Author: Scott Ogata

Episode 1363 – The Buddha’s Recent Manifestation as Our Teacher

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>> “In the Saha World that must be endured, there is so much suffering. For one great cause, Sakyamuni constantly came and went throughout dust-inked kalpas. He vowed to be a teacher and father to protect and teach [sentient beings] in the Three Realms and Four Forms of Birth. We must pass on the teachings and advance the path, passing the light from lamp to lamp without end. We must carry on our teacher’s mission and uphold our father’s vow.”

>> The Buddha’s recent manifestation as our teacher reveals the distant intrinsic Buddha-land. Those listening to the Dharma at Vulture Peak realized the ocean of their intrinsic enlightened nature. The Dharma-body abides permanently, without end, transforming the world and benefiting all beings inexhaustibly. From distant kalpas and ancient times to now, from source to utmost extent, it is limitless.

>> Going from the infinite past to the present, we must seize the present moment. In the present, we must correct past mistakes and practice for the future. We must make the great vows and uphold the teachings of the sutra. Countless Bodhisattvas advance the sutra and transform this turbid world into a pure land.

>> “We only hope that the World-Honored One will not worry. After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra.”   [Lotus Sutra, Chapter 13 – On Encouragement to Uphold the Sutra]

>> “In the future evil age, sentient beings’ roots of goodness will become few. Many will become overbearingly arrogant and crave offerings of wealth. Their roots of unwholesomeness will increase, and they will stray far from liberation.”   [Lotus Sutra, Chapter 13 – On Encouragement to Uphold the Sutra]

>> In the future age of evil, sentient beings’ roots of goodness will become few: This explains that in the era of Dharma-degeneration, the turbid world will be full of many evil people. It is far from the time of the Noble Path, and people with roots of goodness will become rare. [Their] roots of goodness will become few: This means their roots of goodness are weak. Because of this, they lack great resolve. They attain a little and become complacent. Thus they give rise to all kinds of arrogance.

>> Many will become overbearingly arrogant and crave offerings of wealth: During this time, there will be more people who engage in spiritual practice but claim to have attained when they have not. They are often conceited and arrogant and crave things, such as wealth and offerings. In addition, they often become attached to offerings of wealth made in connection with the Dharma. So not only will their roots of goodness grow fewer and fewer, but they will grow more roots of unwholesomeness. They will stray farther and farther away from the great path of liberation.

>> They will grow more unwholesome roots and stray far away from liberation: Because, in their course of spiritual practice, they have created negative karma, they plant the seeds of samsara instead and do not grow roots of goodness. They stray far away from the Dharma of purity and liberation.
>> Their roots of goodness will become few: The turbidity of sentient beings. Overbearing arrogance: The turbidity of views. Craving offerings: The turbidity of afflictions. Unwholesomeness increasing: The turbidity of life. Straying far from liberation: The kalpa of turbidity.

>> The world will continue to degenerate and deviant practices will proliferate. In the world of the Five Turbidities, those with right faith will be few, while those with deviant views will be many. They only seek wealth to indulge their bodies, so how could they aspire to eliminate the Five Desires?

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“In the Saha World that must be endured, there is so much suffering.
For one great cause, Sakyamuni
constantly came and went throughout dust-inked kalpas.
He vowed to be a teacher and father to protect and teach [sentient beings]
in the Three Realms and Four Forms of Birth.
We must pass on the teachings and advance the path,
passing the light from lamp to lamp without end.
We must carry on our teacher’s mission and uphold our father’s vow.”

We should be mindful to experience and truly understand that in the Saha world there is “so much suffering that must be endured”! It seems like we are constantly saying this. When it comes to this expression, I am always reminding everyone of it. We should all heighten our vigilance. We must not remain lost in the Saha World. We should not remain attached to this place where we live, because it is a world where there is much suffering to be endured. Isn’t it a world of suffering? By the time we feel it and cry out in suffering, it is already too late.

Do we understand clearly what kind of environment we live in? What kind of essence does it have? What kind of karmic conditions have brought us to live in this kind of environment? How long will we continue to live? When we look back on our lives in the past, have our lives remained the same as they were in the past? Does the past still exist? Are things the same as they were in the past? The world is always changing. The environment of the past is gone. As for our bodies in the past, when we were small, or when we were young, or when we were middle-aged, what are they like now? If we think of the past now, nothing remains. In a few short decades, the environment and our lives have changed greatly. Nothing is permanent; nothing remains permanently. This is the Saha World.

Time is fleeting; we do not have much of it. Are we making use of every moment of the life that remains to us? Our lives last only a few short decades. What will we ultimately leave behind? Will it be joy, happiness and satisfaction, or will it be regret? Will it be resentment and hatred? Will these be the things that we leave behind in this life? When we think back on our past, have the things we have done truly remained in others’ lives or in our own as things worthy of remembering? Were the things we did with our lives beneficial to others? This depends on us. If we seized our time and were earnestly mindful of the present moment, then naturally we will always remember.

“Sakyamuni came for one great cause.” We always think about how the Buddha came to the world for one great cause. This one great cause was to open, to unlock for us a door, a path. This is the path we should walk. When it comes to this path, the one the Buddha opened for us, are we walking upon it? Have we taken hold of this one great cause? This was “Sakyamuni’s one great cause.” His one great cause was due to the great suffering in the Saha World. This was why the Buddha came to the world. Sentient beings are sunk in delusion. The Buddha awakened and wanted us to understand that we should follow this path, follow the path He opened up for us.

The Buddha “constantly came and went throughout dust-inked kalpas.” We have come lifetime after lifetime without any control of our own. Where were we in our previous lifetimes? What did we do in them? We have forgotten everything. Why do the people, matters and objects that we deal with in this lifetime cause us to have afflictions? Or what were the karmic conditions that allowed us to head in the correct direction? What had we done in the past, where did these karmic conditions for us to encounter the Buddha-Dharma come from? With all the people in the world, how many actually encounter the Buddha-Dharma?

So, if we calmly contemplate this, even though we do not know our past lifetimes and understand even less about future lifetimes, we have the karmic conditions in this lifetime, in this present moment, to come in contact with the Buddha-Dharma. We should know that Sakyamuni Buddha went through dust-inked kalpas, constantly returning like this; “He constantly came and went.”

Is Sakyamuni Buddha present in the world now? He most certainly is, because His Dharmakaya is alive and all around us every day, in each and every place, opening up the path for us so we can walk it, guiding us in the right direction. As we go among people, Sakyamuni Buddha may be there as one of them. It is not only Sakyamuni Buddha; Guanyin Bodhisattva, Manjusri Bodhisattva, Wisdom Accumulated Bodhisattva and. Earth Treasury Bodhisattva, all those Bodhisattvas we talked about, can still be found coming and going in the Saha World. So, this is still the era when. Sakyamuni Buddha teaches and transforms. Thus, He comes and goes in the world. Following the ways of life in the world, He will leave and return.

Our lives are merely a fragment a few decades long. This is fragmentary samsara. As for Buddhas and Bodhisattvas, when it comes to “fragmentary samsara,” it is not that they come without any control; they come sailing the ship of compassion. So, we should deeply believe that. Buddhas and Bodhisattvas sail the ship of compassion back to the world, that they constantly come and go freely, all for the sake of one thing, “to make vows in the Three Realms and Four Forms of Birth.” In the desire, form and formless realms, these Three Realms, they come and go freely,

especially throughout the Four Forms of Birth. We have recently kept talking about the Four Forms of Birth, the Four Forms of Birth and the Six Destinies. The Six Destinies are in the Three Realms. It is because of desirous thoughts that we have no way to leave the Three Realms. Through spiritual practice we get rid of desire, and when desire weakens, we enter the form realm. There is no desire, but there are still forms. Consciousness and afflictions still exist there. Through spiritual practice we can transcend desire and eliminate discursive consciousness as well. In the formless realm, the mind’s ignorance and afflictions have been eliminated. Since we are beyond desire and forms, the mind’s afflictions [are gone]. However, there are still subtle dusts; there is still a small measure of dust-like ignorance and delusion.

This is like King Brahma. Although he had cultivated supreme precepts and supreme virtues, he still came to seek the Dharma at. Great Unhindered Wisdom Superior Buddha’s. Dharma-assembly. He still came to seek the Dharma and to listen to the true principles, because he still had a small measure of dust-like ignorance. So, he had to come again to seek the True Dharma.

The principle is the same. The Three Realms exist in this sequence. There is the desire realm of unenlightened beings, and there is the state of spiritual practice. In the unenlightened desire realm are all of the Six Realms, the heaven, human, asura, hell, hungry ghost and animal realms. So, whatever form of life they may be, everything they are doing creates karma within the Saha world, within the Three Realms.

Sakyamuni and all Buddhas and Bodhisattvas constantly come and go like this in the Three Realms, including the Six Destinies and the Four Forms of Birth. So, in the Six Destinies and Four Forms of Birth, in the Three Realms, the Buddha is the “guiding teacher of the Three Realms” and “kind father of the Four Kinds of Beings.” So, He is both a “teacher and father.” He is both our teacher and our father. This is how He protects our wisdom-life, how He earnestly teaches us.

So, we should “pass on the teachings and advance the path.” We should pass them on! The Buddha recruited people for the Dharma. In the Chapter on Dharma Teachers, He kept on praising the Lotus Sutra. He kept encouraging everyone to accept and uphold, transcribe, teach, read, recite it and so on. In the Chapter on Dharma Teachers, He already explained this very clearly. So, we should pass on the teachings, for the Buddha-Dharma is the wondrous medicine that can save the world, a radiant lamp in the darkness. For more than 2000 years, Sakyamuni Buddha’s radiant lamp has passed its light from lamp to lamp to illuminate the darkened world. The ground of sentient beings’ minds is dark with ignorance. We should pass on our lamp to illuminate them, to illuminate the ignorance and darkness of the ground of sentient beings’ minds. For this we need to pass on our lamplight from “lamp to lamp without end.”

We have the responsibility to “carry on our teacher’s mission and uphold our father’s vow.” Since our karmic conditions are like this, this should be our mission. We benefit ourselves, but we also benefit others. In fact, benefiting others is the true way to benefit ourselves. When we go among people we see people of all different kinds, with their different temperaments, with their different afflictions, with their different sufferings, so many things. [We see] that their ignorance arises from the darkness of the ground of their minds. So, we should be very mindful to pass on the Buddha’s radiant wisdom. We should resonate with the Buddha-mind, understand the Buddha’s intent. We should be mindful to pass down the Buddha’s teachings. This is like an endless lighting of lamps. This Dharma is radiant, a radiant lamp that illuminates the ground of everyone’s minds so ignorance does not again arise in darkness. So, “We must carry on our teacher’s mission and uphold our father’s vow.” We should be mindful to try and understand this.

The Buddha’s recent manifestation as our teacher reveals the distant intrinsic Buddha-land. Those listening to the Dharma at Vulture Peak realized the ocean of their intrinsic enlightened nature. The Dharma-body abides permanently, without end, transforming the world and benefiting all beings inexhaustibly. From distant kalpas and ancient times to now, from source to utmost extent, it is limitless.

The Buddha opened up His “recent manifestation as our teacher.” Sakyamuni Buddha is separated from us by only 2000 years. We are still able to research Him. In Nepal, the Buddha’s birthplace can still be found. The place where He attained Buddhahood, where He first turned the Dharma-wheel, where He began teaching the Dharma, these historical sites are all still clearly left behind. So, we should still be able to research them; they are not considered distant. The Buddhist sutras are always talking about dust-inked kalpas ago; this is what would be considered a distant time period.

The present sites we are still able to research are still considered recent. This is “the Buddha’s recent manifestation as our teacher.” The footprints left by the Buddha are called “the manifest.” The places where the manifest Buddha went can still be found. They “reveal the distant intrinsic Buddha-land.” The traces of the Buddha’s life still remain. These are footprints, the manifestations we still can find, but the Buddha’s spiritual ideals are very distant.

I talk about this every day, how the Buddha has been [coming] lifetime after lifetime for countless kalpas. This is very distant. When we talk about how. Great Unhindered Wisdom Superior Buddha existed dust-inked kalpas ago, this was a clearly a distant time, very far off. This is the “distant intrinsic.”

At that time, the 16 princes began teaching the Lotus Sutra. Even if we only look at that time, it was already a long time ago, very distant. Now at the Vulture Peak Assembly, the Buddha was awakened in this lifetime; He had taught the Dharma for more than 40 years, and now at the Vulture Peak Assembly, He taught the Lotus Sutra. This should have been the last period of the Buddha’s teaching of the Dharma. So, by listening to the Dharma we should “realize the ocean of our intrinsic enlightened nature.” At the Vulture Peak Assembly, we must experience and awaken to this. The Buddha, in the Lotus Sutra, used all kinds of causes and conditions, all kinds of analogies, all kinds of verbal expressions, all to help our sincere hearts truly resonate with this.

So, in the ground of our minds, the Vulture Peak Assembly should still be there, along with the stupa at Vulture Peak with Many Treasures Buddha inside. We should be able to come together with them inside of our minds. We should be able to experience this ocean of our intrinsic enlightened nature.

“The Dharma-body abides permanently, without end.” For all of us, our Dharmakaya always exists. For dust-inked kalpas, since Beginningless Time, our Dharma-body has always been there. This is our ocean of intrinsic enlightened nature. This Dharmakaya abides permanently; we bring these principles with us. What kind of causes and conditions and karmic forces have we created? This is also a principle that we carry with us when we come. So, the Dharma-body abides permanently; our nature of True Suchness is still there. Thus, it is everlasting; “The Dharma-body abides permanently, without end,” lifetime after lifetime.

So, it “transforms the world and benefits all beings infinitely.” If the ocean of our intrinsic enlightened nature can manifest, if we can understand that our Dharma-body abides permanently without end, if we can understand all of this, then all the Dharma that we hear will be in our heart so that when we speak, we always transmit the Buddha’s teachings. We can put them into practice and mobilize sentient beings to go among people. This is “transforming the world and benefitting all beings infinitely.” As long as we form an aspiration, we will be able to benefit many sentient beings.

So, from distant kalpas in ancient times to now, from long ago, a very distant time, the Buddha had understood this very clearly. He sought the Buddha-Dharma, delivered sentient beings and attained Buddhahood. This is the Buddha. But what about unenlightened beings? We too, since distant kalpas ago, from ancient times until now, have also been coming to the world like this, but what we have created lifetime after lifetime has been ignorance; we replicate it again and again. Although we have these opportunities, we still remain half-asleep. We too have been coming since distant kalpas ago, from ancient times until now, yet the Buddha became enlightened, while we have remained deluded.

So, “From source to utmost extent, it is limitless.” Our wisdom-life is also like this. It follows us lifetime after lifetime. Our wisdom-life, this wisdom, this ocean of our intrinsic enlightened nature, has been covered by ignorance and afflictions. This is because we create ignorance. By this time we should be awake and should have returned to the ocean of our intrinsic enlightened nature. So, we must mindfully seek to experience this.

Going from the infinite past to the present, we must seize the present moment. In the present, we must correct past mistakes and practice for the future. We must make the great vows and uphold the teachings of the sutra. Countless Bodhisattvas advance the sutra and transform this turbid world into a pure land.

“Going from the infinite past to the present” means we should look back on the past to see how the Buddha taught us. Since dust-inked kalpas before, over a long time, He has been connected to us. Do we believe this or not? The Buddha is “enlightened.” He continually sought the true principles, accumulating karmic conditions for awakening. From ancient times until today, we have constantly accumulated karmic forces and ignorance. If we are willing now to believe and understand, then we “must seize the present moment.” When we listen to the Dharma, we seize hold of every moment, make the best use of our time listening to the Dharma. In the time we have now, we seize the moment and sustain it forever. This is what we should always be doing.

Thus, “In the present, we must correct past mistakes and practice for the future.” When we listen to the Dharma now we must hasten to make changes. Whatever ignorance or faults we have, we must hasten to change them, correct past mistakes and practice for the future. If we made mistakes in the past, we must not make them again. Starting now, we will not make them again.

“We make the great vows and uphold the teachings of the sutra.” Since the Buddha had begun recruiting people for the Dharma, we need to accept the Buddha-Dharma and pass down the teachings. This shows the Buddha’s heartfelt efforts. So, we should “make the great vows and uphold the teachings of the sutra.

Countless Bodhisattvas will advance the sutra.” Starting from now, there will begin to be many Bodhisattvas who will make vows to advance the sutra, to advance the teachings of this sutra. “The sutras are a path and the path is a road to walk on.” Advancing the sutras is promoting the path. So, we “transform this turbid world into a pure land.” Although we are in the world of endurance where there is much suffering, after hearing the Buddha-Dharma, we should make great vows and go among people. When sentient beings are suffering, we must find a way to relieve their suffering. “Having relieved them from suffering, we then expound the Dharma for them.” We transform their suffering into happiness.

This is “transforming this turbid world into a pure land.” So, we must mindfully seek to experience this. Since distant kalpas before, the Buddha had been seeking enlightenment. He came to the world lifetime after lifetime, seeking enlightenment because He wanted to spread the Dharma to sentient beings. We too have been coming to the world lifetime after lifetime, yet always in our delusion we create afflictions, so we are always in the Saha world where there is much suffering to endure. This is what we should mindfully seek to realize.

The previous sutra passage says,

“We only hope that the World-Honored One will not worry. After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra.”

This was Medicine King Bodhisattva and. Great Joyful Eloquence Bodhisattva, along with the 20,000 Bodhisattvas they led. They had already come to understand. Beginning from the Chapter on Dharma Teachers, they had all already begun taking the Dharma to heart. They clearly knew that the Buddha wanted to recruit people for the Dharma, to earnestly advance this sutra’s teachings. So, after everyone heard the Chapter on Seeing the Stupa of Treasures and the Chapter on Devadatta, they believed even more. They formed even greater aspirations. Thus, they had these made vows before the Buddha. “Please Venerable Buddha, do not worry. After you have entered Parinirvana, we will practice in accord with the teachings.”

The next passage then says,

“In the future evil age, sentient beings’ roots of goodness will become few. Many will become overbearingly arrogant and crave offerings of wealth. Their roots of unwholesomeness will increase, and they will stray far from liberation.”

In this turbid, evil world in the future, sentient beings’ roots of goodness will gradually become few. This is due to desire; these traps are everywhere. People will quickly become enticed by these pitfalls and fall into these traps, into these pits of desire. In this way the roots of goodness will slowly become few.

In the future age of evil, sentient beings’ roots of goodness will become few: This explains that in the era of Dharma-degeneration, the turbid world will be full of many evil people. It is far from the time of the Noble Path, and people with roots of goodness will become rare. [Their] roots of goodness will become few: This means their roots of goodness are weak. Because of this, they lack great resolve. They attain a little and become complacent. Thus they give rise to all kinds of arrogance.

This explains how in this turbid and evil world, in the era of Dharma-degeneration, most of mankind will have evil thoughts of greed, anger, delusion, arrogance and doubt. [They will do] many things that do not benefit them and do not benefit others, do not benefit them and do not benefit others. These things will continually appear. They will stray further and further from the Noble Path. They will turn their backs on the path. “People with roots of goodness will become rare.” Evil will become more and more prevalent. Goodness will become more and more rare. The Buddha, in His era, was very worried about the future, which is our present, this evil world of the Five Turbidities.

“[Their] roots of goodness will become few” means these roots will have already weakened. People’s good hearts will have weakened. “Because of this” they will “lack great resolve.” If you ask them to form great aspirations or to make great vows, it will be very difficult. “If you ask me to donate, then I can do it, but if you want me to live like you for a long time, I cannot do it!” So, their roots of goodness have weakened and they have no great, far-reaching resolve. There will be many people like this, while those who truly form great aspirations and form aspirations and make vows will become fewer and fewer. In attaining the Dharma, in listening to it, “They attain a little and become complacent.” They will hear just a little and think, “I have listened! I do listen to the sutras!” Yet, when they listen, it is very superficial; just a small taste and they claim to have listened. They do not listen for a long time.

I heard from a Bodhisattva from Changchun. She said when someone heard me coughing while I was teaching the sutra, this elderly Bodhisattva just kept on crying. Her daughter told her, “It is useless for you to keep crying like this!” She said, “My master, while teaching the sutra, was coughing and this worried me so. She is so far from me, and I worry.” Her daughter then told her, “You shouldn’t worry; just do a little more. Master wants you to do more. Just earnestly do more.” She said, “Ok! You are right! I must do a little more recycling! This is what Master tells us to do. She tells us when teaching the sutra to do more.” This shows that they are listening!

In such a faraway place, she not only listens to and absorbs the Dharma, she hears everything, even the sound of my coughing. They are really very dedicated there. They are mindful in listening to the Dharma. We all know that it is very cold there. They also never stop to rest. In particular, when I was coughing, during those few days when I was sick, the temperatures were [so cold]. Even here in Taiwan it was cold; what must it have been like then in Changchun? So, we should know that when it comes to earnestly accepting the Dharma, we cannot just listen superficially, we truly must listen mindfully. So, we cannot just listen a little and then start giving rise to arrogance. We cannot be content having attained only a little.

So, “Many will become overbearingly arrogant.” People now, upon hearing just a little of the Dharma, start thinking very highly of themselves; this is how overbearing arrogance arises. Many will “crave offerings of wealth.”

Many will become overbearingly arrogant and crave offerings of wealth: During this time, there will be more people who engage in spiritual practice but claim to have attained when they have not. They are often conceited and arrogant and crave things, such as wealth and offerings. In addition, they often become attached to offerings of wealth made in connection with the Dharma. So not only will their roots of goodness grow fewer and fewer, but they will grow more roots of unwholesomeness. They will stray farther and farther away from the great path of liberation.

Thoughts of greed can arise even in monastics; they may hope people will come to pay respect and make offerings to them. This is incorrect. As monastics we are supposed to cultivate our mind. This is what it means to be a monastic! If we do not cultivate our minds well, then we are still unenlightened beings. How can we enter this pure family then? So, we should be very mindful.

During this time, “There will be more people who engage in spiritual practice but claim to have attained when they have not.” They clearly have not attained anything; their minds are clearly just as confused, yet having heard just a little of the sutras, they think, “I understand it all. Now I understand everything! They claim to have attained when they have not. They are often conceited and arrogant.” They begin thinking they are something special and look down on others. They become very conceited and arrogant. This is really terrible! So, we should constantly heighten the vigilance of our own minds.

They “crave things, such as wealth and offerings.” [Soliciting] offerings of wealth like this or having people come to make offerings to us is not acceptable. The things we are able to do, we must do ourselves. Of course we are always seeing many Bodhisattvas and lay practitioners come to help us and for this we should constantly be grateful. We are grateful for having such a beautiful environment. Besides we ourselves doing the best we can, Bodhisattvas from outside also come to help us with chores here at the Abode and help us to keep it clean.

It is because we receive these people’s help that we are able to engage in spiritual practice. So, do not be arrogant in thinking that people should give us offerings of wealth or that they should make other offerings to us. If we have not engaged in spiritual practice, then how can we have others make offerings of wealth to us? So, we must earnestly wake ourselves up.

In addition, “They often become attached to offerings of wealth made in connection with the Dharma.” Having taught just a little of the Dharma, they become attached to their connection with it. These are called “contrived affinities.” They contrive affinities with others to have them come make offerings. This should not be done either. So, not only will their roots of goodness grow fewer and fewer, “They will grow more roots of unwholesomeness.” If all we do is crave these things, our roots of unwholesomeness will again increase. Our lives are very simple here. We live a collective life here with many people all living under the same roof. Everyone has a bed and

beside the bed is a small bookshelf. Our desires are few, so we should be satisfied. When we look at where we get to live and compare it with refugees who have nothing, who have to brave the elements, we are already very satisfied. We always say that we should be very satisfied, not “crave offerings of wealth.” That is not acceptable! So, when it comes to us spiritual practitioners, there are things that we must do. We should truly cherish this environment we live in, this monastery that we practice in. This is what we must do. We should not crave anything more. As long as we have enough, that is fine. We must not let our roots of goodness decrease. We need to increase our roots of goodness. In the Amitabha Sutra it tells us to recite the Buddha’s name and also tells us, “We cannot [be born in the pure land] if we lack roots of goodness, blessings and virtues.” We want to increase our roots of goodness, not let them decrease.

If we just remain in this state of greed, our unwholesome roots will increase again. “They will grow more roots of unwholesomeness.” This comes from evil and greedy thoughts. If this happens, then “from the great path of liberation” we will stray further and further. If we turn our back on the path, then we will stray further and further.

Originally, countless kalpas ago, since Beginningless Time, we have always had the ocean of our intrinsic enlightened nature. It is just that lifetime after lifetime we have increased our afflictions and ignorance. Now, after great difficulty, we finally have the causes and conditions to enter the Buddha’s door so we should quickly take advantage of them and not allow our roots of unwholesomeness to increase. If we do, we will stray even further; we will stray even further from the Buddha-Dharma.

So, “Their roots of unwholesomeness will increase, and they will stray far from liberation,” This is because, “In their spiritual practice, they have created negative karma.” Over their course of spiritual practice, they have lost their spiritual aspirations and thus again give rise to discursive thoughts; by creating negative karma, “They plant the seeds of samsara instead and do not increase their roots of goodness. They stray far from the Dharma of purity and liberation.”

They will grow more unwholesome roots and stray far away from liberation: Because, in their course of spiritual practice, they have created negative karma, they plant the seeds of samsara instead and do not grow roots of goodness. They stray far away from the Dharma of purity and liberation.

We are already doing the opposite, again planting the seeds that drag us through samsara, so we are constantly ensnared by affinities. The affinities that bind us proliferate and bind us ever more. Thus, “They stray far from the Dharma of purity and liberation.” We continue to remain in the Six Realms and Four Forms of Birth, unable to be liberated from samsara. More and more are like this. So, we must be very cautious not to increase our roots of unwholesomeness more, or stray far from the Dharma of purity and liberation. We must avoid this at all costs. So, we need to put effort into being mindful.

“Their roots of goodness will become few” because of “the turbidity of sentient beings.”

Their roots of goodness will become few: The turbidity of sentient beings. Overbearing arrogance: The turbidity of views. Craving offerings: The turbidity of afflictions. Unwholesomeness increasing: The turbidity of life. Straying far from liberation: The kalpa of turbidity.

We face the Five Turbidities. Sentient beings now have few roots of goodness. Lacking roots of goodness, they act upon the Five Desires and so forth. They fall into the traps of the Five Desires. So, these are “the turbidities of sentient beings.” So, with “overbearing arrogance,” among the Five Turbidities, “overbearing arrogance” is “the turbidity of views.” Having turbidity of views means that our perspectives are not pure. Very severe turbidities will naturally increase our overbearing arrogance. We have pride, we have arrogance, ignorance, arrogance and doubt. This arrogance arises in us. These are sentient beings’ severe turbidities. When our perspectives are impure, the turbidity will increase.

“Craving offerings” is “the turbidity of afflictions.” It is because we crave offerings that our afflictions keep increasing.

“Unwholesomeness increasing” is “the turbidity of life.” Because in our lives we have already done things that were not pure, we keep multiplying our ignorance and afflictions. In our lives , if we lack good and allow evil to increase, then this is “the turbidity of life.”

Then, we will “stray far from liberation.” When we stray far from liberation, this is called “the kalpa of turbidity.” Now, after much effort over the course of many kalpas, we have encountered the Buddha-Dharma in this life. Yet, once discursive thoughts arise in us, our roots of goodness will decrease and our negative thoughts will increase.

This is having few roots of goodness and overbearing arrogance, craving offerings, increasing our roots of unwholesomeness, straying far from liberation and so on. This is because in this time, in this evil world of the Five Turbidities, this is “the kalpa of turbidity.” This is how it is; so much turbidity of sentient beings is created. The collective karma sentient beings have created all arises from “the turbidity of views,” arises from “the turbidity of afflictions” in people’s minds. Thus everything people do in their lives, all the karma they create, is unwholesome. This becomes sentient beings’ collective karma. In this era, at this time, these turbidities have become very severe. This is what we as sentient beings are doing.

The world will continue to degenerate and deviant practices will proliferate. In the world of the Five Turbidities, those with right faith will be few, while those with deviant views will be many. They only seek wealth to indulge their bodies, so how could they aspire to eliminate the Five Desires?

