.” In this way, we will not give rise to gratitude, and our spiritual aspirations will not last.

“As we listen to the Buddha teach the Dharma, first we must have faith in it.” To “first have faith [in it],” we must begin to accept [the teachings] with wisdom and take “great compassion as the room.” We must have faith in what the Buddha taught, that as we care for others, we at the same time help ourselves fulfill our [spiritual practice]. We must have faith. When serving others, we can also experience [the Dharma], for we “comprehend the great path and form the supreme aspiration.” Only by going among people can we understand sentient beings’ suffering and how truly unbearable it is. So, as we serve others, we see that sentient beings are helped and understand sentient beings’ suffering. Then, we will naturally comprehend the great path. “Without experience we cannot grow in wisdom.”

In today’s world, there are many natural disasters. For example, we often say that the US is like heaven on earth. [However, in 2017], in Houston, Texas, during the floods there, it was like the disaster survivors were in hell in the midst of heaven. Our world can become a heaven, but it can also become a hell. Those in heaven are not aware; they do not know the value of “the path.” However, those in hell on earth are constantly seeking to create heaven on earth. They wish to create a heaven. So, during this flood, what we came to realize about the US is that many foreigners believe that as long as they can make it to the US, they will be in heaven.

Many people from different countries work very hard; they wish to be able to go and work in heaven. They wish to build a heaven in their lives. They are unaware that, after overcoming so many hardships to reach the US, it is still not easy to become an official US resident. Some work for decades, continuously working hard to save money. However, those who work without documentation, those who do not obtain proper documentation, are referred to as undocumented residents. When the time they requested to spend in the US ends, they have to leave, but they do not dare return [to their country]. It is hard to leave again once they return, and their life back home is difficult. They hope to work and make money in the US. No matter what, they wish to stay in the US. But they do not have official residency. They have to hide and work hard to apply again, but their application never makes it through, so they become undocumented residents.

Some, many decades later, still have yet to obtain official status. They have to leave, but cannot return to their country. They want to live here [in the US], but they do not have official residency. They cannot obtain legal work here, so they work odd jobs in secret. There are many residents like this. During this flood, we discovered that they are actually very many. At that place, after the flooding, the homes they rented were destroyed. Their simple, unpermitted structures had been flooded as well. They could not report this or receive any government assistance. Their lives were difficult to begin with; on top of this, they could not reveal their status. Think about it; were these people suffering? They really were suffering! Our Bodhisattva[-volunteers] witnessed [their suffering].

Tzu Chi volunteers from across the US, including the CEOs and the other leadership, came together in Houston. They then split up, continuously surveying the disaster area and holding relief distributions. Among the people they encountered and provided assistance to, there were so many heartbreaking stories.

We heard [the volunteers] share [their experiences]. They said that there was a family who was facing a situation like the one we just mentioned. They were truly miserable, [some with] no place to live in and only an old car packed with things damaged by the flood. Those things were all ruined. Because they came to receive [aid] from us, Tzu Chi volunteers saw them; volunteers saw their physical condition and how they were truly suffering.

After hearing their story, they watched them receive [the aid] and walk toward their car. Tzu Chi volunteers accompanied them to their car. They saw that in the car, after opening [the car door], all the family belongings were there, but nothing was usable. They had suffered a disaster like this, but they could not get any help. Worst of all, they could not express their suffering, the hardship and suffering [they were in]. We cannot describe how they made it through their days. We saw many people who were like this.

So, that place is normally a heaven on earth. These Bodhisattvas regularly show their love by caring for others. They have been engaged in Tzu Chi’s work. But in the past, each [region] was responsible for its own states. Wherever there was a disaster [in that region], [volunteers in that region] would go there. [The disasters] never used to be this serious. They spent more than 20 days there, experiencing daily [what it was like there] and being with the disaster survivors. They were surrounded by disaster survivors. In the 20 or so days they spent there, everything they heard was from people in hardship. These newly-inspired Bodhisattvas had these kinds of realizations.

So, not only did they have faith, but they also went among people to realize and “then understand [the Dharma]. Understand” means that they have gained realizations; they have truly accepted this Dharma and [the truth of] suffering in the world. The “suffering” that the Buddha spoke of arises from “causation.” As for “causation,” everyone has their story; everyone [has their story of] how they came [to the US] and became an undocumented resident. They were originally in their home countries, so why did they leave their home countries, and why were they willing to stay here as undocumented residents? It was very difficult for them. Now they even have no home to return to and no way to go back. They have no [residency] status to stay [in the US], so when they encountered impermanence and suffering, they could not even talk about it. From these people, Tzu Chi volunteers understood that this is true suffering; this truly inspired the compassion of Bodhisattvas.

So, we must “exercise both compassion and wisdom.” When it comes to “comprehending the great path and forming the supreme aspiration,” we must not only have faith and understanding; we must have personal experience. From deep in our hearts, we awaken to sentient beings’ suffering and the “causation” of “suffering.” In everyone’s past [lives] they have accumulated [karma], causing them to suffer from their karmic retributions. We are able to help them, but can we eliminate their suffering? We cannot. What about us? We who help others must be very vigilant of our wisdom-life;

we must be vigilant. It is true that suffering in life accumulates in this way, causing suffering and afflictions. In the past, because of greed and confusion as well as a lack of understanding of the principles, our lives were beyond our control; the law of karma is beyond our control. They worked very hard; these undocumented residents worked very hard, yet [their lives] were beyond their control.

The circumstantial and direct retributions that are out of their control are the result of the karma they brought with them. Those who practice the Bodhisattva-path have comprehended and awakened. So, they have awakened their wisdom-life and have become more vigilant. Regarding “cessation,” how do we bring about the cessation of suffering? To eliminate suffering, we must “enter the Tathagata’s room and wear the Tathagata’s clothing.” They can keep drawing near to these [disaster survivors].

Truly, when we see the pictures, we can tell that they have not showered for a long time from their haggard and dispirited appearance. The weather was scorching. We can imagine [what is must be like] to get close to someone like this. Yet, Tzu Chi volunteers opened both arms to embrace these people and be close to them. [The volunteers] abandoned their view of self and expressed their love. Their spiritual aspirations started to become firm.

So, “We must understand it. This is known as ‘faith and understanding.'” So, we must have faith and understanding, “comprehend the great path” and “form the supreme aspiration.” We must develop supreme faith and understanding and great compassion. Our compassion and wisdom have already been inspired. We need circumstances like these to experience [suffering].

So, “Those with dull capacities have faith in it.” Under such conditions, even those who are dull-witted and not very sharp become capable of understanding. “Oh, this is impermanence! They are truly suffering; this is so sad! The Buddha taught us about the law of karma, so how could this happen to them? Was it through the law of karma?” With such faith in these principles, they have experienced and understood them. If their capabilities are sharper, they will be able to “understand this”; they will have both faith and understanding. They will be able to comprehend the great path; they will have more than just faith.

Faith requires us to go [among people], but we cannot merely go among them. We must also clear the path and walk it; we must put the Dharma into practice on this path, and the scenery on the path will become clear. This path is in the human world; the Bodhisattva-path needs us to walk it. Only by gaining experience among people will we be able to attain the karma of wisdom and bring our wisdom-life to fruition.

Although our physical life slips away, as we experience our environment and the world, our wisdom-life grows. So, “This is the faith and understanding of those with sharp and dull capabilities.” With this kind of awakening, regardless of their capabilities, they can all believe in, experience and understand [the teachings].

“Faith destroys deviant views.” We certainly must have faith that this is the way things are. If we did not have these karmic conditions, how else could we have ended up with these karmic retributions? Everyone must believe this and rid themselves of their deviant views. We must not look for how to eliminate misfortune; we must understand that our karma is unescapable. So, we must have faith in the forces of karma and the law of cause and effect. This will destroy deviant views. “Understanding destroys ignorance.” We must never again have afflictions that create ignorance. Human life is impermanent, so what is there to take issue with? We must seize the present moment to help others. This will make us peaceful and free in body and mind.

We saw that [the volunteers] held a distribution in a very large space. Everyone affected by the disaster was suffering greatly. However, at the distribution, inspired by the Tzu Chi volunteers, they were able to trade their tears for smiles. We saw these suffering people begin to smile. Not only did they smile, but they also began to take action. They were inspired. They were very happy and forgot their suffering.

Even though they were suffering, Tzu Chi volunteers’ sharing and sincere giving comforted them. They knew that. “There are many people in the world who care about us. We are not alone.” So, they raised their spirits and gained the faith to continue on. People were truly inspired to lift themselves up. The entire scene turned from suffering to joy. Although their surroundings would still take a long time to clean up, and the road ahead would be long and hard, they at least had regained their faith. So, “Faith awakens true understanding.” Having strong faith can inspire a true awakening in us.

Our world needs us to put the teachings into action. If Bodhisattvas only sit and write, sit and read or sit and lecture, it will be hard for them to truly understand the teachings! They must rise up and act and [engage with] their environment, entering into this world to experience it, like how volunteers went to be with disaster survivors to gain understanding. They experienced a great deal. There was a lot of information they sent back. Even by just seeing them, hearing their voices and seeing images of their dedication among people, we feel deeply moved.

In these kinds of circumstances, we have gained understanding. Having gained understanding, we have steadfastly worked for so many years in going from a single point to now having so many people around the world that dedicate themselves to others. This is the result of understanding. So, we must have “faith and understanding” and put the Bodhisattva-path into practice. The Buddha taught us the Bodhisattva-path, so we must enter the Buddha’s door. As we enter His door of the intrinsic, we must understand these things very clearly.

So, the previous sutra passage says,

“At that time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'”

We must have faith in, experience and understand them. We must not settle for partial comprehension or simply listen to them [and stop there]. [Instead], we must put the Dharma into practice. So, we must earnestly take in the following passage.

The Buddha reminded them again. The sutra passage below continues,

“Again He told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Once again, He told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”

When the Buddha began to speak, He had to repeatedly remind them again and again, “‘All of you should have faith in and understand the Tathagata’s genuine and true words.'” Altogether, he did so three times “‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Again he told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ Once again, he told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”

Just imagine the gravity of His instructions. “If you want to listen, I will speak. When I speak, you must listen.” Truly, we must take the Dharma to heart. We must not just listen to it; we must take it to heart. To take it to heart, we must let it enter our life and become our impetus to action. It must be like this. In teaching the Dharma, we must be clear on when to be lighthearted and when to be serious. We must not always speak of it lightly, because if we speak of it lightly, everyone will take it lightly.

The Buddha, at this time, upon entering “the door of the intrinsic,” began to admonish us. He spoke very carefully, so we must mindfully seek to experience and understand this. We must seize our time and constantly remind everyone to practice the Bodhisattva-path. Where is the origin of the Bodhisattva-path? Our lives are diminishing day by day, so we must ensure our wisdom-life increases daily. We must not waste our lives away. So, those who study the Dharma must also practice and teach the Dharma. We must put the Dharma into practice and start teaching it. When teaching, we must be lighthearted when we need to be lighthearted, and be serious when we need to be serious. We must know when to be lighthearted and when to be serious. So, we must be very earnest.

“Again, He told the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.’ He told this to them once again in hopes that they would strengthen their faith.” We must strengthen our faith, and we must understand very clearly. At this point, the Buddha became more strict in order to teach us. So, “The people of all capacities accepting His Dharma showed faith.”

Again, He told the assembly, “All of you should have faith in and understand the Tathagata’s genuine and true words”: He told this to them once again in hopes that they would strengthen their faith. The Buddha’s stern instruction was an admonishment. The people of all capabilities accepting His Dharma showed faith.

“His stern instruction was an admonishment.” An “admonishment” is meant to warn us and make us more aware so that we never waste our days or casually listen to the Dharma. When we listen to the teachings, every sentence must become part of our life and enter the very cells of our bodies. This Dharma is the source of our ability to create Dharma-marrow in our life. We must earnestly take every teaching to heart. By listening to it, it becomes ours, and we will be able to apply the Dharma in the world.

So, I frequently tell everyone to “transform consciousness into wisdom. Wisdom” is a word used in the Dharma. The Dharma must be applied in our daily lives with the things we encounter. So, [speaking of] wisdom, “wisdom” does not only exist in the archives of the Buddha-Dharma, within the Buddhist sutras. This is not the case. We must [apply it]. In what we encounter and what we experience, we must apply our wisdom in the world. So, I constantly say to everyone to “transform consciousness into wisdom.” Whether the five consciousnesses or the sixth, seventh or eighth consciousness, [we must] [turn them into] “all-accomplishing wisdom, profound discerning wisdom, universal equality wisdom” and “great perfect mirror wisdom.” In our everyday lives, we must ensure that this mirror reflects things clearly and distinctly. We must earnestly grasp this.

So, I constantly remind everyone that just listening to [the Dharma] is not enough; we must bring the Dharma out and apply it. The Buddha-Dharma is inherently applicable. But do we just use it as a decoration so we can say that we have studied the Dharma and leave it at that? Not at all! So, the Buddha admonished us. Now, His direction was [to give] “stern instruction [as] an admonishment.” He had to sternly remind and admonish everyone.

So, “The people of all capacities accepting His Dharma showed faith.” Everyone must come to accept this Dharma. It is not enough to just listen to it; it is not. We must see to it that everyone has accepted it. Sometimes we say, “Oh, please be mindful. How have you not taken in what has been taught? How have you not understood?” At this time, [the Buddha] constantly took note of whether or not they had taken the Dharma to heart and whether or not they had comprehended it. It is the same principle. There is not much time left. Truly, we do not have much time left. So, we must not live our lives casually. We must put our heart into it.

“Once again, he told all in the assembly, ‘All of you should have faith in and understand the Tathagata’s genuine and true words.'”

Once again, He told all in the assembly, “All of you should have faith in and understand the Tathagata’s genuine and true words”: The Dharma is so profound and wondrous that sentient beings have a hard time understanding it. So, He did this as many as three times to help them to deepen their faith.

Previously, “Again He told [this to] the assembly.” Now, he repeated himself. “Once again, He told all in the assembly.” He repeated himself, telling everyone again that they must have faith, that they must have faith in the Buddha’s words. “You must have faith! I am telling you all; you must have faith. You must take them in; you must learn. You must serve others. The Dharma is so profound and wondrous that sentient beings have a hard time understanding it.” Isn’t this Dharma profound and wondrous? Regarding this profound and wondrous Dharma, sentient beings with dull capacities say, “I believe; I have faith.” They have faith, but they have yet to experience and understand it. They only have faith without understanding.

This is just like what we previously described. Everyone believed in the Buddha’s words, but as soon as this scene emerged they were unwilling to believe that the Buddha had transformed so many beings. How could he have done so? How long did it take to transform so many people? Even if they believed the Buddha’s teachings, when these matters and appearances manifested, they were unable to understand.

This is because they did not comprehend [the teachings] and did not put them into practice; they only listened to them. We must seek to comprehend them now and have faith and understanding. The world is impermanent, empty and full of suffering. With suffering, emptiness and impermanence, even heaven can become hell. When it comes to these karmic retributions beyond our control, all we can do is watch as they occur. So, we cannot understand what is beyond our control. “The Dharma is so profound and wondrous that sentient beings struggle to understand it.” How is it that we are unable to understand it? How is it that we are unable to comprehend it?

“So, He did this as many as three times ‘All of you should have faith in and understand [this].’ Again He told the assembly, ‘All of you should have faith in and understand [this] Once again, He told all in the assembly, All of you should have faith in and understand [this].'” Just think, [He did this] three times! The Buddha told us thrice that we must believe. Just think about how difficult it is to have faith in this Dharma. So, we must remind ourselves to be vigilant. “So, He did this as many as three times to help them to deepen their faith.” So, we must all be very mindful to realize, have faith and understand it.

“He admonished them three times.” Three times, He admonished us, telling us to focus, telling us to have faith and understanding and telling us to comprehend [the teachings].

He admonished them three times: He would reveal the intrinsic, the Buddha’s lifespan, which is such an extraordinary and great matter that it must be earnestly treasured. So, He profoundly admonished them and also instructed separately the Hearers, the Pratyekabuddhas and all the Bodhisattvas.

So, “He admonished them three times. He would reveal the intrinsic, the Buddha’s lifespan, which is such an extraordinary and great matter.” He started explaining the “matters of the intrinsic” to us, “the Buddha’s lifespan.” He started teaching the Chapter on the Tathagata’s Lifespan. So, everyone has to be very mindful, for this too is “an extraordinary and great matter.” Everyone must comprehend this with great faith. What we must comprehend is not only the text; we must pay attention to our daily life. This is because the Buddha-Dharma is Dharma for the world.

[The Buddha] has taught the sutra to this point, and we can see that there is so much suffering in the world. We must earnestly seek to comprehend [this]. This type of “extraordinary and great matter” is what “must be earnestly treasured.” We must truly treasure these teachings. The Dharma teaches us this way that worldly matters and appearances manifest like this. This is something we can all see and experience.

“So, he profoundly admonished them, also instructing separately the Hearers,” the Pratyekabuddhas and the Bodhisattvas. It was not just Bodhisattvas whom He admonished. He also simultaneously admonished the Hearers and Pratyekabuddhas. With life being so impermanent, we must awaken ourselves, respect our own lives and seize [the time] to develop our wisdom-life. The world is our place of spiritual practice; we must go among people and serve them to perfect our spiritual practice. So, we must awaken and be mindful.

“The Tathagata is one who speaks the truth, who speaks what is real, who speaks what is such, who does not speak what is false, who does not speak what is not so.”

So, in the Mahasamnipata Sutra, there is a passage that states, “We can say that fierce winds can be bound by rope and. Mt. Sumeru can be moved by a breath of air. But we cannot say that there is any contradiction in the Buddha’s words.” That is, we can say that wind can be bound by rope. But can wind actually be bound by rope? “We can say that Mt. Sumeru” can be moved with a breath of air, but is this really possible? We may or may not believe in this. Whether we believe in this or not, the Medicine Buddha Sutra states that the Great Mountain King can be moved, but the Buddha’s words cannot be altered. Similarly, the heart must not waver. The principle is the same.

So, “We cannot say there is any contradiction in the Buddha’s words.” We can say that wind can be bound by rope or we can say that. Mt. Sumeru can be moved by a breath of air, yet we cannot say that there is any contradiction in the Buddha’s words. The Buddha absolutely speaks with honesty; He absolutely speaks the truth and does not speak what is false. The Buddha’s words are the truth. So, we cannot say He speaks falsehood; He speaks the absolute truth.

From the Mahasamnipata Sutra: We can say that fierce winds can be bound with rope. We can say that. Mt. Sumeru can be moved by a breath of air. But we cannot say that there is any contradiction in the Buddha’s words. His words are genuine, true and pure.

So, all the Buddha’s teachings contain genuine, true and pure words. We must have faith in His teachings. We cannot slander the Buddha and say, “You should not believe in the Buddha’s teachings.” There are many things that we cannot believe in. We can say those things, but it does not matter what we say because people will not believe them. They are fundamentally unbelievable. How could wind be bound by a rope? How could Mt. Sumeru be moved by one breath of air? These are all impossible. If we say these things, no one will believe us. But if we say that the Buddha spoke falsehoods, not only will we create [negative] karma, but people will not believe us either.

So, we must have faith that the Buddha speaks the truth. If we believe in the Dharma the Buddha taught, then naturally, regarding the Buddha’ teachings, we will be able to have faith and understanding. If we lack faith and understanding, we will never be able to take the Dharma to heart, and there will be no way for us to pass the Dharma on to future generations. So, everyone must always be mindful.

Episode 1508 – Believing in the Tathagata’s Genuine Words

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>> “Maitreya and the others raised doubts about how the Buddha, in such a short time, could teach and transform these countless Bodhisattvas. He reverently asked the Tathagata to explain the distant causes since. He first attained Buddhahood countless distant kalpas ago. He thus had to first describe. His Dharmakaya and Sambhogakaya, and His causes and conditions of the intrinsic and the manifest.”

>> The forever unchanging true principles of all phenomena are known as the Dharmakaya Tathagata. When these unchanging true principles harmoniously unite with the wisdom of spiritual practitioners, they become wondrous merits and virtues; this is known as the Sambhogakaya Tathagata. When one realizes these true principles and can manifest in accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.

>> The Dharmakaya Tathagata is the essence, the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. The one becomes three, yet the three are one.

>> Lifespan: This explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions and the Three Periods. Now He explains the measures of the merits and virtues of the Three Buddhas in this land. Thus it is called “the Tathagata’s lifespan.”

>> “The Buddha’s words are genuine, true and not false. We must flawlessly examine the truth. Only through deep faith and diligence can we gradually enter the measure of the Buddha’s wisdom. If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.”

>> “At the time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'”            [Lotus Sutra, Chapter 16 – On The Tathagata’s Lifespan]
>> At that time, the Buddha told those Bodhisattvas and all in the assembly: For those in the assembly who harbored doubt, the Buddha indicated that He wanted to open up the recent manifest to reveal the distant intrinsic, so He first admonished them to have faith.

>> Good men, all of you should have faith in and understand the Tathagata’s genuine and true words. You should truly believe that the Tathagata’s words are genuine. Do not be attached to. His skillful means and thus doubt the Buddha.

>> All of you should have faith and understanding in the Tathagata’s genuine and true words. Having no doubts about His recent attainment of. Buddhahood is known as “faith.” Clearly comprehending His distant intrinsic is known as “understanding. Genuine” refers to our faith and honesty; “true” refers to our examining the truth.

>> In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true. Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth. Thus it says “[His] genuine and true words.” The Bodhisattvas, since they took His sincere admonition to heart, did not dare have doubts. Upon hearing, they were certain to have faith, faithfully accepting His genuine words.>> “For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”

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“Maitreya and the others raised doubts
about how the Buddha, in such a short time,
could teach and transform these countless Bodhisattvas.
He reverently asked the Tathagata to explain
the distant causes since He first attained Buddhahood
countless distant kalpas ago.
He thus had to first describe His Dharmakaya and Sambhogakaya,
and His causes and conditions of the intrinsic and the manifest.”

We must be mindful! We must mindfully seek to comprehend how to enter “the method of the intrinsic.” Let us seek to understand this. From the Chapter on Emerging from the Ground through the Chapter on the Tathagata’s Lifespan, we have to be mindful [of what we have learned]. Previously, in the Chapter on the Practice of Bringing Peace and Joy, Manjusri Bodhisattva made a request to the Buddha on behalf of future sentient beings to open a path of peace and joy for us. [The Buddha] helped us understand the way to traverse [the path] as Bodhisattvas, peacefully and joyfully, working willingly and happily accepting [the consequences]. Though it is laborious, we still work willingly. This is stated in the Chapter on the Practice of Bringing Peace and Joy.

The Chapter on the Practice of. Bringing Peace and Joy is followed by the Chapter on Emerging from the Ground. In the Chapter on Emerging from the Ground, many Bodhisattvas sprung forth from the ground. Previously, Bodhisattvas from other lands came, made aspirations and expressed their desire to come to Saha world to transform sentient beings on behalf of Sakyamuni Buddha. Sakyamuni Buddha said, “I am grateful. I accept all your goodwill, but in the Saha world, my disciples are here; they are able to take on this task.”

After He finished speaking, many Bodhisattvas emerged from the ground. These Bodhisattvas were very disciplined and polite in their demeanor. Each of them had great spiritual refinement. At the sight of their dignified appearance, joy, respect and praise arose in people’s minds. These many Bodhisattvas suddenly appeared, and they were all so accomplished. Where did they come from? The Buddha said, “These are all my disciples whom I taught and transformed all this time.” This is essentially what the Buddha meant.

In the Chapter on Emerging from the Ground, Maitreya Bodhisattva observed the sentient beings in the assembly. Though there were experienced practitioners who understood the Buddha well, there were also newly-inspired Bodhisattvas. These newly-inspired Bodhisattvas possessed little experience. Even though they had deep faith in the Buddha, followed all the Buddha’s teachings and faithfully put them into practice, they did not understand [the teachings] fully. Regardless, they still had faith in [the Buddha].

However, when these appearances manifested, the Buddha said, “These many people are all my disciples, who were all taught and transformed by me.” Although they had faith in the Buddha’s words, the connection between the principles and the matters and appearances [at hand] was apparently difficult for some of them to fully understand. Maitreya Bodhisattva was compassionate. His hope was that everyone would not just have mere faith and [shallow] knowledge. He also wanted to help them thoroughly understand and be free of doubts in their minds. Only then could they forever pass on the Dharma. He not only considered the Bodhisattvas present at the assembly, but also Bodhisattvas in the future.

If people in the future did not fully understand, since the Buddha would have entered Parinirvana such a long time before then, who would be able to resolve their doubts? Therefore, “Maitreya Bodhisattva raised doubts.” He raised these doubts, not because he doubted the Buddha’s words, but because he was considering sentient beings’ [needs], both at that time and in the future. For the sake of eliminating their doubts, he asked these questions at that moment. His key [point] was that the Buddha’s appearance and His attaining Buddhahood in this world had happened only about 40 years prior. At that time, during that era, everyone knew that, from the time the Buddha attained Buddhahood until growing old, He had [only] taught the Dharma for a little over 40 years. To claim that He had transformed so many. Bodhisattvas [seemed improbable] given this short amount of time. In such a short time, how could He have transformed so many people? To teach so many accomplished practitioners would require a long period of time. It was only regarding the amount of time that everyone had doubts, especially those newly-inspired Bodhisattvas.

So, there were “countless Bodhisattvas.” There were so many. Because of the situation, everyone sincerely and “reverently asked the Tathagata to explain” in greater detail “the distant causes since. He first attained Buddhahood.” Beyond the present [causes], [they needed] an explanation of the Buddha’s distant [past] causes beginning at the source. The source of His aspiration was the distant cause. [It was formed] “countless distant kalpas ago.” Since that time so long ago, a truly incalculable amount of time had passed.

In order to help everyone have faith, the Buddha had to first explain His past [causes]. [That time] a long time ago, that era when He formed His aspiration, was the root He had to trace back to. They hoped that the Buddha could describe the origin [of His aspiration]. So, “He thus had to first describe. His Dharmakaya and Sambhogakaya.” His Dharmakaya, Sambhogakaya and Nirmanakaya originated from the Buddha’s accomplishments, from the source of His enlightenment.

So, there were “His causes and conditions of the intrinsic and the manifest.” Regarding His causes and conditions of the intrinsic and the manifest, Maitreya asked the Buddha to analyze them in detail. “The intrinsic” is what He was starting to teach. They asked the Buddha to explain the root of this. What about “The manifest”? The previous 14 chapters, [which were taught] continuously until now, are all called “the teaching of the manifest.” Everything the Buddha explained was the causes and conditions of His manifestations and the process He took. At this moment, they were hoping that the Buddha would teach “the method of the intrinsic,” which is “this section” of the sutra. This is how He would explain the origin, [using] the fundamentals of the source, by explaining from the very beginning.

We must be very grateful to Maitreya Bodhisattva for [asking the Buddha on our behalf] to trace [His aspiration] back to its root. This allows us today to listen to the Lotus Sutra. We are not only listening to the Buddha describing His past manifestations and the causes and conditions for His continuous return [to this world] to transform people with “the manifest.” Now, it is necessary to understand the origin. This is what Maitreya Bodhisattva asked for us. He very sincerely asked the Buddha to explain and describe the source [of His aspiration]. We must be very grateful to Manjusri Bodhisattva for providing us with a path, the Bodhisattva-path, that we can walk with joy and peace. We must be even more grateful to Maitreya Bodhisattva for providing us with a clear direction. We must be very grateful for how these Bodhisattvas supported the Buddha-Dharma.

So, “The forever unchanging true principles of all phenomena” are known as the “Dharmakaya Tathagata.”

The forever unchanging true principles of all phenomena are known as the Dharmakaya Tathagata. When these unchanging true principles harmoniously unite with the wisdom of spiritual practitioners, they become wondrous merits and virtues; this is known as the Sambhogakaya Tathagata. When one realizes these true principles and can manifest in accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.

This Dharmakaya is what they needed the Buddha to explain, by tracing the ancient Dharma back to its roots. How does the Dharmakaya come about? At this point they needed to know this. “The forever unchanging true principles of all phenomena” is the Dharmakaya.

We all intrinsically possess this nature of True Suchness. This is the Dharmakaya. You and I, we all have it. Though our Dharma-nature exists, it is defiled by ignorance. Afflictions create ignorance, and ignorance is why we are always confused. [Lost] in our delusions, we are confused because of our afflictions and ignorance. Thus, we are still in the state of ordinary beings. However, the Buddha eliminated His afflictions, fully [eliminated] His ignorance and purified all His delusions. When we eliminate our afflictions and ignorance, purify all our doubts and delusions, purify ourselves of all these, we can then return to the true principles. The Tathagata’s everlasting, unchanging, true principles of True Suchness are the Dharmakaya, the “Dharmakaya Tathagata.”

When it comes to the “unchanging true principles,” when we put them into practice through action, we harmoniously unite with wisdom, and “it becomes wondrous merits and virtues.” This is intrinsic to all of us! We all intrinsically possess the true principles, but we ordinary beings are confused and lost. All Buddhas and Bodhisattvas have already eliminated their afflictions and returned to the true principles. So, they can transform the five consciousnesses into “all-accomplishing wisdom,” the sixth consciousness into “profound discerning wisdom” and the seventh consciousness into “universal equality wisdom.” Now, for the eighth consciousness, they transform the eighth consciousness into “great perfect mirror wisdom.” Then, they succeed in keeping the ninth consciousness free of defilements and impurities. However, they apply [their wisdom] in the world by going among people to transform sentient beings while remaining undefiled by people’s afflictions and ignorance.

This is what enables Bodhisattvas to practice. We must not only have knowledge and faith, saying simply, “I know, I know,” or “I understand, I understand.” Aside from knowing and understanding, we must put [the principles] into practice. So, “unchanging true principles” and “practice” [are actualized] through action in this world. The Dharma and our daily living must come together. In this way, we harmoniously unite with wisdom, matters and principles can converge harmoniously and we can utilize our wisdom to accomplish “wondrous merits and virtues” among people. When going among people, we must be skillful to “transform consciousness into wisdom.” We need to use these four methods to be able to “transform consciousness into wisdom.”

If we “transform consciousness into wisdom,” when we are among people, we will definitely “harmoniously unite with wisdom.” When principles and matters are in harmony, it turns out that what we do, what we say and all our actions will be solid, and time will not pass us by in vain. “It becomes wondrous merits and virtues.” This is called the “Sambhogakaya Tathagata.” So, the Dharmakaya is the principles of the nature of True Suchness. The Sambhogakaya is how we can apply them.

Next, “When one realizes these true principles and can manifest and accord with capabilities, one can apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.” After realizing these true principles, we must remain undefiled when among people, maintain our purity and accomplish all wondrous merits and virtues. After that, we “realize these true principles.” We also realize the true principles.

“One can manifest and accord with capabilities [and] apply them inexhaustibly. This is known as the Nirmanakaya Tathagata.” When we realize these true principles, we know we are one with the true principles. We are like this in this lifetime, and in the next lifetime, we will again have our Sambhogakaya wherever we end up. We will be clear and without confusion. We will not be like ordinary beings who have created many afflictions and [negative] karma that leads to ignorance, which then further leads to delusions. Thus, they become completely confused and deluded. The only thing we take with us when we die [is karma]. In the end, if we are befuddled and dazed, we will remain in the Six Realms, not knowing where we will go, just following our karmic forces.

If we practice to the point that we are clear about the principles, we can “manifest in accord with capabilities.” We will be clear about where we need to go. “One can apply them inexhaustibly.” We can apply this consciousness, which is the true principles, our pure intrinsic nature. We can apply it freely. In the future, what causes and conditions will we respond to? Where will we go? We will not only get to apply [the principles] freely in this lifetime, knowing where we should and should not go. Not only can we apply them at will in this life, but in the next life, we can also choose where we want to go. In this way, we can apply the principles freely.