“The world will continue to degenerate and deviant practices will proliferate.” This age will continually become more evil and turbid. So, the world of the Five Turbidities is the severely turbid era we are living in now. Those with right faith have already become few, and those with deviant views are increasing. This is why everyone gives in to these desirous thoughts of wealth and continually cares only about physical pleasure. No one wants to engage in physical work; they are afraid it will affect their hands, afraid it will affect their bodies. So, all they have come to care about is staying beautiful and dainty. They never think that, as humans in this world, our bodies are for working. So, they do not dare to go out and work. Caring only for their own four limbs and bodies, they are not willing to put effort into work or to be of service to the world.

This is because in their minds there is only the Five Desires. They can never escape the Five Desires. This means our minds have become totally bound by sentient beings, by interpersonal relationships, by our perspectives, by our afflictions, by everything we do in life and so forth. All of this comes together. So, in our world now, the turbidities are indeed severe. I hope everyone will be very vigilant of this and always be mindful!

Episode 1362 – Upholding This Sutra Is Difficult

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>> “In the Saha World that must be endured, it is difficult to uphold this sutra. It is best for our minds to abide in peace and patience. In the era of Dharma-degeneration, it is difficult to advance the noble Dharma. Thus He demonstrated the. Three Directives for Spreading the Sutra. These are entering the Tathagata’s room of great compassion, wearing the Tathagata’s clothing of gentleness and patience and sitting on the Tathagata’s seat of the emptiness of all phenomena. We must make great vows to diligently uphold the sutra.”

>> “At that time, Medicine King Bodhisattva-Mahasattva and. Great Joyful Eloquence Bodhisattva-Mahasattva, together with a retinue of 20,000 Bodhisattvas, came before the Buddha and made this vow.”    [Lotus Sutra, Chapter 13 – On Encouragement to Uphold the Sutra]

>> “We only hope that the World-Honored One will not worry. After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra.”   [Lotus Sutra, Chapter 13 – On Encouragement to Uphold the Sutra]

>> We only hope that the World-Honored One will not worry: We hope that the Buddha, World-Honored One, will not need to worry about no one being able to spread the sutra.

>> We only hope that [the Buddha] will not worry: They meant that the noble path would be written down in the sutras, but the power to spread and advance it would lie within people of wisdom. If these people could not be found, the words would fade away to nothing. Then no one would understand this sutra, and it would not be practiced in that time. Now that they were capable of taking on this task, they wished that the Buddha would be free of worry.

>> After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra: We will all take on the responsibility of advancing the sutra. Here, “uphold” means to reverently uphold this sutra in the Saha World, the evil world of the Five Turbidities. >> This explains how they made great vows and requested to uphold the sutra. Medicine King and Great Joyful Eloquence were foremost among the 20,000 Bodhisattvas. In previous chapters, the Buddha clearly stated the difficulty in upholding this sutra in the world of turbidities. Thus, along with the assembly of Bodhisattvas, they made great vows together to carry out their mission to uphold the sutra and advance the wondrous Dharma. So, they asked Venerable Sakyamuni not to worry about this.

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“In the Saha World that must be endured, it is difficult to uphold this sutra.
It is best for our minds to abide in peace and patience.
In the era of Dharma-degeneration, it is difficult to advance the noble Dharma.
Thus He demonstrated the. Three Directives for Spreading the Sutra.
These are entering the Tathagata’s room of great compassion,
wearing the Tathagata’s clothing of gentleness and patience
and sitting on the Tathagata’s seat of the emptiness of all phenomena.
We must make great vows to diligently uphold the sutra.”

We must mindfully seek to comprehend this. The Saha World is the world that must be endured. We often say we have to endure suffering. This world is very complex. It is not just human beings that are complex; human minds are even more complex. This is why in our lives, in the world, there is so much suffering. Several decades in the world can pass by very quickly. Time is always passing by the second, and a second is very short. These moments pass us by continuously, vanishing without a trace. Although human life in this world last several decades, these several decades are very short. Let us think about this carefully. [Our lives] are truly very short, but they are remarkably complex. People’s minds are constantly changing. Everyone’s thoughts are different from each other; this is all very complicated. Because of this, the world is full of so many afflictions and ignorance, and we replicate them constantly.

People want more than just to live; they seek to satisfy their desires. Desire is like a deep and bottomless pit. No matter how much we put in, we can never fill [the pit] of our desire. This is just like when we eat each day and digest our food. We eat three regular meals a day. We quickly digest the food, and it is gone very quickly. In a few hours, we need to have another meal. Is it enough to live a simple life? It is not enough. We want to eat exotic delicacies. If we were to devour the lives of all sentient beings, would we be satisfied then? We would still not be satisfied. This is the reality of human life. This is just [the desire of] our mouth alone; no matter how much we eat, we will never be satisfied. This is human life. Our desire is deeper and bigger than our mouths. It is endless.

If a person enjoys success in their business, makes a lot money and has an affluent family, will this be enough? It is never enough. They want to seize this opportunity; since they are making money, they want to open more chain stores. Then, they become enchained; their mind is in chains. These chains are never-ending, continuing on and on. They are endless, and they become bound by these endless chains that go on and on. Even when they want to stop, they cannot. In fact, this causes many people to lose control of themselves. Even though they have to take on a lot of debt to build a name for themselves, they still want to build a good reputation, so they keep opening up more chain stores. We can see people with this kind of life everywhere. They are famous, wealthy and have a big business, but on the inside, they are suffering too. This is what the Saha World is like.

Some people truly suffer so much from birth, aging, illness and death. When we had to prepare Tzu Chi Hospital for its accreditation, everyone had their own way of preparing. During the meetings, just by listening, we could understand how much heart people had put into this. In order to run a very strong hospital that is of very high quality, not only do we need to care for patients, but we also need to provide education. In addition to education, we also need to conduct scientific research. In addition to research, we also need to make many innovations and so on. It goes on and on, seemingly endless.

During the presentations, some people had adopted very creative approaches. At the start of a presentation by one of the Tzu Chi Hospitals, we heard some very pleasant music. It was a song called “Hot Zongzi.” [The doctor presenting said,] while [the singer] was singing this song, he suddenly collapsed. People rushed to help him get up, believing he would be fine. This was not the case. He needed emergency care, so he was rushed to the hospital, but he could not be revived. This very famous singer, while singing on the stage, in such a relaxed atmosphere, suddenly collapsed. What had happened? [The doctor] continued with the presentation.

In the emergency room of our hospital, a person who appeared to be healthy happened to be there and was walking about. Suddenly, he also collapsed. Fortunately, he was inside our hospital. People immediately helped carry him and sent him to the operation room for emergency care. It turned out that he suffered from a heart attack. The blood could not flow through his vessels, so he collapsed like that.

People asked, “What happened? I don’t know. He frequently visits this hospital. He was just walking around. He is not a patient, but is actually a doctor himself. He is a doctor outside this hospital. When he has time, he comes to walk around. With his hands behind his back, he was walking around leisurely. We saw him looking back, and after walking a few steps, he collapsed.” So, people rushed to resuscitate him. Upon examining him, it turned out that his blood vessels were clogged. So, [doctors] immediately placed several stents [in his heart].

This is what life is like; we go through birth, aging and illness. Will we reach old age? It seemed he was only a little over 50 years old. This is not considered old. As time passed by, he went to school and became a doctor to treat other people’s illnesses. However, he could not treat his own illness. He often visited our hospital. It was surprising but fortunate that he collapsed while in the hospital. From this presentation, we learned how impermanence strikes so suddenly. People can turn around and just collapse.

Previously, we discussed the dragon girl’s story. People did not believe it. How could this dragon girl, an animal, attain Buddhahood? How could she accept this teaching? She belonged to the animal realm. Furthermore, she was a female. How could this be possible? How could she have the courage to be able to accept such a great teaching? Wisdom Accumulated did not believe this. Sariputra was even more doubtful. However, the dragon girl said, “Look, when I presented this precious pearl to the Buddha, the Buddha immediately accepted it. Do you think this happened quickly or slowly? Very quickly. Yes, and I will attain Buddhahood even faster than the Buddha accepted the pearl I offered him.” She turned around and transformed her body and attained Buddhahood. I saw [in the presentation] how all that doctor did was turn around and take a few steps, and then he collapsed. In our lives,

attaining Buddhahood comes from a single thought. However, impermanence also strikes in an instant. Impermanence struck, and his blood vessels were clogged; without noticing this himself, he suddenly collapsed like this. The dragon girl had engaged in spiritual practice over many lifetimes. So, in the Six Realms and the Four Forms of Birth, she had transformed sentient beings everywhere. Thus, she knew, “I am perfect in causes and effects. If I want to attain Buddhahood, I just need to turn around and transform my body. Then, I can attain Buddhahood.”

Unenlightened beings, those without spiritual cultivation, do not understand that these moments go by very quickly. They spend their lives in a state of confusion. They do not know that time quickly accumulates. Very quickly, when they give rise to a discursive thought and their desirous thoughts arise, they will accumulate many afflictions, ignorance and [bad] karma; they will the accumulate these seeds. They accumulate the seeds over many lifetimes. Their karmic retributions are created in these instants, minutes and seconds throughout many lifetimes.

What about noble beings? Sages and noble beings seize the time; in all instants, minutes and seconds they remember to seek the wondrous Dharma. They seize the time and go among people to transform sentient beings. With the same amount of time, unenlightened beings let it pass in vain. Noble beings, lifetime after lifetime, regardless of the life forms they have, will transform sentient beings. They perfect their causal practice and approach fruition and awakening. From this we know that this single thought, this aspiration, is very important.

We ordinary beings are living in the Saha World that must be endured. In the world that must be endured, if we want to form aspirations to take on the Tathagata’s family business, that is not easy at all. “In the Saha World that must be endured, it is difficult to uphold this sutra.” We need to shoulder the teachings expounded by the Buddha and [become] those who listen to, teach and, transmit the Dharma. [Spreading] the Dharma among people is easier said than done. Therefore, we know we have so much to endure in this world. If we are careless, when one thought goes astray, every step that follows will also be wrong, and we will go down the wrong path. This is the greatest suffering.

Because of this, we create suffering that lasts throughout lifetime after lifetime. What should we do [to address that]? We have to endure suffering. “It is best for our minds to abide in peace and patience.” This is why Bodhisattvas work hard to engage in spiritual practice with clarity and awareness. They clearly understand that the Saha World is hard to endure. However, they still constantly return to the world by steering the ship of compassion and constantly transform sentient beings throughout the Six Realms. Thus, we should hold onto this aspiration. Although we clearly understand that taking on the Tathagata’s family business is not easy, we still need to form aspirations “for our mind to abide in peace and patience.” We need to be very mindful about that.

Moreover, “In the era of Dharma-degeneration, it is difficult to advance the noble Dharma.” This is truly difficult. In this era of Dharma-degeneration, in this evil world of the Five Turbidities, the Dharma is constantly disappearing. Thus, it is called the era of Dharma-degeneration. The principles are continuously disappearing. All that remains in this world is severe turbidities. Therefore, to advance the sutras like this is truly very difficult. To pass down the noble Dharma, the teachings of noble beings, is truly not easy at all. Therefore, “in the era of Dharma-degeneration, it is difficult to advance the noble Dharma.”

“Thus, He demonstrated the. Three Directives for Spreading the Sutra.” The Buddha began to teach us. In the Chapter on Dharma Teachers, [it states] [that we must] “enter the Tathagata’s room and wear the Tathagata’s clothing. Great compassion is the room, gentleness and patience are the clothing.” Therefore, we must enter Tathagata’s room of great compassion. We need to promote this sutra and apply the Buddha’s teachings in the world to teach and save sentient beings. The only way to save the world is to spread the Dharma of this sutra. How can we shoulder the responsibility to widely spread this sutra throughout the world? We need to “enter the Tathagata’s room of great compassion.”

In the Chapter on Dharma Teachers, the Buddha already taught us this. We also need to wear the Tathagata’s clothing of gentleness and patience. We should know that we must wear the clothing of gentleness and patience; we must wear it on our bodies. Look how orderly we are. In this group of Living Bodhisattvas, we are learning the Bodhisattva-path. The subject of our studies is the Bodhisattva-path. Just like in school, students need to wear uniforms. For some sizeable companies, their employees also need to wear company uniforms during their work hours. As Buddhist practitioners who are learning the Bodhisattva-path, for the same reason, we also need to wear our uniform of gentleness and patience. I am not saying that we should only be patient when we put on our uniforms. This is just an analogy.

When it comes to interpersonal interactions, people are very complex; they all have different temperaments, and they all have their own habitual tendencies. In our lives, if other people have habitual tendencies and temperaments that are different from ours, what should we do? We need to have broad minds and pure thoughts. We need to have hearts that encompass the universe. Even though we may not like [others], we still need to learn to have patience. We need to have patience. If we do not like someone’s remarks, it is useless to argue, so we should be patient and wait until they calm down. Then we will have the chance to explain to them. Or, if they misunderstand us and it is useless to try to explain things, then we can show them, just like the dragon girl. Wisdom Accumulated Bodhisattva had his doubts. He hoped Manjusri Bodhisattva would explain this. The dragon girl did not need Manjusri Bodhisattva to explain things for her. She expressed everything through her actions and Wisdom Accumulated understood.

It was also the same for Sariputra. He had even greater doubts than Wisdom Accumulated. So, he came to question the dragon girl. However, the dragon girl did not explain to him, but used her actions; she presented the pearl to the Buddha, and the Buddha accepted it. She expressed [herself] with her actions; she did not need to [verbally] explain herself. There would have been no use in explaining. So, by the same principle, we must “wear the Tathagata’s clothing of gentleness and patience.” We need to face the world with a gentle attitude. It does not matter how others treat us. We must be gentle and patient. We need to show others with our actions. This means we need to be gentle and patient. Regardless of how other people treat us, even if others insult us, we should bear with it.

Even children are able to do this. Do you still remember? Among a group of little Bodhisattvas, one of them understood this and said, “He is always pulling my hair. I cannot be angry; I need to bear with it.” She also said this. This is the same principle. “Wearing the Tathagata’s clothing of gentleness and patience” refers to our attitude. In dealing with people, matters and things, we should always wear “the Tathagata’s clothing of gentleness and patience.” When it comes to our bodies and physical appearances, we must treat people in a polite manner. This is our spiritual cultivation.

[We must] “sit on the Tathagata’s seat of the emptiness of all phenomena.” The Tathagata takes the emptiness of all phenomena as His seat. As Buddhist practitioners, we must seek to mindfully comprehend this. We do not have to take issue with others; everything is illusory. We only have a few decades to live. Time is running out. Therefore, we need to earnestly seize the time. We should not be like ordinary beings, giving rise to thoughts in every short moment over many lifetimes and replicating our afflictions. We should seize the time to seek the Buddha-Dharma and transform sentient beings. As we use our time, if we are not attached to various matters in the world, we can naturally put time to good use. Otherwise, there is no way for us to attain or achieve everything we want in the world.

When it comes to our desires, we can never be satisfied. We need to understand the world is illusory, just like a drop of dew or a flash of lightning. Everything in the world is painfully short. We cannot say, “I am not old yet.” I just mentioned these two men a moment ago. One of them was like this. He did not look old at all. He was famous and was singing on stage. With a loud thud, he suddenly collapsed. Doesn’t this [show us that the world] is illusory and impermanent?

That doctor was very famous and understood physiology. However, he did not understand what was going on with his own body. He was walking about and just collapsed. Life is painfully short, illusory and impermanent. Thus, “the emptiness of all phenomena is the seat.” We need to hurry and seize the time. We need to take the Dharma to heart and put it into action. We need to apply the Dharma among people to benefit others. This is the value of truly making the most of our time. Thus, “we must make great vows to diligently uphold the sutra.” We must truly make an effort to seize the opportunity [to study] this sutra.

The previous sutra passage states,

“At that time, Medicine King Bodhisattva-Mahasattva and. Great Joyful Eloquence Bodhisattva-Mahasattva, together with a retinue of 20,000 Bodhisattvas, came before the Buddha and made this vow.”

Since the Chapter on Dharma Teachers, the Buddha began to recruit people for the Dharma. Medicine King Bodhisattva was from the Chapter on Dharma Teachers. The Buddha used Medicine King Bodhisattva as the recipient of the teachings. He explained to Medicine King Bodhisattva the virtues of Dharma teachers who uphold the Lotus Sutra. Everyone should still remember this. I have just explained the Three Directives. Everyone should still know about the Three Directives, which are, “great compassion is the room gentleness and patience are the clothing” and “the emptiness of all phenomena is the seat.” These are called the Three Directives.

So, to Medicine King Bodhisattva, the Buddha taught so much wondrous Dharma to educate us. This was because Medicine King Bodhisattva had suitable capabilities. The Buddha explained the teachings to him because Medicine King Bodhisattva was very diligent in upholding the Lotus Sutra. When we continue on [in the sutra], we can see that Medicine King Bodhisattva gave up his life to uphold the Lotus Sutra. This was how he led the assembly. Also, there was Great Joyful Eloquence. In the Chapter on Seeing the Stupa of Treasures, Great Joyful Eloquence wanted to see the entire body of Many Treasures Buddha. The Buddha answered him, saying, “I need to gather my multiple manifestations.” This was because of. Great Joyful Eloquence Bodhisattva.

At critical moments, these two Bodhisattvas both became recipients of the teachings. They became recipients of the teachings. They shouldered the responsibility of Bodhisattvas who request the teachings from the Buddha. They were “together with a retinue of 20,000 Bodhisattvas” whom they had taught and transformed. Because these two Bodhisattvas both upheld the Lotus Sutra, they were very mindful of the Buddha’s teachings. Thus, the retinue they had taught and transformed were also called Bodhisattvas. Having formed aspirations, they were Bodhisattvas. “Together with a retinue of 20,000 Bodhisattvas, [they] came before the Buddha and made this vow.”

In the following sutra passage, it states,

“We only hope that the World-Honored One will not worry. After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra.”

Medicine King Bodhisattva and. Great Joyful Eloquence Bodhisattva, along with 20,000 more Bodhisattvas, immediately came to comfort the Buddha so He would not worry. “After the Buddha enters Parinirvana, everyone will be able to uphold, read, recite and teach this sutra. We will be able to read, recite and teach this sutra.” This is because these Bodhisattvas wanted to comfort the Buddha. “Do not worry. After You enter Parinirvana, we will shoulder the responsibilities. We only hope that the World-Honored One will not worry.” They hoped the Buddha, the World-Honored One, would not have to worry that they would be unable to uphold this sutra. They were all mentally prepared.

We only hope that the World-Honored One will not worry: We hope that the Buddha, World-Honored One, will not need to worry about no one being able to spread the sutra.

“We only hope that the World-Honored One will not worry. You do not have to worry.” In the future, this noble path would be written down in the sutra. This Dharma would be recorded in the sutra in the future. When everyone reads this sutra, “the power to spread and advance it would lie within people of wisdom.” With an open and spacious heart and the power to make great vows, people of wisdom would be able to spread and advance this sutra. [The Buddha] only worried that. “If these people could not be found, the words would fade away to nothing.” If people were not mindful and were unwilling to make vows, if this were the case, though they hear and teach [the Dharma], their power of vows would still be very weak. The Dharma that they teach would also be very weak. As time passes, the Dharma would disappear.

The 20,000 Bodhisattvas told the Buddha not to worry, because the teachings would be written down in the sutra for the future. Although the teachings would be recorded in the sutra in the future, they still needed people of wisdom who form great aspirations and make great vows to [spread and advance] the sutra. Not only must they recite and expound, but they must also put the teachings into practice. If people could not do that, these words would fade away, and although they may be willing to teach and expound the Dharma, they would fail to bring forth this kind of power. This is what the Buddha worried about.

We only hope that [the Buddha] will not worry: They meant that the noble path would be written down in the sutras, but the power to spread and advance it would lie within people of wisdom. If these people could not be found, the words would fade away to nothing. Then no one would understand this sutra, and it would not be practiced in that time. Now that they were capable of taking on this task, they wished that the Buddha would be free of worry.

“Then no one would understand this sutra.” If no one formed aspirations, even if the sutra was spread to later generations, even if we read and recite the sutra, we would not be able to understand the sutra. After reading and reciting this sutra, no one would be able to understand it, “and it would not be practiced in that time.” They would be unable to implement the Dharma in the world for everyone to be able to experience and practice it. This would be really difficult. “Now that they were capable of taking on this task, they wished that the Buddha would be free of worry.” This means that they would take on this task; they would pass down the sutra. Everyone had already made their vows. They would diligently fulfill their duty with a sense of mission. They would shoulder this responsibility. So, “they wished that the Buddha would be free of worry.” They asked the Buddha to not worry. Although the Buddha worried that no one would be able to carry on this task after Him they had already appeared. In the future, they would have the power of vows to uphold this sutra and put the teachings into practice among people. So, the Buddha did not have to worry.

After the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra: We will all take on the responsibility of advancing the sutra. Here, “uphold” means to reverently uphold this sutra in the Saha World, the evil world of the Five Turbidities.

Thus, “after the Buddha enters Parinirvana, we will all reverently uphold, read, recite and expound this sutra.” So, the Buddha did not have to worry or [hesitate]. “We can all shoulder this responsibility.” Everyone made vows to shoulder this responsibility. “I am willing to advance this sutra at this place.” This place refers to the Saha World. “We are all willing to patiently endure the Saha World. If we [dedicate ourselves] wholeheartedly, we can absolutely pass on and spread this sutra.”

“This is because we all know that we need to use the Three Directives to advance the sutra.” The Three Directives refer to those three methods. In the Chapter on Dharma Teachers, the Buddha taught the Three Directives, and Medicine King Bodhisattva bore them in mind. [He knew] to use the Three Directives to advance the sutra, to “enter the Tathagata’s room, wear the clothing of gentleness and patience” and take “the emptiness of all phenomena as the seat.” They were willing to be in this Saha World and were willing to face the stubborn sentient beings there. They had awakened and wanted to shoulder this responsibility. In “the Saha World, the evil world of the Five Turbidities,” they wanted to “reverently uphold” and transmit this sutra; they wanted to uphold this sutra.

This explains how they made great vows. They asked the Buddha not to worry. They would earnestly uphold this sutra. They would be able to [uphold] this sutra forever and ever and preserve and spread its teachings among people.

This explains how they made great vows and requested to uphold the sutra. Medicine King and Great Joyful Eloquence were foremost among the 20,000 Bodhisattvas. In previous chapters, the Buddha clearly stated the difficulty in upholding this sutra in the world of turbidities. Thus, along with the assembly of Bodhisattvas, they made great vows together to carry out their mission to uphold the sutra and advance the wondrous Dharma. So, they asked Venerable Sakyamuni not to worry about this.

“The Four Great Vows” are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” The aspiration of Bodhisattvas is to attain Buddhahood. They must “vow to attain unsurpassed Buddhahood.” We must reverently uphold this sutra and practice the Bodhisattva-path.

Medicine King Bodhisattva and. Great Joyful Eloquence Bodhisattva were foremost among the 20,000 Bodhisattvas. These 20,000 Bodhisattvas were taught, transformed and guided by these two Bodhisattvas. So, they were foremost among the 20,000 Bodhisattvas that they led. “In previous chapters, the Buddha clearly stated the difficulty in upholding this sutra in the world of turbidities.” Previously, starting from the Chapter on Skillful Means, the Buddha kept saying how extremely profound this sutra is, how subtle, wondrous and extremely profound it is. In order to expound this sutra, we need to exercise our wisdom and [expound it] based on people, time and location. When we expound this sutra, especially when we are teaching it to others, if we cannot teach this sutra according to their capacities, we might incur negative reactions from them, such as being slandered by others. If we do not suit their capabilities when we want to lead everyone to do good deeds, we will likewise incur many negative remarks [against us].

In summary, in this evil world of the Five Turbidities, it is really difficult to uphold the sutras. Through previous sutra passages, the Buddha constantly cautioned us to heighten our vigilance. In order to expound this sutra and uphold this sutra in the world, we need to exercise the power of great wisdom. We also have to endure with patience. We need to take “great compassion as our room gentleness and patience as our clothing” and “the emptiness of all phenomena as our seat; being at this place, [we] expound the Dharma.” Then this sutra will be able to exercise its great function in saving the world.

This was mentioned by the Buddha in many previous chapters. “In previous chapters, the Buddha clearly stated [this]. Previous chapters” refers to chapters before this one. “Clearly stated” means that in several previous chapters, the Buddha had already mentioned that in the world of turbidities, the world that must be endured, it is really difficult to uphold this sutra. We need to put effort into using our wisdom. We need to be able to patiently endure and have the drive to pass on and spread [the Dharma]. We need to have “the clothing of gentleness and patience.” Furthermore, we should be able to not be attached and “take the emptiness of all phenomena as the seat.” All of these are qualities that those who uphold the sutra must have. They need to clearly understand this.

“Thus, along with the assembly of Bodhisattvas, they made great vows together to carry out their mission to uphold the sutra and advance the wondrous Dharma. So, they asked Venerable Sakyamuni not to worry about this.” Medicine King Bodhisattva and. Great Joyful Eloquence Bodhisattva led a group of Bodhisattvas who had already formed great aspirations. They expressed their intent before of the Buddha. It was not that they did not understand the difficulties in advancing this sutra in the Saha World. It was not that they did not understand. They had already made great vows and were willing to uphold the Three Directives, to “enter the room of great compassion, wear the clothing of gentleness and patience and take the emptiness of all phenomena as their seat.” They were already mentally prepared for this.

“Thus, along with the assembly of Bodhisattvas, they made great vows together” to uphold their mission. “We must uphold our mission and follow the Path, then our path will be great.” Don’t I constantly mention this to everyone? We need to uphold our vows. We need to make great vows to uphold the sutras, especially the Wondrous Dharma Lotus Flower Sutra. So, they asked the World-Honored One not to worry about this. Indeed, the Buddha did not have to worry. However, have we truly made great vows? Or are we just listening? When we face interpersonal conflicts, do we simply retreat, retreat in our spiritual aspiration? Is that the case? This requires us to be constantly vigilant of ourselves. So, we must always be mindful!

Episode 1324 – Resonating with the Path in a Rare Encounter

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>> “With the natural karmic affinities of their past lives, they converged in resonance with the path. Had it not been for this king, the mystic would have had no one to take as a companion. Had it not been for the mystic, this king would have had no one to honor as his master. When the king sought a master, the mystic came readily. This kind of encounter is extraordinary” .

>> Since distant kalpas ago, this king had been seeking the Great Vehicle Dharma . From the very beginning all the way to this day, . He resonated with the path, so they suddenly met in this place .

>> “The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma,. I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions, ‘For whoever can teach me the Great Vehicle, ‘I will offer myself as a slave’ ‘for all my life'” .    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “At that time a mystic came and said to the king, ‘I have the Great Vehicle Dharma’ ‘known as the Wondrous Lotus Sutra’ ‘If you do not go against me,’ ‘I will teach it for you'” .    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> At that time a mystic came and said to the king: . Because the king sought the Dharma and had publicly issued a proclamation, there came a mystic . This shows that the mystic’s agreement to impart the Dharma was in exact accord with the king’s wishes to accept the Dharma and serve him reverently . The mystic said this to the king and the king was delighted . Thus they connected in resonance with the path . Had it not been for this king, the mystic would have had no one to take as his companion . Had it not been for the mystic, this king would have had no one to honor as his master .

>> I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra: . That mystic said, . “I have the great teaching known as the Wondrous Lotus Sutra” . When the king sought a master to pass the wondrous Dharma unto him, the mystic came readily .

>> The teacher and student, request and response were all in harmony . This kind of encounter is extraordinary . It is the manifestation of the great provisional and is incredible .

>> “Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma. The Four Agamas: Ekottaragama, Madhyamagama, Dirghama and. Samyuktagama.” .

>> If you do not go against me, . I will teach it for you: . If you do not go against my wishes, then I will teach it for you . Do not go against: This means that he must not go against his master’s wishes . So long as the king did not go against his instructions, the master would readily impart the teachings .

>> Do not go against me: . He must call the teacher of the path his master . The king must listen to his words and follow his actions, instead of just relying on his own status . The mystic was testing the king to see if he still clung to anything, such as his nobility and power . If the king was like this, he would be not worthy of being taught the Path .

>> When the Buddha transformed sentient beings, . He completely accorded with their minds to teach and transform them . At that time the mystic was only willing to teach if people did not go against his wishes . This shows that he was a friend providing adverse conditions.

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“With the natural karmic affinities of their past lives,
they converged in resonance with the path.
Had it not been for this king,
the mystic would have had no one to
take as a companion.
Had it not been for the mystic,
this king would have had no one to
honor as his master.
When the king sought a master,
the mystic came readily.
This kind of encounter is extraordinary” .

This means that everything happens due to karmic conditions . Let us recall the previous sutra passage . In the king’s “search for the Dharma throughout the four directions,” he “beat drums to announce” this . He posted proclamations in search of a master; he looked for someone who could teach him the wondrous Dharma . This kind of person would serve as his master and guide him to enter the wondrous Dharma . Although this king was the ruler of his kingdom, he did not cling to his country, nor did he cling to his position or his wealth and so on . Life invariably follows the laws of nature . Our lives are finite, but what he sought was infinite wisdom-life .

Our wisdom-life comes from the Dharma; it grows through the Great Vehicle Dharma . Only with our wisdom-life can we resolve the many hardships of sentient beings . So, because of this, for himself and for others, [the king] hoped to attain the wondrous Dharma . Therefore, he posted proclamations in search of the Dharma throughout the four directions . Who was willing to teach him the Great Vehicle Dharma? . This is in the previous sutra passage . As long as someone was willing to come and teach him [the Dharma], the king was willing to dedicate both his body and mind to him . This was his sincere aspiration to seek the Dharma .

Yet it is not that we can get it just by asking; it all depends on karmic affinities . “With the natural karmic affinities of their past lives, they converged in resonance with the path” . Moreover, “Had it not been for this king, the mystic would have had no one to take as a companion” . [They were] teacher and student, master and companion . This mystic knew that he had this ability . But this mystic did not want to transmit the Dharma to ordinary people . It was just that the king had such good conditions to seek a master; he [sought] someone who could teach him the Great Vehicle Dharma . This mystic had great confidence in himself; he was confident that he had this wondrous Dharma to teach,

and the person he would teach it to was the king . He felt that [this king] was the right recipient for him to pass on the Dharma to . So, “Had it not been for this king, the mystic would have had no one to take as a companion” . In other words, the mystic was choosing a disciple or a recipient [of his teachings] . [The mystic] would not accept anyone without the status of a king . However, “Had it not been for this mystic, this king would have had no one to honor as his master” . The king was seeking a confident person like this, someone who had the wondrous Dharma and confidence in himself . This was the person he was seeking .

This teacher had to have confidence, and this Dharma had to be very wondrous; it is the subtle and wondrous Great Dharma . Because of this, the king was willing to accept this [mystic] who had confidence in himself . The king was willing to honor this teacher as his master, and he was willing to accept his teachings . This was also because of what the mystic was like; otherwise, the king would not honor him as his master .

So, because this king sincerely sought the Dharma, and especially since he sought the Great Dharma with sincere aspirations, . “When the king sought a master, the mystic came readily” . The king’s requests suited this mystic, so [the mystic] came; this was due to their karmic affinities . “This kind of encounter is extraordinary” .

Think about it; this majestic king sought neither fame nor fortune nor riches . All he sought was the Wondrous Dharma of the Great Vehicle . In this world, a king like this is very extraordinary . He was respected by his people, yet was willing to seek the Dharma, the Great Vehicle Dharma . He was not tempted by worldly pleasures; . His heart was dedicated to the Dharma . This is not easy to come by; this is very extraordinary in this world . Moreover, there was this mystic who had such confidence; he was confident that his Dharma was unsurpassed . So, he dared to express to the king that he was confident and he had this wondrous Dharma . Think about it . Isn’t this an “extraordinary encounter”? . These two people were both like this; they each had such confidence . This is not easy to come by .

We know that, “For many distant kalpas, this king had been seeking the Great Vehicle Dharma” and not just in this lifetime alone .

Since distant kalpas ago, this king had been seeking the Great Vehicle Dharma . From the very beginning all the way to this day, . He resonated with the path, so they suddenly met in this place.

Yesterday we discussed how this process lasted many kalpas . Throughout lifetime after lifetime, he never forgot to seek the Great Dharma . The Great Dharma cannot be attained in one lifetime . Many causes and conditions needed to be fulfilled . Just knowing it is not enough; we must put it into action by fulfilling the “Six Paramitas” . We must truly seek to experience it by genuinely going out to serve others . It is not enough to just know the . Dharma’s names and appearances . We must genuinely go among people and learn from experience .

What does it mean to give? . What we give to others is more than just external objects . What we give comes from both the outside and the inside; we are willing to give with every part of ourselves . Even if it means giving our lives, we are willing to give . This practice of giving also [creates] great affinities . This is what it means to put the Dharma into action . Not only must we give, we must also uphold the precepts . We must give and uphold the precepts . Upholding the precepts is not just something we talk about . To uphold the precepts, one also need this kind of environment . Even as a king, he did not lose his aspirations to the temptations of desire and pleasure . He still remembered to seek the Dharma . The Dharma and our wisdom-life are even more important than our own lives . The Dharma is more precious than any worldly pleasures . So, his every thought was on the Dharma . He was not deluded by pleasure and desire . Thus, he guarded against wrongs and stopped evils . His mind was free of greed and desire . When it came to his throne, his wife and so on, he was willing to give them all up and uphold the precepts .

He did not fear hard work and was willing to serve as a slave . He was willing to become a slave to follow his master . “I will offer myself to him as a slave” . We also discussed this yesterday . He was a king, and yet he was willing to offer himself as a servant . He was willing to become a slave and give his master everything that he wanted . He was willing to humble himself and work hard without complaint . Even if it cost him his head, eyes, marrow and brain, he was willing to give . This was how he was willing to give his life and engage in the practice of patience . He not only upheld the precepts; he also practiced patience . He was willing to serve as a slave; this is diligence . In order to seek the Dharma, he was diligent . This is also a testament to his power of Samadhi throughout many kalpas; he focused on seeking the Dharma and never lost sight of [His aspiration] . This is wisdom . Throughout lifetime after lifetime, throughout many long kalpas, this king sought the Great Vehicle Dharma, practiced the Six Paramitas and perfected them all throughout the course of many lifetimes . He put the Dharma into action . He did more than just know about it or talk about it; . He physically devoted himself and put it into action .

“From the very beginning all the way to this day” means that [he sought the Dharma] from the very beginning all the way to now . Thus, “He was able to resonate with the path” . Now, he was a king . He sought a master and his master came . The mystic came to accept him and teach the Dharma . Isn’t this because they both resonated with the path? . [The king] was seeking, and the mystic came in response to His request, “so they suddenly met in this place” and had this encounter . So, this is how they came to meet each other at this time . One of them sought the Dharma, and the other said, . “I have Dharma to teach you, and here are my conditions…” . Then he began to reveal his conditions . This is because they both connected in resonance with the path .

So, the previous sutra passage says, . “The people of the world at that time had an immeasurably long lifespan” .

“The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma,. I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions, ‘For whoever can teach me the Great Vehicle, ‘I will offer myself as a slave’ ‘for all my life'”.

At the time when he was king, people had very long lifespans . This was when people’s lifespans lasted up to 84,000 years . After every 100 years, one year was subtracted . This is because sentient beings’ greed grew greater and greater, and they killed more and more beings . This is the collective karma of sentient beings . Their lifespans decreased every 100 years, and this decreasing continued . So, now we see very few people who live past 100 . This is because we are in a decreasing kalpa .

So, when this king was alive, it was during the era when people had immeasurably long lifespans . “But for the sake of the Dharma, he renounced his royal position” . He wanted to seek the Dharma, so he [renounced] his royal position as king and entrusted it to the prince . He did not cling to his royal position as king . He gave up his title and position and focused on seeking the Dharma . Who was the person he sought, the one to teach him the Wondrous Dharma of the Great Vehicle? . So, “The drums were beaten to announce his search for the Dharma throughout the four directions” . He sought [the Dharma] everywhere and

even announced his conditions, . “For whoever can teach me the Great Vehicle,. I am willing to offer myself as a slave for all my life” . This would be for his entire life! . It was not a temporary thing . A slave is an enslaved servant . He was willing to offer himself up and take orders . He was originally in the position to give orders and tell others what to do . He only needed to speak; he never needed to lift a finger . Now, he was willing to use his body for whomever could teach him the Dharma, serving that person . This is how sincerely the king sought the Dharma .

In the next sutra passage, the Buddha said, .

“At that time a mystic came and said to the king, ‘I have the Great Vehicle Dharma’ ‘known as the Wondrous Lotus Sutra’ ‘If you do not go against me,’ ‘I will teach it for you'”.

This mystic had seen the king’s proclamations posted everywhere that he was in search of a master . He saw this proclamation being made, and this is when the mystic appeared . He came to the palace on his own, went before the king and said, . “I have the Great Vehicle Dharma. This Great Vehicle Dharma is called the Wondrous Lotus Sutra. If the king will not go against my conditions,. I am willing to teach you” . These were the conditions he presented to the king . He did not only want the king to be his slave, he also had very demanding conditions .

So, it was because the king “sought the Dharma and publicly issued a proclamation” that this mystic appeared .

At that time a mystic came and said to the king: . Because the king sought the Dharma and had publicly issued a proclamation, there came a mystic . This shows that the mystic’s agreement to impart the Dharma was in exact accord with the king’s wishes to accept the Dharma and serve him reverently . The mystic said this to the king and the king was delighted . Thus they connected in resonance with the path . Had it not been for this king, the mystic would have had no one to take as his companion . Had it not been for the mystic, this king would have had no one to honor as his master.

This shows that the mystic was already willing and had already agreed . He agreed to [teach] the king and told him, . “I have confidence. I have the Wondrous Dharma of the Great Vehicle, which is called the Lotus Sutra. I am willing to teach it to you” . This “was in exact accord with the king’s wishes” . Nothing else was important to the king . The most important thing was the Wondrous Dharma of the Great Vehicle . This was what was in true accordance with the king’s wishes . Because of this, the king accepted with utmost respect . One was willing to give and the other was willing to accept; they were in mutual accord .

The mystic told [his conditions] to the king . “As long as you promise to do every single thing I say,. I am willing to teach you and pass this Dharma on to you” . The king heard this and rejoiced . He was delighted and bursting with joy . He heard [the mystic] had the wondrous Dharma, and this was exactly what [the king] was seeking, so he was full of joy . This is “connecting in resonance with the path” .

One sought the Dharma, and the other said, “I have confidence that. I have this wondrous Dharma that I can give you” . One had a request, and the other was willing to give it to him; this is “connecting in resonance with the path” . So, “Had it not been for this king, the mystic would have had no one to take as a companion” . If it had not been for this king, this mystic would not have appeared . This is because this mystic was very proud and had a very arrogant personality . If he had not been a king, [the mystic] would not have been willing to impart the Dharma to him . So, had it not been for this king, this mystic would not have appeared . So, “Had it not been for the mystic, this king would have had no one to honor as his master” . Because the king saw that this mystic was very confident, the king gave rise to great joy in his heart . This is resonance . This was their karmic affinities . This is connecting in resonance with the path . [Thus,] the king honored him as his master .

The mystic said, . “I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra” .

I have the Great Vehicle Dharma known as the Wondrous Lotus Sutra: . That mystic said, . “I have the great teaching known as the Wondrous Lotus Sutra” . When the king sought a master to pass the wondrous Dharma unto him, the mystic came readily.

That mystic said to the king, . “The wondrous Dharma I have is called the Wondrous Dharma Lotus Sutra” . This was just what the king needed . Just hearing the words . “Wondrous Dharma Lotus Sutra,” he could not help but give rise to joy . The mystic came and the king rejoiced . It was incredible! . This was their karmic affinity .

The teacher and student, request and response were all in harmony . This kind of encounter is extraordinary . It is the manifestation of the great provisional and is incredible.

“The teacher and student, request and response were all in harmony” . The teacher came, and the student had a request . So, when it says “teacher and student,” the “teacher” refers to the instructor, and the “student” refers to the pupil, the one who sought the Dharma . The teacher was there because the student sought the Dharma . So, he had to reach deep inside himself to find sufficient teachings to to suit his student’s needs . This is the “teacher and student” . So, “request” here refers to the request of the student . The teacher had to meet this request . Thus the “request” accorded with the “response” . They were in harmony; they were in perfect accord with each other . So, “This kind of encounter is extraordinary” . It was “an extraordinary encounter” .

The mystic who came had many great demands . He used all kinds of challenges to test him . There was nothing he did not ask him to do . [The king] very willingly accepted them . So, the teacher and student had this request and response for each other . “Whatever the teacher asks me to do,. I will absolutely do it” . When the teacher had a request, the student also had to respond . The Dharma that the student sought was something his teacher could give to him . If students do not first serve as apprentices, then how can their masters pass on their skills to them? .

It is the same principle . So, requesting and responding are mutual . One sought the Wondrous Dharma, so the other was willing to give it to him . One said, “I have the Dharma, and I am willing to give it to you, but I have many requests for you before I give this Dharma to you” . This was a mutual request and response; both sides were willing to accord with one another . This is truly an “extraordinary encounter” . Even when [the mystic] made unreasonable requests, [the king] was still willing to serve him . He underwent so many trials and tribulations without blame, regret or complaint . In so doing, he fulfilled the Six Paramitas . Thus, he sought the Dharma with great sincerity .

This was the “manifestation of the great provisional” .

The king was a sage of great wisdom . We have said before that [despite] being a sage of great wisdom, he did not hesitate to serve as a slave and was willing to bear all kinds of tribulations; he did all of this willingly .

This is the great provisional . [The Buddha] applied it here to teach us about how this king was able to seek the Dharma with such sincerity, so for us insignificant ordinary beings, what is there to be afraid of? . What suffering is there to fear? . The king was willing to humble himself in order to seek the Dharma . For us average people, what kind of status are we so concerned about? . How much arrogance do we still have? . What qualifications [do we claim] to feel so haughty and arrogant? . Our aspiration to seek the Dharma is very sincere to begin with, so we must let go of all views of self and seek the Dharma with determination . In seeking the Dharma, we must go out to serve others . This is the great provisional,

using skillful means to teach the future world . He was willing to use this kind of teaching, to reveal [the Dharma] in this way, so He also needed someone like this to be an adverse and harmful friend . [He needed] this kind of spiritual friend to treat him in this way . So, He was free of hatred and regret . This was incredible; it was the revelation of the great provisional . If he did not have someone come to test him, then how would we be able to see this spiritual practitioner’s ability to willingly put everything aside to serve others? . This is the “manifestation of the great provisional” . This is the role model of the wise sage seeking the Dharma . This is the “manifestation of the great provisional” . It truly is incredible .

So, “Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma” .

“The Four Agamas” are the “Four Agama Sutras” . The Agama Sutras were later divided into four, the “Ekottaragama,” the “Madhyamagama,” the “Dirghama” and the “Samyuktagama” .

“Nevertheless, this wondrous sutra’s principles transcend the Four Agamas, so it is called the Great Vehicle. Its teachings encompass the One Vehicle and “contain all Small and Middle Vehicle teachings, so it is called the wondrous Dharma. The Four Agamas: Ekottaragama, Madhyamagama, Dirghama and. Samyuktagama.”

The Agama Sutras are divided into these four .

The Ekottaragama is the Dharma spoken by the Buddha . These are the short, fitting verses that, during the compilation of the sutras, were gathered together again . This is called the “Ekottaragama” . What about the “Madhyamagama”? . Those are stories from the sutras that are neither long nor short and are suitable for our usual Dharma studies . How do we choose models [for us to follow]? . In this sutra, there are stories we should learn that are suitable for our use .

What about the “Dirghama”? . When it comes to the “Dirghama,” this sutra text is fairly long, with long stories . This is the “Dirghama” . As for the “Samyuktagama”, all kinds of teachings have been compiled together in this sutra . As long as they could inspire people’s minds and be of use to everyone, they were all gathered together here . This is known as the “Samyuktagama” .

As long as it could inspire people’s minds, [it was included] . When the Buddha taught the Dharma, sometimes, on the road, . He would observe His surroundings and teach the Dharma accordingly . This is all recorded in the sutra .

For example, one time, while walking down the road, a gust of wind blew a piece of paper [before Him] . The Buddha said to Ananda, . “Come, pick up that piece of paper” . He picked it up . Then the Buddha said to Ananda, . “Smell it. What does this paper smell like?” . Ananda took it and smelled it . “This piece of paper is very unusual; it is so fragrant!” . The Buddha then asked Ananda, . “Why is this piece of paper fragrant?” . Ananda answered, . “It is very simple. Venerable Buddha, this paper was probably used to wrap incense. That is why this paper is so fragrant. It smells like fragrant wood” . Yes, this made sense .

They walked farther and saw some string . “Ananda, bring that string over here and smell it” . He picked it up . “Ack! Venerable Buddha, this string stinks like rotten fish” . The Buddha asked, . “Ananda, why does the string stink like rotten fish?” . Ananda said, . “This string has a fishy odor. It smells like rotten fish. Buddha, this string must have been used to wrap fish” .

The Buddha said, . “Yes, this is grass twine used to wrap fish. This is just like us humans. Whatever environment we are in, whatever kind of people we interact with, we will be influenced by them. If we are around good people, diligent people, then naturally we will be diligent. If we are around lazy, unwholesome people, we will become the same as the lazy and unwholesome people. It is the same thing. We need to choose our friends wisely” .

This is all written in the Agama Sutras . The Ekottaragama, the Madhyamagama, the Dirghama and the Samyuktagama are generally referred to as the Four Agamas . These are the Agama Sutras; they are divided into the Four Agamas .

However, the Wondrous Dharma Lotus Flower Sutra has already surpassed the Four Agamas . It not only surpasses the Four Agamas, but it also surpasses the Vaipulya and surpasses the Prajna . So, the Buddha has opened up the provisional to reveal the true . This is the One True Great Dharma known as the Wondrous Dharma Lotus Flower Sutra . So, this is a wondrous sutra . It is the most subtle and wondrous sutra . Its principles surpass the Four Agamas and even the Vaipulya and the Prajna . This is true emptiness and wondrous existence, the wonderful Lotus Sutra . So, it has surpassed [all else] .

“Its teachings encompass the One Vehicle” . This means that it encompasses everything in the Middle and Small Vehicle teachings . The Lotus Sutra encompasses all these teachings and principles . So, “Its teachings encompass the One Vehicle” . So, everything in the Small and Middle Vehicles, whether it is the Small Vehicle or Middle Vehicle, all that Dharma is encompassed in the Wondrous Dharma Lotus Sutra . All of the principles this sutra contains are free of contradictions; it contains everything . [This sutra] distils the essence of all sutras . It is free of any miscellaneous elements . The Buddha has [filtered through] the Small and Middle Vehicle Dharma and encompassed its essence within [the Lotus Sutra] . Even the Mahaprajnaparamita sutras are integrated within [this sutra] .

So, the Lotus Sutra is the king of all sutras . It is the essence of all Dharma and encompasses all . Middle and Small Vehicle teachings, “so it is called the wondrous Dharma” . All Dharma is a method . Everything that these methods have to teach us is within this Wondrous Dharma .

So, “If you do not go against me,. I will teach it for you” .

If you do not go against me, . I will teach it for you: . If you do not go against my wishes, then I will teach it for you . Do not go against: This means that he must not go against his master’s wishes . So long as the king did not go against his instructions, the master would readily impart the teachings.

This mystic came, and this is what he said . “I have such good teachings. It is the most subtle and wondrous Dharma. King, if you do not go against my requests, my orders and whatever I tell you to do and so on, if you do not disobey me,. I will teach it to you” . This was a very demanding request . [He made this] very, very demanding request, in hopes that the king would not go against him . Thus he said, . “If you do not go against my wishes, then I will teach it for you. This is what I want and you must act in accordance with my wishes” .

So, “do not go against” here means “do not disobey the master’s wishes” . Whatever the master wants, his disciple must obey him . “The king [must] not go against his instructions. Whatever I tell you to do, you must do it; you cannot disobey my wishes. If you can manage this,. I will readily impart the teachings. If you can follow me and do not disobey my wishes,. I will naturally impart to you this Dharma ” .

So [he said], “Do not go against me” .

Do not go against me: He must call the teacher of the path his master . The king must listen to his words and follow his actions, instead of just relying on his own status . The mystic was testing the king to see if he still clung to anything, such as his nobility and power . If the king was like this, he would be not worthy of being taught the Path.

“Do not go against me” means that “he must call the teacher of the path his master” . [The mystic] would impart the teachings of the path unto him, thus [the king] must call him master . So, “The king must listen to his words and follow his actions” . Since these were the words of his teacher, this disciple absolutely had to listen . For everything [the mystic] said, [the king] “listened to his words and followed his actions” . No matter what it was, he had to be very respectful and obedient . He could not “just rely on his status,” no . He could not say, “I am the king, and you are a mystic. You came to teach me, and you must respect me because I am the king” . He could not have this mindset . “Do not think that because you are the king,. I must respect you; no. You cannot use your title of king to win any favors from me. Rather, you have to obey my teachings” .

This is how [the mystic] tested him [to see if he] “still clung to anything” . Did he have any [hidden] intentions, such as “clinging to his nobility and power”? . Being a king, this was such a noble position . He had power; he was the king . The authority was in his hands . So [the mystic felt] just because he was the king he did not need to have that nobility and status . “Since you are going to become my disciple, you have no wealth or status now; now you have no power as king” . [Thus,] “If the king was like this, he would not be worthy of being taught the Path. If you are like this and feel that you have a king’s position, or that you still have special authority, if you are like this, [you are] not worthy of being taught the path, and I will not teach you the Dharma. If you still have this mindset, then I will never teach the Dharma to you. Let me be clear about that. You do not have a king’s status. You do not have a king’s authority. You do not have a king’s nobility. You have to listen to everything I say and serve as my slave. This is what you must do” .

So, “When the Buddha transformed sentient beings,. He completely accorded with their minds to teach and transform them” . We should know that the Buddha wanted to transform sentient beings, so He had to give everything He could give . He had to fulfill the Six Paramitas . If sentient beings did not make a request, . He did not respond . For everything they sought, He had to answer . This is to say nothing of the manifestation of the great provisional . The Buddha revealed this [teaching] so people in future lifetimes could understand that seeking the Dharma is a very serious, very precious and sacred matter . So, “When the Buddha transformed sentient beings,. He completely accorded with their minds to teach and transform them” . This is the revelation of the great provisional so that everyone would understand that this is the process of seeking the Dharma .

“At that time the mystic was only willing to teach if the person did not go against his wishes” . For this mystic to impart his teachings, the recipient could not disobey his wishes . Only then would he be willing to teach the Dharma . So, his request was that . “You must act in accord with my wishes. This shows that he was a friend providing adverse conditions” . We already know this . We have discussed earlier about favorable and adverse conditions and positive and negative affinities . Both positive and negative affinities are assisting conditions . His encounter with this mystic now was an adverse condition, an adverse and negative affinity that came to temper and refine him . He was a friend providing adverse conditions .

When the Buddha transformed sentient beings, . He completely accorded with their minds to teach and transform them . At that time the mystic was only willing to teach if people did not go against his wishes . This shows that he was a friend providing adverse conditions .

As Buddhist practitioners, we must be understanding and forgiving . I constantly tell everyone that in dealing with people, if someone treats us like this, we must quickly change our mindset to one of understanding, forgiveness and gratitude . “You have treated me this way;. I am very content” . When we can use this kind of contentment, understanding, forgiveness and gratitude to face every kind of condition in this world, they will all become assisting conditions . Is it a beneficial adverse condition or a positive assisting condition? . If we want to engage in spiritual practice, we must know that whatever the conditions may be, we have to adapt to them all . Then we will be able to truly fulfill the Six Paramitas . Therefore, we must always be mindful

Episode 1323 – Toiling Throughout Many Kalpas to Seek the Dharma

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>> “He raised as an example how He toiled throughout many past kalpas. He did not hesitate to give his life or serve as a slave to advance in seeking the wondrous Dharma. He did this to inspire those people. How could they not seek to diligently follow the Bodhisattva-path of diligently advancing? Noble beings of great wisdom who approach the great path to Buddhahood are most easily taught and transformed and most easily attain Bodhi.”

>> “I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life.”    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions ‘For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.'”    [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> The people of the world at that time had an immeasurably long lifespan: At that time in the past, peoples’ lifespans were very long. Kalpa: An immeasurably long time, so long it is difficult to fathom.

>> But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince: Out of His desire to seek the wondrous Dharma, He readily abandoned His position as king and entrusted the affairs of the kingdom to the crown prince.

>> The drums were beaten to announce my search for the Dharma throughout the four directions: The great drums were beaten, announcing his proclamation to seek the wondrous Dharma throughout the four directions.

>> For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life: For the sake of seeking the Great Dharma and a teacher of the Great Vehicle, he vowed to attend to and serve his master for his entire life.

>> By saying “all my life”, He meant this would not be merely temporary. By saying He was willing to become his slave, He vowed to remain at his disposal to run errands for him in order to provide what he needed and act as his servant.
>> If one is not humble, how can one learn the Dharma? If one is not patient, how can one endure toilsome hardships? For the sake of the people of the world, He set an example as a noble being to help those who seek the path follow the principles.

>> All the favorable conditions we benefit from, as well as our direct retributions, our family and so on are all part of our own blessed retribution. He was no longer attached to these and was willing to give up this retribution to seek a master who could expound this Lotus Sutra. Moreover, he was willing to serve his master for all his life.

>> Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed internal and external wealth such as this as defiled and impure. He abandoned it and remained unattached to desire.

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“He raised as an example how He toiled throughout many past kalpas.
He did not hesitate to give his life
or serve as a slave to advance in seeking the wondrous Dharma.
He did this to inspire those people.
How could they not seek
to diligently follow the Bodhisattva-path of diligently advancing?
Noble beings of great wisdom
who approach the great path to Buddhahood are most easily taught and transformed
and most easily attain Bodhi.”

We must mindfully seek to understand this! In His compassion, Sakyamuni Buddha used the principles to help us understand. It was not easy [to do it this way], so He used matters and appearances to help us understand even more clearly. He began to speak of the past, about how, countless kalpas in the past, He engaged in spiritual practice. Throughout many kalpas in the past, for a very long period of time, for lifetime after lifetime, He persisted in. His spiritual aspirations to seek the Great Vehicle Dharma. So, He toiled lifetime after lifetime; He [worked] very diligently and was not afraid of hard work. At the same time, He did not hesitate to give His life, even if it meant serving as a slave. This is how He advanced in seeking the wondrous Dharma. In particular, as a king who held a position of utmost respect and nobility, he willingly served as a slave to seek the Dharma and advanced in seeking the Buddha-Dharma this way.

This was no simple aspiration; how could an average person do this? So, He used this appearance to encourage us, encouraging us ordinary people, us practitioners, to have this kind of spirit. This was the process that. Sakyamuni Buddha went through in seeking the path to Buddhahood. So, what about us who have now formed aspirations and made vows? We must emulate Sakyamuni Buddha. This is what it means to learn the Buddha’s teachings. To learn means to emulate. To learn from the Buddha, [we must practice] as the Buddha practices, taking what the Buddha tells us to do and practicing according to what we have heard. This is to encourage us.

In Sakyamuni Buddha’s past lives, lifetime after lifetime, He walked this path. Now, since we have formed aspirations, we must form aspirations for lifetime after lifetime in the future. What Sakyamuni Buddha did in the past is what we [must do] in the future. We must also learn from the Buddha and not be afraid of hard work. The Buddha was very straightforward in letting us know that spiritual practice is no short-term matter. He did not say, “Let me tell you; if you just obey me, you will be saved.” It is not that at all! “It depends on you. If I teach you something, you must comprehend it and engage in spiritual practice accordingly. This is not just for a short time. This is not just for one lifetime. This must be done lifetime after lifetime.”