So, “The Dharmakaya Tathagata is the essence.” The Dharmakaya is the essence of the Tathagata.

The Dharmakaya Tathagata is the essence, the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. The one becomes three, yet the three are one.

We have seen this with Sakyamuni Buddha, more than 2000 years ago, when. He manifested in the world with His Nirmanakaya in response to His causes and conditions. He applied the principles He realized and became one with the universe.

As for His “Dharmakaya,” when He awakened and attained enlightenment, His body [became] the Dharma. His body is the true principles. This is the Dharmakaya of the Buddha, the Dharmakaya Tathagata. Therefore, “The Dharmakaya Tathagata is the essence.” The principles, the Dharma, are [manifested as] the Buddha’s body. The Buddha uses the principles to teach and transform all sentient beings. Thus we can say that the Dharma is the essence.

“The Sambhogakaya Tathagata is the appearance. The Nirmanakaya Tathagata is the function.” These are the “essence, appearance and function.”

As for “Nirmanakaya,” which we just mentioned, He comes and goes freely; wherever He comes from and goes to, He comes and goes freely. So, this is the “Nirmanakaya.” This is called the “function.” Our world also works in this way. We also journey on the law of cause and effect. Every one of us faces retributions according to our karma. Where we are born is beyond our control. However, the Buddha, the enlightened one, is in harmony with the principles of the world, and this is how He has been for a long time.

Thus, there is the separation into “three Tathagatas.” The Dharmakaya Tathagata is the essence; the Sambhogakaya Tathagata is the appearance and the Nirmanakaya Tathagata is the function. In fact, “The one becomes three.” These are all the same Dharma; this is how the principles are. We ordinary beings also have [them], but our ignorance has led us [here] to “face retribution.” According to our causes, conditions, effects and retributions, we come to this world and continue to live in the phenomena [created through] ignorance. We are within the phenomena created by ignorance. This is why we now need to learn the pure Dharma of True Suchness. We need to return [to our nature]. So, the one became three, “yet the three are one.” This is the principle.

So, we now continue into the Chapter on the Tathagata’s Lifespan. What is this “lifespan”?

Lifespan: This explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions and the Three Periods. Now He explains the measures of the merits and virtues of the Three Buddhas in this land. Thus it is called “the Tathagata’s lifespan.”

“Lifespan” is that which “explains the comparison. This explains the measure of the merits and virtues of the Buddhas in the ten directions in the Three Periods.” This gives a complete explanation, allowing us to analyze each item, one by one. As for “the merits and virtues of the Buddhas in the ten directions and the Three Periods,” if we analyze them this way, it will take a long time, the length of our [whole] lifetime. So, “lifespan” and “comparison” refer to the causes and conditions which take a very long time to compare and analyze.

So, “Now He explains the measures of the merits and virtues of the Three Buddhas in this land.” I have talked about “Three Buddhas” before, Dharmakaya Buddha, Sambhogakaya Buddha and. Nirmanakaya Buddha. The Buddha is the Tathagata. So, these are the “merits and virtues of the Three Buddhas.” We need to gradually understand what exactly are the “Three Buddhas,” the Dharmakaya, Sambhogakaya, Nirmanakaya. They will become clearer to us over time. “Thus it is called ‘the Tathagata’s lifespan.'” So, this chapter is called the Chapter on the Tathagata’s Lifespan. After this passage, the main section will begin. The sutra passage begins like this.

“The Buddha’s words are genuine, true and not false. We must flawlessly examine the truth. Only through deep faith and diligence can we gradually enter the measure of the Buddha’s wisdom. If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.”

In the sutras, we often see passages like this. The Buddha’s words are genuine and not false. This is particularly emphasized in the “Diamond Sutra.” Though the “Diamond Sutra” emphasizes the emptiness of all things, we must believe that the Buddha’s words are genuine, true and not false.

So, to “gradually enter the measure of the Buddha’s wisdom,” we must make continuous efforts with deep faith. With deep faith, we must be very diligent. We must continuously examine the truth. We must be mindful [to achieve] understanding of the true principles. As we listen to the teachings, we must not let them leak away. We need to keep the true principles in our minds. I have continuously repeated this important Dharma to all of you. I hope you can all keep this important Dharma in your minds and apply it in daily living.

This is similar to the story of the [volunteers] who came [to the Abode] from Changsha. At the time, in June and July [of 2017], there was a great flood. They formed the aspiration to [help those in need]. They spent a long time doing this [relief], and there were many difficulties to overcome. With sincerity, they devoted themselves, and they were able to give with their love. They first obtained the trust from the [local] people and local government, [in order to assess the conditions] and feelings of the survivors. Therefore, with very sincere hearts, they gave of their time and served diligently.

In the process of serving them, when they were sharing with others, every sentence they spoke was the Dharma. It is apparent that they have truly been listening to the Dharma regularly and putting the Dharma into action. They have been truly listening to the Dharma, teaching the Dharma, transmitting the Dharma and putting it into practice. In their sharing, none of them departed from this sutra. As the passages in the sutra explained previously, the Dharma harmoniously united with their actions and their lives.

They thoroughly understood worldly matters, and they understood the Dharma. Thus, those who are doing business set aside their business of the limited self and dedicated themselves to help for over 20 days.

By contributing their strength, they relieved the suffering of many people. Most importantly, they brought peace to people’s minds. The people had been suffering due to the disaster. We cannot do anything about natural disasters, so we must always first put people’s minds at ease. They put so many people’s minds at ease with their timely contributions. For those without shelter, who could not rebuild, what they needed most at the time was to put their hearts at ease. Then, the volunteers provided them with shelter. After that, they needed to consider people’s livelihood in the future. This is bringing stability to their minds, bodies and livelihood, which is a long-term [project]. This is the Dharma. [The volunteers] accepted this Dharma and overcame many obstacles. They had to set aside their businesses, entrust their familial duties [to others] or request time off from their jobs. They completely focused on the group of people who needed their help, time and dedication. So, after weighing all these matters, they made “great love” their goal.

So, every word they spoke was about their actions, their “conditioned good deeds.” As for themselves, they have attained “unconditioned Dharma.” They even said, “We should truly forget about what is in the past. However, there is more work to be done, so we must start planning [for their future].” Indeed, they forgot about their “view of self.” Planning ahead is a “conditioned good deed.” They had to provide shelter for their bodies and also bring permanent stability to their livelihoods. These are Bodhisattvas. Bodhisattvas practice the path according to the principles. This is to “gradually enter the Buddha’s wisdom” and also to “flawlessly examine the truth.” Because they have faith in the Dharma, they are willing to accept it. They believe in the Dharma and accept it. They mindfully and slowly analyze [the situation]. They analyzed [their situation] to understand what these people in suffering need. This is “profound discerning wisdom” with which they “flawlessly examined the truth.” They did not even have a bit of affliction or ignorance; they completely understood that they were giving for sentient beings, not for themselves.

“Only through deep faith and diligence….” Their minds were determined solely to work hard to advance the Tzu Chi school of Buddhism and [transmit] the Jing Si Dharma-lineage. They mindfully uphold the spirit of our ideals so they can “gradually enter the measure of the Buddha’s wisdom.” So, they continue to advance step by step, “taking the Buddha’s heart as their own and their teacher’s mission as their own.” With every step, their heart is close to mine as they advance forward.

So, “If we want to measure it with the measure of our own mind, on the contrary, we will be unable to enter it.” This means that we cannot use our minds as ordinary beings to measure it. “To compare and measure this state of mind, how is this possible?” When we use our minds to measure this, it is beyond what we are capable of. It does not mean that the Buddha cannot do it. We came here following our karmic forces, but the Buddha came with His Nirmanakaya of Dharma. We came here following our causes, conditions, effects and retributions; we came to receive them. The Buddha goes among people with His Sambhogakaya. He remains undefiled among people, and. His Dharmakaya is in harmony with true principles.

So, we cannot compare ourselves to the Buddha or the state created by the Buddha. Since we have faith in the Buddha’s words, we must have faith when the Buddha speaks about the disciples He taught and transformed. We should have no doubt about this. So, we must mindfully seek to comprehend this. We should not measure by our personal standards. We must not compare ordinary beings to noble beings. We need to have faith in noble beings. The Buddha’s true principles are certainly right.

The next is “Chapter 16, the Chapter on the Tathagata’s Lifespan.” We will begin discussing this now. The sutra passage says,

“At the time, the Buddha told those Bodhisattvas and all in the assembly, ‘Good men, all of you should have faith in and understand the Tathagata’s genuine and true words.'”

In the beginning of the chapter, the Buddha started to explain to everyone present there, [whom He calls] “good men.” Regardless of whether they are experienced or newly-inspired Bodhisattvas, He calls all of them “good men.” This indicates that the Buddha will start speaking.

At that time, the Buddha told those Bodhisattvas and all in the assembly: For those in the assembly who harbored doubt, the Buddha indicated that He wanted to open up the recent manifest to reveal the distant intrinsic, so He first admonished them to have faith.

“For those in the assembly who harbored doubt.” Whether they were experienced or newly-inspired Bodhisattvas, everyone had doubts in their minds. The Buddha indicated that He would start to “open up the recent manifest to reveal the distant intrinsic.” He opened up “the recent manifest. The recent manifest” is the time since He left the palace to attain Buddhahood. This is called “the recent manifest.” Starting from that point, which they could see and experience, the Buddha began to describe [the past] for them. This is to “reveal the distant intrinsic,” to reveal the past. The accomplishments of today came from distant causes in the past. What the Buddha is about to tell them, they must reverently believe.

They had to know that the Buddha, the Tathagata, speaks “genuine and true words.” His every word is true. They all had to truly have faith. “Truth” refers to true principles. These principles are true principles which they had to believe in. They had to believe that the Tathagata speaks the truth and what is real, and He does not speak falsehoods.

Good men, all of you should have faith in and understand the Tathagata’s genuine and true words. You should truly believe that the Tathagata’s words are genuine. Do not be attached to. His skillful means and thus doubt the Buddha.

Everyone should have faith and not “be attached to His skillful means and thus doubt the Buddha.” We must not be attached. He used skillful means for about forty years during this “recent manifest.” In the past, He had always used “the manifest,” skillful means, to teach the law of karma etc. He had always revealed teachings according to our capabilities. So, we must all not be attached to the teachings [given] according to capabilities. True principles are found in those appearances. We must not be attached to appearances. We need to apply the principles earnestly.

“All of you should have faith and understanding in the Tathagata’s genuine and true words.” We must have faith and be without doubts.

All of you should have faith and understanding in the Tathagata’s genuine and true words. Having no doubts about His recent attainment of. Buddhahood is known as “faith.” Clearly comprehending His distant intrinsic is known as “understanding. Genuine” refers to our faith and honesty; “true” refers to our examining the truth.

“Having no doubts about His recent attainment of. Buddhahood is known as ‘faith.'” This time, He came to the world to transform sentient beings. The appearances [of provisional teachings] over the past 40-some-years are what we should not be attached to. If we are not attached, naturally we will have faith. If we are attached to each of [these teachings], naturally we cannot open the door of our minds to attain the treasure of the True Dharma. So, every one of us must open door after door within our minds. We must not have doubts. We must “clearly comprehend the distant intrinsic.” Only by opening the door can we see afar. We should not just look at what is nearby. We must open the door to look into the distance. So, “Clearly comprehending His distant intrinsic is known as ‘understanding.'” Only when we see through [the truth], can we truly comprehend it.

“Genuine” refers to loyalty, remaining faithful. Since we have faith, we abide on the Middle Way. We have faith, so we are not attached to our biases. Then, we keep going in the right direction and keep to the Middle Way. This is called being “genuine ‘True’ refers to our examining the truth.” We must mindfully examine whether the principles are true or false. When it comes to true principles, we need to have faith. So, we must examine the truth.

In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true. Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth. Thus it says “[His] genuine and true words.” The Bodhisattvas, since they took His sincere admonition to heart, did not dare have doubts. Upon hearing, they were certain to have faith, faithfully accepting His genuine words.

“In the past, He taught sentient beings the Three Vehicles as skillful means. This was according to others’ words and wishes, so He did not speak the genuine and true.” At the time, the teaching was revealed according to the capabilities of sentient beings. In fact, this was still not the true teaching. It was just skillful means to enable them to enter through the door. “This was according to others’ words and wishes.” He taught according to words they understood. According to their capabilities and what they could accept, He taught and transformed them. In fact, the Buddha really wants to teach us that we all intrinsically have Tathagata-nature; everyone’s intrinsic nature is pure. It is so simple, yet it is the true principle. But how could everyone [accept this]? This is why He had to teach according to the workings of the world, according to sentient beings’ capabilities and according to the time and occasion. So, He could not speak the genuine and true. We are not saying that the Buddha was not genuine and true, but that the core of the true principle cannot be explained simply in one sentence; there is no way to do this. So, He needed to do it slowly and subtly.

Thus, “Now He opened and revealed the Lotus Sutra according to His own words and wishes, so He was not deceitful. His words are pointing to the truth.” This is leading to [the truth]. Now, He had begun the [teachings of] the Lotus Sutra. He opened and revealed this path, the path of the Lotus Sutra. This is “according to His own words and wishes.” This is how the Buddha wanted to freely express His original intent. When we started, we mentioned how the Buddha freely expressed His original intent. We sentient beings need to comprehend the Buddha’s mind and. His original intent. Only then can we accept the Dharma.

So, every word in the Lotus Sutra is the Dharma spoken by the Buddha from His heart. This is “according to His own words and wishes.” These are the words the Buddha wanted to say, not according to [sentient beings’] capabilities. These are words spoken from His mind. So, “He was not deceitful.” He absolutely did not speak false words. This was not like pacifying children, no. At this point, this is the True Dharma. So, “His words are pointing to the truth. Pointing” means turning toward something. Every word turns toward the truth. Its direction is toward the truth. The source is the Buddha’s mind, and the direction is correct. “Thus it says, ‘[His] genuine and true words.'” These principles are very genuine. These principles are true and genuine.

“The Bodhisattvas took His sincere admonition to heart, faithfully accepting His genuine words.” We must be genuine in our faith. So, we need to very clearly understand that in this world, in the human realm, the Buddha advanced step by step, repeatedly returning here. We believe that the Buddha repeatedly returned countless times. So, since countless kalpas ago, the Tathagata has also manifested infinite forms and “entered infinite lands.” He has been to every place and “expounded infinite Dharma.” At the same time, He “transformed infinite people.” Thus, “These are all his skillful means.”

“For infinite kalpas, the Tathagata has manifested infinite bodies, entered infinite lands, expounded infinite Dharma and transformed infinite people. These are all skillful means.”

Many had seen the Buddha when He was teaching, regardless of what His form was. He manifested with skillful means to teach with His Nirmanakaya. He had gradually guided the causes and conditions all along until this point. He had not yet shown them the true principles. The true principle at this point would be His teaching of the Bodhisattva Way. The Lotus Sutra teaches the Bodhisattva Way. So, to teach the Bodhisattva Way,

we must put it into action, with common understanding, common vision and common action. In the past, He led us to just know the Dharma. Now, He leads us to walk on [the path] with Him, to work hard together, to clear the way and pave this road together to create a broad and everlasting path. This is how the Lotus Sutra teaches the Bodhisattva Way. So, we must always be mindful!

Episode 1462 – Emerging from the Ground, Abiding in Space

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>> “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings. When the Tathagata taught the practice of bringing peace and joy, Bodhisattvas from other lands rushed to emerge. The Buddha’s intention was to clearly reveal that in this land, there were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.’ Furthermore, the Buddha used people and matters to reveal the Dharma. Because it uses this matter to explain the principles, it was given this name.”

>> “Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.

>> “As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.      [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]

>> “These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.”      [Lotus Sutra, Chapter 15 Chapter on Emerging from the Ground]

>> These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.

>> A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.

>> Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.

>> Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.

>> In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.

>> “They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”

>> They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.

>> Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.

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“We must respect our teacher, uphold our vows and follow the path.
We must accept, uphold and spread the Dharma according to the teachings.
When the Tathagata taught the practice of bringing peace and joy,
Bodhisattvas from other lands rushed to emerge.
The Buddha’s intention was to clearly reveal that in this land,
there were Bodhisattvas who could endure and would be able to uphold this sutra.
Thus [this chapter] is called ‘Emerging from the Ground.’
Furthermore, the Buddha used people and matters to reveal the Dharma.
Because it uses this matter to explain the principles, it was given this name.”

We must be mindful. “We must respect our teacher, uphold our vows and follow the path. We must accept, uphold and spread the Dharma according to the teachings.” This is our responsibility. Sakyamuni Buddha is the compassionate father for all of us sentient beings and the guiding teacher of the Three Realms. He is the father of all sentient beings and also the guiding teacher of the Three Realms. So, we must respect the Buddha’s teachings. Regarding the teachings of the Buddha, we must have faith, accept and follow the Dharma. To have faith, accept and follow the Dharma, we must uphold our vows and follow the path.

We have chosen to follow these teachings, the Buddha’s teachings, which aim to inspire our wisdom-life. All sentient beings intrinsically have the nature of True Suchness, but it has been continuously buried and covered by our afflictions and ignorance. We do not know anything about it. We do not know that we all intrinsically have Buddha-nature. Now that we have learned about it, we must have faith in it. If we do not have faith in it, it is the same as not knowing about it. We need to understand it very well and have deep faith in it.

Since we truly know about it, since we have firm faith and no doubts, we must earnestly form aspirations. Having made vows, we must uphold them. To respect the vow we chose ourselves, we must respect our own nature of True Suchness. [To return to] the nature of True Suchness, we must safeguard our aspirations and vows. Thus, we must practice according to the teachings.

We know [the Dharma], but how do we follow the Dharma that the Buddha inspired in us so we can move in this direction and open up this path? We must use our understanding. But when it comes to this Dharma that helps us discover our nature of True Suchness, how can we open up this path that is covered by ignorance? We must truly use effort to uncover this path that is covered by layers of ignorance. How can we uncover this path? We must diligently open up the path.

The Buddha is our guiding teacher who is guiding us in opening up this path. We must follow the direction He points out to us. We must follow the teachings. We carefully find ways to clear away our ignorance. It is as if we are clearing a path. This path is covered in wild bushes and weeds without end. There are so many weeds that there is hardly a path to walk on. The overgrowth and thorns prevent people from passing. Still, we know that the direction is there; we know where our treasure is. If we do not pass through, then we will not be able to find the treasures that we are looking for.

Do we still remember [the parable] of the poor son? An elder recognized his [lost] son and patiently and skillfully guided this poor son until he was able to bring him inside his home and lead him to his treasury. From the door, the elder guided him inside and brought him to where the treasures were stored. The father needed a way [to gain the son’s trust] and the son needed someone to guide him. Because there were people who guarded the door, not anyone could enter. [The son] needed someone to guide him inside. Moreover, [the son] needed [a certain level] in order to allow someone to bring him inside. We too also need [a certain level]; we need someone we recognize to guide us.

Now, we are already familiar with the Buddha; we, these ordinary beings, recognize that He, the Great Awakened One, is our guiding teacher. If we follow our teacher’s path, then our direction will be correct. This is like the elder who guided his poor son; the elder knew that it was his child. He had to use all kinds of methods to guide his child. In the same way, ordinary beings must be willing to believe and accept in order to be able to receive guidance. If we do not believe or accept it, we may be like the poor son who became scared and quickly sought to leave that place.

So, we must have faith and accept [the Dharma]. This is like how the elder guided the poor son to not be afraid. “You just need to have faith that the direction we are going is true and correct. You must work hard.” We must work hard to open up the path. During the process of clearing the path, we must [eliminate] all those impurities such as the wild overgrowth and weeds. We must quickly remove these useless things, clear them away. Then, there will be a broad and great path that we can walk on.

To clear the path and pave the road, we must have faith in the direction. So, we must firstly trust that everyone intrinsically has the nature of True Suchness. We must understand and accept that the nature of True Suchness is intrinsic to all of us. As we begin to have deep faith in this, we must work hard toward it.

We must work hard for a very long time; it is a very laborious process. So, we must uphold our aspirations and make great vows. We must uphold our aspirations. The path we need is one that we will forever walk on, that we will open up for countless lifetimes. We must clear the path and pave the road ourselves. We clear the path for ourselves and pave the road for everyone to walk on. This is the Bodhisattva-path.

We must clear the path forward and pave the road as we go. This is why we must go among people and be mindful as we seek the path to Buddhahood and transform sentient beings. Seeking the path to Buddhahood is clearing the path. As we know the direction, we must have faith. So, we must clear this path. Where there was no path, we must open up a path. So, seeking the path to Buddhahood is to accept [the teachings] and lead the way forward. Then, we must quickly pave the road; this is to transform sentient beings.

“We must accept, uphold and spread the Dharma according to the teachings.” We must follow the Buddha’s teachings. As we accept the teachings, “We must accept and uphold [the Dharma] according to the teachings.” Whatever He teaches us is what we should accept. We must earnestly uphold the direction of this path, diligently clear this path and pave this road. To seek the path to Buddhahood is to clear the path forward; to transform sentient beings is to pave the road where we are. Everyone must remember this.

“When the Tathagata taught the practice of bringing peace and joy….” He taught us the practice of bringing peace and joy. In the previous Chapter on the Practice of. Bringing Peace and Joy, the Buddha helped us eliminate our ignorance and afflictions to clear the path; Since we already know our direction, we clear the path. We must quickly eliminate any afflictions we have. We must clear away our afflictions and open up a path. He taught us about the ten kinds of people which we should avoid. These ten kinds [of people] create various afflictions in the world with unwholesome actions and methods. These are all a matter of ignorance.

Regarding the ignorance we created in this world, we must eliminate it. We must eliminate afflictions and ignorance to be able to open up this path and pave the road smoothly so that people can safely walk on it later on. These are methods He taught us. So, “When the Tathagata taught the practice of bringing peace and joy,” this is how the Tathagata taught us to safely walk on this path, to ensure that our spiritual aspirations are firm and that we will not give up halfway. He helped us walk on this path very safely so we can clear a path that reaches [the goal]. “Bodhisattvas from other lands rushed to emerge.” The Buddha taught the Dharma in the Saha World with His voice. As we discussed before, the Buddha’s voice echoed throughout the worlds in the ten directions. Even those in Brahma heaven and the worlds of the ten directions could hear it. Bodhisattvas from other places also knew that. [He] was teaching the Lotus Sutra in the Saha world. So, those from other worlds also came because this is the True Dharma, the teachings of the Bodhisattva Way. All Buddhas share the same path.

Because of this, those from other worlds rejoiced and came to listen to the Dharma in the Saha world. These Bodhisattvas from other lands were moved. Their hearts were very jubilant. So, they “rushed to emerge.” Everyone was very joyful. They heard that the Saha world is full of suffering, but they courageously advanced on the Bodhisattva-path. How praiseworthy is this! The Buddha taught these methods. So, those from other lands were jubilant and they rushed to emerge.

That day, I told everyone that all of us have a sky and ground in our hearts. Sentient beings here are like this. Bodhisattvas from other lands are also like this. We share the same sky and ground in our hearts. They were just as jubilant. As we rejoice in what we heard in this place, we become jubilant and joyful. Jubilance is a description. It is an analogy for being truly joyful. People from other lands were also like this, very jubilant.

So, the Buddha taught the Dharma to encourage us, by telling us that we all intrinsically have Buddha-nature, that everyone can attain Buddhahood. We just need to distance ourselves from our afflictions and ignorance. Once we eliminate ignorance and afflictions, our nature of True Suchness will manifest and our hearts will be kind. A kind heart is pure and bright, free of defilements and very pure. This is our nature of True Suchness. So, the Buddha hopes that everyone will manifest the nature of True Suchness and the beautiful light from their hearts.

So, “The Buddha’s intention was to clearly reveal that in this land….” The Buddha’s enlightened nature is radiant. This enlightened nature is the nature of True Suchness. Sentient beings and the Buddha are equal. We often say this. The Buddha said this. He has His enlightened nature. He manifested this bright awakened nature, revealing this ground of His heart. We intrinsically have [the same nature]; we are also able to understand all this Dharma. Everyone can do this, and we are all also able to speak of it. We should say what we do and do what we say. In this way, we can learn and awaken. To awaken is to give rise to light. This is a path. This is what the Buddha taught us. The teachings are not just what we listen to here. We must teach our children as well as influence other people’s children. This is a form of teaching. Sentient beings in the Saha world can also influence the Bodhisattvas from other lands. This is the principle.

“There were Bodhisattvas who could endure and would be able to uphold this sutra.” The Buddha expressed this intention and that. He had faith in sentient beings of the Saha world. The Buddha had faith that everyone intrinsically has Buddha-nature. With this awakened nature, we have the strength to uphold [the Dharma] and endure. This is something we all intrinsically have. As long as we eliminate our afflictions, there will be no more interpersonal conflicts. Without interpersonal conflicts and ignorance to influence us, naturally, we can form aspirations and make great vows. We can withstand and endure [all difficulties]. So, “There were Bodhisattvas who could endure and would be able to uphold this sutra. Thus [this chapter] is called ‘Emerging from the Ground.'” Moving forward, Bodhisattvas began to emerge from the ground.

Then, He used people and matters to reveal the Dharma. He had to use such an event to encourage people and reveal that this teaching is the True Dharma. The True Dharma is the intrinsic awakened nature that we all have. Through these matters, He wanted to inspire us to understand the principle that we all intrinsically have the nature of True Suchness. “Because it uses this matter to explain the principles, it was given this name.” So, they “emerged from the ground.” This is something we must clearly understand.

“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides, the original ground of the intrinsic mind of all Buddhas. All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance. The unconditioned Dharma is the ground of the true principles. When we take action with conditioned phenomena by advancing diligently, we bring these matters and appearances to fruition.

“Emerging from the ground” represents the ground where the wisdom of Bodhisattvas abides. To reach the state of Buddhahood, we must first walk on the Bodhisattva-path. So, Bodhisattvas must first clear the path. We must first clear this path; only then can we level the ground and pave a smooth road. By the same principle, this “represents the ground where the wisdom of Bodhisattvas abides.” The Saha world is a world of endurance filled with afflictions and ignorance. Bodhisattvas must discover this land, that this is what this place is like.

Now, our minds are filled with afflictions; [they are] hard to endure. We must be able to endure this world. If our afflictions bury us, then we will forever remain in this turbid world of endurance filled with turbidities and ignorance. Starting from this time, the ground will begin to quake and split open. The ground will begin to open. So, we will open our hearts and be understanding. Our hearts will become open and understanding.

As we discussed previously, the seeds are emerging. These Bodhisattva-seeds are in the ground. If soil, water and air are all present, once the causes and conditions are mature, the seeds will naturally break free of their shells underground. With this strength, they break through and emerge from the ground. So, the ground splits open, and [the sprouts] emerge. This is the principle. “Emerging from the ground” represents how our nature of True Suchness has broken through the shell of afflictions. It was as if it had been buried underground, buried in the ground of ignorance. When causes and conditions ripen, the seeds will sprout from the ground.

Those of us who do chores at the Abode should be more mindful in looking at our vegetable garden or when we plant the seeds of beans and rice. We need to be mindful. Back in the days, when we planted peanuts, we had clearly dropped the peanuts on the ground, but someone taught us the method that we had to pack the soil with our feet. [I asked], “Why do we need to step on the soil?” [He said], “You must make the soil firm so the birds will not be able to peck out the seeds. Then the seeds will remain in the ground.” I asked, “If we pack the soil so tightly, how can the seeds sprout?” He said, “You will see; the seeds are strong.” Indeed, he was right. I went to look at the field every day. On the first day, the ground was flat; it was the same for the second day. On the third day, the soil cracked open and the seeds sprouted like little hooks. The next day when I again went to look at them, they had straightened up and the leaves had sprouted.

If we are mindful as we plant the seeds, we can see how the peanuts sprout. The leaves grow bigger and bigger each day. What time of day do the leaves grow? This continues for over three months, then the peanuts are mature and ready for harvest. Wow, when we dug them out, there were actually bunches of them! There were dozens of peanuts buried underground. This shows that this is what seeds are like. They continuously multiply like this; one gives rise to infinity. One peanut seed can grow into a whole bunch of peanut pods. Inside each pod, there may be three or four seeds. They are all connected together.

By the same token, Bodhisattvas need mature causes and conditions to abide somewhere. As we engage in spiritual practice, we rely on causes and conditions. We often say that a lotus flower relies on the mud to get its nutrition. The lotus flower is beautiful and the root is fat; this all relies on the nutrients from the mud. If we want to attain Buddhahood, we rely on the causes and conditions of this land. In this Saha world with its severe turbidities, we must cultivate the pure Bodhisattva-mind and “emerge from the ground.”

This is “The original ground of the intrinsic mind of all Buddhas.” All Buddhas come in the same way from this ground, because they cultivated the Bodhisattva-practice; this is the state of attaining Buddhahood. “All Dharma is in a state of ultimate cessation, having no intrinsic substance or appearance.” This is the principle. What is it that enables the seed to grow? Is it the pod of the peanut? No. Is it the peanut seed? No, it is not. If we continue to break it down to understand it, it is the genes inside that we cannot see [with our bare eyes]. That is it. This is a very tiny thing. It is [like] a principle which “has no intrinsic substance or appearance.”

If we analyze principles to the end, there is no substance or appearance. But for each thing, its principles leads to its appearances. Soybeans are the seeds for soybeans, while peanuts are seeds for peanuts. Each has its own conditions, so there is no intrinsic substance or appearance. Principles have no substance or appearance. If we miss the right time for planting a seed, it will not grow. We need the right timing. If it had an everlasting substance or appearance, then timing would not matter. Indeed, we need time, space and all its principles to converge. So, with the principles, once it is too late, even with seeds and earth, nothing will grow. So, we cannot lack any of the principles. These three [elements] must converge. When we break them down, there is “no intrinsic substance or appearance.”

So, the “unconditioned Dharma” is the law of nature. This is like the empty space, which can also be called unconditioned Dharma. Our mind is also the same. It is also unconditioned Dharma, without any intrinsic substance or appearance, “like a dream, an illusion, a bubble, a shadow a dew drop or a flash of lightning.” It will manifest for a while and then disappear. It has “no intrinsic substance or appearance.” So, “It is the ground of the true principles.”

“When we take action….” This is the principle which enables us to take action. If we do not take action, then the principle will have no effect. We must act for the principle to be effective. The truths the Buddha gave us are wonderful, but if we do not engage in cultivation or put them into practice, then the principles will not be brought to fruition. So, we must be very mindful. “By advancing diligently, we bring these matters and appearances to fruition.”

Since we are in the world, “Bodhisattvas arise because of suffering sentient beings;” we must relieve sentient beings from suffering. So, we must cultivate our virtue and demeanor. We need both virtue and demeanor. “With virtue comes attainment.” When we engage in spiritual practice to attain these principles, we will naturally have such virtues and will be able to lead the people harmoniously. These are the virtues that we cultivated. So, we must be very mindful. The principles are like this. We can discuss them in broad terms, but when we bring them back, do we actually understand them? We must truly be mindful to accept [the teachings]. When such vast principles are discussed, are we able to bring them back [to our lives]? This requires us to be mindful.

The previous sutra passage states,

“As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.

As we heard, this was because everyone had worked hard. Our hearts truly opened and we understood. This split open the ground formed by layers of afflictions. We have now broken through it. This is just like the seed [that sprouted] and broke through the ground’s surface so that [the sprout] emerged. In the same way, “The ground quaked and split open.” Our hearts have opened and we understand.

“From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Once we open our minds and understand, all Dharma and principles will endlessly emerge from within our minds. What we have heard and done in the past, those teachings and matters will instantly rush to emerge in our memory. As we speak, we can express what we heard or encountered in the past at the present moment. This is “countless trillions of. Bodhisattva-Mahasattvas emerging simultaneously.”