This is because, for lifetime after lifetime, we have accumulated so many habitual tendencies; we have already formed habits, which are ignorance and afflictions. Our minds are full of delusions. We really do not understand anything. They have accumulated for a very long time. Lifetime after lifetime, they have led us to become lost led us to become ignorant. We cannot see matters clearly, to say nothing of the principles. How could we quickly come to a realization? To eliminate our habitual tendencies and eliminate our ignorance and afflictions is not easy at all! We can all comprehend this now. We must eliminate afflictions. We must eliminate ignorance. When it comes to our own afflictions, in our everyday lives, we clearly understand, “Ah, I should not be afflicted over this matter. Ah, I should not get angry over that small comment. Is that necessary?”

We should ask ourselves this; if we can say, “Let it go. Not only must I be free of resentment and hatred, I must also eliminate my bias toward this person. I must work hard to form good affinities with him.” Are we doing these things? If we are, this shows that our habitual tendencies and ignorance have already been reduced. And if we are not, this shows that we are still our old selves. If we still remain the same, then spending a long time [in spiritual practice] will still be of no use. This is why the Buddha came to encourage us. In His past lifetimes, He toiled throughout many past kalpas. For a long time, He had gave his life unstintingly. He had the high status of a king, but for the sake of seeking the Dharma, He was willing to serve as a slave to seek the wondrous Dharma.

He was able to do it; are we able to do it? When we do some small thing for others, and they give the slightest look or tone, we begin to give rise to arrogant thoughts and a [bad] attitude. We are such unenlightened people; just from giving to someone else, we become proud and have such haughty and arrogant thoughts that we are unable to control them. This is to say nothing of a person of such high status [as the king]! He was willing to humble Himself and, for the sake of seeking the Dharma, serve as a slave to be ordered around, without hesitating to give up His life. Would we be able to do this? This is very difficult. However, the Buddha truly was able to do this. The Buddha does not speak falsehoods or make overstatements. What He speaks is the truth. So, when He speaks of the past, we should have faith in it.

Once we have faith in it, we should make vows to understand it. To understand it, we must put it into practice so that we will be able to realize it and experience it. Only then will we truly be able to experience it, understand it and attain realization. If we do not believe in what was said to us, how can we be willing to make vows to understand it? To understand it, we must put it into practice. “Only the person who drinks the water knows if it is hot or cold.” If someone says, “This cup of tea is very bitter,” how would we know? “It is bitter; do you dare drink it? Taste it.” When we taste it, “It really is bitter! You have to drink it all. I don’t dare to.” So, only the person who tries it will know. If we are brave, “As long as it is good for me, I will drink it.” If we take the medicine suited to our illness, this will be helpful to our body and mind. Good medicine tastes bitter. If we do not try it to see what it tastes like, how will we know that good medicine is bitter? We would not know.

The principle is the same. In His compassion, the Buddha spoke of His past to inspire people. “I did it, so why can’t you do it?” This is how the Buddha encouraged us. “I was not afraid to toil and did not hesitate to give up my life. How is it that you are all afraid to do it? Why don’t you diligently seek to advance? In the past, I also took this path. Why won’t you dare to take this path? I came on this path, walking this diligent Bodhisattva-path. This is the direction of the Bodhisattva-path. This is the path you must take. How could you not have faith in it? “Do you dare not to walk this path? You must have faith, make vows and take action. You must have faith. You must make vows. You must put it into practice in order to experience and comprehend it. Then we can go from that place to this place.” This was to encourage us.

“Noble beings of great wisdom approach the great path to Buddhahood.” The fact is that we are not willing to walk [this path]; we think too much of ourselves and are afraid of hard work. So, we have difficulty [doing this]. What about the Buddha? He was a noble being of great wisdom. He was eager to approach the great path to Buddhahood. Due to His great wisdom, He also sought to attain enlightenment. He sought to do so very extensively so that He could become one with the universe. He wanted to understand things to this extent. So, [He was] a “noble being of great wisdom.” His aspiration was to approach the great path to Buddhahood. [Attaining] Buddhahood is enlightenment; this is approaching the great path to awakening. When people have this kind of determination, they are the easiest to teach and transform. This is what it takes for people to easily accept [the Dharma]. If people lack this great wisdom, they will not be willing to approach the path to awakening. It will be very difficult.

For us, we must truly be able to listen to and receive the Dharma. We must also put it into practice. In our interpersonal relationships, we must also truly have understanding and tolerance and maintain a mind full of gratitude in all matters. Just being able to do this is not easy on its own, not to mention approaching the great path to Buddhahood. This is very difficult. Only noble beings of great wisdom [can do this]. This kind of person of great wisdom is willing to approach the great path to awakening. To approach Buddhahood is to approach awakening, to approach the great path to awakening. A person like this is the easiest to teach and transform. A person like this is capable of attaining Bodhi.

So, people must go through many kalpas, an incalculable amount of time. Thus those in the world who want to attain Buddhahood are few. Although the present Buddha Sakyamuni [lived] over 2000 years ago, for the next Buddha to come, for one who has attained Buddhahood and realized the true principles of the universe to appear in this world, we must continue to wait several billion years for Maitreya Buddha. Now, we still call Him Maitreya Bodhisattva. In the future, He will be Maitreya Buddha; at that time, He will truly find this great path to Buddhahood to walk upon.

It is possible that Maitreya Bodhisattva is among people in this world now, humbling himself and serving without fear of hard work. We have seen quite a few people [like this] by now. Who of these Living Bodhisattvas is Maitreya Bodhisattva, who humbles himself and truly goes among people to serve without fear of hard work? There are many people who are like this now. But have these people truly reached [the point where] they do not hesitate to give their life and serve as a slave to advance in seeking the wondrous Dharma? Do they have this kind of determination? Do they diligently seek the Bodhisattva-path? Are they so diligent that they are actualizing the Six Paramitas in all actions?

It is the same with us. In lifetime after lifetime, sometimes our practice [in a monastic community] cannot compare to the many [who practice] outside at the recycling station, or in their communities or coming and going internationally. They are all serving others like this. They also must undergo this for a long time. In this lifetime, they must be tempered. These seeds [in our] consciousness must be continually accumulated. As we serve others, these resulting seeds will gradually be accumulated and stored in our eighth consciousness.

Within our eighth consciousness, with our current behaviors, ignorance and afflictions will gradually decrease. Within our eighth consciousness, our ignorance, afflictions and dust-like delusions will gradually decrease. This takes a very long time. Bad seeds will continually be eliminated, while good seeds will continually grow. Bad seeds [such as] afflictions, ignorance and dust-like afflictions will continue to decrease until none remain. What remains in the eighth consciousness is pure. This is returning to our nature of True Suchness. This pure ninth consciousness is [found] by the most completely pure seeds returning to the ninth consciousness. If there are still any seeds of contamination, we remain in the eighth consciousness.

So, how long will it take before our seeds of affliction are completely eliminated? When will these seeds be able to be completely pure and return to our ninth consciousness? At that point we become one with the universe; between heaven and Earth, there will be no principles that we do not thoroughly understand. This is how those with great wisdom approach the great path to Buddhahood approach the great path to awakening. When our eighth consciousness is continually purified, we can become noble beings of great wisdom. The more we purify ourselves, the more our ignorance gradually decreases. Being noble beings of great wisdom means we gradually approach [the state of] noble beings. We develop our great wisdom and decrease our ignorance and afflictions. This way, naturally our mind and efforts will approach the great path. Then, when we listen to the Dharma, we will hear one teaching and understand 1000. When we hear the Dharma, we must understand it deeply. We must not only understand, but also form great aspirations, make great vows and put them into practice. This way we can easily attain Bodhi.

This is why we must put great effort into spiritual practice. Sakyamuni Buddha has already attained Buddhahood. He explained how, before He attained Buddhahood, this was the process by which He sought the Dharma. He told us about many kalpas ago, a very, very long time ago. “It takes a very long time [to attain Buddhahood]. Does this scare you?” In the Chapter on the Parable of the Conjured City, they were on a very long journey. “The road ahead may also be very dangerous. It is still very far, so I don’t dare to go. I think I will just stop here. I want to go back.” Perhaps most people were like this. So, the Buddha wanted us to first know, “There is still a very long way, so everyone must be mentally prepared for this.”

The Buddha does not speak falsehoods. He absolutely did not say, “If you listen to me, you can attain Buddhahood right away.” He did not. We must still spend a long time serving like this, being unafraid of suffering or facing resentment. When adversity and evil come to torment us, our hearts will be free of resentment. This means we have polished away the afflictions and ignorance in our minds. Our hearts are free of resentment and hatred, and we are still willing to give. “I am grateful! The one who was testing me also has the Buddha-nature in his mind. In the future, he can also attain Buddhahood.” This is what is admirable about the Buddha. He had enduring perseverance and taught us with true words. So, we must really have faith in the Dharma that the Buddha taught us.

The previous sutra said,

“I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life.”

[He said,] “I gave both external wealth and internal-external wealth, such as wives and servants, which were most beloved to me. These wives, princesses, children and so on were what I loved most and was most attached to. I had to give them all up. These people were outside of my own body. They were apart from my own body, but they were the people I was most attached to. If I had to completely give them up for the sake of the wondrous Dharma, I was willing.”

But for people nowadays, if the person they love falls in love with someone else or if another comes to fight over the one they love, they cannot stand it and will fight others to the death. This is how ordinary people are. For noble beings, “Even the person I love, I am willing to give them up. I will allow the two of them [to be together], so I am willing to let go.” But ordinary beings cannot do this with this half-internal, half-external wealth. “I am willing to give it up. Even if I need to give up my own life, then that is what I will do. I want to develop my wisdom-life, so I am willing to do this. I can give up my life; our lives are limited in years, but our wisdom-life is endless. I can still seek the wondrous Dharma and grow in wisdom-life. I am willing to give my life.” Sakyamuni Buddha was one who sought the Dharma like this in a past life and told us about it. Are we able to do it?

The next passage says,

“The people of the world at that time had an immeasurably long lifespan. But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince. The drums were beaten to announce my search for the Dharma throughout the four directions ‘For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.'”

This passage is very simple; it is like a story. This was the Buddha’s past life many kalpas ago. At that time, people in this world had very long lifespans. We have explained before what a “kalpa” is. In a kalpa, how long is the longest lifespan? It is 84,000 years. It is because of sentient beings’ karma that [their lifespan] decreases by one year every 100 years. In this way, humans’ lives in this world continue to shorten gradually. Our lives today are only several decades long. Although there are people in this world who live to be over or nearly 100 years old, there are [many instances of] impermanence nowadays. The population is large and there is imbalance in nature and in people’s minds. There are manmade and natural disasters.

Especially now that transportation is so advanced, many people travel back and forth, so anything can happen at any time. Now we even see cases with people who have rare disorders. Take diabetes for example. Although it is very common now, previously it was not until someone was older that they developed diabetes. Now, even children have diabetes. Young people also have it. Now there are more and more rare disorders.

There are cases like these that show the impermanence of life. This is to say nothing of brain or heart disease. Someone will be talking and laughing, and suddenly they pass away. This happens too! People’s lives these days are short.

In the past, [human] lives were, on average, 84,000 years. They have continually decreased. Now, people’s lives are, on average, only several decades long. Their lifespans continue to get shorter with the spread of natural and manmade disasters. Every time [a disaster] occurs, there is a sudden great loss of human life. In this way, on average, human lifespans will become ten years. The more disasters there are, the shorter and more impermanent human lives will be. Each day, we do not know what tomorrow will bring. So, we should be very clear about this.

But what the Buddha said about how. “The people of the world at that time had an immeasurably long lifespan,” was a very long time ago. Back then, a very long time ago in the past, people’s lifespans were measured in “kalpas.” A “kalpa” is an immeasurably long time, “so long that it is difficult to fathom.” This is a very long [time].

The people of the world at that time had an immeasurably long lifespan: At that time in the past, peoples’ lifespans were very long. Kalpa: An immeasurably long time, so long it is difficult to fathom.

At that time, [people’s lifespans] were very long; they were immeasurable kalpas long. They were immeasurable.

“But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince.” This was for the sake of seeking the Dharma. At that time, he wanted to seek the Dharma, so he was willing to renounce his royal position and turn the government over to his prince. This was in order to seek the wondrous Dharma; this was “for the sake of seeking the wondrous Dharma.” Thus, he immediately renounced his royal position. “I renounced my royal position and entrusted the government to the crown prince.”

But for the sake of the Dharma, I renounced my royal position and entrusted the government to the crown prince: Out of His desire to seek the wondrous Dharma, He readily abandoned His position as king and entrusted the affairs of the kingdom to the crown prince.

He wanted to make the most of his time and wanted to immediately seek the Dharma. He felt this was very urgent, so he quickly turned the kingdom’s rule completely over to his son.

“The drums were beaten to announce my search for the Dharma throughout the four directions.”

The drums were beaten to announce my search for the Dharma throughout the four directions: The great drums were beaten, announcing his proclamation to seek the wondrous Dharma throughout the four directions.

Since he had turned the government over to his son, he focused solely on finding a teacher. To understand the wondrous Dharma, he needed someone to teach and guide him. But where was this person? As the king, he “beat the drums to announce his search for the Dharma throughout the four directions.” He made a proclamation, seeking throughout the four directions for someone who understood the wondrous Dharma.

So, it says, “For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life.”

For whoever can teach me the Great Vehicle, I will offer myself as a slave for all my life: For the sake of seeking the Great Dharma and a teacher of the Great Vehicle, he vowed to attend to and serve his master for his entire life.

Who would be capable of understanding the Great Vehicle Dharma? This is not the Small Vehicle Dharma but the Great Vehicle Dharma, the path to attaining Buddhahood. “For whoever has this wisdom and Dharma and can teach and guide me, I am willing [to serve him]. For my whole life, my entire life, I am willing to offer myself to [serve] him. I will use my body [to serve] him.” This was all for the sake of seeking the Great Dharma. To seek the Great Vehicle Dharma, “He vowed to attend to and serve his master for his entire life.”

This is not something an average person can do. He had the noble status of a king; he was the king of a country and was highly respected by people. He turned the entire kingdom over to his son. For the sake of seeking the Dharma, the Great Vehicle Dharma, he was willing to act as a servant for his master for the rest of his life. This really was not an easy thing to do, to toil for and serve his teacher. This was not an easy thing to do.

When he said, “all my life,” this means not for a short time. It means it will be a very long period of time. So, he said, “I am willing to become his slave.” This means that he “vowed to remain at his disposal to run errands for him.” He was willing to be ordered around. He was “willing to run errands for him to provide what he needed,” acting as his servant.

By saying “all my life”, He meant this would not be merely temporary. By saying He was willing to become his slave, He vowed to remain at his disposal to run errands for him in order to provide what he needed and act as his servant.

“Whatever my master says, I will do. I am not afraid of hard work. Even if I have to act as his servant, I am willing to do it all.” For the sake of the Dharma, he was willing to be a slave.

So, if we have no humility, if we humans are not humble, then how will we be willing to do this? If we want to hear the Dharma, we must be very humble. We must follow the rules and listen to the Dharma.

If one is not humble, how can one learn the Dharma? If one is not patient, how can one endure toilsome hardships? For the sake of the people of the world, He set an example as a noble being to help those who seek the path follow the principles.

To listen to the Dharma, we must humble ourselves. If we are still aloof, proud and self-arrogant, it will be very difficult to continue listening to the Dharma. When we listen to it a little, [we say,] “I have heard this already. Why does it need to be repeated again?” Look at the Lotus Sutra. The Dharma is taught in the long-form prose. Why must it be repeated in verse form? “The Dharma is basically like this. Why do we need so much time to teach it?”

Sakyamuni Buddha spent over seven years teaching the Lotus Sutra alone; it was nearly eight years’ time. This is not to mention that for us now, in this present age, [to explain] the sutra passages, matters and principles must come together. This requires a lot of time to explain. We use matters to understand the principles and use the principles to accord with matters. This way, there is evidence of what is taught. We will not be talking about what we cannot see or a path that we hear about and know is good but are not able to walk; it is not like this. It is a [destination] we absolutely can reach. [We can do it] as long as we are willing to form aspirations and are not afraid of hard work; if we truly believe in it, make vows and want to start walking [this path], we can definitely reach our destination. This is a true path. But it will take a very long time. If we are not very mindful about being humble and putting aside our pride and self-arrogance, how will we ever be able to accomplish this? So, we must be very mindful.

“If one is not patient, how can one endure toilsome hardships?” If we are not humble, how can we listen to the Dharma? If we do not wish to be patient, how can we endure toilsome hardships? Even the king was willing to become a servant to the one who would teach him the Dharma. So, for us who want to seek Dharma, how can we not work hard?

Spiritual practice has always been about diligence and hard work. If we do not work hard in our lives, we are unable to truly call ourselves spiritual practitioners. In the lives of spiritual practitioners, whether it is materials, environment, people and so on, if we are impatient, we will truly be unable to endure these hardships. In today’s environment, people live in their own suites, but for us spiritual practitioners, do we each have our own suite? No one does. Several people sleep together in one room. Furthermore, in the middle of the night, we have to walk through a long hall to get to the bathroom. This is how we engage in spiritual practice.

Can we handle this kind of life? Those who cannot handle it are unable to do it. They cannot get past the first step. The environment is unsuitable for them, to say nothing of the people and matters. People come from different families and from different places. To have everyone be in harmony, accomplish [a task] with concerted effort and work in concert with unity, is in fact not so easy to do. So, we must be patient; if we cannot be patient, /”how can we endure toilsome hardships?”

So, “For the sake of the people of the world, He set an example as a noble being.” We must first emulate noble beings. How did they toil through this path? How did they patiently walk on this path? What vows did they make to seek the Dharma? What kind of conditions were they willing to be tested by and go through? “For the sake of the people of the world, He set an example as a noble being.” [Our path] must be like the one Sakyamuni Buddha took as He engaged in spiritual practice. We have to be humble like this in order to listen to the Dharma; engaging in practice requires patience and diligence. We must be able to do this, just like how, in a past life, Sakyamuni Buddha also walked this path. This is setting an example as a noble being. This is “helping those who seek the path follow the principles.” For those who seek the path, they must follow the principles and rules as they walk upon this path. Otherwise, how can this be considered spiritual practice?

All the favorable conditions we benefit from, as well as our direct retributions, our family and so on are all part of our own blessed retribution. He was no longer attached to these and was willing to give up this retribution to seek a master who could expound this Lotus Sutra. Moreover, he was willing to serve his master for all his life.

So, [it says,] “All the favorable conditions we benefit from, as well as our direct retribution, our family and so on.” These are the favorable conditions we benefit from. For those of us living in this era, everything is about convenience; everything is about enjoyment. However, even with all these indulgences, we do not seek to enjoy them and are willing to give them up. For our direct and circumstantial retributions, we are willing to give up [what is enjoyable] and are willing to engage in practice. Our direct and circumstantial retributions have been continually discussed in the past. We have a very favorable environment, so why would we want to give it up to engage in spiritual practice? It is so we can understand the Dharma and develop our wisdom-life. So, we can endure these kinds of conditions. Even when it comes to our direct retributions and our family, we are able to leave our families and loved ones. These are all our blessed retributions.

If you are just enjoying things, those are simply your own blessed retributions. In your past lifetimes, you were blessed, so in this life, you were born into a good environment. Since we have now come to engage in practice, we should “no longer be attached to these things.” We do not need to think, “I have such a great environment at home! I can stay home and enjoy it.” There is no need. This is just like how Sakyamuni Buddha, in His past life, gave up his throne to the prince. In order to listen to the Dharma personally, he was willing to act as a slave. He had no attachments in His mind. He was not attached to fame or position.

So, “He was willing to give up this retribution to seek a master who could expound this Lotus Sutra.” This was in order to earnestly study the Dharma, to attain Buddhahood in the future and be able to teach the wondrous Dharma. Previously, we discussed seeking to hear, seeking to have faith in, seeking to understand and seeking to realize [the Dharma]. This is seeking in order to “open, reveal, realize and enter” the Buddha’s understanding and views. This is the process of seeking the Dharma. So, “He was willing to serve his master for all His life.” This was all for the sake of seeking the wondrous Dharma. In order to seek the Dharma of the Lotus Sutra, he was willing to serve for his whole life and do things for others.

So, “Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed such internal and external wealth [as defiled and impure].” Previously it said, he was willing to give up “kingdoms, cities, wives, children, slaves, maids” and so on. He was even willing to give his life and his body; he was willing to give everything, both internal and external wealth. “He viewed such [wealth] as defiled and impure. He abandoned them and remained unattached to desire.”

Since distant kalpas ago, Sakyamuni had diligently sought out this sutra. He viewed internal and external wealth such as this as defiled and impure. He abandoned it and remained unattached to desire.

He considered all these things as trash. His status, fame, fortune and so on, to Him, it was all worthless. The most valuable thing was the wondrous Dharma. In order to seek the wondrous Dharma, He gave up all of this fame, fortune and status.

So, as Buddhist practitioners, we must also learn this. We must be willing to give up and relinquish all pleasures. We must put our emphasis on the Dharma to develop our wisdom-life. This is the direction we should go in. Therefore, we must always be mindful.

Episode 1322 – Unstintingly Giving Up His Own Life

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>> “He vowed to engage in the Bodhisattva-practice, desiring to attain the fruit of Buddhahood. Thus He earnestly increased His diligence and was never indolent in the slightest. In seeking the Dharma,. He would not hesitate to give His life. He diligently engaged in the causal practice of the Six Paramitas. He feared that they would be unwilling to diligently seek the path to Buddhahood, so He used His own story as an example” .

>> For spiritual practitioners, both favorable and adverse conditions are beneficial . These [people] are actually beneficial adverse friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial, thus they are beneficial adverse conditions . [People like these] are called virtuous friends .

>> He had been a king in the past . The people had the utmost respect for Him . Yet He did not hesitate to give His life and serve as a slave to seek the Dharma . Noble beings with great wisdom are easiest to teach, yet He attained Bodhi only in this lifetime . This shows the difficulty even within easiness .

>> “Throughout many kalpas,. I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> “I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> Perfect the practice of the Six Paramitas: . The formal name for giving is the dana paramita . Guarding against the Seven Branches [of karma] is called the paramita of precepts . Enduring physical or verbal abuse without resentment is called the paramita of patience . Persevering in something the whole way through is called the paramita of diligence . Engaging in skillful contemplation is called the paramita of Samadhi . Wisdom is called the prajna paramita .

>> The Seven Branches: . Among the ten evils, the first seven evils are called the Seven Branches . They are the three evils of the body, killing, stealing and sexual misconduct, and the four evils of speech, lies, flattery, gossip and harsh words .

>> The Six Paramitas: . Through practicing these Six Paramitas, we will cross from this shore of samsara . We will cross the currents of afflictions to reach the other shore of Nirvana . The Lotus Sutra’s Introductory Chapter states: . For the sake of the Bodhisattvas, . He responded by expounding the Six Paramitas .

>> I earnestly practiced giving, begrudging nothing in my heart: . Among the Six Paramitas, giving is foremost . The dana paramita encompasses all practices . Thus, He said He earnestly practiced giving, sparing nothing, to teach the people of the world the foundations of spiritual practice .

>> This means that those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood. And so they earnestly increase their diligence without the slightest bit of indolence and widely gather all roots of goodness.

>> Elephants, horses, the Seven Treasures, kingdoms, cities and so on show the external forms of giving . This is being able to part with external wealth . To remain unattached to love and desire and to give wives, children, slaves, maids etc. is an internal-external form of giving .

>> Nor my head, eyes, marrow, brain, body, flesh, hands, feet. I would not even begrudge my own life: The giving of the head, eyes and the like, refers to the giving of one’s own life. So long as someone requested it, He would give it to them.

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“He vowed to engage in the Bodhisattva-practice,
desiring to attain the fruit of Buddhahood.
Thus He earnestly increased His diligence and
was never indolent in the slightest.
In seeking the Dharma,. He would not hesitate to give His life.
He diligently engaged in the causal practice of the Six Paramitas.
He feared that they would be unwilling to diligently seek the path to Buddhahood,
so He used His own story as an example” .

Previously, we have often talked about how Sakyamuni Buddha, lifetime after lifetime, earnestly and diligently practiced . Lifetime after lifetime, He never forgot . He always practiced the Bodhisattva-path . Sakyamuni Buddha, the Great Enlightened One, succeeded [in His spiritual practice] because He never forgot His initial aspiration . He never let His earliest aspiration leak away, even over the course of countless lifetimes . Whatever His environment, . He always vowed to practice the Bodhisattva-path . He never forgot . As unenlightened beings, in this life we are unaware of what happened in previous lifetimes . But Sakyamuni Buddha, over countless lifetimes, never let this leak away . It remained fresh in His memory . Thus, He never forgot His initial aspiration, never forgot that time when . He made His initial aspirations . Dust-inked kalpas before, during the era of the 16 princes, . He made a vow to uphold the Lotus Sutra and to continually seek the Great Vehicle Dharma . Continually, over the course of countless kalpas, it was the always the same . “He vowed to engage in the Bodhisattva-practice” .

So, He “desired to attain the fruit of Buddhahood” . He had but one aspiration, which was to attain the fruit of Buddhahood . He sought nothing else . This was His vow . So, “He earnestly increased His diligence and was never indolent in the slightest” . He always did all He could, was always dedicated . He was always earnest and increased his diligence . Each lifetime He was more dedicated than the last, always seeking the Buddha-Dharma . Regardless of the environment He found Himself in, whether favorable or adverse, whether joyful or harmful, no matter the conditions He encountered, these only strengthened His will to practice . His only goal was to attain Buddhahood . As He earnestly increased His diligence, . He was never in the least bit indolent . Whatever His environment, . He was always very mindful and diligent .

“In seeking the Dharma,. He would not hesitate to give His life” . The lifespan of one’s body always follows the laws of nature . However, our wisdom-life is boundless . This time when I went traveling [around Taiwan], . I kept hearing how everyone listens to the Dharma and takes it to heart . They have come to understand the meaning of physical life and wisdom-life . Everyone already understands this . We must not just care for our physical lives and use this as excuse to become indolent . Even our elderly Bodhisattvas are all aware that life is just a road leading from birth to death . This is natural . However much we cherish and care for our life, it is still the same .

Although some wear feeding tubes down their nose, they still come to the recycling center every day . [One volunteer] works there very joyfully . He said, “What’s the difference?. I am still ill, that doesn’t change. If I sit at home all day, it is very boring. When I’m by myself, the more I think about it, the worse my illness gets. The less I have to do, the more afflicted I feel. I’m better off coming to the recycling station, where I can chat and laugh with others. There, I am not wasting my time away. I can do work there like everyone else, sorting recyclables to the best of my ability. What I gain is my own. I may not accomplish that much, but what I gain is my own. There is companionship and conversation,. I can hear the sound of laughter there and that of people repeating the Dharma [they heard]” . By turning his thoughts around, he could open his mind . A lifetime’s worth of time passes away like this . Since he is ill, it is even more important for him to turn his physical life into wisdom-life .

This is also like Dr. Hong . Both he and his wife are doctors . If this pair of doctors would have kept their clinic open every day, they would have had many patients . Wouldn’t they have been able to make lots of money by keeping their clinic open every day? . Nevertheless, they [prefer] to volunteer with our medical association . They go to visit villages in the mountains, hold free clinics in the countryside and so on . Many in those communities are older than them and have families that are in difficulty . Some are disabled and some are poor and are thus unable to go see a doctor .

They feel that, since those people cannot go out, they should go there to see them . That way they can visit many people, give them medicine, understand their physical conditions and comfort and care for them . They feel that, compared with sitting in their clinic and seeing patients for money, it is better to go out and give people medicine, personally going to those places to care for them . This brings them great joy .

Whether here in Taiwan or whenever they hear that medical assistance is needed abroad, they are very happy to [dedicate themselves] . They may go for half a month or for a month . Sometimes they go back and forth several times . They felt that it was better for them to close the clinic, so their minds could be without hindrances . Then, they could focus on freely going to the mountains or to the countryside and on often going into the community to serve . They say that they are turning their physical life into wisdom-life . And they are not the only ones benefiting . They packed up their clinic and turned it into a spiritual practice center . Every day, more than 100 people come there to listen to the Dharma . They can accommodate more than 200 people .

They feel so happy! . Although they do not earn any money, when they see so many people, they “[wish for] all sentient beings to comprehend the great path” . They see so many coming to listen to the Dharma, mutually sharing what they have learned and developing their wisdom-lives together . They all study the Dharma together; “delve deeply into the sutra treasury and have wisdom like the ocean” . During the discussions, [some may say,] . “I didn’t understand [before], but hearing others share their realizations,. I realized, oh, that is how it is!. Now I understand!” . They encourage and spur each other on to “delve deeply into the sutra treasury and have wisdom like the ocean” . They are so joyful! .

They also hope everyone can “lead the people harmoniously” . They have this spiritual practice center where people can come and go freely . There, everyone can accept the Buddha-Dharma, realize what makes life valuable and learn how to go about helping people in suffering . Having this opportunity to help society grow in love and bring purity to people’s hearts makes them even happier than they would be earning money . In seeking the Dharma like they do, they are unstinting with their time and do not fear hard work; they use their bodies to give in this way . Moreover, they do not wish to earn money; they have already earned more than enough . Now it is their time to give . They live a simple life, and their children are grown and successful . With a change of mindset, they use the money they earned from this world to help the world and use the specialties they have learned, these wondrous skills, to become wondrous humanitarian doctors . Isn’t what they are doing in fact the causal practice of earnestly and diligently actualizing the Six Paramitas? . They don’t just donate money but put the Dharma into action by doing what they do, by giving the way they do .

Sometimes, helping others is not all that easy; difficulties can pile up one upon another . In our relationships with others, sometimes whatever we do, we are unable to satisfy everyone . Nonetheless, giving, precepts, patience, diligence, Samadhi and wisdom are all present in [these doctors’] acts of giving . By giving of ourselves like this among people, in our own lives we sow wholesome seeds in the ground of our minds . Isn’t this something we are all presently able to do in the world? . We should all be able to do this .

We do not hesitate to give our own lives . We might not yet, like the Buddha, “[give our] heads, eyes, marrow and brains to others” . We have not yet reached that level . However, putting the Dharma into action and going to help others is something we should all be able to do . Nowadays, we even frequently hear about people who willingly donate a kidney to save another or [part of] their liver; when there is a match, there are those willing to give their liver in order to save someone else . Is it always between family members? . Not necessarily . Nowadays, there are many fathers and mothers who donate to their children and children who do this for their parents . There are daughters donating to their fathers! . Our modern technology is very advanced; in the Buddha’s time, it shows His wisdom that . [He said,] “head, eyes, marrow and brain were all given to others” .

In this era now, when people are lacking [functioning organs], it is not difficult to donate to them . The hospital will care well for us, and our bodies can tolerate a short time of pain . In this way, we can save people . Isn’t this happening now? . In particular, with bone marrow donation, we often see reunions of donors and recipients . From inside their body, they can extract that which can produce blood . They now use peripheral blood which contains stem cells that can be filtered out . After drawing [the blood], it can save people by providing the function of producing blood cells .

The Buddha’s wisdom was truly incredible . In that era, . He was surprisingly able to say, . “[My] head, eyes, marrow and brain were all given to others” . Although today’s [medical] science has not yet reached the point where we are able to perform head transplants, although this is not possible yet, there are countries now where they can already do successful face transplants . Medicine has now advanced to such a level that as long as we are willing, we can donate anything .

Actually, “In seeking the Dharma, not hesitating to give [one’s] life” is not difficult . As long as we do not begrudge using our hands and feet to help others, as long as we are able to persevere and, with both our physical life and wisdom-life, seize the time we have, not hesitating to use our hands and feet to serve others, this will all be considered “not hesitating to give one’s life” . Even though that elderly person was sick, he felt he was too lonely by himself, so he would come out to enjoy conversation and laughter . Even though he still carried that tube, he was still able to give of himself . He too does not hesitate to give his life; he keeps working like this . He is joyful, happy and willing to do it .

So this is “diligently engaging in the causal practice of the Six Paramitas” . It is by no means easy, but it is not impossible . This is something we too can do . So, the Buddha told us many stories from His past lifetimes . There are many [stories] in the Jataka Sutra, all with the purpose of encouraging us to diligently advance . He worried that we would no longer diligently advance . This was because, as we discussed earlier, the Buddha had already bestowed predictions on His disciples . He worried that those who had received predictions would think, . “I have already received predictions;. I will attain Buddhahood in the future anyway” and thus begin to slack off and become indolent . So, the Buddha, “fearing that they would be unwilling to diligently seek the path to Buddhahood,” then began to “use His own story as an example” . He recounted stories from His own past lifetimes so that everyone would understand .

These tell how, “For spiritual practitioners, both favorable and adverse conditions are beneficial” .

For spiritual practitioners, both favorable and adverse conditions are beneficial . These [people] are actually beneficial adverse friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial, thus they are beneficial adverse conditions . [People like these] are called virtuous friends .

For spiritual practitioners, it does not matter what conditions they encounter . Spiritual practitioners treat both beneficial or adverse conditions as assisting conditions that all increase our determination to practice . They all increase our experience as practitioners as they all serve to temper us . Thus, they are all assisting conditions . Even if we face gentle temptations, like wealth, food, fame and lust, our minds will remain very stable . Likewise, if we face harsh negative conditions adverse conditions that pile up on top of us, we will remain very firm in our aspirations . “These [people] are actually beneficial adverse friends for Buddhist practitioners” . Whether our conditions are adverse or beneficial, these people are all good friends who help us succeed in our spiritual cultivation . Whatever [challenges] they present to us, they all serve to help us succeed in our spiritual practice .

So, especially when we find ourselves facing adverse and harmful conditions, we should accept them as favorable . They are actually positive; though they are negative [conditions] that oppress us in all kinds of ways, if we think something is the right thing to do, we will not hesitate to give our all to achieve it . When adversity comes, we accept it as favorable . These people are also our virtuous friends! . They allow us to test our strength . So, it is just like a tug-of-war . Will our adversary win, or will we win? . They want to drag us over there, so we must find a reserve of strength . Not only must we not be dragged there, in the end we must bring them here instead! . Only an adversary enables us to test our strength and learn how much strength we actually have .

So, [these are] “beneficial adverse friends” . Since we are learning from the Buddha, we must take adversity as favorable and see [adversaries] as our beneficial friends . “In particular, when we come together with adverse and negative conditions, if we take them as favorable, they are beneficial” . Whatever adverse conditions we may encounter, we do not fight them, but patiently bear their force; we are able to endure them . “Thus these are beneficial adverse conditions” . These are known as beneficial adverse conditions; they are not favorable, but adverse conditions . We also call people like this “virtuous friends” .

These people are also “virtuous friends” . If we can be understanding and accommodating, then is there anything that could be in opposition to us? . So, we must practice gratitude . Being understanding is having gratitude . By being understanding, we can be accommodating . This is like how “He had been a king in the past. The people had the utmost respect for Him” . The present Sakyamuni Buddha in a previous lifetime was a king for whom the people had the utmost respect .

He had been a king in the past . The people had the utmost respect for Him . Yet He did not hesitate to give His life and serve as a slave to seek the Dharma . Noble beings with great wisdom are easiest to teach, yet He attained Bodhi only in this lifetime . This shows the difficulty even within easiness .

“Yet He did not hesitate to give His life and serve as a slave to seek the Dharma” . He even became a slave in order to seek the Dharma . He 否能 a mystic who told him, . “If you become my slave,. I will teach you the Dharma” . Even with this, He was able to endure! . So, people like this are “noble beings with great wisdom” . They “are easiest to teach” . People like this are the easiest ones to teach .

We just talked about how for Sakyamuni Buddha, lifetime after lifetime, regardless of the environment He found Himself in, . His will to seek the Dharma and engage in practice always increased and never decreased . This was true no matter what environment He was in . So, this describes how “noble beings with great wisdom are easiest to teach” . The environment never mattered . “Yet He attained Bodhi only in this lifetime” . Due to these [difficulties], it was not until now, until the era of Sakyamuni Buddha, that He manifested an appearance of engaging in spiritual practice and uniting with everything in the universe, attaining great awakening . There was nothing in the world that . He did not understand . He understood everything without hindrance .

This shows the “difficulty even within easiness” . [In that lifetime] when He was a king, there was nothing He could not do . However, the mystic had one condition for teaching Him the Dharma . “You must come and serve me. Whatever I want done, you can never disobey my orders or my instruction. Whatever I want done, you have to satisfy me” . So, He was originally a king, but He was asked to turn Himself into a slave in order to seek the Dharma . Mustn’t this have been difficult for Him? . So, this was to help us realize that, even with such difficulties, . He overcame them in His quest for the Dharma . Otherwise, who would willingly submit himself to such requirements? . In particular, as a king of the people, one with utmost respect and nobility, for the sake of seeking the Dharma, . He was willing to become someone’s slave . Who would subject himself to such stipulations? . Only the Buddha; this was how He valued the Dharma . So, in the Jataka Sutra [there are stories] like this about noble beings of superior wisdom that were able to do this .

Thus, the previous sutra passage says, .

“Throughout many kalpas,. I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas” .

He did all this solely to perfect His practice of the Six Paramitas . It was not that He did not know the principles of the Six Paramitas, it was just that He sought opportunities to experience them, to put them into practice and apply them . Just knowing them is not enough . Even if we already know all these principles, we need the opportunity to practice them . For example, yesterday at the morning assembly, . CEO Tsai [Ping-Kun] told us about what he saw at the Tainan Tzu Chi Middle School sports competition . The principal was not standing on the podium giving people orders; he came down to join the students and teachers in the competition . He exercised together with them, joining them on the sports field . He did not just stand on the podium giving orders . No, he joined everyone to “work together” with them, competing together with them . This is the same principle .

So, the next sutra passage says, .

“I earnestly practiced giving, begrudging nothing in my heart, not elephants, horses, the Seven Treasures, kingdoms, cities, wives, children, slaves, maids, servants, not my head, eyes, marrow, brain, body, flesh, hands or feet. I would not even begrudge my own life” .

As a king, in order to practice giving, . He was able to give up everything [including] external things like elephants, horses and the Seven Treasures, . His kingdom, wives and children, slaves, maids and servants . These are all external wealth; . He could give them all up . As for His “head, eyes, marrow, brain, body, flesh, hands or feet,” . He did not begrudge any of these things . These are internal wealth, things that are parts of His body . He “would not even begrudge His own life” . He was willing to give even this . So, all of this was to “perfect the practice of the Six Paramitas” .

Perfect the practice of the Six Paramitas: . The formal name for giving is the dana paramita . Guarding against the Seven Branches [of karma] is called the paramita of precepts . Enduring physical or verbal abuse without resentment is called the paramita of patience . Persevering in something the whole way through is called the paramita of diligence . Engaging in skillful contemplation is called the paramita of Samadhi . Wisdom is called the prajna paramita .

So, the formal name for giving is “the dana paramita” . Charitable giving is called “the dana paramita” . Of the Six Paramitas, “giving” is called “dana” . This is giving in order to transform sentient beings; it is being willing to give of oneself . Actually, by giving, we transform ourselves . Using the method of giving to others, we can cross from this shore to the other, turning this unenlightened state into an awakened one . Only by seeing past things was He able to give willingly . To give means to let go of all belongings, let go of all cravings, desires and afflictions . This is “the dana paramita” . Through giving, we can transform ourselves while helping others succeed [in their practice] .

“Guarding against the Seven Branches is called the paramita of precepts” . The Seven Branches are the three evils of the body and the four evils of speech .

The Seven Branches: . Among the ten evils, the first seven evils are called the Seven Branches . They are the three evils of the body, killing, stealing and sexual misconduct, and the four evils of speech, lies, flattery, gossip and harsh words .

The three evils of the body are killing, stealing and sexual misconduct . The four evils of speech are lies, flattery, gossip and harsh speech . These are called the Seven Branches . We should earnestly guard against the Seven Branches . Otherwise, our bodies will create negative karma and harm others and as well as ourselves . When we open our mouths to speak, if we gossip, speak harshly, tell lies, flatter others and so on, this also harms our virtue . These are the Seven Branches, the four of speech and the three of the body . Together these make seven . Thus, we must pay close attention to the precepts, uphold the precepts to protect ourselves against bodily and verbal transgressions .

So, “Enduring physical or verbal abuse without resentment is called the paramita of patience” . When we encounter [people] who have negative affinities with us, we must gladly accept this . No matter how adversely or harmfully they treat us, we must not repay them in kind . We must not “take an eye for an eye” but remain accommodating and willingly accept it . This is called “patience” . With “the paramita of patience,” we use patience to transform our minds . This is why it says, . “Enduring physical or verbal abuse without resentment is called the paramita of patience” . With patience, we transform our minds .

“Persevering in something the whole way through is called the paramita of diligence” . When we first form aspirations to do something, no matter what [challenges] we encounter, we must never change, from start to finish . Even throughout dust-inked kalpas, we never change . The 16 princes sought the Great Vehicle Dharma and listened to the Lotus Sutra, hoping to be able to open and reveal [the Dharma] and awaken to and enter the Buddha’s understanding and views . They would open and reveal to sentient beings until all beings were able to awaken to and enter the Buddha’s understanding and views . With this kind of diligence, having formed their initial aspirations, they never allowed themselves to become stuck or to give up half-way . Never! . So, . “Persevering in something the whole way through is called the paramita of diligence” . This is diligence . Whatever the environment was like, [they thought], . “Since I have formed an aspiration,. I will keep going like this. I will keep doing this the whole way through” .

So, “Engaging in skillful contemplation is called the paramita of Samadhi” . Our minds are never rocked by outside situations; we maintain our power of Samadhi . We remain uninfluenced by the outside environment . Whether conditions are favorable or adverse, our will to practice and to seek the Great Vehicle Dharma is never shaken . This is known as skillful contemplation . This is Samadhi, the power of Samadhi . This is what we must be very mindful of .

“Wisdom is called the prajna paramita” . We need to have wisdom . All of these things, including charitable giving such as giving of material wealth, are very important . From our external wealth all the way to [taking parts] of our own bodies, we [are] willing to give it all for others . Starting from this, we then arrive at how to interact with people and deal with matters . We must take great care when it comes to the Seven Branches, with what we say and how we treat people . We inevitably need to speak to others, so we must be very careful . In our actions and conduct, we must never transgress through killing, stealing, sexual misconduct and so forth .

If in this way we can carefully uphold the rules, not only will we not harm others, we will also be able to transform ourselves . These are all good things . Thus, favorable and adverse situations are all assisting conditions . So, we must never be vengeful . This is also a test of the strength of our will to spiritual practice . We must be patient; this is something we must be able to do . When we do things, we must be firm in our initial aspirations . If something is right, we must be resolute in accepting and upholding it . If we do not resolutely accept and uphold it, [we may think], “I give without any expectations. Why must I face so much ignorance?. Why must I suffer so many insults?. Why?” . We do it only for the Dharma .

How do achieve this? . By putting the Dharma into practice . It is not a matter of talking . It is not about yelling orders from a podium . We must come down and break a sweat and get involved ourselves . Only this is true spiritual practice . This is diligence . Our minds must be resolute; this is Samadhi . Samadhi does not mean just sitting in meditation . In fact, chopping wood and carrying water is also Samadhi . In all we say and do, we can be in Samadhi . Samadhi is having a resolute mind . If we can do this, then this is wisdom . Only with wisdom can we achieve the first five paramitas . The first five let us transform our own minds and firmly establish our wisdom . They enable our wisdom to be even more complete .

So, the Seven Branches come from our minds . Thoughts of greed, anger and ignorance are what cause the Seven Branches to stir . It is due to greed, desire, lust and so on that our body will kill, steal and engage in sexual misconduct . These all result from thoughts of greed . There are Ten Evils of body, speech and mind . The first seven of these are known as the Seven Branches . The Seven Branches include the three of the body, killing, stealing and sexual misconduct, and the four of speech, lies, flattery, gossip and harsh words . These three and four together make up the Seven Branches . These all arise from our minds .

So, there are the Six Paramitas; we “practice these Six Paramitas” . Everyone should more or less know this . They enable us to cross from this shore of samsara . This is delivering ourselves . When we practice the Six Paramitas, the Six Perfections, we might think that we are always doing good deeds for others . In fact, we are doing good deeds for ourselves . We are delivering ourselves . In this way we can cross from this shore of samsara .

The Six Paramitas: . Through practicing these Six Paramitas, we will cross from this shore of samsara . We will cross the currents of afflictions to reach the other shore of Nirvana . The Lotus Sutra’s Introductory Chapter states: . For the sake of the Bodhisattvas, . He responded by expounding the Six Paramitas .

Presently, as unenlightened beings, we do not know when birth or death will happen; when impermanence comes is beyond our control . In life, natural disasters and manmade calamities, the length of our own lives etc. are all things we cannot know about . Nobody knows when these will happen . These are some of life’s sufferings . We should now put effort into spiritual practice and rid ourselves of ignorance, afflictions and deluded thoughts . Then naturally our minds can be very clear and stable .

We have often spoken of “great perfect mirror wisdom” . If we can wipe the mirrors of our minds clean, then we naturally will remember, and not only everything in this lifetime; our memory of countless lifetimes in the past will also be very clear . People nowadays constantly remain in ignorance . Now, people often say that in this present age, they worry about the problems of the elderly . Their memories [fail]; as soon as they hear something, they forget . In their own daily living, they may have just eaten but then forget that they had just eaten . They may forget that they just had tea or food . They forget this too . This is called dementia .

Something that is so close, something they experienced with their own body, has been completely forgotten . This is what happens to ordinary beings . The Buddha could talk about His past lives, things that happened countless kalpas ago etc. . Was there anything in the world He did not know? . This resulted from His spiritual cultivation . He had already crossed from this shore of samsara . He already understood samsara; it was very clear to Him . “We will cross the current of afflictions 1000-foot swells rise in the river of cravings” . I often mention to everyone that from this shore of unenlightened beings, to get to the other shore of noble beings [we must cross] the great river between them . Once the wind of ignorance blows, the waves surge . So, crossing this current of afflictions is truly not easy .

However, the Six Paramitas are methods we can use to deliver ourselves . By giving to people in this world, we transform the ground of our own minds and help the ground of our minds settle . This current of afflictions is not something outside of us . It is inside our own minds . If we can calm this flow of afflictions in our minds, we naturally arrive at the other shore of Nirvana . In the Lotus Sutra, a passage from the Introductory Chapter says, . “For the sake of the Bodhisattvas,. He responded by expounding the Six Paramitas” . The Buddha came to the world with the objective of “expounding the Six Paramitas” for all Bodhisattvas . This was the Buddha’s goal in coming to the world . This was His one great cause .

So it says in the sutra, . “I earnestly practiced giving, begrudging nothing in my heart” .

I earnestly practiced giving, begrudging nothing in my heart: . Among the Six Paramitas, giving is foremost . The dana paramita encompasses all practices . Thus, He said He earnestly practiced giving, sparing nothing, to teach the people of the world the foundations of spiritual practice .

This is the earnest and sincere practice of giving . His mind begrudged nothing . So, “Among the Six Paramitas, giving is foremost” . This is “the dana paramita” . This is charitable giving . “[It] encompasses all other practices. Thus He said He earnestly practiced giving,” that He very sincerely gave of Himself, “sparing nothing, to teach the people of the world the foundations of spiritual practice” .

So, “Those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood” . They enter the world seeking to attain Buddhahood . “Thus He earnestly increased His diligence” . Because of this, we must always be earnest and always increase our diligence “without the slightest bit of indolence” . We cannot afford to be indolent . Thus, we “widely gather all roots of goodness” .

This means that those who cultivate the Bodhisattva-practice vow to seek the fruit of Buddhahood. And so they earnestly increase their diligence without the slightest bit of indolence and widely gather all roots of goodness.

So, “elephants and horses, the Seven Treasures, kingdoms and cities” meant He could give them all away . These are all external forms of giving . This is the willingness to give of one’s external wealth .

Elephants, horses, the Seven Treasures, kingdoms, cities and so on show the external forms of giving . This is being able to part with external wealth . To remain unattached to love and desire and to give wives, children, slaves, maids etc. is an internal-external form of giving .

“To remain unattached to love and desire” means . He gave His own wives, children, slaves and maids . These are internal-external wealth . If one has desirous thoughts and cannot give these things away, these are still half-internal wealth . As for wives, children, slaves and maids, if someone wanted them, He would give them to him . These also count as external wealth . However, if in our minds we have thoughts of craving and desire, we remain attached to these and are unable to give them up . If we can give up the [desires] in our minds too, this is considered to be an internal-external form of giving .

So it says, “head, eyes, marrow, brain, body, flesh, hands and feet…. I would not even begrudge my own life” . Giving one’s head, eyes and so on are all “giving of one’s own life” . This is being willing to give the life inside us . “So long as someone requested it,. He would give it to them” .

Nor my head, eyes, marrow, brain, body, flesh, hands, feet. I would not even begrudge my own life: The giving of the head, eyes and the like, refers to the giving of one’s own life. So long as someone requested it, He would give it to them.

Whatever people requested, . He would give it to them . This is charitable giving, to take all internal and external wealth and, without begrudging anything, unstintingly give it all away . Even if they wanted His life, . He would give it to them . When one’s mind is without desires and cravings, one will naturally give . So, this is vowing to engage in the Bodhisattva-practice . If we seek to attain the fruit of Buddhahood, we must earnestly increase our diligence . We cannot be indolent in this .

Everyone, as Buddhist practitioners, this is how we must practice . We must learn not to be attached to anything . We must not be grasping, but be willing to give of ourselves . However, we often say, . “Take good care of your health!” . That’s right! We need to care for our bodies too! . We should not do useless things and be unnecessarily wasteful . Some people waste their bodies doing nothing; this is abusing our own bodies . With our bodies, we can do meaningful things . This is like those elderly Bodhisattvas; they are willing . “I am ill, but what can I do at home?. If I go out, at least I can do something and gain some joy at the same time!” . They are making good use of their lives, still serving others . They give of their wealth and of themselves . “I can go outside. I am free to help many people” . They are joyful, for they too are able to give . We should use our wisdom to analyze this power of love . Thus, we must always be mindful!

Episode 1321 – Inspiring People to Diligently Seek the Dharma

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>> “He spoke of diligently seeking the wondrous Dharma over many past kalpas to inspire all those people. How could they not seek it diligently? This shows that among all sutras, the Lotus Sutra is the foremost. Those who uphold this sutra will attain the perfect, impartial and unsurpassed path to Buddhahood.”

>> Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit. He feared they would not diligently seek to advance, so the Buddha used His own story as an example. He had been a king in the past and the people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma. Among noble beings of great wisdom, He sought the Dharma with sincerity and accepted the teachings with diligence and patience.

>> “At that time the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas, I sought the Lotus Sutra without indolence or weariness.'”

>> “Throughout many kalpas, I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas.”

>> Throughout many kalpas, I was constantly a king: Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives. Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.

>> I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration: He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas, His mind never retreated nor deviated. Never retreating nor deviating in his aspiration means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent. [It was the same] when He was harmed by enemies and suffered from evils and adversities; neither favorable nor adverse conditions could cause Him to lose His initial aspiration.

>> This was because I wanted to perfect the practice of the Six Paramitas: First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.

>> He used matters to transform [those following] the limited teachings: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood. These are the Four Great Vows. These are [the vows] Bodhisattvas make. All practitioners of the Great Vehicle must hold them in mind and put them into practice.

>> [He used] principles to transform [those following] the initial teachings: This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.
>> With separate teachings, He transformed them in sequence: Venerable Sakyamuni always expounded the Dharma according to sentient beings’ capabilities, teaching them with skillful means. Initially, there were no sects or schools. After the Great Dharma spread to the East, Chinese practitioners in later generations saw the Buddha-Dharma as a boundless ocean. To facilitate a plan for practice and study, they each selected one path to specialize in and focus on. Thus, the various sects and schools were formed.

>> They especially “sought faith, understanding, practice and realization as well as to open, reveal, realize and enter the Buddha’s views and understanding.”

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“He spoke of diligently seeking the wondrous Dharma over many past kalpas
to inspire all those people.
How could they not seek it diligently?
This shows that among all sutras,
the Lotus Sutra is the foremost.
Those who uphold this sutra
will attain the perfect, impartial and unsurpassed path to Buddhahood.”

We must mindfully understand this. Throughout many kalpas in the past, over a very, very long time, [the Buddha] diligently sought the wondrous Dharma. This is the main purpose of this passage. We mentioned previously that. Bodhisattvas, heavenly beings and the fourfold assembly were all at this Dharma-assembly. So, Sakyamuni Buddha seized the chance when many people were present. There were heavenly beings, male and female lay practitioners as well as male and female monastic practitioners and many other people present. He wanted to help everyone understand that engaging in spiritual practice is not something for the short-term. It cannot be accomplished just in this lifetime; it requires a very long time. So, He brought up many examples of matters and appearances from the past to help everyone understand that spiritual practice takes a very long time and that we must overcome many difficulties in the process.

“He spoke of diligently seeking the wondrous Dharma over many past kalpas.” Many kalpas is a very long time. It does not take just one kalpa, two kalpas, or three or five kalpas; no, it takes many kalpas. When we talk about time in “kalpas,” we cannot help but be reminded of the kalpas in the Chapter on the Parable of the Conjured City. The number used to measure that time was such that “a mathematician or a mathematician’s disciples” could not finish describing or counting it. It was such a long time. The Buddha very candidly and sincerely helped us realize that engaging in spiritual practice is not a short term matter. It is a very painstaking endeavor. It cannot be completed in one lifetime. We must all prepare ourselves mentally; this hard work and these many difficulties will last lifetime after lifetime.

We must diligently seek the wondrous Dharma. In this way, [the Buddha] encouraged us all. In learning the Buddha-Dharma, we must focus on seeking the wondrous Dharma. When seeking the Dharma, we must seek the True Dharma. We must not seek only the limited teachings of the Small Vehicle which only teach us how to eliminate afflictions. We must also go among people to truly serve all sentient beings in the world. Our goal is to seek the Dharma, this wondrous Dharma which can save all sentient beings in the world. In this manner, [the Buddha] inspired everyone. He encouraged everyone and spurred everyone on.

See, Sakyamuni Buddha, for His spiritual practice, had to leave the palace and its pleasures. If He could have completed His spiritual practice in the pleasurable environment of the palace, why would He need to become a monastic? He had to first let go. He had to let go of everything that ordinary people are unable to give up. He had to understand the suffering in the world and endure suffering unbearable to others. He had to experience this and seek [the Dharma]. Truly, this Dharma was not something He could ask for [from others] but something He had to realize from experience. In this way, the True Dharma was engraved in His mind. The Buddha wished to encourage us all to do this, to truly put the teachings into practice. We should not worry about the length of time nor fear challenges from people, matters and things. This was what the Buddha very earnestly and mindfully explained to us.

So, the Buddha was very earnest. He not only explained it but had also practiced it Himself. What He had experienced Himself. He frankly shared with everyone. Do we really not want to diligently seek it? The Buddha walked the path in this way and shared it with us very openly. Are we still really unable to start forming aspirations? We must be diligent in our seeking. We must diligently advance and seek the wondrous Dharma.

So, this shows that the Lotus Sutra is the king among sutras. “Among all sutras, it is the foremost.” What Sakyamuni Buddha diligently sought was the wondrous Dharma; this wondrous Dharma is the Lotus Sutra. When Many Treasures Buddha manifested His stupa at the Lotus Dharma-assembly, it was also for the sake of listening to the Lotus Sutra. This was why He manifested His stupa at the Lotus Dharma-assembly. So, the principle is the same. It was the same for Sakyamuni Buddha; He sought the Wondrous Dharma Lotus Flower Sutra. Clearly, the foremost among all sutras is the Lotus Sutra. So, it is said that if we uphold this sutra, we will attain perfect enlightenment. It is the unsurpassed path to Buddhahood. Thus, we must be very mindful and seek to comprehend the Buddha’s intent. If we cannot understand the Buddha’s intent, if we listen to the sutra without reaching the Buddha’s original intent, though we listen, [the Dharma] will still leak out.

The Buddha’s sincerity cannot be doubted; we should trust Him. We should seek faith and understanding; we must have faith and understanding to awaken to [the Buddha’s intent]. We talked about this yesterday. So, we know that. “Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit.” Previously, in the. Chapter on 500 Disciples Receiving Predictions, we heard and read about how the 500 disciples, the 1200 disciples and so on received predictions. The Buddha bestowed these predictions upon them.