Bodhisattvas are awakened sentient beings. Our state of mind must be that of awakened sentient beings. Since we are awakened sentient beings, “Bodhisattvas arise because of suffering beings.” How can we help others understand the Dharma? How can we relieve sentient beings from their suffering? This must all come from our minds. The memories in our minds must continuously emerge. This is how we can understand [the Dharma], and this is how we apply it. So, I feel that in learning the Buddha-Dharma, we are not only seeking how to discern things using words or how to explain things. We must also apply it in our lives, in our interpersonal interactions. This is what we call the human world. In interpersonal interactions, when we can apply these principles through giving and manifest them as true appearances that we can apply, this is called the worldly Dharma. What methods should we use in this world to relieve people from their difficulties? We must think of methods to do this.

The next sutra passage states,

“These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World.”

We must mindfully seek to comprehend this. If we have understood what was said before, then we should be able to more or less comprehend what we will talk about now. “These Bodhisattvas’ bodies were all golden in hue.” Speaking first of matters, “the 32 Marks and infinite radiance” show that these Bodhisattvas were very dignified.

These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance: The Bodhisattvas were magnificent. Their bodies were purple-gold in color. They were replete with Marks and Characteristics and were infinitely radiant. Everyone who saw them greatly rejoiced.

In the past, we said that “the 32 Marks” were unique to Buddhas. “The 32 Marks” bring people joy when they see them. It is a perfect appearance without flaws. These 32 Marks, which we explained before, were not unique to Buddhas. “The Bodhisattvas were magnificent. Their bodies were purple-gold in color.” They also had this purple-gold hue and displayed such an appearance. “They were replete with Marks and Characteristics.” This appearance [similar to] the Buddha’s “32 Marks” and purple-gold hue, is a replete and perfect appearance.

As for “infinite radiance,” this purple-gold hue radiates light; among many radiant bright [colors], this color is the most replete with the beauty of colors. It very naturally radiates light. This color is radiating infinite light. “Everyone who saw them greatly rejoiced” because they manifested in such perfect forms. People from India are darker in skin tone, so dark that there is a purple hue to it. This purple hue is radiant.

“The Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this, dignified by the Marks and Characteristics.” They too were like this. All Buddhas and Bodhisattvas are like this.

A Buddha’s body has the 32 Marks, and those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics. Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings]. Their Marks and Characteristics were the same as the Buddha’s.

This required forming good affinities with sentient beings, so that people rejoiced when they saw them. Thus, they were replete in the [32] Marks. “Throughout the worlds of the ten directions, their manifestations appeared to transform [sentient beings].” Not only Buddhas have manifestations that transform [beings]. In the Chapter on the Stupa of Treasures, the Buddha had manifestations. Actually, Bodhisattvas too have [manifestations]. Look at Guanyin Bodhisattva, who “manifests with 32 Marks.” He is also a Bodhisattva, and so is Earth Treasury Bodhisattva.

Guanyin Bodhisattva is an ancient Buddha. Earth Treasury Bodhisattva vowed, “I will not attain Buddhahood until hell is empty.” So, only when sentient beings no longer suffer, will he manifest the attainment of Buddhahood. Actually, Earth Treasury Bodhisattva’s great vow is equal to the Buddha’s. Guanyin Bodhisattva attained Buddhahood as. Clear True Dharma Tathagata. Still, he goes among people to transform sentient beings. So, that is to say, Buddhas and Bodhisattvas are all equal, and so are all sentient beings. Once we form Bodhisattva-aspirations, we are also equal to them. “Those Bodhisattvas were also all like this. Their appearances were dignified by the Marks and Characteristics.”

“Throughout the worlds of the ten directions,” their manifestations appeared to transform [sentient beings]. They were all delivering sentient beings. When we understand the Dharma well, we can explain it to others. Then they can also spread it to even more people. In this way, people pass it on to one another. “If it is right, just do it.” If everyone has this perspective and does good deeds together, then this is “transforming” [sentient beings]. When we hear good things, we do good together. We are all good people and we all do good deeds. This will make everyone joyful. This is “transforming” [one another]. “Their Marks and Characteristics were the same as the Buddha’s.” In this way, their appearances made people joyful, just like the Buddha’s.

“Previously they had all abided in the empty space below the Saha World.”

Previously they had all abided in the empty space below the Saha World: They pervaded the ten directions. There is no inherent above or below. This represents abiding in the Middle Way. This shows that they emerged from the ground, where they had abided in the tranquil void.

Now, we are discussing how these Bodhisattvas “abided in the empty space below the Saha World. They pervaded the ten directions. There is no inherent above or below.” This means that the wisdom of Buddhas and Bodhisattvas has already surpassed this Earth.

Now, we know that planet Earth is not “underground.” Actually, when we look up, we can see planets and stars. There are celestial bodies all over the sky, orbiting the sun. Earth is also among those celestial bodies. So there are planets above us, below us, and all around us. There are different worlds around us. There are also many stars and satellites. So, we say “[They] abided in the empty space.” Earth is in space. We have knowledge and wisdom. With our knowledge today, we can know about space, astronomy and geography.

In astronomy, how many planets are there? How do high and low pressures form? In summary, with all the knowledge we have now, we know about Earth’s ecosystems and climate patterns. So, “below the Saha World” refers to this entire universe. We can seek to understand it all. Our hearts can then encompass the universe. So, “[They] abided in the empty space” means that we should not be attached to the Saha world. We “abide in the empty space.” Our hearts encompass the universe. “They pervaded the ten directions.” This is being liberated from an ordinary person’s mindset and ignorance. We must have a mindset that “pervades the ten directions” and encompasses the universe. We often say, “There is no inherent above or below.” We do not need to differentiate above and below.

“This represents abiding in the Middle Way.” This emptiness represents practicing the Middle Way. This shows how they emerged from the ground and “abided in the tranquil void. With minds tranquil and clear, vows as vast as the universe….” We must have this state of mind. “With minds tranquil and clear, vows as vast as the universe….” Our minds must abide like this.

Moreover, the ground of the ultimate reality of all Dharma is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning. It is also the aforementioned emptiness that they peacefully abided in, which is infinite, boundless, unobstructed and unhindered.

“Moreover, the ground of the ultimate reality of all Dharma….” This is the ultimate reality of all Dharma. We often talk about having “minds tranquil and clear.” Isn’t this [the basis of] our Jing Si Dharma lineage? So, it “is inherently free from the discrimination of appearances. So this ground represents the emptiness of the supreme meaning.” These are the true principles. So, it is the aforementioned [emptiness] that “they peacefully abided in, which is infinite.” This is infinite meanings. It is emptiness that is boundless, unobstructed and unhindered. Our minds must abide in this tranquil and clear state, where our minds are infinite, boundless, unobstructed and unhindered. Only [when we abide] in such emptiness can our aspirations be firm. We must earnestly put in effort to understand this.

In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to “emerge” and “abide in empty space.” Moreover, “below” refers to the depths of the Dharma-nature and the ultimate ground of the profound methods. Being below [the Saha World] does not mean it is here. Abiding in emptiness does not mean it is there. It is neither here nor there, thus it abides in the Middle Way.

So, “In distinguishing and naming these matters and appearances, [the Bodhisattvas] were said to ’emerge.'” We use these names and matters to express [the Dharma]. Otherwise, the person teaching has nothing to say. When we truly want to teach the Dharma, where is it? There is nothing to say. We must use matters and appearances to explain the principles. Thus they were said to “emerge.” This is “abiding in empty space.” When you explain it, it is actually empty. “Moreover, ‘below’ refers to the depths of the Dharma-nature.” The Dharma is profound and bottomless. In “the ultimate ground of the profound methods, the profound methods” refers to the Buddha-Dharma. The Buddha-Dharma is truly vast and incomparable; there are many vast principles. Our minds must be replete with these. So, it is called the ground of the mind.

“Below” does not belong to this place; there is no set place where it belongs. “Being in emptiness does not mean it is there”; we do not know where emptiness is to be found. So, the ground is bottomless, and the emptiness is boundless. “It is neither here nor there, thus it abides in the Middle Way.” We must practice the Middle Way. so we must abide in the Middle Way. Thus,

“They emerged in this [world], but were not above it, nor were they below it. They were neither above nor below, but abided in empty space. This is also the Middle Way.”

So, they were neither above nor below, nor to the left or right. This is called the Middle Way. This is the goal of the Buddha-Dharma. We must not be obstructed by the extremes. We must be free of obstructions.

So, they vowed to safeguard the Saha world, “practice and uphold [the sutra] with patient endurance and promote the teachings.”

They vowed to protect this Saha World, practice and uphold [the sutra] with patient endurance and promote the teachings. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, patient endurance is the ground they dwell in.

With minds that are not attached and not obstructed, although the Saha world is hard to endure and full of suffering, Bodhisattvas come here for that very reason. Because of this, in the Saha world, they can endure and take on responsibilities as they promote the Dharma. When it comes to the practices of bringing peace and joy upon the Bodhisattva-path, what we rely on is patient endurance. We are not biased toward emptiness nor existence. The practice of bringing peace and joy is what we rely on, so we must be mindful. Is this difficult? No, we feel blessed and happy. When we accomplish things, this is very wonderful; we are grateful to each other.

We “abide in the empty space below the Saha World.” In this way, we can very steadily abide here.

Abide in the empty space below the Saha World: Cultivating the Four Practices of body, speech, mind and vows is our aim. In cultivating patience, we take humility as our foundation. They abide in the empty space below, meaning they are humble and selfless. This is because they realize emptiness through non-abiding.

So, “Cultivating the Four Practices of body, speech, mind and vows is our aim.” This is our mission. These are the “Four Practices. In cultivating patience, we take humility as our foundation.” We must be modest and humble ourselves. “They abide in the empty space below, meaning they are humble and selfless.” We must be so humble that we are selfless.

“This is because they realize emptiness through non-abiding.” So, we do not need to be attached to the position we are holding or the kind of work we are doing. Whatever is right, we should just do it. Dear Bodhisattvas, Bodhisattvas’ minds do not abide in appearances, instead they just practice the Bodhisattva-path and just do what is right. So, we must always be mindful!

Episode 1461 – The Ground Split Open to Reveal the Intrinsic

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>> “The Buddha’s disciples must spread His Dharma and pass it down forever. They form affinities in the Saha World. With deep causes and extensive affinities, they will certainly gain tremendous benefits. They deeply cultivate the fields of blessing and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity. They open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.”

>> Bodhisattvas reverently follow the Buddha’s will, making vows to remain in the world of endurance. They travel back and forth in the Six Realms and patiently endure hardships to uphold the sutra. They say they have attained non-arising patience and are thus able to endure all hardships.

>> In the Saha World, there are many things that must be endured. For the sake of teaching and transforming sentient beings, Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.

>> “Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> Throughout the great trichiliocosm, the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested. The ground covered the retinues originally there like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open as a manifestation of this appearance.

>> As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open:  As Sakyamuni Tathagata said this, the spiritual powers of the Buddha moved the world, and the ground split and cracked.

>> The great trichiliocosm: 1000 small chiliocosms are known as one medium chiliocosm 1000 medium chiliocosms are known as one great chiliocosm. Trichiliocosm: This represents all phenomena and is also an analogy for an infinite amount

>> The ground split open: The ground covered the retinues originally there below like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open to show that the path of all sages would be revealed and spread. To benefit all beings, He must use both compassion and wisdom.>> From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously: From empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.

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“The Buddha’s disciples must spread His Dharma
and pass it down forever.
They form affinities in the Saha World.
With deep causes and extensive affinities, they will certainly gain tremendous benefits.
They deeply cultivate the fields of blessing and sow the seeds [of Bodhi].
With Bodhi, one gives rise to infinity.
They open the nearby fruits to reveal the distant causes,
thus giving rise to infinity from one.”

Dear Bodhisattvas, we must mindfully seek to comprehend this. We must truly seize the time we have in this life. Time is continuously passing by, while every bit of causes and conditions accumulates in our storehouse consciousness, following us as we come and go. Everything we create becomes causes and conditions that lead to karmic retributions that we bring lifetime after lifetime. This is something we must very mindfully seek to comprehend.

The Buddha taught the Dharma because He wanted us to thoroughly understand these principles, hoping that we will return to our nature of True Suchness. The myriad sentient beings have many sufferings. They come and go amidst their ignorance. We must give rise to a mind in which we cannot bear to let sentient beings suffer. We must form aspirations to go among people. Moreover, our spiritual training ground is among people. We must experience and understand that our best spiritual training ground is among people. The Buddha taught us to put effort into mindfully comprehending the great path.

“The Buddha’s disciples must spread His Dharma and pass it down forever.” That is right! We are all the Buddha’s disciples. We must accept the Buddha’s teachings and pass down the Buddha’s aspirations. So, we should spread this Dharma that the Buddha has passed down to us. We must go among people and take on this responsibility. The Buddha’s one great cause is to save sentient beings. We are just individuals among sentient beings; there are still myriad sentient beings around us. We are simply very fortunate to be able to encounter the Buddha’s teachings before others; we have these causes and conditions.

Though we say we are before others, those who received [teachings] even before we did, the disciples who lived during the same time as the Buddha, were even more fortunate. Since then, it has been over 2000 years. Perhaps over 2000 years ago, we lived during the same time as the Buddha and listened to the Buddha teach the Dharma. [Perhaps] we also made vows, but we did not earnestly uphold our vows and practices. So, we fell again into the Six Realms. Or perhaps, for several lifetimes, we encountered the Buddha-Dharma and listened to the Buddha-Dharma, but our affinities were shallow. At this point, we still have the causes and conditions to listen to the Dharma.

So, now that we have already heard [the Dharma], we should earnestly seize the causes and conditions in this lifetime and make sincere vows. We must take the Buddha-Dharma to heart and put it into practice in our lives. Every action we take becomes causes and conditions. When the seeds mature, they enter our consciousness. In the field of our eighth consciousness, we have abundant seeds of the Buddha-Dharma. In our future lifetimes, when we again encounter the Buddha-Dharma, these causes and conditions will be very mature. Then, “With deep causes and extensive affinities, we will certainly gain tremendous benefits.” These are the result of being tempered in our spiritual training ground, among people.

So, we must “deeply cultivate the fields of blessings and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity.” We must simply earnestly form aspirations and cultivate the field in our minds, growing our seeds so that they reach maturity. Naturally, with these seeds of awakening one will give rise to infinity. When it comes to the Buddha-Dharma, we must have firm [resolve] and make vows. With this seed, for people around us, for the myriad sentient beings, we can influence their aspirations so that they will also learn the Buddha-Dharma and become awakened. So, they will “learn by doing and awaken by learning.” We must guide people in one by one, helping them experience and understand the Buddha-Dharma in their daily living, the Dharma and matters, people, matters and principles. By doing this every day, by experiencing this Dharma daily in our work, we comprehend profound principles through people and matters. This is the Buddha-Dharma. This is bringing together matters and principles.

So, we must “open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.” [In terms of] “opening the nearby fruits,” we bring our past causes into this life. What are these past causes? Although we do not know what they are, we are clear about the results we experience in this life. In this lifetime, [we know about] our parents, our family and the journey of our lives. How did we encounter the Buddha-Dharma? How did we form aspirations? How did these causes and conditions all converge together? We are very clear about these. In this lifetime, no matter what causes and conditions we encounter, in this spiritual training ground, every day we are listening to the Dharma. Every day we can clearly see this world. The matters in this world allow us to encounter people every day. These are all effects.

Everything happening in this world is effects. In this evil world of the Five Turbidities, the climate is extreme. When summer arrives, every single day is very hot. Earth, water, fire and wind are all out of balance. One country has floods, and another country has hurricanes or typhoons that bring disasters. One country has huge fires, and yet another country has earthquakes. Isn’t this the case? We see this in the world every day; the media reports on matters of the world every day.