Now that He has bestowed predictions upon them, they need to practice diligently for many kalpas before they can realize the fruit. He feared they would not diligently seek to advance, so the Buddha used His own story as an example. He had been a king in the past and the people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma. Among noble beings of great wisdom, He sought the Dharma with sincerity and accepted the teachings with diligence and patience.

The Buddha bestowed predictions of Buddhahood solely to confirm for everyone that as long as we have formed great aspirations, we can also attain Buddhahood in the future. This is bestowing predictions of Buddhahood. But what happens after that? To begin with, we still need many kalpas, still need a very long time of diligent practice, before we will “be able to realize the fruit.” After receiving predictions of Buddhahood, we must not get carried away and think, “The Buddha has already recognized me. I have already reached [my goal]!” Not yet! The Buddha is only telling us, “Since you have formed great aspirations, in the future, you can attain Buddhahood.” That is all there is to it. He is giving us some recognition, but whether our future spiritual practice will bear fruit still depends on us.

So, [He] feared that they would get carried away, that after receiving this recognition they would become arrogant and start to slack off. Thus, “He feared they would not diligently seek to advance.” He worried that those who had received predictions of Buddhahood would start to become lax in their efforts and thus be unwilling to diligently advance. This was the Buddha’s compassion, how He cared for His disciples. He reminded them to be vigilant. “You should not think that after receiving predictions of Buddhahood, you can relax. This is the moment to increase your efforts, affirm yourselves and quickly start advancing. Only then can you reach your goal.”

Because of this, His care for His disciples’ minds, “He feared they would not diligently seek to advance, so the Buddha used His own story as an example.” The Buddha began to bring up how He engaged in spiritual practice in the past. It was not just this lifetime, when He had left the palace and gone out to, for many years, weather the elements and overcome many challenges among people, matters and things. It was not just in this lifetime. [He practiced] in the past as well. “He had been a king in the past. The people had the utmost respect for Him. Yet in order to uphold the Dharma, He did not hesitate to give His life and serve as a slave to seek the Dharma.” It was the same in the past. He had been a king whom the people had the utmost respect for. Yet in order to seek the Dharma, in order to seek and uphold the Dharma, He did not hesitate to give His life. He willingly served a mystic as a slave in order to seek the Dharma. The upcoming sutra passages begin to explain this so that we can understand.

“Among noble beings of great wisdom, He sought the Dharma with sincerity.” Noble beings have this great wisdom. People become noble beings with great wisdom by sincerely seeking the Dharma. In this manner, “He sought the Dharma with sincerity and accepted the teachings.” [He sought the Dharma] earnestly, meaning He was very diligent. He could endure everything in the world. He was always able to endure; this is the journey of spiritual practice. We should seek to realize and understand this.

Thus, we must be very mindful. We must understand the Buddha’s dedication in educating His disciples. He wanted everyone to understand; this expresses the Buddha’s sincerity. He would never lie or hide anything; He would never try to trick sentient beings. The Buddha speaks the truth, what is real; He does not speak lies. In our practice, we must rely on ourselves. The Buddha simply became aware earlier than us, and then helped us understand the Dharma He had [awakened to]. But our spiritual practice depends on us. Moreover, the path of spiritual practice is long; from our own minds, we must constantly eliminate all afflictions, ignorance and so on, including our dust-like delusions. This depends on our sincerity and mindfulness. At this time, it depends on us, on the method we use to diligently advance.

In this lifetime, how do we use our time? In the time we have life after life, how do we seek the Buddha-Dharma and put it into practice? These things all depend on us. This was how He very frankly admonished us, telling us and warning us that as we engage in spiritual practice, receiving predictions from the Buddha does not mean we can be complacent, no. We must continue on in our spiritual practice. We must clearly understand the Buddha’s intention.

The previous sutra passage states,

“At that time the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas, I sought the Lotus Sutra without indolence or weariness.'”

Sakyamuni Buddha talked about Himself to first of all help everyone understand that in spiritual practice, we must rely on ourselves. Now, the Buddha worried that everyone would become indolent, so He talked about Himself, about His past. He used matters and appearances from the past to help everyone very clearly understand the law of karma. [He] sought the Lotus Sutra for countless kalpas without indolence or weariness. He requested the Dharma without indolence or weariness. He was very diligent. No matter what kind of environment He encountered, He endured them all.

So, the next sutra passage says,

“Throughout many kalpas, I was constantly a king. I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration. This was because I wanted to perfect the practice of the Six Paramitas.”

This was what the Buddha wished to tell everyone. “Throughout many kalpas, I was constantly a king.” Throughout His spiritual practice. He always formed good affinities among people and created blessings. Therefore, for many kalpas, for a very long time, life after life, “He was constantly a king. He made vows to seek unsurpassed Bodhi.” In every lifetime, without interruption, it was always the same.

Throughout many kalpas, I was constantly a king: Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives. Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.

Although He enjoyed pleasures in the palace and was called a king among people, He did not forget. His aspiration to seek unsurpassed Bodhi. For lifetime after lifetime, He never retreated nor deviated from this aspiration. His direction was to perfect the practice of the Six Paramitas. Everyone knows about the Six Paramitas, about actualizing the Six Paramitas in all actions.

He wanted to perfect the Dharma He practiced. As it was, as the king, He could always live in enjoyment and it would be easy to give charitably. But along with giving, He had to uphold precepts. As a king, He could do whatever pleased Him. Who could force Him to follow the rules? In order to perfect His [practice], He thought, “How am I going to follow the rules? How do I endure the suffering among people?” He had to be able to endure those sufferings others could not endure. He did this to perfect the practice of the Six Paramitas. Others could not achieve this, but even though he was a king among people, He had to be able to accomplish them. So, giving, upholding precepts, patience diligence, Samadhi and wisdom were what He expected of Himself to achieve. Otherwise, as a king, the only thing He could achieve was giving. But there are still many things He had to do. So, for lifetime after lifetime, He did this to perfect the practice of the Six Paramitas.

So, “Venerable Sakyamuni spoke of His own karmic conditions throughout many previous lives.” He not only talked about this life but about how, in many past lifetimes, His karmic conditions were such that. He was constantly a king. This happened throughout many lifetimes. “Throughout many kalpas, He was always born into a royal family and became a king who rejoiced in the Dharma and sought the path.” Immersed in the Dharma, He was very joyful. Continuously seeking the Dharma and engaging in spiritual practice made Him very joyful. This was to perfect the practice of the Six Paramitas. If he sought and attained [the Dharma], he could put it into practice. He rejoiced in the Dharma; He was very happy! He was happy that He could seek and obtain the Buddha-Dharma, so he “rejoiced in the Dharma and sought the path.” He took great delight in the Buddha-Dharma, so He sought the Bodhisattva-path. He wished to perfect the practice of this path. To [perfect] the Bodhisattva-path,  He had to practice the Six Paramitas.

Thus, “I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration.”

I made vows to seek unsurpassed Bodhi and never retreated or deviated in my aspiration: He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas, His mind never retreated nor deviated. Never retreating nor deviating in his aspiration means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent. [It was the same] when He was harmed by enemies and suffered from evils and adversities; neither favorable nor adverse conditions could cause Him to lose His initial aspiration.

[To perfect] the Six Paramitas we must begin with making vows. “He made great vows, hoping to seek the path to Buddhahood.” All Buddhas share the same path. During every Buddha’s spiritual practice, He must make great vows and practice the Bodhisattva-path. Every Bodhisattva must begin with making great vows. They “hope to seek the path to Buddhahood.” This is the causal practice of the Six Paramitas. The causal practice of the Six Paramitas is the Bodhisattva-practice. If the seed of this cause never matures, how can we attain the fruit of Buddhahood? So, “He made great vows, hoping to seek the path to Buddhahood. Moreover, throughout infinite kalpas,” even over a very long time, “His mind never retreated nor deviated.” His mindset was to advance without retreating. No matter what kind of difficulties or adverse conditions appear before us, we will wholeheartedly refuse to retreat. Our aspirations to practice will be very firm.

In this world, if we do not have firm aspirations, we will not succeed in anything we do. Then when we encounter issues, whether they are right or wrong, we ourselves will be unclear. We will be unhappy, and naturally, we will retreat and give up. If we lived in this way, what could we accomplish? How could we talk about learning the Dharma?

Learning the Buddha-Dharma has always required a very firm resolve. So, “His mind never retreated.” Since we want to attain Buddhahood, we must engage in spiritual practice. This takes countless kalpas of time. Our minds must never consider retreating or deviating. No, our minds must be firm. There is so much Dharma for us to practice! What other teachings do we need to seek? What other knowledge do we need to pursue? There is so much [to learn]. We cannot even fully learn our own fundamental responsibility. What more are we still trying to pursue?

So, we must mindfully seek to comprehend this. We must trust that the Buddha speaks the truth, speaks what is real and does not speak falsehoods. This path should be walked in this manner. If we sincerely engage in spiritual practice, we will be on the right [path]. Our mind constantly fluctuates, so how can we steady our mind to keep walking [on the path] forever? So, never retreating or deviating in aspiration “means being born with royal status and the pleasures of the five desires did not cause Him to lose His original intent.” The royal status mentioned here refers to a past lifetime. Sakyamuni Buddha was a prince in this lifetime. In previous lives, He was a king. He was endowed with royal status and could enjoy the pleasures of the five desires. However, this “did not cause Him to lose His original intent.” We must not lose our aspiration. Our initial aspiration must be very firm. “If we uphold our vows and follow the path, our path will be great.” If we cannot uphold this intent, if we cannot uphold this aspiration, how can we talk about spiritual practice?

So, “He was harmed by enemies and suffered from evils and adversities.” When we engage in spiritual practice, we might face resentment among people and matters. No matter what we do, some people will be unhappy, so they will resent us. Or they might be jealous of us and so on. No matter how much we give, they detest us and want to oppose us. Anything we do that is right, they think is wrong. They will still harbor this hostility and keep doing things to go against us. Although we are clearly doing the right thing, they intentionally go against us as we are heading in the right direction. They tempt people to do what is wrong and attack the right things we have done by starting rumors that create a tempest of ignorance. In our spiritual practice, we must be able to endure this.

So, “He was harmed by enemies and suffered from evils and adversities.” These are evils. Although what we do is clearly right, they do everything to obstruct us. This is very painful! They do things that should not be done and try to obstruct us in all kinds of ways. This “suffering from evils and adversities” refers to people obstructing us in various ways. “Neither favorable nor adverse conditions….” Not even in favorable conditions, enjoying pleasures as a king, did [the Buddha] lose His initial aspirations, no! Even as a king, His aspiration was still very clear in His mind. Although in the world there are so many kinds of evil and adversity due to people and matters, when we are treated this way, we will not let this cause us to retreat or deviate from our spiritual aspiration. Not at all!

So, “Neither favorable nor adverse conditions could cause Him to lose His initial aspiration.” When in favorable conditions, when enjoying pleasures, the enjoyment did not cause Him to lose His initial aspiration. Also evils and adversities never obstructed His will to practice. He persisted in His original vow. No matter how long it would take or how painful it would be, He was willing to endure it. This was the direction of His initial aspiration which He always firmly maintained. Shouldn’t all of us reflect on ourselves? Are we able to do this?

“This was because I wanted to perfect the practice of the Six Paramitas.” All of us know the Six Paramitas. So, “First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.”

This was because I wanted to perfect the practice of the Six Paramitas: First He made vows, then He put them into practice. Only when vows and practice support one another can Buddhahood be attained. He used matters to transform [those following] the limited teachings. He used principles to transform [those following] the initial teachings. With separate teachings, He transformed them in sequence.

We are beginning to make vows in our heart because we have understood that we live our lives in confusion, not knowing where we came from or where we go. After understanding the principles, we know that in life, starting from a thought of ignorance, we have created many negative causes and negative conditions and have experienced endless sufferings. We have lost ourselves. In this way, for lifetime after lifetime, causes and conditions have held us back. This continues without end!

After we understand this, we begin to make vows to engage in spiritual practice. So, we have to “first [make] vows.” If we do not first give rise to a thought providing the direction of our aspiration, how do we take the first step? Thus, it says, “First He made vows, then He put them into practice.” Everything begins with a thought in our minds; only then can we set things in motion. So, “First He made vows, then He put them into practice. Vows and practice support one another.” If we have vows but do not put them into practice, we will not succeed in our spiritual cultivation. If we practice without vows, our practice will not last long. So, vows and practice must support one another. Vows and practice must be united; this is why [the Buddha is called] “the Two-Footed Honored One.” We need both vows and action, compassion and wisdom. We must exercise both compassion and wisdom. [We need both] wisdom and compassion, as well as both vows and practice. These must be in parallel. We must exercise both compassion and wisdom. Vows and practice must support one another. These are like pairs of feet; only when we are replete with them “can Buddhahood be attained.” Only in this way can we attain Buddhahood.

The Buddha, in His compassion, adapted to sentient being’s capabilities. He used “matters to transform [those following] the limited teachings” and “principles to transform [those following] the initial teachings.” Then “with separate teachings, He transformed them in sequence.”  To transform sentient beings is not easy!

What does “He used matters to transform [those following] the limited teachings” mean? It refers to the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” These are the Four Great Vows. “These are [the vows] Bodhisattvas make.” All practitioners of the Great Vehicle must hold them in mind and put them into practice.

He used matters to transform [those following] the limited teachings: I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood. These are the Four Great Vows. These are [the vows] Bodhisattvas make. All practitioners of the Great Vehicle must hold them in mind and put them into practice.

We begin by forming aspirations to practice the Bodhisattva-path. If we want to engage in spiritual practice, seek the Great Vehicle Dharma and practice the Bodhisattva-path, we must begin with these four. Starting from the Small, we make vows. We make vows to practice the Great Vehicle Dharma.

As ordinary people, we start from knowing nothing. But with so many teachings, where should we begin? We should benefit ourselves and at the same time benefit others. “I vow to deliver countless sentient beings.” However, to transform sentient beings, if we have our own afflictions and ignorance and our mind constantly fluctuates, how can we transform sentient beings? So, we must first eliminate our afflictions. So, “I vow to eliminate endless afflictions.” To eliminate afflictions, we need methods, a great number of different methods. Thus, “I vow to learn infinite Dharma-doors.” We must be willing to learn the many teachings that are found in the Buddha-Dharma. We must focus on learning the Buddha’s teachings to know how to deal with the fluctuations of our own afflictions, how to tame them. When these afflictions no longer stir in our minds, we can transform sentient beings.

To transform sentient beings, we ourselves must be able to eliminate afflictions and learn all Dharma-doors. We also wish for all sentient beings to likewise enter the path to Buddhahood. “I take refuge in the Buddha. May all living beings comprehend the great path.” What we ourselves understand, we want to help everyone understand as well. We must eliminate our afflictions and establish our wisdom. We must also “[wish for] all living beings to delve deeply into the sutra treasury and have wisdom as vast as the ocean.” This is not only for us. So, we must sincerely follow the teachings of the Three Treasures. Thus, “I take refuge in the Sangha. May all living beings lead the people harmoniously without obstructions.”

If we still have afflictions in our minds and we do not have clear understanding regarding the Buddha-Dharma, how can we transform all sentient beings to enter the path to Buddhahood? How can we guide them to enter the ocean of wisdom? Therefore, we absolutely have to “vow to learn infinite Dharma-doors.” Only then can we “vow to attain unsurpassed Buddhahood.” To complete the path to Buddhahood, we must perfect the practice of the Six Paramitas.

As a king, [the Buddha] had to accomplish all of these. This is “[using] matters to transform [those following] the limited teachings.” This is the vow that Bodhisattvas must make and the path we must first start walking. This is the vow that the Bodhisattvas have made. Without practicing the Bodhisattva-path, we will never be able to attain Buddhahood. We need the causal practice of the Six Paramitas. We must actualize the Six Paramitas in all actions. This way, we can be joyful as we walk this path. We must all have [these vows]. So, as practitioners of the Great Vehicle. “We must hold them in mind” and furthermore “put them into practice.” We must not only hold them in mind but also put them into practical action. This is the vow Bodhisattvas make; it is the starting point for attaining Buddhahood. All practitioners of the Great Vehicle must earnestly hold them firmly in mind. We must remember them. For lifetime after lifetime, over countless kalpas, we must hold them in mind as well as put them into practice.

So, “[He used] principles to transform [those following] the initial teachings.” We just mentioned “[using] matters to transform [those following] the limited teachings.” Now, “[He used] principles to transform [those following] the initial teachings.” This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.

[He used] principles to transform [those following] the initial teachings: This refers to the World-Honored One’s teachings and His admonishments to practice them. There are also the Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path. This is the sequence of the principles He taught.

The Buddha taught the Dharma in this manner. At the same time, He wanted us to put the teachings into practice. He not only trained [us] but also constantly admonished us. “This is the process you must go through. You must not violate the rules or precepts.” Simultaneously, [He taught] the Four Noble Truths. Do we understand the Four Noble Truths? The Four Noble Truths are the general outline, but do we understand the finer details? After understanding them, have we practiced them? These are the Four Noble Truths.

In addition, there is the origin of our life, “the 12 Links of Cyclic Existence.” Are we clear on these? Have we understood them? This is something we must ask ourselves. The Buddha has already told us the process of our spiritual training. He has helped us understand it, but have we been able to do it? Have we understood it? There is also the Eightfold Right Path. Have we put it into practice? In our thinking, in our actions, in the words we speak, in our perspectives and mindset, as we interact with people and deal with matters, in our every action, do we practice the Eightfold Right Path?

There is right speech, right thinking, right action, right livelihood etc. Are we able to practice them? We know these details, we know their names, but do we understand their meaning? Only by understanding this can we awaken. We must have faith and understanding to be able to attain realization. This is what we understand when we practice. So, we must awaken and gain right understanding to be able to go among people to open and reveal [the Dharma] for sentient beings so they can realize and enter the Buddha’s understanding and views. We talked about this yesterday. “This is the sequence of the principles He taught.” The Four Noble Truths, the 12 Links of Cyclic Existence and the Eightfold Noble Path, have we understood them all? These are the principles; they are outlines. As for the finer details, are we clear on them? Do we practice them?

This is “the sequence of the principles He taught.” Then, “with separate teachings, He transformed them in sequence.”

With separate teachings, He transformed them in sequence: Venerable Sakyamuni always expounded the Dharma according to sentient beings’ capabilities, teaching them with skillful means. Initially, there were no sects or schools. After the Great Dharma spread to the East, Chinese practitioners in later generations saw the Buddha-Dharma as a boundless ocean. To facilitate a plan for practice and study, they each selected one path to specialize in and focus on. Thus, the various sects and schools were formed.

When Sakyamuni Buddha was teaching the Dharma, He taught according to sentient beings’ capabilities, teaching them with skillful means. In the beginning, during the Buddha’s time, “initially, there were no sects or schools.” There were none. When the Buddha gave teachings, He simply taught what He needed to teach. He simply taught the principles as they were. There were no different sects or schools. But after the Great Dharma spread to the East and came to China, the Buddha-Dharma thrived and various sects and schools gradually formed.

So, “The Great Dharma spread to the East.” This was how it happened. “Chinese practitioners in later generations” saw the Buddha-Dharma “as a boundless ocean.” They did not know which course to take. In fact, there is no need for sects and schools. But the Buddha-Dharma is like a boundless ocean. They were at a loss regarding how to begin to understand it. Because of this, “To facilitate a plan for practice and study, they each selected one path to specialize in and focus on.” Because our lifespan is limited, we seek one path to specialize in and focus on. We understand clearly the path we can practice. “Thus, the various sects and schools were formed.”

This was how they were formed.
They especially

“Sought faith, understanding, practice and realization as well as to open, reveal, realize and enter the Buddha’s views and understanding.”

This was all to help us understand. We should be clear on the teachings, principles, practice and realization. Thus, for us sentient beings to learn the path, we must mindfully comprehend the Dharma.

In the Buddha’s era, [He taught us] the Dharma was like this, and that we needed to understand it. Most important is that we must practice the Bodhisattva-path and go among people, coming and going with ease. We must practice to the point where we will not be tempted by sentient beings. Whether in adverse or favorable conditions, our spiritual aspirations must remain firm. This is what is most important. But in which direction should we go? Our life is limited and time passes by quickly. What should we do?

For instance, as members of Tzu Chi, at this time, we need to pass on the Dharma and establish our school of Buddhism. We are starting to establish our own. Buddhist studies research institute. But what syllabus should we teach? I have told them, it should be all about Tzu Chi. How do we set up an outline for the past 50 years? How do we categorize the details? The world today is full of turbidities, so we need even more Living Bodhisattvas who form aspirations and willingly go among people to bring purity to people’s hearts and give of themselves for the world. Thus [we should teach] how, in these 50 years, these teachings have benefited sentient beings. [Tzu Chi] has gone from non-existence to existence and is now spread throughout the world. How was this Dharma established? This is what we must focus on. I hope we will seek faith, understanding, practice and realization as well as to open and reveal for sentient beings to realize and enter the Buddha’s understanding and views. We must be clear on the teachings and principles. This is very important. So, everyone, please always be mindful!

Episode 1320 – Practicing Patience Throughout Past Kalpas

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>> “This was in praise of peoples’ virtues. He encouraged people to uphold the sutra and practice the path. By emulating, cultivating earnestly and advancing diligently in the Six Paramitas of the causal practice of Bodhisattvas, we will directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” .

>> In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .

>> This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .

>> In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .
>> This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.

>> “At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” . [Lotus Sutra, Chapter 12- Chapter on Devadatta]

>> At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly .

>> Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi.

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“This was in praise of peoples’ virtues.
He encouraged people to uphold the sutra and practice the path.
By emulating, cultivating earnestly and advancing diligently
in the Six Paramitas of the causal practice of Bodhisattvas,
 we will directly approach the fruit of sarvajna,
which is the ultimate, all-encompassing wisdom” .

In the Chapter on Devadatta, we must mindfully seek to comprehend that spiritual practice is actually a virtue! . It is the virtuous practice of perfecting moral character . How should we engage in spiritual practice? . Spiritual practice is a very laborious journey . We have to face [all kinds of] people, matters and things . When dealing with people, there are infinite different kinds of people . We all have our own habitual nature . We all have our ignorance and afflictions . While living among people, the causes and conditions we have and the kinds of people we encounter are not actually under our control .

So, when it comes to spiritual practice, it is only about our minds . It does not matter what kind of people we meet, what habitual tendencies they have, what kind of afflictions they have or what karmic conditions they have with us . Whether we had good karmic conditions or bad karmic conditions in the past is something we do not know now . However, we must all never forget our aspiration to engage in spiritual practice . Our determination must be firm; no matter whom we encounter, our spiritual aspirations must always be firm .

So, starting from the Lotus Sutra’s . Introductory Chapter, . Manjusri Bodhisattva and Maitreya Bodhisattva had a conversation . Maitreya Bodhisattva asked questions, and Manjusri Bodhisattva answered them . They spoke about how past [Buddhas] had to engage in spiritual practice for a long time before They could attain Buddhahood, and how after attaining Buddhahood, . They had to spread the Dharma . Throughout lifetime after lifetime, all 20,000 Sun-Moon-Lamp Radiant Buddhas shared the same name . This shows how the Buddha-nature is everlasting . [All past Buddhas] engaged in spiritual practice and spread the Dharma . Lifetime after lifetime, they had the same name . This means that we should never forget about our initial aspiration . After forming Their initial aspiration, a very long time went by; this was the process . They all shared the same name, which refers to our nature of True Suchness . The eight princes [represent] our spiritual practices, the Eightfold Noble Path . Look at how we give rise to discursive thoughts . We need to maintain our initial aspirations . During that time, there was a Bodhisattva who was the teacher of the eight princes . This shows that, even when the Buddha was in the world, . He needed virtuous friends to assist him . He also needed to spread the Dharma and teach and so on . Starting from the beginning of the Lotus Sutra, we need to be very clear and seek to experience and understand it .

The beauty of human nature lies in our virtue . When we engage in spiritual practice, we should not forget about our initial aspiration . It does not matter which time period we are in, [nor does it matter] what causes and conditions we have with the people we encounter, whether they give us virtuous and loving guidance or frame us out of vicious jealousy . For spiritual practitioners, this is when they must maintain their aspirations . Therefore, in the Chapter on Dharma Teachers and the Chapter on Seeing the Stupa of Treasures, [the Buddha] began to constantly urge us to uphold the sutra and practice the path . His goal was to persuade and recruit everyone; we must maintain our aspirations to uphold the sutra and practice the path .

Most importantly, we should emulate the ancient sages and learn how past Buddhas engaged in spiritual practice . Starting from the Chapter on Skillful Means, [the Buddha] praised the Buddha-wisdom, which is the wisdom of all Dharma, the wisdom of all paths and all-encompassing wisdom . Wisdom is the Buddha’s [state of mind] after attaining enlightenment, when He manifested the nature of True Suchness and became one with the universe; it is this open state of mind . In order to be like this, we need to emulate the Buddha . All Buddhas share the same path . Every Buddha has persevered in this, in forming aspirations to engage in spiritual practice, cultivating earnestly and advancing diligently .

They also gave us a very clear path, which is “the Six Paramitas of the causal practice of Bodhisattvas” . This requires us to spread the seeds of goodness . Where should we spread the seeds of goodness? . We should spread them in our minds . Everyone intrinsically has the Buddha-nature . In the ground of everyone’s minds, we need to diligently accumulate the methods of actualizing the Six Perfections in lifetime after lifetime . Everyone should clearly understand the Six Perfections . They are the foundations of the path to attaining Buddhahood . To attain Buddhahood, there are these six methods . These are six methods of delivering [sentient beings] to the other shore .

In order to be delivered to the other shore, we need to go through [the state of] unenlightened beings, where 1000-foot swells rise in the river of cravings . To go from the state of ordinary beings to the [state of] Bodhisattvas and attain Buddhahood, we need to cross these 1000-foot swells . Adverse conditions, favorable conditions, love, hate, passion and animosity and so on are all part of this process . Between the state of ordinary beings and the state of Buddhahood is this surging river . Therefore, we need to emulate the past Buddhas to learn how past Buddhas cultivated earnestly and advanced diligently . [We need to learn] how to uphold these six methods, which are giving, upholding precepts, patience, diligence, Samadhi and wisdom; these are the Six Paramitas . In order to cross this river, we need to practice these six methods, which are the causal practice of Bodhisattvas .

We may say that, for lifetime after lifetime, we will go among people to help others . In fact, going among people to help others is just the name of the process of crossing [this river] . Actually, internally, in the field of our eighth consciousness, we are constantly spreading the seeds of goodness in the ground of our minds . We call this the causal practice of Bodhisattvas; we cultivate [the seeds] in the ground of our mind . We are refining our minds and bringing stability to the ground of our minds . We need to cross this river with 1000-foot swells . If we want to cross it, without the reliable method of actualizing the Six Paramitas in all actions, we will not be able to cross the river . Therefore, we must emulate the examples of our predecessors, spiritual practitioners from the past . We must be able to learn how past Buddhas engaged in spiritual practice . We must earnestly study what has been passed down for generations . We need to advance diligently in the Six Paramitas of the causal practice of Bodhisattvas . This is very important .

We must “directly approach the fruit of sarvajna, which is the ultimate, all-encompassing wisdom” . The fruit of sarvajna is the state of Buddhahood . After a Buddha attains Buddhahood, the seeds of this fruit are like those of a tree; after that seed was sowed, it became one with the universe . While this tree is [rooted] in the ground, it is benefitted by all weather conditions and absorbs water, nutrients in soil and air . So, no matter how cold and snowy it may be, this tree still remains in the soil, where it sprouts constantly and slowly becomes stronger and stronger . If it can withstand the earth’s gusty winds, heavy rain, great snow storms and scorching sun, on this land, it can continually bloom and bear many fruits; this is the fruit of sarvajna .

If we can awaken to the principles of the world and comprehend the true principles of people, matters and things, it will be as if we have attained the fruit of sarvajna . [The tree will be] very stable; it is the ultimate . It will continuously bear fruits and we can continuously sow the seeds of these fruits throughout the world in the ground of peoples’ minds . This is the fruit of sarvajna, which constantly bears fruits and seeds . This is ultimate all-encompassing wisdom .

Likewise, the Dharma is very profound . The same goes for cultivating wisdom . All things are ultimately empty and tranquil . This Dharma is like a seed; it is constantly passed down, generation after generation among countless people . While the lifespan of humans is short, some trees live several thousands of years; they remain in the world, continuing to propagate . This fruit is everlasting . Therefore, it is called ultimate, all-encompassing wisdom . We need to be mindful about this,

especially about how “In past kalpas, after seeing [past] Buddhas practice patience,. [Sakyamuni Buddha] then made vows” .

In past kalpas, after seeing [past] Buddhas practice patience, . [Sakyamuni Buddha] then made vows . Lifetime after lifetime, . Devadatta encountered the Buddha and harmed the Buddha’s life . He asked for His head, eyes, hands, feet, marrow or liver, kidney etc., the five organs . This helped the Buddha perfect His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas .

As Buddhist practitioners, we need to understand that the Buddha did not engage in spiritual practice for just one lifetime; . He engaged in spiritual practice for many lifetimes . The Chapter on the Parable of the Conjured City explains that it took a very long time . It took dust-inked kalpas . So, “In past kalpas, [Sakyamuni] had seen [past] Buddhas practicing patience” . For such a long period of time, . He had seen [past] Buddhas practicing patience .

Is this not how every Buddha attains Buddhahood? . So, [Sakyamuni] began to make vows . Since the time He made His vow, it has been such a long time; it has been dust-inked kalpas . During this process, He met countless Buddhas . The spiritual practice of all Buddhas is nothing but actualizing the Six Paramitas in all actions . The most difficult part of the Six Paramitas is patience, the practice of patience . So, as Sakyamuni Buddha had made vows, . He had to engage in spiritual practice like this . So, He [met] Devadatta in many lifetimes . Lifetime after lifetime, Devadatta encountered Sakyamuni Buddha and harmed the Buddha’s life . This is how Devadatta spent many lifetimes living at the same time as the Buddha . These are their past causes and conditions .

In order to attain Buddhahood, one must definitely practice patience . How can one practice patience? . We need people to temper us . “By withstanding challenges, one becomes iron-willed” . Only with the blazing fires of the furnace can scrap iron be made into a refined tool . The principle is the same . Otherwise, if everything goes smoothly, what is there for us to practice? . Therefore, Devadatta came to temper Sakyamuni Buddha so that He could cultivate the practice of patience . In terms of adverse conditions, we discussed yesterday about favorable and adverse conditions . Throughout many lifetimes, Devadatta continually tried to harm Sakyamuni Buddha . He even wanted to take the Buddha’s life . He used all kinds of methods that gave the Buddha opportunities to engage in spiritual practice . He came for His head, eyes, hands and feet; by asking for his head, eyes, hands and feet he trained and tempered the Buddha .

This did not just happen between . Devadatta and Sakyamuni Buddha; even Sariputra was trained and tempered by heavenly beings . He made vows as a spiritual practitioner and said, . “I am willing to give anything away because. I want to engage in spiritual practice. After completely giving up my possessions,. I am willing to give up [what is] inside my body. I will agree to whatever is asked for” . Therefore, a heavenly being transformed himself into a young man [and said,] . “I really need your help right now. My mother is ill. In order to save my mother,. I need the eyes of a spiritual practitioner. Furthermore, this must be a practitioner who engages in purifying practices” . In that past [life], Sariputra faced such circumstances .

So, he took out his right eye . “No, that is wrong; I need your left eye” . So, he took out his left eye; he removed both eyes . This young man then purposely dropped his eyeballs onto the ground so that he could hear it as he stomped on them . This was so Sariputra could sense it . This is why Sariputra retreated from his . Great Vehicle aspirations . He maintained his aspiration to engage in spiritual practice, but when it came to the Great Vehicle Dharma, he was so scared that he dared not [practice it] .

Sakyamuni Buddha was different . Throughout lifetime after lifetime, people purposely gave him a hard time and purposely tormented Him, asking for His head, eyes, hands, feet and even His marrow, liver, kidney, organs and so on . People wanted to take His life like this . “This helped [the Buddha] perfect His practice of giving and precepts” . Using these methods allowed this spiritual practitioner to not only form aspirations to give, but to give willingly . “You can torture me however you want. Whatever you want from me,. I will be willing to give it to you. If you ask for my head, eyes, hands and feet and even my marrow, liver, kidney and organs,. I will give them to you without regrets” . This helped Him perfect His practice of giving . He not only had to give, . He also had to give without resentment or regret . This is abiding by precepts . Not only did He need to abide by precepts, but He also needed to practice patience, had to complete the Bodhisattva’s causal practice of giving, upholding precepts and patience .

This is from the Chapter on Devadatta . First I want everyone to understand that in this chapter, [the Buddha] revealed His great compassion .

This chapter reveals [the Buddha’s] great compassion, impartiality and . His ability to remain at ease in hardship or joy, and how His great wisdom was unhindered by favorable or adverse conditions . In any environment, attaining enlightenment has its easy and difficult parts . The Hearers had long embraced the Buddha’s teachings, but fearing the long distance of the journey, they did not take joy in advancing, so [the Buddha] exhorted and encouraged them to abide by their aspirations and make great vows .

In the course of Sakyamuni’s spiritual practice, . He had to practice great compassion and impartiality and remain at ease in hardship or joy . This was Sakyamuni Buddha’s spiritual practice . In His spiritual practice, . He had to cultivate this great compassion and see all sentient beings equally . This is called showing compassion to all equally .

In the past, we have often discussed how, in our spiritual practice, we must [cultivate] great compassion and see all beings equally . Then, no matter how harsh the environment is, we will not lose our resolve to engage in spiritual practice . Or regardless of how favorable conditions are or how seductive the allure of love, we will not be swayed by physical attraction, by the appearances of men and women . Moreover, we will not become lost in favorable and joyous conditions . Even during hardship, we will maintain our spiritual aspirations . When among favorable and joyous conditions, we will not become lost and deluded . This is what it is like to show compassion to all equally . Whether we are amidst suffering or joy, we will always be at ease . We will not be tempted by fame, profit or status, not at all . We will not crave anything, and so our minds will always be free .

When amidst adverse conditions, our hearts will also be at ease . This is what it means to have great wisdom, to be a person of great wisdom . This is not the common knowledge of ordinary people . Not at all . This is great wisdom . A person of great wisdom will not be hindered by any conditions, whether they are favorable or adverse . Our mind will be unobstructed by suffering, and we will never abandon the direction of our spiritual practice . In favorable conditions, we will not be [tempted] by fame, profit or status nor enticed by sexual desires . Neither favorable nor adverse conditions can obstruct a person of great wisdom, so we will remain at ease in suffering and joy . Neither of these will hinder a person of great wisdom .

So, “In any environment, attaining enlightenment has its easy and difficult parts” . Regardless of whether we are surrounded by suffering or joy, whether we are in favorable or adverse conditions, we will always be able to awaken ourselves in accordance with these conditions . Amidst suffering, we will attain awakening . Amidst joyful and favorable conditions, we will be able to attain awakening . However, this is a very great challenge . It is a very great challenge to keep ourselves from giving rise to discursive thoughts . This is not easy to do . “In any environment, attaining enlightenment has its easy and difficult parts” . Whether we are in favorable conditions or adverse conditions, this will be very difficult . We need to look at our own minds . Are these favorable and adverse conditions of suffering and joy influencing our minds? . If a spiritual practitioner comprehends this, [attaining enlightenment] will not be difficult . If we cannot comprehend this, we will easily become lost and confused . Engaging in spiritual practice in accordance with conditions is not easy . It is especially difficult to use favorable and adverse conditions as our provisions for awakening to the path .

But for people of wisdom, this is very easy . If we do not have wisdom and depend only on our intelligence and common knowledge, this will be very difficult for us . So, we need to mindfully seek to understand this . This is just like [what was mentioned in] the Chapter on the Parable of the Conjured City, how “The Hearers had long embraced the Buddha’s teachings, but feared the long distance of the journey” . The guiding teacher wanted to lead people to diligently engage in spiritual practice . They had to walk the path of ordinary beings to reach the place of noble beings . But after walking for a very long time, just like the Hearers, [they would think,] “Why is the road so long?” . Many of them began to give rise to thoughts of retreating from the path . “Why don’t we just go back?. The road ahead is still very long and dangerous. I better not go there. I should stop here” .

Fortunately, with His wisdom, the guiding teacher was able to teach them sincerely and skillfully . “Look, not far away from here, there is a city. If we continue to walk, we will get there soon” . First, the guiding teacher relieved them of their fatigue and brought peace to their minds, before moving forward again . Everyone should remember the Chapter on the Parable of the Conjured City . This is an analogy for Hearers who practice the Small Vehicle Dharma . Hearers and Solitary Realizers only seek to benefit themselves . They understand that practicing the Great Vehicle by going among people is very laborious and risky . It contains both favorable and adverse conditions . If they were unable to guard their minds, “a slight deviation would take them far off course” . Thus, they were afraid of the long distance; they still had dust-inked kalpas to go . They “feared the long distance of the journey” . So, “They did not take joy in advancing” . They could not give rise to joy in their minds .

“We still have such a long way to go. Just thinking about walking makes me tired. I do not want to continue; I want to stop here” . So, “They did not take joy in advancing” . They were unwilling to advance forward, “so He exhorted and encouraged them to abide by their aspirations and make great vows” . In this chapter, the Chapter on Devadatta, . He clearly exhorted and encouraged the . Small Vehicle practitioners, “Do not be afraid. We need to walk toward the great Bodhi-path. Since we are already half-way, we must keep moving forward. There is a place to rest ahead. Further beyond that is the place we truly need to reach” . This is how the Buddha patiently guided us .

Sakyamuni Buddha manifested the appearance of engaging in spiritual practice . He was willing to go through these challenges and advance forward . We have discussed this already . Yesterday, I also mentioned that, . “In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions. These [people] are actually virtuous friends for Buddhist practitioners” .

In speaking of spiritual practitioners, they can grow with both favorable and adverse conditions . These [people] are actually virtuous friends for Buddhist practitioners . In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions . They are also virtuous friends .

Whether conditions are favorable or adverse, they both strengthen our spiritual aspirations; they are beneficial conditions . All these people are virtuous friends for us Buddhist practitioners . If we encounter people who provide adverse and negative conditions, we must treat them with a compassionate, impartial and generous mindset .

“In particular, when we come together with adverse and negative conditions, we must treat them as beneficial adverse conditions” . We also need to be grateful . These beneficial adverse conditions serve to make us stronger . This is like people in physical therapy; we also need to be able to withstand pain so that we can restore our health . The principle is the same . If you want to be healthy, you need to do the same movement every day . When you bend your body, you will feel pain, but this is to strengthen your legs . These are all beneficial adverse conditions . They cause physical pain and mental stress, but actually, if we have an open mind, we can be grateful for this . With this kind of pressure, we will then have the motivation and power to take on [more responsibility] . These are beneficial adverse conditions . These are also our virtuous friends . We need to be very mindful about this .

This explains how, in past kalpas, Sakyamuni Buddha gave up His throne to seek the Dharma . Many kalpas ago, . [Sakyamuni] diligently sought the Dharma . He came to inspire and encourage us . Why is it that everyone gives up halfway? . Why can’t we practice diligently? .

This explains how in past kalpas, Sakyamuni gave up the throne to seek the Dharma. Through diligently seeking the wondrous Dharma over the course of many past kalpas, He inspired those people by saying, “Why not seek it diligently?”.

When Sakyamuni Buddha came to the world to engage in spiritual practice, . He did not just encounter Devadatta in that lifetime . He had also encountered Devadatta in past lives . How can people today not seek earnestly and advance diligently in search of the Dharma? . This chapter, which is the Chapter on Devadatta, is very unique . The purpose of this chapter is to encourage us . This is the path the Buddha walked; why can’t we follow this path as well? . This is what the Buddha wanted us to understand .

At the beginning of the sutra passage, it says, .

“At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly ‘Throughout infinite past kalpas,’ ‘I sought the Lotus Sutra’ ‘without indolence or weariness'” .

This has already been mentioned . So, at that time, the first sentence of the Chapter on Devadatta is “At that time” . After the Chapter on . Seeing the Stupa of Treasures, the Buddha immediately followed with this . At that time in the assembly, the Buddha addressed . Bodhisattvas, heavenly beings and The fourfold assembly is male and female lay practitioners and male and female monastic practitioners . The Buddha addressed the fourfold assembly .

At that time, the Buddha addressed all those Bodhisattvas, heavenly beings and the fourfold assembly: . After He finished teaching the Chapter on the Stupa of Treasures, . He addressed all those Bodhisattvas, heavenly beings and the assembly.

He said, “Throughout infinite past kalpas,. I sought the Lotus Sutra without indolence or weariness” . This passage describes the process of the Buddha’s spiritual practice . Sakyamuni Buddha said Himself, . “In the past, I had spent infinite lifetimes [seeking the Lotus Sutra]. Infinite lifetimes” means infinite kalpas . [He did this] for lifetime after lifetime, for an incalculable length of time . In each lifetime, He was constantly searching in hopes of attaining the Great Vehicle Dharma, which is the Lotus Sutra . He engaged in spiritual practice and listened to the teachings lifetime after lifetime . However, to be able to hear the Lotus Sutra is not easy . Therefore, He had to search for it; . He searched for places where the Lotus Sutra would be taught, the places of the Great Vehicle Dharma . In His search for the Great Vehicle Dharma, . He never grew indolent or weary . He never showed any sign that He was tired; none at all . He was always very diligent as he put the teachings of the Great Vehicle Dharma into practice .

So, “Seeking” means more than just seeking to be able to hear; it is also seeking to be able to have faith .

Seeking: . This means more than just seeking to be able to hear; it is also seeking to be able to have faith, understanding, practice and realizations, to open, reveal, realize and enter the Buddha’s views and understanding; this is all [seeking] . To seek the Lotus Sutra is to seek unsurpassed Bodhi .

It is not easy to have faith in the Great Vehicle Dharma . As we discussed previously, having faith in the Lotus Sutra is not easy; rather, it is very difficult . He did not merely seek to listen to the Lotus Sutra; that was not all . He also sought to have faith in the Lotus Sutra . Whatever the wondrous Dharma contained within was, . He wanted to have faith in it . [He wanted to] have faith in the teachings of the Great Vehicle Dharma . He wanted to believe in and accept its teachings . He also sought to be able to understand . Not only did He want to believe [the Dharma], but He also wanted to have a clear understanding of the Dharma . Did it unite principles and matters? . Only if principles and matter were united would He believe in it and be able to understand it thoroughly . In addition to understanding it thoroughly and uniting principles with matters, . He also sought to be able to practice it . He wanted to put the Dharma into practice; . He wanted to maintain a pure heart, go among people and put the teachings into practice in life and among people .

He did not merely seek to be able to practice, . He also wanted to be able to have realizations . This is practicing the Bodhisattva-path, the causal practice of Bodhisattvas . Being able to hear, have faith, have understanding and put it into practice are all part of the causal practice of Bodhisattvas . We must not retreat during this journey . Instead, we should always advance forward, until we can realize the fruit of Buddhahood . Thus, He “sought to be able to open and reveal” . Not only did He [seek to] attain the fruit of Buddhahood, but He also sought to be able to open and reveal the Wondrous Lotus Sutra .

Many Treasures Buddha lacked this karmic condition . He did not open and reveal the Wondrous Lotus Sutra . So, now He kept making vows to manifest the stupa of treasures anywhere to go and listen to the Lotus Sutra . Sakyamuni Buddha did not seek to just attain the fruit of Buddhahood; . He also sought to open and reveal [the Dharma] until sentient beings could realize and enter the Buddha’s understanding and views . This is Sakyamuni Buddha’s mindfulness . He not only sought to listen, have faith, understanding, practice and realization of the Dharma, but also sought to open and reveal it so that [sentient beings could] realize and enter the understanding and views of the Buddha . This is His determination in seeking the Lotus Sutra .

“To seek the Lotus Sutra is to seek unsurpassed Bodhi” . This is unsurpassed Bodhi . What we Buddhist practitioners must pursue is this state . Otherwise, think about this; in the Chapter on Seeing the Stupa of Treasures, the Buddha began by talking about the causes and conditions behind . Many Treasures Buddha listening to the sutra . Many Treasures Buddha had already attained Buddhahood many kalpas before; the only thing He lacked was people who could receive or initiate the teachings, requesting [them] from the Buddha . Therefore, He did not have the opportunity to expound the Lotus Sutra . Sakyamuni Buddha did not only seek to listen to the sutra . He also sought to have faith, understanding, practice and realizations of the sutra . He also sought to be able to open and reveal [the sutra] until sentient beings could realize and enter the Buddha’s understanding and views . This is His true ultimate goal, to save the world and transform sentient beings .

Dear Bodhisattvas, this is what we must do as Buddhist practitioners; [we must engage in] the causal practice of Bodhisattvas . When it comes to these difficulties, we need to be able to withstand both favorable and adverse conditions and remain free and at ease . When we are no longer influenced by them, that is true spiritual practice . So, we must always be mindful!

Episode 1259 – Revealing What Is True and Not False

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>> “At the Vulture Peak Assembly, [the Buddha] opened the provisional to reveal the True [Dharma], which is not false. Great wisdom is innate enlightenment. The spiritual training ground is pure True Suchness. The impartial Dharma of great loving-kindness does not discriminate between high and low. Humans intrinsically possess the same nature. The true principles are contained within all consciousnesses.”

>> The provisional teachings of the past contained the truth, just as a lotus flower contains the lotus pod. Opening the provisional to reveal the truth is like a lotus blooming to reveal the lotus pod. Outside of the lotus flower, there is no other lotus pod. With the provisional opened and the true revealed, we see the Middle Way in all Dharma.

>> “All those banners and canopies were made from the Seven Treasures, gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone. The stupa was so tall that it reached the palaces of the Four Heavenly Kings.”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> “From the Heaven of the Thirty-three, there fell a rain of Mandarava flowers in offering to the stupa of treasures. All the various heavenly beings, nagas, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, trillions in all….”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> The Heaven of the Thirty-three: On Sumeru, in each of the four directions, there are eight heavens, and Indra resides in the center, thus making Thirty-three heavens. In terms of the Dharma, these represent the 52 stages of Bodhisattvas.

>> Trayastrimsa Heaven: This is the Heaven of the Thirty-three. It is the second heaven of the desire realm, located on the summit of Mt. Sumeru. Sakra’s Heaven is at the center, and in each of the four directions there are eight heavens, thus forming the Heaven of the Thirty-three.

>> There fell a rain of Mandarava flowers as an offering to the stupa of treasures: All heavens rained down flowers to make offerings to the stupa of treasures. This shows their hearts’ wholesome practices which dignify the Dharmakaya.

>> In terms of worldly appearances, these are the eight groups of Dharma-protectors. In terms of the Dharma, they are inseparable from one mind.
>> The two classes of heavenly beings and nagas have good hearts. The remaining classes of yaksas and others have always had evil hearts. Because of their superior roots of goodness, they controlled all their evil thoughts, countless trillions of them, and transformed them into goodness.

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“At the Vulture Peak Assembly,
[the Buddha] opened the provisional to reveal the True [Dharma], which is not false.
Great wisdom is innate enlightenment.
The spiritual training ground is pure True Suchness.
The impartial Dharma of great loving-kindness
does not discriminate between high and low.
Humans intrinsically possess the same nature. The true principles are contained within all consciousnesses.”

We must be mindful! The Dharma requires us to mindfully experience it. Only when we are able to actualize the Dharma in our daily living will this be the True Dharma. “At the Vulture Peak Assembly, [the Buddha] opened the provisional to reveal the True [Dharma], which is not false.” This means that after the Buddha attained enlightenment, He began to think about how to help people experience and awaken to their nature of True Suchness. This is the Buddha’s original intent. However, this is easier said than done. The Buddha resolved to patiently guide sentient beings according to their capabilities. Beginning at Deer Park, He started to give teachings, explaining that the world is full of suffering, that everyone is equally [subject to] birth, aging, illness and death. Even people of wealthy families or kings are unable to predict how long they will live; they cannot make such predictions.

So, the Buddha analyzed the cycle of birth, aging, illness and death in the world so that everyone could comprehend that the cycle of birth and death is impartial. He then analyzed the disparities between the poor and the rich, those of high status and low. With different social classes, why are some people born into poverty? On top of poverty they experience illness, on top of illness, disability. Some are born with missing limbs or are born suffering from illnesses. There is suffering from illnesses, suffering from hardships and poverty and suffering from birth, aging, illness and death. He also analyzed the suffering from the world’s natural disasters, caused by the accumulation of many karmic forces. These are the appearances of suffering that He analyzed.

The Buddha then analyzed the imbalance within people’s minds. The way people live gives rise to afflictions and results in man-made disasters. Small disasters affect a family, medium disasters bring chaos to a society and large disasters drive a country into war. This arises from a single thought. So, a single thought creates all the suffering in the world. The Buddha patiently [analyzed] each layer to help everyone recognize suffering and cultivate blessings. Cultivating blessings also happens during this cycle of birth, aging, illness and death. We must seize our time and our karmic conditions to understand the principles and quickly cultivate wisdom and create blessings. He even taught us how to transcend this cycle of birth and death and no longer return to cyclic existence in this world. From the simple to the profound, from the obvious to the subtle, He explained one layer after another, even how people come [to be born]. It is through the Twelve Links of Cyclic Existence.

Starting with a thought of ignorance, we are led by karmic forces to a certain household, a certain pair of parents. We follow our affinities there. No matter what kind of environment we end up in, we may be born without all of our limbs, certain to be physically impaired. In this life, regardless of whether we are born into a poor or wealthy family, our situation may be complicated; we may be rich but suffer illness and so on. This is the workings of karma. Born among the rich, we can benefit others and further add to our blessings. This is all demonstrated through [the workings of] karma. All of this is the Dharma.

The Buddha, starting at Deer Park, taught everyone this path of spiritual practice. Everyone needed to have faith in and understand it and put it into action. He helped all people accept it, whether deeply or more shallowly. Some people had a very deep feeling about how the suffering of the world originates in ignorance. Ignorance is found in the world, in the way people interact with one another, affecting one another and mutually creating karmic forces. “I’m afraid! I should just avoid people and focus on engaging in spiritual practice. By ending my interactions with people, I can focus on my practice. I do not want to add to my karma; I want to escape the cycle of birth and death.” They think that by doing this they can transcend samsara. Actually, they have not put an end to their past karmic conditions. However, the Buddha did not say this to them. “Good! Everyone has come to engage in practice. First we should all calm our minds and thoroughly understand the Dharma.” This was how the Buddha taught in the Agama period. In His 42 years [of teaching], He spent 12 years giving the Agama teachings. He repeatedly taught this to everyone because. He worried they would overlook it and forget.

Throughout these 12 years, the Buddha guided everyone in this way to find ways to eliminate their afflictions and refrain from creating more negative karma. They must “practice all that is good and refrain from all that is evil” and form good affinities. Having gone through the Agama period in this way, everyone already understood. The teachings of the Four Noble Truths, the Twelve Links of Cyclic Existence and many other Dharma-doors were clear to them. They were alert and knew to distant themselves from these causes and conditions. They refrained from creating negative affinities; they knew to distance themselves from that, to guard against life’s afflictions and ignorance. The Buddha was aware of this, so He entered the Vaipulya period. Over eight years, the Buddha taught the Vaipulya teachings. He gradually guided everyone. “Besides benefiting yourself and maintaining the purity of your self-awakening, you still have unresolved karmic affinities, karmic affinities you formed in past lives. You still need to care about the matters of the people of this world and try to understand them.”

But everyone feared being entangled in karma. So, they were a bit hesitant about the Vaipulya. However, the Buddha used wisdom to draw them in and guide them and help them accept the Vaipulya teachings, going one step further with these skillful means to go among people to care for them. Once the Buddha opened up this concept, [people began to] create blessed causes and conditions. Everyone understood and no longer rejected this. They understood their karmic causes and conditions and their causes, conditions, effects and retributions with other people. But the Buddha then went another step further. He spent 22 years discussing the Prajna teachings. The past teachings were about “existence,” the existence of suffering and conditions. They were all part of the truth of suffering, the principles behind suffering, and the principles behind the interaction of causes and conditions. Everyone understood this very clearly by now. After that, He used the Prajna teachings.

The Prajna teachings discussed “emptiness.” Everything that has “existence” has come together, but in the end, it is all ultimately empty. After hearing the Prajna teachings, everyone clearly understood that, indeed, everything in life is ultimately empty. Through birth, aging, illness and death, we pass through our life in this way. Won’t everything completely disappear in the end? Just what kinds of things will happen in future lifetimes? In future lifetimes, the karmic retributions will be even more frightening. They were clearly aware of the workings of karma, but they still treated them as empty. They did not want to contrive any more affinities. So, they stopped at [teachings of] “emptiness” and feared “existence.” They were afraid.

So, in this process, the Buddha knew the time had come. Since they understood that “existence” is the source of karmic forces and since they knew about “emptiness,” they should no longer be attached to the two teachings of emptiness and existence. Everyone was clear. Because of this, at the Vulture Peak Assembly, the Buddha began to open up the provisional to reveal the True Dharma. In the past, He did not tell anyone, “It was because of your capabilities that I guided you with skillful means.” He did not say this in the past. Everyone thought, “If I practice this way, I will transcend the cycle of birth and death.” So, when the Buddha taught skillful means at that time, whether He was discussing emptiness or existence, he left that door closed. Everyone thought that was the way things were. “We will practice what the Buddha teaches.” Now, He took the “provisional,” which is the skillful means, and opened that door so we could all see the ultimate truth, the True Dharma inside. This is just like taking us into the storehouse of treasures. In that storehouse, we see this treasure and that treasure, There are many treasures, and we see them all. In fact, in this storehouse, there is still one more treasure chest. This most exquisite treasure chest has yet to be opened. So, all that people could see was the exterior of the treasure chest.

At this time, He truly opened the lid of the treasure chest. After the skillful, provisional teachings, He opened the next set of doors. This is “opening the provisional.” Within the provisional, there is the True Dharma. So, the “provisional,” the skillful teachings, these doors, had now been opened by the Buddha. “Look, inside here you can find the True Dharma, the True Dharma of the One Vehicle. This is everyone’s treasure. Earlier, I helped you understand the Five Roots and Five Dusts. I told you all that the eye-root connects with the form-object, and the ear-root connects with the sound-object.” He explained them all to us one by one. Later He explained what we take in, the convergence of the Roots and Dusts. He used these principles to explain that when the Roots and Dusts converge, it is our consciousness that makes contact. Our mind, our consciousness, makes contact with external conditions. He helped us understand this, layer by layer.

When ordinary beings’ minds make contact with external conditions, the [sixth] consciousness considers good and bad actions. The [sixth] consciousness is where we have dust-like delusions. We take in so many states from the outside world. This is the sixth consciousness, the sixth consciousness before the seventh. What we take in from the Five Roots and Five Dusts is given to the sixth consciousness. After we categorize this signal, [we think,] “I really love this thing, how can I obtain it?” This signal, this information, is then contemplated by the [sixth] consciousness. This results in the consciousness of afflictions, in dust-like delusions. In this process, afflictions lead us to create karma. This is also where those who are sharp and clever act from.

Then, we take action with our bodies to create much karma. Once karma is created, [the process repeats;] the sixth consciousness feels that momentary happiness. Then the seventh consciousness thinks, “I now possess this!” Since we possess, have obtained it, it is then taken into the eighth consciousness. This is how the Buddha, layer by layer, helped us comprehend and understand. The eighth consciousness is where everything is stored, our karma, all our afflictions, all our ignorance and our karmic consciousness. After we take action, everything returns to the eighth consciousness; all the karma we create is stored in the eighth consciousness.

So, ordinary beings stop at this point. We bring our eighth consciousness with us, without any control. We may go anywhere; if we created blessings, our blessed karma may take us to an ideal family, an ideal country, an ideal environment. In the place our direct and circumstantial retributions take us, we will gradually grow up in that place and live an easy and happy life. We will spend our entire lives like this. This is how unenlightened beings transmigrate.

If we bring ignorance along with karma, even if we are born into a life of wealth, we also bring with us greed, anger, ignorance, arrogance and doubt and continue to create ignorance in that place, continue to form negative affinities. This makes us “the poor among the rich.” In a world of riches, we do not know to cherish our blessings and still continue giving rise to thoughts of greed. We do not know to do good deeds and instead stop at no means [to get what we want]. Out of greed, we create karma. We may be considered rich, but still continue to create karma. Thus, it continues accumulating, and returns to our karmic-consciousness.