And in this spiritual training ground of ours, I also tell everyone every day about how yesterday, in the past, the imbalance of people, matters and things resulted in certain events. All these things that happen are the “fruits,” the outcomes. Where did these outcomes originate? They came from “distant causes.” Don’t we talk about this every day? [We did] these things in the past, including [created the causes for] the imbalance of the climate. After talking about it, I would say, “Our present living environment [is due to] the causes we created in the past for destroying the earth and polluting the air. The imbalance in people’s minds has created manmade calamities and [natural] disasters.” Very clearly, the accumulation of distant causes created the present karmic retributions of the macrocosm and microcosms of the world.

For us individuals, indeed, every one of us has these distant causes and nearby fruits. Everyone has them. As for our nearby fruits, we are already engaging in spiritual practice. As you are sitting here in front of me today, you are facing me, while I am facing all of you. Those to your left and right and in front of you are all spiritual practitioners. Does everyone have the same state of mind in their practice? There are different feelings and capabilities, but the Dharma is the same; it constantly teaches us to eliminate ignorance. In life, there is so much ignorance. There is this kind of Dharma, and there are these matters in life. When we encounter these situations, how do we resolve them by applying this Dharma?

So, [we need] practice with nothing further, uninterrupted practice and extended practice. Everything in this world, every action, [results in] either good or bad conditioned phenomena. When we face harsh situations, we must quickly apply the Four Practices. We must constantly practice with reverence and also engage in uninterrupted practice and practice with nothing further. In this way, we will engage in extended practice. In engaging in extended practice, we must remember to [practice] with body, speech, mind and vows. If we can do this, then naturally, although we are now facing these fruits in this greater environment, we will individually have ways to deal with this world and people’s attitudes. [These ways] are the Four Practices and the four methods [for bringing peace and joy].

We need to employ the Three Directives. This is a series of things that provides us with all [the methods] we need to be able to “open the nearby fruits to reveal the distant causes.” Realizing that it is what we created in the past [that led to] these fruits we face in the present, we must also bring this spiritual practice close to our everyday life so it provides our present causes. [We must use] the Three Directives, the Four Practices and the Four Methods, the “one three” and the “two fours,” in our everyday lives. Isn’t this how “one gives rise to infinity”?

We must earnestly engage in our own spiritual practice. When people have issues with us, we must put effort into improving ourselves. If people show unpleasant expressions toward us, we must put effort into cultivating ourselves. We must put in effort to improve ourselves. We must not just think of changing others. We must improve ourselves. When we improve ourselves, naturally we will be able to influence others. This is the most correct principle. So, I ask everyone to understand this.

“They deeply cultivate the fields of blessing and sow the seeds [of Bodhi]. With Bodhi, one gives rise to infinity. They open the nearby fruits to reveal the distant causes, thus giving rise to infinity from one.” When we go among people, we must put effort into facing sentient beings. This is our spiritual training ground. Our spiritual training ground is among people. So, we must form great aspirations and great vows to engage in the Bodhisattva-practice. The Buddha has one great cause, to teach the Bodhisattva Way; He came to teach us the Bodhisattva Way. We are the Buddha’s disciples. So, we must spread the Buddha’s teachings and reverently follow the Buddha’s will.

The Buddha has one great cause. We are the Buddha’s disciples. The Buddha came to teach and transform sentient beings. We are among those sentient beings. We have special causes and conditions in that we accept the teachings. So, as the Buddha’s disciples, we should pass down the Buddha’s teachings. We must have this everlasting aspiration to earnestly engage in practice that is extended, uninterrupted and with nothing further and to respect the Buddha-Dharma. This is “reverently following the Buddha’s will.”

So,

“Bodhisattvas reverently follow the Buddha’s will, making vows to remain in the world of endurance. They travel back and forth in the Six Realms and patiently endure hardships to uphold the sutra. They say they have attained non-arising patience and are thus able to endure all hardships.”

This is the direction we must take. Why? This is because the Bodhisattvas from other lands heard that this world of endurance, this Saha World, has much suffering and that the Buddha was worried. His disciples in the Saha World had not yet expressed [a wish to] make vows. Those from other lands had already come and begun to express that they were willing to come to this Saha World and again learn the Dharma, to read, recite, uphold, transcribe [the sutra] and so on. They wished to make offerings to the Buddha and to accept and uphold the teachings of the sutra. They were willing to spread this sutra. We had already talked about this.

They were willing to do this in the Saha World. So what about us? We are [the Buddha’s] disciples in the Saha World. We should even more reverently follow the Buddha’s intent. We must take on this responsibility and likewise earnestly engage in spiritual practice. Since we have received the Buddha’s teachings in the Saha World, we must also form affinities with people in the Saha World and sow seeds of goodness, forming affinities with sentient beings. When we earnestly engage in spiritual practice, we will also be able to bring great benefit to sentient beings. This is what is important to us.

So, “In the Saha World, there are many things that must be endured.” In the Saha World, there are many things that must be endured. We must earnestly train ourselves to be able to bear and patiently endure them. Whether they are the natural environment or people’s actions, all these matters are hard to bear and endure. However, as Buddhist practitioners, we must endure challenges. We must be able to be patient and endure. So, there are many matters that must be endured; There are many things that test us. This is how, “In the Saha World, there are many things that must be endured.”

So,

For the sake of teaching and transforming sentient beings, Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.

Things can be very difficult and very tiring, and we may be very tired. [People] often say, “You work so hard!” [But we say], “Not at all! We are blessed! This is wonderful!” This is when we are serving others, when we are very tired, but we [work] very willingly. This is because we have made profound vows. We do not say it is difficult. We say, “I am blessed, because by serving others. I am creating blessings among people. I am blessed!” Even though it is tiring to serve with our bodies, we feel very blessed in our hearts. We are willing; we are willing to serve, so we endure. “Bodhisattvas must be able to endure fatigue. This is why it is called the world of endurance.”

We must be mindful. These passages [of the sutra] are all telling us about our state of mind. In the “teachings of the manifest,” we talked about matters, about the Buddha’s and His disciples’ journey, how He engaged in spiritual practice and manifested in this world. Throughout those [first] 14 chapters, it discussed the past and the present. Now, [the sutra] will be talking about how we need to return; in our spiritual practice, how we must cultivate so that we understand the principles. Once we understand the principles, we can return to our nature of True Suchness.

Lifetime after lifetime, we are in this turbulent world of temptations. Just like a snowball, afflictions and ignorance add up layer by layer, constantly turning over and over. What we must know now is that of these past matters that have accumulated, in addition to our own ignorance and afflictions, we can see that all sentient beings in the world are in this turbulent world of temptations. As a result, there is so much suffering. Little by little, we awaken; inch by inch, we draw nearer to the path to return to our Tathagata-nature. So, we use love to pave the path we walk as we return to our Tathagata-nature. This path of love is the Bodhisattva-path. Bodhisattvas engage in myriad practices; this is how they walk the path.

So, in the previous sutra passage, we saw great numbers. These great numbers describes the ground of our minds. Everyone, each of us sitting here has a piece of land in our own mind. We all have our own piece of sky. We all have our own world. However many people there are, there are just that many lands and skies; there are just that many worlds. So, if we can earnestly and clearly understand these principles, as soon as we hear the sutra, we will easily understand it.

Alright, let us now look at the previous sutra passage.

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.

Do we remember what came before this passage? Bodhisattvas from other worlds came to make a request to spread and pass on this sutra in the Saha World. They were also willing to learn again. The Buddha then said, “Stop! There is no need for all of you.” There was no need. Why was that? Because “In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers.” These were all great Bodhisattvas. For these Bodhisattvas, “each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.” He already had people who had formed great aspirations and made great vows. These Bodhisattvas all had people they had affinities with. There were so many people they could transform.

This is also to let everyone know that. “Before attaining Buddhahood, we must first form affinities with people.” There are so many suffering sentient beings. Wherever there is a need, Tzu Chi volunteers continue to form aspirations to connect with people’s families. This is like Guanyin Bodhisattva, who appears wherever people pray for her to come. Isn’t this how each of [these Bodhisattvas] were able to have such a large retinue? These were all people they were transforming now, people they were forming affinities with now.

So,

All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.

Those from other worlds wanted to come to our Saha World to safeguard and uphold and at the same time read, recite and widely teach this sutra. But the Buddha told them, “It is not necessary. I already have people here. There are so many people who are willing. They have already formed great aspirations. Each of those Bodhisattvas who has formed great aspirations also has a retinue as numerous as the sands of 60,000 Ganges Rivers. They also have a great retinue of people with affinities with them, who are waiting to be transformed by them. So, we do not need people from other lands to come.”

If we are able to clearly understand this passage, we will be clear on the following numbers. We do not need to wait for someone to tell us. As we are learning, listening and practicing here, unbeknownst to us, we are already forming connections. We already have so many affinities. This is the Saha World. In this place, the Buddha’s disciples have unknowingly formed so many connections.

The next sutra passage goes on to say,

As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open. From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.

I just told everyone that we all have a world in our minds. Everyone likewise has the sands of the Ganges River in their minds as well. It is a very large number. We must all be very mindful of this. We have countless numbers of thoughts in our minds. We must put effort into understanding this. Throughout the great trichiliocosm, “the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested.”

Throughout the great trichiliocosm, the ground quaked and split open. These Great Bodhisattvas were about to emerge from the ground, thus this appearance manifested. The ground covered the retinues originally there like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open as a manifestation of this appearance.

This is when the Buddha was about to say to those [Bodhisattvas] from other worlds, “I already have so many people, not just those you see now, there are others too. In my Saha World, in the lands of the great trichiliocosm, [we are] waiting.” So, “The ground quaked and split open. It is not just those you see; people can also emerge [from the ground]. Those who can suddenly emerge are still very many. You have not seen this appearance yet. Starting when the ground splits open, these Bodhisattvas will emerge.” So, this is a description and an analogy. Everyone should be mindful of this.

Do you remember? What year did the 921 Earthquake occur? It was in 1999. The 921 Earthquake was a huge earthquake in central Taiwan. In that earthquake, the earth shook violently, mountains collapsed and the ground split open. We could really describe it like this. On Jiujiu Peaks, the surface of the mountain peeled off. Looking back on that time, it really was a very frightening event.

At that time, before the crack of dawn, a huge earthquake occurred. Also before daybreak, volunteers in blue and white, Tzu Chi volunteers, had already arrived. There were even local Bodhisattva-volunteers whose homes had been severely [damaged] by the earthquake. Their houses were also slanted, walls tilting. At that time, they changed into their blue and white uniforms and quickly rushed out.

They were not the only early ones. There were others who had arrived even earlier. They all gathered together, coming in one after another. From near and far, they arrived one after another, [these volunteers in] blue and white uniforms. Early in the morning, they began serving hot meals, hot congee and hot soy milk. This was how they emerged from the ground. Of course, that is a tangible appearance. This appearance of the ground splitting open was a very tragic disaster.

I just told everyone that [in our minds], we all have a piece of sky and a piece of land. We all have this thought, an infinitely [broad] mind. Do we have thoughts of goodness? Or [do we have] thoughts of evil? When the Buddha-Dharma moves the ground of our minds, the ground of our minds should move [with it] and quake and split open. Look at seeds, for example peanuts. In the past, I planted peanuts. After I planted the peanuts, when I went to look at them the next morning, the ground was still flat. This is because when people plant peanuts, they must stomp them down with their foot to compact and flatten the soil.

The next morning, I looked and it was still level. The following morning, when I went to look, the level ground had begun to split open. It split open two days [after planting], and when I checked again the next morning, the sprouts of the peanuts had begun to emerge. This is how it is with the earth. After we sow the seeds in the earth, when the seeds are starting to sprout, the earth must split open for the sprout to emerge. When seeds of goodness are planted in the ground of our minds, for the seeds of goodness to sprout, the ground of our minds must split open. Only when the ground splits open will the sprout emerge.

We are constantly sowing seeds in the ground of our minds. Are our seeds evil? [Seeds] of anger and ignorance, such bad temper splits the ground of our mind open. So, when we sow the seeds of evil, these seeds of evil will sprout, and we will have a long string of afflictions. When we sow seeds of goodness, the ground must also split open for the sprouts to emerge. Seeds of goodness, seeds of Bodhi, will then sprout. So, our seeds of goodness are also buried in the ground of our minds.

So, “The ground covered the retinues originally there.” We must form aspirations before we can transform people. The principle is the same. When we continuously have good thoughts, naturally, when we see people, we speak good words to them. If their minds are confused, we use the Dharma to exhort them. These are the people who have affinities with us. They are all people we need to transform. So, “The ground covered the retinues originally there.” Every one of us has a retinue, people waiting for us to transform them.

So, “The ground covered the retinues originally there like how the manifest concealed the intrinsic.” We have talked about external principles and listened to the Dharma coming from the outside. In this way, the Buddha told us about. His many appearances in the world, these “manifestations,” the footprints from His travels, so we would know about them. We all understand that this is where the Buddha-Dharma came from, from the Buddha forming His aspiration and manifesting His appearances of engaging in spiritual practice and attaining enlightenment. We know about this. This is “the manifest.” For the Buddha, these manifestations served to reveal “the intrinsic.” We also have this intrinsic [nature]. It is our awakened nature.

The Buddha’s awakened nature has already matured. His seeds of goodness has broken out of the ground to become a great Bodhi tree. Our seeds of goodness are still covered underground. So, when we listen to the Dharma, a seed of goodness will sprout. Once we inspire goodness in our hearts and let our hearts be open and understanding, once we understand, this Bodhi-sprout comes out. This is our nature of True Suchness; our awakened nature begins to emerge.

So, [it is] “like how the manifest concealed the intrinsic.” We already know about “the manifest.” [It covers] what we innately have; It “conceals the intrinsic,” what was always there. The Buddha has His enlightened nature; He is already enlightened. He has manifested its appearance, but we have not. So, our [Bodhi seed] is still underground. So, “like how the manifest concealed the intrinsic” refers to how everyone’s Buddha-nature, our awakened nature, is concealed. “Now He wished to open the manifest to reveal the intrinsic.” Now, He had now already opened up the manifest. In the last 14 chapters, [He taught] the Dharma that He needed to talk about, His manifested appearances in the world and so on, His past, present and future lifetimes. He taught us all this Dharma with analogies. Starting from now, He wanted to “open up the manifest to reveal the intrinsic.” Now He opened up the methods used in the past to reveal everyone’s intrinsic nature. The Buddha wanted to help everyone understand. His original nature, His innate enlightenment.

So, “The ground split open as a manifestation of this appearance.” This is the analogy that was used. Just now, I used the physical ground as an analogy. But in fact, we should return to the ground of our minds. Hopefully, for the seeds of goodness buried in the ground of our minds, that we listen to the Dharma like this will facilitate our conditions. This way, these seeds will be able to sprout in the ground of our minds. In this way, we hope to “open the manifest to reveal the intrinsic.”

So,

As the Buddha said this, throughout the lands of the great trichiliocosm of the Saha World, the ground quaked and split open.” Thus, “As Sakyamuni Tathagata said this,” when these words were spoken, “the spiritual powers of the Buddha moved the world, and the ground split and cracked.

This shows that when the Buddha was teaching the Dharma, Bodhisattvas in the Saha World were very touched. The ground of their minds opened; their minds became open and understanding. So, [what about] “the great trichiliocosm”?

The great trichiliocosm: 1000 small chiliocosms are known as one medium chiliocosm 1000 medium chiliocosms are known as one great chiliocosm. Trichiliocosm: This represents all phenomena and is also an analogy for an infinite amount

1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms form a great chiliocosm.

Just planet Earth alone is already very big. In fact, there is not just this planet. To explain the chiliocosm takes a very long time. Now we know that 1000 small chiliocosms form a medium chiliocosm 1000 medium chiliocosms form a great chiliocosm. Three factors of thousand [worlds] are simply called “a trichiliocosm.”

In a more simple analogy, the trichiliocosm represents the Dharma, many, many teachings. This incalculable Dharma is compared to a trichiliocosm. If we explain it [in detail], it would be endless; there are so many worlds. So, there are so many, like the sands of the Ganges River. It is incalculable.

Let us think about how “the ground split open. The ground covered the retinues originally there below like how the manifest concealed the intrinsic.”

The ground split open: The ground covered the retinues originally there below like how the manifest concealed the intrinsic. Now He wished to open the manifest to reveal the intrinsic, so the ground split open to show that the path of all sages would be revealed and spread. To benefit all beings, He must use both compassion and wisdom.

This is to tell us again that we must understand; we must all be very clear. The seeds that are buried in the ground are also our nature of True Suchness. We have layer upon layer of afflictions and ignorance that cover us up. So, that the ground split open means that our hearts are open and understanding. Furthermore, we know that “the ground splitting open” represents how it is the time for the path of all sages to be revealed and spread. In the past, ignorance kept it trapped inside just like how the ground had always buried [the seed]. Now that the ground had split open, [the sprouts] should be emerging.

This is like a seed. The genes in the seed are covered up by the hull. Now the ground has quaked and split open, and the seed is in the ground. With soil and moisture, the hull is about to split open. The ground has also split open, so the sprout emerged. It is the same thing. People are like sages that are concealed, crouching underground. Now this path should be paved. When the direction is right, we can pave the path; [the path] can be spread and revealed. We should reveal the path of these sages. “To benefit all living beings” is [the mindset] we should have.

So,”From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Because of this, when [the path] is spread, it is just like how many, many Bodhisattvas emerged from the ground. So, “From the empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.”

From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously: From empty space below, those Bodhisattvas, upon hearing the Buddha’s words, came forth from there.

Those people in the Saha World had already heard it from below. Countless trillions of Bodhisattvas were touched. “People from other worlds are touched; their hearts are open and understanding. So, how can we not understand this?”

“Those in other worlds are all willing to receive the teachings of our Buddha and spread them in the Saha World. They are all willing to endure. So, how can we just sit around waiting?” Thus, at this time, [people in the Saha world] also formed aspirations. So, “From it, countless trillions of. Bodhisattva-Mahasattvas emerged simultaneously.” Everyone had already formed aspirations.

Dear Bodhisattvas, we truly must form aspirations. This world is a world that must be endured; there is much to be endured. We must endure suffering and hard work to be able to go among people and use it as our spiritual training ground. We truly must begin to reveal our intrinsic [nature], “open the manifest to reveal the intrinsic.” In the past we were like this, covered by ignorance. We have heard so much Dharma. We must believe in our nature of True Suchness. This is the time for us to see our intrinsic nature. So, we must always be mindful.

Episode 1460 – Disciples in the Saha World Must Spread the Dharma

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>> “When [the Buddha] taught the wondrous Dharma on Vulture Peak, there were numerous Bodhisattvas from other lands who came from afar to listen. They were many in number, exceeding the infinite sands of the Ganges. They heard what the World-Honored One said, that those who promote this sutra have great blessings, so they were willing to remain in this defiled land and make vows to widely spread the Dharma.”

>> The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World to put effort into taking up the task. By safeguarding the blessed causes of the practice of wisdom, we must be diligent among conditioned phenomena and return to the unconditioned Dharma.>> The sixth consciousness: mind-consciousness. The seventh consciousness: Manas consciousness. The eighth consciousness: Alaya consciousness. The ninth consciousness: Amala consciousness.

>> “World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold and make offerings to this sutra. We will widely expound it in this land.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “At that time, the Buddha told those Bodhisattva-Mahasattvas, ‘Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.'”    [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> “Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”   [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers: In my Saha World, I already have countless disciples. They should spread my Dharma. These disciples are all great Bodhisattvas.

>> Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers: The retinue of followers that every single Bodhisattva had transformed was also as numerous as the Ganges’ sands.

>> “All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.”  [Lotus Sutra, Chapter 15 – On Emerging from the Ground]

>> All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra: All of these disciples of mine in this land have deep and extensive Dharma-affinities, and the people who uphold the Dharma are many. They are all capable of spreading my Dharma to benefit sentient beings.

>> He would not trouble the Bodhisattvas from other lands to remain in this land to safeguard this sutra. This is because the Bodhisattvas from other lands each had their own affinities, their own responsibilities and their own karmic conditions. In this land, there were already Bodhisattvas who had affinities with this land. So, He stopped the Bodhisattvas from other lands from promoting the sutra in the Saha World.

>> This is to say nothing of the profound and intricate [teachings to come]. All Buddha-Dharma is attained completely through our self-nature. Though our Six Consciousnesses are full of afflictions, if we can awaken to our original mind, we will be replete with wondrous wisdom. Thus, we must practice and attain realization by ourselves, without waiting for others to ask us to do so and without depending on others’ help. If we go and seek externally and depend on others to teach and transform us, then this is not the Tathagata’s true teachings of the One Vehicle.

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“When [the Buddha] taught the wondrous Dharma on Vulture Peak, there were numerous Bodhisattvas
from other lands who came from afar to listen.
They were many in number,
exceeding the infinite sands of the Ganges.
They heard what the World-Honored One said,
that those who promote this sutra have great blessings,
so they were willing to remain in this defiled land
and make vows to widely spread the Dharma.”

We must mindfully seek to realize and comprehend this. Sakyamuni Buddha lived in the Saha World, this world that is hard to endure. When we hear that it is hard to endure, we know that this is a very painful world. This is because this world is full of imperfections and so much inescapable suffering. People in this world strive for wealth and status, but are these people truly blessed? No matter how wealthy someone is, life is limited; the law of nature brings aging, illness and death.

Moreover, there are many instances of impermanence. Anything can happen. This is what we are most afraid of, that which lurks beyond what we are able to predict. At what time, in what place, in which relationship will [impermanence strike]? No one knows. This is “impermanence.” A sudden strike causes unbearable suffering. Also, when it comes to the law of nature, we clearly know that birth, aging, illness and death are very natural. When we are born, everything is very natural. But when we grow up, as we age throughout the years, we gradually grow to learn about worldly things and slowly give rise to greed. As we give rise to greedy thoughts, bit by bit, our afflictions continuously increase.

Through this increase of afflictions and our ignorant actions, without realizing it, we have created the causes and conditions of suffering in the world. This is how we bring this upon ourselves. This is the suffering of this world. This is why [this world] is called “Saha.” In Sanskrit, this means “endurance.” Yes, this is a world that requires endurance. How can we eliminate all of this ignorance and all of these afflictions? Who knows how to do this? Who can understand?

Sakyamuni Buddha is the Great Enlightened One. This is why He is called “Buddha,” whereas we are all unenlightened beings. Unenlightened beings have many afflictions that they are unable to deeply comprehend. However, the Buddha is enlightened, so He understands. The true principles of all things in the universe and the Buddha’s enlightened nature are as one. So, connected to all matters and principles in the universe, He comprehends them all. His mind is one with all matters and principles. There is nothing He does not understand. The Buddha understands all things, but helping everyone else understand these things is easier said than done.

For over 40 years, He patiently guided people all the way to the Vulture Peak Assembly. By that time, He was already old, so He absolutely had to teach the True Dharma. As for the skillful means He taught in the past, the Buddha felt that He had to quickly unite them with the true principles to help everyone realize their intrinsic nature of True Suchness.

The world’s sentient beings experience so much suffering. There are many people who do not understand this principle. So many sentient beings are unable to comprehend these principles. So, the Buddha “taught the Wondrous Lotus Sutra on Vulture Peak.” When He taught the wondrous Dharma, there were [Bodhisattvas] from other lands who also heard that the Buddha was teaching the Wondrous Dharma Lotus Flower Sutra, so they came. This is because the Lotus Sutra is the path to Buddhahood. It is the path all Buddhas share. Every Buddha is the same. No matter which world They teach the Dharma in, They will never depart from the Lotus Sutra. Because of this, when the Bodhisattvas in other lands heard that in the Saha World. Sakyamuni Buddha was teaching the Lotus Sutra, they [left] their lands to come to. Vulture Peak to listen to the Dharma. So, this verse says there were those “from other lands who came from afar to listen.” We discussed this passage earlier. Now, we will attempt to understand it again.

So, “There were numerous Bodhisattvas”; there were very many of them. These Bodhisattvas from other lands truly were very, very numerous. [Their number] was incalculable; it [exceeded] the number of the sands of eight Ganges Rivers. We should still remember this from the previous sutra passage. When we think about “the sands of eight Ganges Rivers,” if we were to pick up just one handful of sand, that amount on its own would be incalculable, let alone the number of sands in eight Ganges Rivers. “They were many in number.” They were that numerous, these Bodhisattvas who came from other lands. So, we can understand and imagine that scene on Vulture Peak. We should still remember that when the stupa of treasures emerged, there were so many Bodhisattvas who came from other lands. It is the same exact situation here.

Because the Buddha was teaching the Lotus Sutra, the stupa of treasures and Many Treasures Buddha had appeared. In the stupa of treasures, Many Treasures Buddha yielded His seat to Sakyamuni Buddha. This pair of Buddhas was inside the stupa. One taught the Dharma, and the other bore witness to it. Everyone should still remember this. We must [imagine] that surrounding environment in our heads. We must use our brains to contemplate that occasion, that scene. There really were so many Buddhas and Bodhisattvas.

“They heard what the World-Honored One said, that those who promote the sutra have great blessings.” These Bodhisattvas from other lands had heard the Dharma on Vulture Peak. They already understood. But the minds of the beings in the world of endurance had yet to awaken. Their minds had yet to awaken. This is to say nothing of the future world, which was still a long time away. In the future world, sentient beings would be very numerous. In the future world, the turbidities would grow more and more severe. Sentient beings’ afflictions would grow more and more numerous. More than ever, they would need the Dharma to spread through the world. The Buddha had grown old. As He taught the Dharma on Vulture Peak, His heart was very heavy, because He had countless expectations and hopes. He hoped His disciples would be able to form great aspirations and make great vows. This describes Sakyamuni Buddha’s state of mind when He taught the Lotus Sutra.

So, when the Buddha taught the Dharma, during the previous. Chapter on the Practice of Bringing Peace and Joy, the Buddha had already said that. He was about to enter Parinirvana and that the Dharma needed to be spread. He needed people to accept and spread the Dharma. Because they had these causes and conditions, these Bodhisattvas [from other lands] were inspired to take action. They were joyful and willing. They made vows and asked Sakyamuni Buddha, “Please permit us to do this. If you give us your permission, we are willing to remain in this land to teach the Dharma to future sentient beings.” But the Buddha’s hope was for. His disciples in the Saha World. He patiently guided His disciples in the Saha World from their confusion.

At the end of the. Chapter on the Practice of Bringing Peace and Joy, in this sutra passage, the Buddha said, “You must be diligent. Even when you are dreaming, it must be like you are listening to the Dharma. When you have a heart that seeks the Dharma you will listen to the Dharma even in your dreams. You must be willing to spread the Dharma to sentient beings and even spread the Dharma in your dreams. With this earnestness in seeking the Buddha-Dharma, you must be willing to spread the Dharma throughout this world in the future, and you also need to teach the Dharma yourselves.” These are the kinds of vows that sentient beings must have. After His disciples heard the Dharma, they mindfully delved into its subtleties. What we contemplate by day, we will dream of at night. We must not allow the diligence we have during the daytime to grow lax at night.

So, in the final passage of the previous chapter, in that sutra passage, we can see how the Buddha spoke of His hopes. He said that the Dharma must be spread. He hoped that His own disciples would accept the Dharma and undertake this task, yet it was the Bodhisattvas from other lands who [arose to do so]. The Bodhisattvas from other lands had Buddhas in their own lands. The Bodhisattvas from other lands had been taught by the Buddhas in their lands, whereas in the Saha World, [Sakyamuni] had His own disciples from the Saha World. Why didn’t the disciples from the Saha World want to take action? The Bodhisattvas from other lands had declared that they would spread the Dharma in the Saha World. What about the disciples in this land? Why hadn’t they declared they would do this yet?

The Buddha could not agree to anything [proposed by those Bodhisattvas]. If He agreed that. He would entrust this mission to the Bodhisattvas from other lands, then the Dharma would have no roots in the Saha World. The Buddha had expectations for. His disciples in this Saha World. The Buddha had worked hard to cultivate Himself [and manifested] the Eight Aspects of Attaining Enlightenment. Through these manifestations, He helped everyone understand very clearly. Through these aspects, these appearances, this Dharma and this course [of practice], He helped everyone develop faith. With this body of ours that came from our parents, at the change of a thought, we can diligently advance. This is the course of spiritual cultivation. Eventually, our karmic conditions will ripen, and we will perfect our seeds and fruits. At that moment, instantaneously, we will awaken to the true principles of all things in the universe, and our awakened nature that is one with everything in the universe will emerge.

The Buddha was able to attain Buddhahood in this world. Everyone in this world can attain Buddhahood too. We are all born of our parents. We all walk the same path. We can engage in the same spiritual practice, transform our afflictions and return to our nature of True Suchness. Everyone has their own karmic conditions, their circumstantial and direct retributions, but at the same time, all conditioned phenomena are created by the mind. This is why the Buddha came to this world, to guide ignorant unenlightened beings into an awakened state where they will awaken to the world’s impermanence, awaken to the convergence of all kinds of causes and conditions, awaken to this sturdy path to walk upon and awaken to these methods of spiritual practice. In the end, our minds can also become one with the universe. Becoming one with the universe is called “attaining enlightenment.” He hoped that His disciples in the Saha World would be able to awaken like this.

So, the Buddha did not permit the Bodhisattvas from other lands to accept [this mission]. He expected His disciples in the Saha World to take up this mission. So, because of this, “The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World.”

The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World to put effort into taking up the task. By safeguarding the blessed causes of the practice of wisdom, we must be diligent among conditioned phenomena and return to the unconditioned Dharma.

He did this in order to call upon [the people of] this place, this Saha World, the people of this Earth. These people were all disciples taught directly by the Buddha.

We are over 2000 years removed from the Buddha, yet we are still teaching the Dharma He taught. The principles Sakyamuni Buddha realized over 2000 years ago have been continuously passed down to this day. So, we are still the disciples of Sakyamuni Buddha. The Buddha promoted [this Dharma] to guide us. He guides us so we are able to engage in spiritual practice and undertake this mission. He hopes that [His disciples] in the Saha World will “put effort into taking up the task.”

So, “We must be diligent among conditioned phenomena and return to the unconditioned Dharma.” He encourages and guides everyone to diligently engage in spiritual practice, to be diligent with conditioned phenomena. Conditioned phenomena is everything that we do. We must diligently practice conditioned phenomena because we are in this world. We have not yet transcended life in this world. We have not yet transcended worldly matters, because we are still human.

Regarding worldly matters, we have duties that we must do our best to fulfill. We must do our best to fulfill our duties. Our mission is to engage in our own spiritual practice and spread the Dharma to others. This is our duty that we as the Buddha’s disciples must [fulfill]. However, we have yet to truly become one with the universe. We have yet to do this. The Buddha-Dharma, the Dharma of enlightenment, is something we have yet to realize completely. Our aspirations are still irresolute, so we need to constantly train ourselves. We still need to uphold our practice among people, matters and things.

Because of this, earlier, we discussed the ten kinds of people we should avoid. We must be determined in going among people to understand their many, many afflictions. We must work hard to practice according to the teachings, following the teachings the Buddha gave us. We must earnestly practice according to the Dharma. This is doing our best to fulfill our duties. This is also conditioned phenomena, which lies in everything that we do. We need to safeguard our wisdom. We need to firmly uphold our vows. We must make great vows and work hard to uphold them. This is all considered “conditioned phenomena.”

Through conditioned phenomena, we return to the unconditioned Dharma. The unconditioned Dharma is the true principles. The true principles have no form or appearance; they neither arise nor cease. They are known as “unconditioned Dharma.” We have discussed this previously. So, when it comes to all our interpersonal conflicts in this world, we must use unconditioned Dharma to understand them. Our interpersonal conflicts are nothing at all! They are dreams, illusions, bubbles and shadows. These [principles] are “unconditioned Dharma.”

We must understand that when we wake up from a dream, the dream is gone. Noble beings have no dreams; dreams are unattainable. Dew appears for an instant, then disappears very quickly. As soon as a bead of dew slides off a blade of grass, it is gone; it has returned to the earth. Where did this bead of dew go? Everything is an illusion. We think of illusory things for a moment, and then they are gone. We want to reach for that person, but they have no true body. We wish to go to that place, but that state is not real. So, all things are illusory. This [principle] is unconditioned Dharma. All things are illusions produced by our brains, but they also return to the true principles.

This is just like our Six Roots. The “roots” in “Six Roots” refers to our sense organs. Now, we call them our sense organs. We can sense with our eyes; this is what we see. We can sense with our ears; this is what we hear. This is the true state at this moment. However, as time continues to pass, in another ten seconds, each of us will leave this state. What we sense with our eyes will no longer be this state. As we move along in time, this state shifts to become part of the past.

The sound of my voice disappears right after I speak. This sound cannot be stored in your ears. However, if you are mindful, you will remember everything that I said. This is our mind-consciousness at work. This mind-consciousness is what allows us to understand and deeply comprehend the meaning of this sentence. However, our mind-consciousness also depends on our environment. As we connect to our environment, we develop this consciousness. If we are born in Taiwan, we will speak Taiwanese. If we are born in China, we will speak Mandarin. If we are born in the US, we will speak English. In this way, our mind-consciousness is continuously shaped by our environment. The way we speak and express ourselves will depend upon which language they speak [in that environment], which we must learn.

Some people can understand many languages. This is the mind-consciousness. Where does the mind-consciousness fit in with [the other consciousnesses]? There are also the seventh and eighth consciousness. This mind-consciousness comprehends things, hears things and discerns them. Once we hear something and understand it, then we must contemplate it in order to be able to understand it clearly.

For example, if I really love this thing, I must find a way to grab it. When I try to take it with this hand, picking it up this way is not convenient; I must [change] the direction of my hand so I can pick this thing up and can hold it steadily with my two hands. This all seems to happen very quickly. Very quickly, the external world and my mind-consciousness connect with each other like this. However, if a difficulty arises, my [sixth] consciousness must think of a way to grasp it smoothly and nimbly like this. This is our consciousness. There are the Five Roots and Five Dusts, but we also need the “consciousnesses.” So, these constitute the “Six Consciousnesses.”

Our eye-consciousness is the “eye-root” connecting with external objects, called “dusts.” These are the sense objects. When our Five Roots converge with the Five Dusts, it is our “mind-consciousness” that analyzes them. Our mind-consciousness decides how to attribute and classify [this information]. We must contemplate all of this. This is called our [sixth] consciousness. Our seventh consciousness directs the creation of karma. However, when our sixth and seventh consciousness create karma in response to external conditions, once this karma is created, it returns to our eighth consciousness. The eighth consciousness is called the “karmic consciousness.”

So, the sixth consciousness is called the “mind-consciousness.” The seventh consciousness is called the “manas consciousness.” The eighth consciousness is called the “alaya consciousness.” The ninth consciousness is what we still have no way [to reach]. This is our “amala consciousness.”

The sixth consciousness: mind-consciousness. The seventh consciousness: Manas consciousness. The eighth consciousness: Alaya consciousness. The ninth consciousness: Amala consciousness.

The “amala consciousness” is the Buddha’s pure intrinsic Tathagata-nature. This is the Tathagata’s enlightened nature; it is one with the universe. The inherent nature of the true principles is intangible, immaterial and formless. [This consciousness] is extremely vast; it connects with the true principles of all things. This is the “amala consciousness.”

This amala consciousness is very far away from our current state. So, we cannot comprehend it. However, we all have the nature of True Suchness. It is just that we have yet to realize it. The Tathagata’s awakened nature is intrinsic to us all. So, we must work hard to be mindful.

“World-Honored One!” In the [sutra passage] we discussed previously, it says,

World-Honored One, should you hear us, after the Buddha enters Parinirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold and make offerings to this sutra. We will widely expound it in this land.

This is what [the Bodhisattvas] from other lands asked the World-Honored One. “We are willing to engage in spiritual practice again here. We are willing to remain in this place to earnestly uphold this sutra.” These were Bodhisattvas from other lands who were taught by the Buddhas in their own lands. Even though the Saha World is hard to endure, they were willing to come to the Saha World to learn once again. So, they wanted to read, recite, transcribe and uphold the sutra through these methods.

So,

At that time, the Buddha told those Bodhisattva-Mahasattvas, “Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.”

At that time, Sakyamuni Buddha quickly and tactfully refused them. He called them “Bodhisattva-Mahasattvas” to praise them. “To these great Bodhisattvas, I am very grateful. You do not need to do this, because here in this place, in the Saha World, I already have people. You do not need to trouble yourselves who come from so far away to come here again. It is too troublesome.” This was the Buddha’s wisdom. He got numerous [Bodhisattvas] from other lands to emerge, manifest this scene and express that they were all willing to come here. This was to inspire us, His disciples in the Saha World. “If you are unwilling to accept [this mission], Bodhisattvas from other lands are willing to come and do this.” We must work hard to make the most of our time. This was the Buddha’s intent, His intent and His wisdom. He made use of these Bodhisattvas from other lands to inspire spiritual practitioners of this world to form great aspirations. This is the method He used. So, in the next sutra passage, He said, “Why is this so? There is no need to trouble yourselves so much. There is no need for you to trouble yourselves.” Why?

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.

This is what Sakyamuni Buddha expressed to His disciples. “I have great faith in the Saha World. In this Saha World, I naturally have countless disciples.” How many disciples were in this place? “There are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. This Saha World has so many great Bodhisattvas. These Bodhisattvas are all my disciples, so they should spread my Dharma.”

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers: In my Saha World, I already have countless disciples. They should spread my Dharma. These disciples are all great Bodhisattvas.

This is how the Buddha inspired us, His disciples in the Saha World, while also dealing harmoniously with [the Bodhisattvas] who came from other lands. They were willing to come to the Saha World. He had to tell them, “I already have many people here. The strength of everyone here who will [remain] in this world to serve should be sufficient. So, you do not need to trouble yourselves.” This is how the Buddha “stopped” those [Bodhisattvas] from other lands by refusing to accept their [request]. However, He also expressed. His faith in this Saha World, where He had so many [disciples].

In fact, “There are already. Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers.” This represents the Six Consciousnesses. We are all ordinary beings, and we all have the Five Roots. The Five Roots are the eyes, ears, nose, tongue and body. As our Five Roots connect with the external world, Truly, there are many subtle and intricate things [to sense]. We can hear and see so many things. When we want to eat, we crave so many things. As we bring these things into our Five Roots and Five Consciousnesses, we must turn them around, turn them from desires into Dharma. We must turn from pursuing external desires to seeking out the Dharma; the strength [from doing this] will be very great.

Right now, we have all kinds of cravings and desires for the external world. We must turn all these cravings and desires into conditioned Dharma by taking action. We must form great aspirations and sincerely make great vows. With sincerity, we vow to deliver sentient beings. This aspiration is to actualize the Six Paramitas in all actions. These vows are as numerous as the sands of the Ganges River, and there are so many [teachings] that can help us diligently advance. In the myriad practices of the Six Paramitas, there are as many methods as the sands of 60,000 Ganges Rivers. The disciples in the Saha World used their Six Consciousnesses to cultivate [themselves] by using the myriad practices of the Six Paramitas. So, this results in an infinite number, especially when [those transformed] use these myriad practices to transform others. “One gives rise to infinity, and infinity arises from one.” This is the principle of infinite meanings.

For all of us in the Saha World, doesn’t everyone in the Saha World need to endure it patiently? We must patiently endure it. We can transform our Six Roots and Six Dusts. With wisdom, we can transform them; we can transform our cravings and desires into the spiritual practice of the Six Paramitas, turning our Six Desires into the Six Paramitas. This way, we can serve as a role model for others. We will be able to transform others one by one, on a constant basis, serving as a role model for others in all things. Doesn’t this [show] “There are already. Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers,” and in turn, “each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers”?

We have the Six Root-Consciousnesses. The people we transform also have the Six Root-Consciousnesses. If we can use our. Six Root-Consciousnesses to comprehend our seventh consciousness, the manas consciousness, and eighth consciousness, the alaya consciousness, and come to understand them very clearly, we will be able to engage in careful contemplation. We will engage in careful contemplation about how to make use of our Six Consciousnesses and how to make use of our bodies so that when our bodies react to [things], we will practice skillful understanding.

As for understanding, I often say, “Wisdom is the ease we gain by being understanding.” It is so hot; what can we do about it? We must have the wisdom to be understanding. Then, naturally, we will feel at ease. “Oh, serving others is so difficult. What can be done about this? I am so stressed out.” With understanding, we will feel at ease. We must come to know our blessings. “Blessings come from the joy we gain through serving others.” We are all creating blessings. Although it is hard to serve others, we are creating blessings. Tzu Chi volunteers do not call this hardship; they call it blessings. So, “Blessings come from the joy we gain through serving others. Wisdom is the ease we gain by being understanding.” Haven’t we heard this before? I have always hoped for. Tzu Chi volunteers to understand this.

So, in doing good deeds, we must act immediately without hesitation. This is actualizing the Six Paramitas. With our sixth consciousness, we must engage in contemplation. We must do this to inspire our thoughts of goodness and act immediately, without hesitation. We need to be earnest and diligent and go among people to transform sentient beings. We must bravely undertake this mission. This is true mindfulness. Thus, we need to put effort into being mindful.

So, for each of those Bodhisattvas, “Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers.”

Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers: The retinue of followers that every single Bodhisattva had transformed was also as numerous as the Ganges’ sands.

Every single one of us is capable of immediately going out to transform others. We are capable of transforming others. Similarly, every single Bodhisattva possesses the Six Roots and the Six Consciousnesses. By contemplating this state of the Six Dusts, we will be able to create blessings. “Blessings come from the joy we gain through serving others.” The more we serve, the more joy we gain. Although things are hard to endure in this world, although they are very difficult to endure, we must be understanding. “Wisdom is the ease we gain by being understanding.” We develop our wisdom from the ease we gain by being understanding. This is the mindset we should have.

So, we must not hesitate. We must always choose the right thing and just do it. We must earnestly advance without hesitation. So, every Bodhisattva’s retinue of followers that they have transformed is completely composed of Bodhisattvas. [The people] we have around us are all Bodhisattvas. So, Never-Slighting Bodhisattva said, “I dare not look down on you, because you are all able to attain Buddhahood.” This is something we must very mindfully seek to understand.

So, All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.

They will transform each other one after the other. One by one, they will become people who actualize the Six Paramitas in all actions. So, each person will transform the next. These people will be able to “widely teach this sutra” and spread the Dharma.

All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra: All of these disciples of mine in this land have deep and extensive Dharma-affinities, and the people who uphold the Dharma are many. They are all capable of spreading my Dharma to benefit sentient beings.

“All of these disciples of mine in this land have deep and extensive Dharma-affinities. These disciples of mine are already in the Saha World. In both their past and present [lives], they have accepted the Dharma. Their Dharma-affinities are deep and extensive.” So, “The people who uphold the Dharma are many.” Those who wanted to come to accept and uphold the Dharma are many. So, “They are all capable of spreading my Dharma. These people should all be able to spread my Dharma and benefit the sentient beings in the Saha World.”

Because of this, the Buddha used this method to say, “I do not dare trouble those of you from other lands to remain in this land to safeguard this sutra.”

He would not trouble the Bodhisattvas from other lands to remain in this land to safeguard this sutra. This is because the Bodhisattvas from other lands each had their own affinities, their own responsibilities and their own karmic conditions. In this land, there were already Bodhisattvas who had affinities with this land. So, He stopped the Bodhisattvas from other lands from promoting the sutra in the Saha World.

This land already had Bodhisattvas like these who would naturally be able to spread and pass down this sutra here. “This is because the Bodhisattvas from other lands each had their own affinities. In your own land, you all have your own karmic conditions. You should return to your own land.”

“Everyone has their own karmic conditions. Everyone has their own responsibilities. There is no need to trouble you to come to this place. This place, this land, already has Bodhisattvas who have affinities with this land. This place already has people with affinities who are studying the Dharma here and transforming sentient beings here. Just like [in your land], they will be able to attain Buddhahood here.”

So, this was the Buddha’s intent. On one hand, he dealt courteously with the Bodhisattvas from other lands who came to the Saha World and [requested] to spread the Dharma here. The Buddha graciously [refused] them. At that time, He wanted to encourage us, His disciples in the Saha World, so that we would start to form aspirations to promote this Dharma in the Saha World.

Moreover, [the teachings] to come would be deeply meaningful and intricate. [The Buddha] had many more things to talk about.

This is to say nothing of the profound and intricate [teachings to come]. All Buddha-Dharma is attained completely through our self-nature. Though our Six Consciousnesses are full of afflictions, if we can awaken to our original mind, we will be replete with wondrous wisdom. Thus, we must practice and attain realization by ourselves, without waiting for others to ask us to do so and without depending on others’ help. If we go and seek externally and depend on others to teach and transform us, then this is not the Tathagata’s true teachings of the One Vehicle.

If we pursue [things] outside [ourselves] and depend upon others to teach and transform us, this is not the Tathagata’s true teachings of the One Vehicle. “All Buddha-Dharma is attained completely through our self-nature.” The Dharma is not something that others give to us. It is in our own self-nature. We must put in the effort ourselves. “Our Six Consciousnesses are full of afflictions.” For us unenlightened beings, our Six Consciousnesses are all afflictions. They are full of afflictions.

But it is because of these afflictions that we must engage in spiritual practice. “If we can awaken to our original mind, we will be replete with wondrous wisdom.” If we are able to transform our mind, our afflictions will become wisdom and the desires from our Six Root-Consciousnesses will be transformed. Then, when our Six Roots connect with conditions, we will actualize the Six Paramitas in all actions. This is what our Saha World needs. We must know how to serve others and engage in spiritual practice.

“Thus, we must practice and attain realizations by ourselves.” We must practice and attain realization ourselves. No one gives this to us. We must do this through our own hard work. We must fight hard ourselves. The Buddha told us very clearly and led us in the direction we should go. We must walk this road. We must build this road ourselves so that we will be able to walk on it safely. We build and pave the road ourselves. “Thus, we must practice and attain realizations by ourselves.” We must engage in spiritual practice and experience it for ourselves, “without waiting for others to ask us to do so.” We must not wait around for someone else to give us something. This is impossible. We need to eat for ourselves; if others eat for us, we will never be full. This would be impossible. So, we cannot depend on others’ help.

“If we pursue [things] outside [ourselves],” if we keep searching outside ourselves, we will always be in pursuit, chasing after people to give things to us. This cannot happen. “This is not the Tathagata’s true teachings of the One Vehicle.” This is not what the Buddha taught us. So, the Buddha expects for us to engage in our own spiritual practice. We cannot depend on others to do it for us. This is the true principle. The Buddha’s true principle of the One Vehicle Dharma has but one method. If we want to be full, we must eat for ourselves. We must absorb the nutrients ourselves. I cannot eat and be full and give my fullness to you. That is impossible. So, if you want to attain Buddhahood, you must work hard yourself. You must work hard to cultivate yourself. The principle is the same.

So, we absolutely must seek to [cultivate] “blessings that come from the joy we gain through giving.” If we want to be blessed, we must create blessings for others. If we do not create blessings for others, how can we seek blessings [for ourselves]? We need to take action to serve others, and in return, we will feel joy. “Wisdom is the ease we gain by being understanding.” As we practice to cultivate our wisdom, if we encounter any difficulties, we must be understanding and know that we must cultivate blessings and wisdom immediately. We cannot hesitate. If we do not do it now, someone else will take it on and do it.

Look at what those Bodhisattvas from other lands were saying. “Buddha, please give us your permission. We will do it; we are willing to engage in spiritual practice again.” These other Bodhisattvas were willing to come engage in spiritual practice again. They were willing to start anew. They were willing to come again to this Saha World that is hard to endure. Think about it; if we do not quickly take action, someone else will take it up and do it. So, we must diligently go among people. We must quickly and bravely take up this mission. Therefore, we must always be mindful.