There are also “the rich among the poor.” Although they did not create blessings in their past lives, they have good affinities. They come here with their karma and are born into poverty and suffering. In this state of poverty and suffering, they experience all the sufferings of life. However, because they had thoughts of goodness and good affinities, naturally those affinities will lead them to create blessed karma amidst their poverty.

Take those in Africa, for example. Their circumstantial and direct retributions brought them much suffering. Many people experience suffering and hardship. But among those suffering are a group of seeds who have good thoughts; they are “the rich among the poor.” With that spiritual wealth, they can be very happy. They are happy every day. Every day they walk the Bodhisattva-path and walk it happily. Whether they are climbing over mountains, whether they are making long journeys over streams or muddy roads, even though it is hard on them, they still want to deliver provisions to families that are suffering more than they are. These are the rich among the poor.

Even though their circumstantial and direct retributions in this life have brought them to this impoverished place, they have these good karmic conditions, so naturally they can open up their hearts and make use of their collective strength. They can make use of these karmic conditions to help people and are very happy when doing so. This is the result of the different karma that each person creates. We must believe this. This is how the Buddha, while giving provisional teachings, was actually teaching us the True Dharma. This is because we still have one door [to open]. The True Dharma is in the ninth consciousness. We ordinary beings are only using up to our eighth consciousness. The positive and negative karma we create are stored in the eighth consciousness.

If we can create good karma, we should create pure karma. Right now, what the Buddha is teaching us is to be pure, to do good and be pure. This pure good karma can enter the ninth consciousness, which is our intrinsic nature of True Suchness. This is the True Dharma. This is the last door in the storehouse. This door has opened. So, He “opens the provisional.” The previous teachings were part of the process. The door at the end [leads to] the True Dharma. These are the pure seeds of goodness. This is the One Dharma, which is not false. Everyone intrinsically has the nature of True Suchness; we are all equal to the Buddha. If we just push aside all of our afflictions and ignorance, then this pure, wholesome Dharma, our nature of True Suchness, will manifest. This is the True Dharma of the One Vehicle.

The Buddha’s perfect and harmonious teachings, the Lotus Sutra that He taught on Vulture Peak, are for the purpose of revealing the True Dharma. So, He unlocked “great wisdom [which] is innate enlightenment. The spiritual training ground is pure True Suchness.” From this we should be able to understand that everyone has wisdom equal to the Buddha’s. Everyone intrinsically possesses the nature of True Suchness, wisdom which is equal to the Buddha’s. This is our innate enlightenment. Where is this spiritual training ground of innate enlightenment? It is our nature of True Suchness. Where is our nature of True Suchness? It is at the Vulture Peak Assembly. At the Vulture Peak Assembly, the Buddha opened up our innate enlightenment of True Suchness, which is our great wisdom. This is our spiritual training ground.

Though the Buddha is more than 2000 years removed from us, we should know by now that the spiritual training ground of the Vulture Peak Assembly has never disappeared. It is in our hearts; it is everlasting. This Dharma-assembly must continue; we have to walk this road in order to arrive. We clearly know that everyone intrinsically possesses the nature of True Suchness, but our afflictions still exist. So, we must engage in practice and make use of other people’s strength. We make use of people’s afflictions and suffering, by going among people [to help].

So, we [apply] “the impartial Dharma of great loving-kindness.” We go among people with great loving-kindness and compassion. All sentient beings are our family members. They are the same, so all sentient beings are equal. We often see Living Bodhisattvas going among people, people whom they do not have any prior relationship with. These people are suffering, but after much effort, we finally overcome many difficulties to reach these people affected by disasters and suffering. Just as if seeing loved ones who are suffering, we embrace them and give them love. We have sympathy and universal compassion. Isn’t this the impartial Dharma of great loving-kindness? “Great compassion is the abode, [and] gentleness and patience are the clothing.” This gentleness is like a loving mother caring for her child; when she sees the child wronged or suffering, she will always go to comfort the child. This is the “impartial Dharma of great loving-kindness,”

“which does not discriminate between high and low.” There is no difference between high and low. The world is filled with disasters. Italy suffered this major disaster, an earthquake [in 2016]. It was only magnitude 6.2 on the Richter scale, but because the epicenter was shallow, thousand-year-old structures were destroyed in an instant. Tourists all over the world visited these places. Look at these places of historical significance, these buildings. They were leveled, completely destroyed.

It spanned three peaks, three mountain ridges, and numerous ancient buildings that were all listed as the world’s treasures were all destroyed in an instant. Think about it; this is life’s impermanence. The mansions nearby were likewise destroyed in an instant. Tzu Chi volunteers in countries throughout Europe, whether from Germany, France, Great Britain and so on, had already begun to strategize how they were going to get together and take action. This is because in each of these countries, there are not that many Tzu Chi volunteers. Italy only has three certified commissioners and four to five who are still in training. These are the Tzu Chi volunteers of Italy. Because they do not have enough manpower, they must have Tzu Chi volunteers from other countries come and join them.

This is the impermanence of the world. Regardless of how nice the conditions are, how stable the structures are, buildings that have stood strong for over hundreds or thousands of years still could not withstand this earthquake. A magnitude 6.2 earthquake decimated everything just like that. Life is impermanent. No matter how nice the conditions are, how precious [the buildings are], even if they are internationally- or nationally-treasured buildings, the same thing happened to them. There is no difference between the high and low; none at all.

So, “Humans intrinsically possess the same nature. The true principles are contained within all consciousnesses.” Human nature has been exactly the same since Beginningless Time. This is what the Buddha told us. We are equal to the Buddha. “The mind, the Buddha and sentient beings are no different [in their nature].” We are equal to the Buddha. We all intrinsically have this. All living beings are like the Buddha; they possess the Tathagata-nature. “Humans intrinsically possess the same nature. The true principles are contained within all consciousnesses.” All sentient beings’ nature of True Suchness, the “true principles,” these truths and principles, are all the same. They are all stored in this consciousness. The consciousnesses of ordinary beings, whether it be the sixth, seventh or eighth consciousness, all contain these true principles. The purest of true principles is our nature of True Suchness, the ninth consciousness, the amala consciousness. This is the ultimate state, the Buddha-consciousness we reach upon awakening. The Buddha-consciousness is pure and undefiled, and is one with the universe. This is the true principle that everyone intrinsically possesses.

So, in the past, “The provisional teachings of the past contained the truth.”

The provisional teachings of the past contained the truth, just as a lotus flower contains the lotus pod. Opening the provisional to reveal the truth is like a lotus blooming to reveal the lotus pod. Outside of the lotus flower, there is no other lotus pod. With the provisional opened and the true revealed, we see the Middle Way in all Dharma.

The Buddha taught the provisional. Even though what He taught in the past were skillful means, the true was actually hidden in those skillful means. The True Dharma is like the bud of a lotus flower. The lotus seeds are already inside. Once the flower blooms, we will see this fruit. The lotus seed is concealed within the lotus bud. When the flower blossoms, the fruit will appear. So, opening the provisional to reveal the true is like the lotus flower blossoming. We will see the lotus pod. We will see the lotus pod, and the seeds are in there. So, “It is like a lotus blooming to reveal the lotus pod.” The principle is the same.

The teachings the Buddha taught in the past were not a waste of time. They all contained the True Dharma; it is just that. He did not make it transparent to everyone. [To reach] the True Dharma, we must brush aside our ignorance and go among people. We make use of others’ strength to refine ourselves. When we brush aside our ignorance, we will manifest the True Dharma within us. This is cultivating both blessings and wisdom. This is reaching the perfect teachings. This is the time when the Lotus teachings arrive.

So, “Outside of the lotus flower, there is no other lotus pod.” Apart from this lotus flower, there are no other lotus pods. The lotus flower and lotus pod are joined together. So, when the provisional is taught, it actually contains the True Dharma. When the flower blossoms, we see the fruit. So, it is called the “Wondrous Dharma Lotus Flower” because it has the fruit and flower at the same time.

“With the provisional opened and the true revealed, we see the Middle Way in all Dharma.” We bring all the Dharma back to the Middle Way. He discussed emptiness and existence. He discussed emptiness in the Prajna period and existence during the Agama period. So, He taught existence and emptiness. Now, the Lotus Sutra collects both these topics; it is the Middle Way. This is like when a lotus flower blossoms, the lotus pod is in the middle. The principle is right here. We must truly be mindful. The Lotus Sutra is the Middle Way between emptiness and existence, the True Dharma.

The previous passage says,

“All those banners and canopies were made from the Seven Treasures, gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone. The stupa was so tall that it reached the palaces of the Four Heavenly Kings.”

The next sutra passage says,

“From the Heaven of the Thirty-three, there fell a rain of Mandarava flowers in offering to the stupa of treasures. All the various heavenly beings, nagas, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, trillions in all….”

Where is the Heaven of the Thirty-three? It is on the summit of Mt. Sumeru. Mt. Sumeru’s summit is the highest place of all. “In each of the four directions, there are eight heavens.” In the east, west, south and north, in each of those directions there are eight heavens in all and eight heavenly palaces. Four times eight is thirty-two, but in the center, there is the place where Sakro-devanam Indra lives. It is called the City of Good Views, and it is in the center. All of these together make up the Heaven of the Thirty-three. If we express this in terms of the Dharma, it is an analogy for the 52 stages of Bodhisattvas. We will explain this later on.

The Heaven of the Thirty-three: On Sumeru, in each of the four directions, there are eight heavens, and Indra resides in the center, thus making Thirty-three heavens. In terms of the Dharma, these represent the 52 stages of Bodhisattvas.

The Heaven of the Thirty-three is also called Trayastrimsa Heaven. It is the second heaven of the desire realm. It is still in the desire realm, because those in the Trayastrimsa Heaven still have their family and retinue. [In the desire realm,] there is also the Heaven of the Four Heavenly Kings. [The Trayastrimsa Heaven] is the second heaven of the desire realm, and it is on the summit of Mt. Sumeru. Everyone should know that in the Heaven of the Four Heavenly Kings, one day there is equal to 50 years in this world. One day in Trayastrimsa Heaven is equal to 100 years in this world. This means that it is very far away from our solar system. Indra’s Heaven is in the center, and “In each of the four directions there are eight heavens.” So, combined together they comprise the Heaven of the Thirty-three.

Trayastrimsa Heaven: This is the Heaven of the Thirty-three. It is the second heaven of the desire realm, located on the summit of Mt. Sumeru. Sakra’s Heaven is at the center, and in each of the four directions there are eight heavens, thus forming the Heaven of the Thirty-three.

First, we must understand its environment and its distance from our world. One day in Trayastrimsa Heaven is 100 years for us; this is such a great distance. From such a high place in the sky, there fell a rain of Mandarava flowers as an offering to the stupa of treasures.

We discussed the stupa of treasures previously. Because Sakyamuni Buddha taught the Lotus Sutra, the stupa of treasures emerged from the ground. Because the stupa of treasures appeared, Mandarava flowers rained from the sky. Those in Trayastrimsa Heaven and the Heaven of the Four Heavenly Beings all came to make offerings. Along the way, flowers rained down to help highlight the magnificence of this spiritual training ground. So, “All heavens rained down flowers to make offerings to the stupa of treasures. This shows their hearts and wholesome actions.” This shows the wholesome practices from our hearts; this wholesomeness is supreme and unsurpassed. This is also a metaphor. Everyone expressed their wholesome intentions, which were supreme and unsurpassed. They came to “dignify the Dharmakaya.” They used this supreme and unsurpassed spiritual state to dignify these true principles. With the true principles, we all must engage in practice with reverence. We engage in uninterrupted practice, practice with nothing further, extended practice, and also practice with reverence. We must always have reverence toward the true principles. These are supreme and unsurpassed wholesome actions.

There fell a rain of Mandarava flowers as an offering to the stupa of treasures: All heavens rained down flowers to make offerings to the stupa of treasures. This shows their hearts’ wholesome practices which dignify the Dharmakaya.

So, “All the various heavenly beings, nagas, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, trillions in all….”

There were so many of them. These are the eight classes of Dharma-protectors, heavenly beings and nagas and so on. They all have been transformed by the Buddha and came together to protect this training ground. In terms of worldly appearances, “These are the eight classes of. Dharma-protectors,” the heavenly beings and nagas of the eight classes and so on; they have all gathered together. In terms of the Dharma, this means it is “inseparable from one mind.”

In terms of worldly appearances, these are the eight groups of Dharma-protectors. In terms of the Dharma, they are inseparable from one mind.
Although we talk about the Heaven of the. Four Heavenly Beings and Trayastrimsa Heaven, heavenly beings and the eight classes of Dharma-protectors, when we analyze this in terms of the Dharma, we find that it is inseparable from our one mind. When it comes to our one mind, whether we are from the Heaven of the. Four Heavenly Beings, or Trayastrimsa Heaven, everything is inseparable from our minds. This is all virtuous Dharma; it was the same for the Dharma-protectors like heavenly beings and nagas.

The two classes of heavenly beings and nagas have good hearts. The remaining classes of yaksas and others have always had evil hearts. Because of their superior roots of goodness, they controlled all their evil thoughts, countless trillions of them, and transformed them into goodness.

The two classes of heavenly beings and nagas have good hearts. They all have cultivated blessings. This is goodness. These two classes, heavenly beings and nagas, represent goodness. They are fundamentally good.

“The remaining classes of yaksas and others…..” Yaksas, gandharvas and so on are evil. They are normally evil, just like the asuras and so on, just like animals. The appearances they manifest are considered evil. However, they were transformed by the Buddha, and likewise have the roots of goodness. Since they still have the roots of goodness, this means they were transformed to become good and have become Dharma-protectors. So, “They controlled all their evil thoughts, countless trillions of them, and transformed them into goodness.”

This is how the Buddha-Dharma is the medicine capable of curing the world. Our minds are just like that of the the eight classes of Dharma-protectors. Whether they are on Mt. Sumeru, or in Trayastrimsa Heaven, heavenly beings represent the peak. Not matter how high they are, the Dharma can reach that height. The height of their heart of goodness is the same. Even with everyone’s ignorance, the Dharma can likewise tame our minds and transform [ignorance] into good thoughts. This is how we explain this in terms of the Dharma. The Lotus Sutra is so perfect and harmonious. Through appearances, it manifests the principles. As long as we mindfully comprehend it, at any time in our lives, we will be in constant contact with the Dharma. We simply must keep the Dharma in our hearts and always be mindful.

Episode 1258 – Banners and Canopies of Seven Treasures

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>> “The surrounding railings are a metaphor for the Dharma’s protecting of retaining and upholding. The countless chambers are a metaphor for the room of compassion. The draped strings of jewels represent the supreme, magnificent Dharmakaya.”

>> Retaining and upholding: This means retaining goodness so it is not lost and upholding not letting any evil arise. We must take our thoughts, Samadhi and wisdom as our body. The thoughts, Samadhi and wisdom cultivated by Bodhisattvas are replete with these merits and virtues.

>> Those who uphold and retain uphold virtue so it is not lost and seize evil so it will not arise. To forget nothing is known as retaining. The Bodhisattvas’ virtue of upholding and retaining is limitless.

>> “Trillions of precious bells hung from it. From all four sides, it emitted the fragrance of tamalapatra and sandalwood which pervaded the world.”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> “All those banners and canopies were made from gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone, the Seven Treasures. The stupa was so tall that it reached the palaces of the Four Heavenly Kings.”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> All those banners and canopies: and canopies of treasures were used to dignify the top [of the stupa]. They represent the Buddha’s merits and virtues. Banners and canopies: They represent His virtue of benefiting all beings. There is nothing they do not cover.

>> [They] were made from gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone, the Seven Treasures: In terms of representations of the Dharma, since gold is firm and resilient by nature, it represents the wisdom of firmness. Silver is pure and white by nature, so it represents purifying practices. The translucence of crystal represents the wisdom of thorough understanding. The smooth curls of mother-of-pearl represents a mind that yields. The multicolored chalcedony represents a mind that takes all actions in response to change. Round and bright pearls represent a mind that is clever and wise. Rose stone is a kind of jade that represents a gentle mind. All these virtues serve to dignify, thus, it says “made from the Seven Treasures.”

>> Those banners and canopies were made from the Seven Treasures: This is a metaphor for being replete with the Seven Noble Treasures. The Seven Noble Treasures are seven kinds of Dharma-wealth: The seven kinds of treasures are the Dharma-wealth of merit and virtue attained by noble beings who have awakened to the Path.

>> The Seven Noble Treasures: The treasure of faith: Faithfully accepting the Right Dharma. The treasure of the precepts: Upholding the laws of the Dharma. The treasure of listening: Being able to hear the correct teachings. The treasure of remorse: Feeling remorse for oneself. The treasure of contrition: Feeling contrite toward others. The treasure of renunciation: Renouncing all things and remaining undefiled. The treasure of wisdom: Illuminating matters and principles with wisdom.

The teaching of these virtues is called the Seven Noble Treasures. The sentient beings who do not retain these are said to be extremely impoverished.

>> It stood tall and reached the palaces of the Four Heavenly Kings: This indicates that all these virtues are exceptional and respected. The Four Heavenly Kings dwell in the belly of Mt. Sumeru. The stupa of treasures was so high that it stood equal to the heavenly palaces. The Fourfold Mindfulness protects the mind just like the heavenly kings.

>> The stupa was so tall that it reached the palaces of the Four Heavenly Kings: This is an analogy for transcending the Four Forms of Birth. The Four Forms of Birth: Womb-born: Contained before birth. Egg-born: Developed within a shell. Moisture-born: In need of moisture for birth. Transformation-born: Transforming into existence from nothing.

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“The surrounding railings
are a metaphor for the Dharma’s protecting of retaining and upholding.
The countless chambers
are a metaphor for the room of compassion.
The draped strings of jewels
represent the supreme, magnificent Dharmakaya.”

We must be mindful! The stupa of treasures appeared solely to express the Dharma through appearances. We must mindfully seek to comprehend this Dharma. The stupa’s dimensions were 500 yojanas high and 250 yojanas wide. A yojana is 40 li, so we know it was 20,000 li high; this is very high. Its height represents breaking through the Five Realms. I hope everyone will be able to understand and remember this. This is something we must commit to memory. The Five Realms is the place where the beings of the Five Destinies coexist. In this world, there are people with both good and evil. If we do good, we will have blessed retributions, such as the reward of being born in heaven, enjoying wealth and nobility. [This happens] in both the heaven realm and the human realm.

In the human realm, there is also poverty and hardship. [People suffer from] illness and disability, and some suffer from poverty as well as disease and disabilities. This kind of life is like living in hell. That is to say nothing of the actual hell realm. The hell realm is one of uninterrupted suffering; it is truly extreme suffering. There is also the hungry ghost realm, where Maudgalyayana rescued his mother and where Bright-Eyed Girl rescued her mother and so on. These filial sons and daughters had mothers who created karma in the human realm. They went to hell or the hungry ghost realm to save their mothers. We have spoken about this before, about the suffering in the hell and hungry ghost realms. We cannot see the hell or hungry ghost realms, but in this world, there are so many [people who suffer from] starvation and poverty. Their bellies are very bloated due to a lack of nutrition. Their necks are tiny and their limbs are thin. They are all shriveled up; they are just skin and bones, with a great big belly. These are scenes straight out of the hungry ghost realm. This is suffering; it is unbearable suffering.

We can also see the animal realm. It is all around us. All animals belong to the animal realm. Look at hell on this earth. There are so many in the hell of cesspits. They are surrounded by garbage and filth. Most people would not get dare get close, but those people live among garbage day after day. Or they depend on garbage to stay alive, eating from garbage piles. This is something we often see. Whether around the world or here in Taiwan, Tzu Chi volunteers often go to clean up for them. They are living just like in the hell of cesspits. They are poor, ill and disabled, and moreover live in this kind of environment. Their minds are truly as if in hell or in the realm of hungry ghosts or the animal realm, which is everywhere around; there are all kinds of animals. This is beyond their control. These are the Five Realms.

Since we engage in spiritual practice, we must seek to understand this. These are all living beings. The Buddha taught and strongly affirmed that all living beings have the Tathagata’s nature of wisdom, His enlightened nature; we all intrinsically have this. It is just that we unenlightened beings are lost in confusion. We are unable to see things clearly, so they entangle our minds. Why is that? We cannot turn [our thinking] around, so we experience so much suffering.

The stupa was 500 yojanas [high]. A yojana is 40 li 500 yojanas is equal to 20,000 li. This represents actualizing blessings and wisdom in 10,000 actions. As we [practice] the Six Perfections, we actualize blessings and wisdom in 10,000 actions. Is it really only in 10,000 actions? It must be in every action. Blessings and wisdom are created among people. So, the purpose of the stupa was to exhibit these virtues, to exhibit these qualities and virtuous practices, This requires us to take action.

The Six Perfections are giving, upholding the precepts, patience, diligence, Samadhi and wisdom. These six things can deliver us from this shore to the other shore. This is what it means to cross to the other shore. If we want to cross to the other shore, we must use these six methods. We must go among people and create countless blessings. Through the ignorance of sentient beings we temper our wisdom. This is the meaning of blessings and wisdom. Blessings and wisdom follow [our practice of] the Six Perfections. In this way, we will constantly keep advancing. This is the meaning of “in all actions.”

[This is the purpose of] the stupa of treasures. So vertically, in terms of height, it was 500 yojanas high. In terms of width, its foundation was 250 yojanas wide. This is 10,000 li. This represents us unenlightened beings. Unenlightened beings start out with so many afflictions and ignorance. So, all Buddhas and Bodhisattvas come to this world in order to transform sentient beings. This is why they need to open the Dharma-doors to teach sentient beings with all kinds of Dharma. They begin with the ignorance of sentient beings’ in the “25 forms of existence” and from there continue to analyze for us the names and appearances of the 108 afflictions. We have accumulated such an array of afflictions; it is so wide and vast. The Buddha had to [teach] in accord with sentient beings’ limitless [afflictions]. He thus opened His Dharma-doors to us. By teaching us according to our capabilities, He enables us to engage in spiritual practice.

Engaging in spiritual practice is like climbing a stupa, level by level, step by step. The higher we get, the more we need railings. There needs to be railings all around, or else it will be dangerous; we will easily fall. So, for safety, the stupa had railings all the way around it. They surrounded it. This is “a metaphor for the Dharma’s protecting of retaining and upholding.” [The Buddha] used all kinds of Dharma as analogies to teach us and help us protect our body of precepts, so we will not go astray. As we engage in spiritual practice, we must take care to maintain our body of precepts. So, we must “retain and uphold,” retain all goodness so it is not lost and uphold not letting any evil arise. This is the meaning of “retaining and upholding.”

We must also take care to guard our thoughts. We must take “Samadhi and wisdom as our body.”

Retaining and upholding: This means retaining goodness so it is not lost and upholding not letting any evil arise. We must take our thoughts, Samadhi and wisdom as our body. The thoughts, Samadhi and wisdom cultivated by Bodhisattvas are replete with these merits and virtues.

As we engage in spiritual practice, our minds must be focused and resolute. As we give rise to each thought, we want every thought to be on the Dharma. [With the] Dharma, we actualize the Six Paramitas in all actions and adapt to the capabilities of sentient beings. Times are changing. People’s minds are unstable. Living among these changes and this instability, spiritual practitioners must have firm faith. Therefore, we must “take thoughts, Samadhi and wisdom as our body.” As we engage in spiritual practice, this must be our body; we must put [the teachings] into action. As for our aspirations and our power of thought, we must very mindfully preserve these. We have to travel along the Bodhisattva-path. So, “the thoughts, Samadhi and wisdom cultivated by Bodhisattvas are replete with these merits and virtues.”

[To cultivate] Samadhi and wisdom, we must work hard. By working hard, we will be able to exhibit virtue. If we do not work hard, how will [our virtue] be visible? Spiritual practitioners must have the resolve of spiritual practitioners. This resolve must be put into action. We must express our perseverance and express our power of wisdom. Our minds must be firm, so that we will not be led astray by external conditions. So, this Dharma is an analogy for the protection of retaining and upholding. We need to protect our good thoughts. We must retain all goodness; [our actions] must include all good deeds. We must work hard to learn this. We must also be very vigilant. We must uphold not allowing any evil arise and retain all goodness so it will not be lost. We must [retain] all goodness so it is not lost and must not allow any evil to arise.

Once we give rise to the aspiration to do good, we absolutely must not let it become lost. After we learn the Buddha’s teachings, we will have a clear understanding. So, we know we can not give rise to evil. Therefore, we need the power of Samadhi and the power of wisdom in order to be able to exhibit these virtues. This is just like this stupa. It was very high, 20,000 li, 500 yojanas.

Inside the stupa, there were chambers. “The countless chambers are a metaphor for the abode of compassion.” Inside such a big stupa, there is chamber after chamber. If we were to enter such a stupa, we would see one chamber after another. This is a metaphor for the room of compassion. Great compassion is the room. If we want to walk the Bodhisattva-path and engage in the Bodhisattva-practice, first we must establish loving-kindness and compassion. As for “countless,” in order to save all sentient beings in the world, we need countless people to be replete in great loving-kindness and compassion so they can enter the Tathagata’s room. Thus, when it comes to the contents of this stupa, as we have previously mentioned, “Great compassion is the room and gentleness and patience are the clothing.” These are already contained within this stupa.

[Next is] “draped strings of jewels.” In this way, we continue to draw closer. Inside, there were many strings of jewels, banners and streamers [hung] high all around the stupa. They were hanging down from above. This is just like all Buddhas and Bodhisattvas as they transform sentient beings; they have a very lofty and refined character, but they humble themselves to care for sentient beings and patiently guide them. It is as if they covered them in robes that were [adorned] with strings of countless jewels. The principle is the same. This represents the magnificence of the Dharmakaya. This magnificence of the Dharmakaya is something we must seek to experience and understand. So, we must “retain and uphold.” We must retain all goodness as we give rise to it and [uphold] not letting any evil arise. This is what we must be very mindful of. So, when it comes to these virtuous practices, Bodhisattvas must retain and uphold them. They will then naturally have infinite virtues.

Those who uphold and retain uphold virtue so it is not lost and seize evil so it will not arise. To forget nothing is known as retaining. The Bodhisattvas’ virtue of upholding and retaining is limitless.

Let us look at the previous sutra passage.

“Trillions of precious bells hung from it. From all four sides, it emitted the fragrance of tamalapatra and sandalwood which pervaded the world.”

[There were] “trillions of precious bells.” This stupa had many bells hung all over it. When the wind blew, the bells would ring. This represents that the Dharma must be spread. It is an admonishment, warning sentient beings to “refrain from all evil and do all that is good.” The principles of the Buddha-Dharma are lofty and upright. They are very lofty. All Buddhas and Bodhisattvas exhibit virtue as They teach and transform beings in this world. This is just like bells hung very high. When the wind blows, the sound of the bells helps everyone pay attention to the loftiness of these virtuous practices. They teach, transform and protect sentient beings in order to help us understand.

“From all four sides it emitted the fragrance of tamalapatra and sandalwood.” This fragrance came from all four sides. This is because when we experience the Dharma, when we perceive the fragrance of the Dharma, we feel joy from within. When the wind blows over fragrant wood, whether fragrant flowers or wood, this fragrance immediately spreads throughout the four directions. So, in all four directions, it was very fragrant. This image from the previous [sutra passage] is a metaphor for the Dharma.

So, the next sutra passage continues,

“All those banners and canopies were made from gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone, the Seven Treasures. The stupa was so tall that it reached the palaces of the Four Heavenly Kings.”

“All those banners and canopies” refers to the many banners and canopies made from treasures. We should all be clear on this. Great numbers of treasures were used to adorn these banners. “[There were also] canopies of treasures.” There were banners and canopies of treasures, completely adorned in treasures. They could cover [the stupa] from above. For example, in Japan, whenever there is a big Dharma-assembly, or when there is a large ritual where the emperor is present, or a Dharma-assembly held by eminent monastics, they will raise a canopy high above that can block the sun as well as the wind. It also represents great majesty; it is very dignified. So, “[They] were used to dignify the top [of the stupa].” This represents the Buddha’s merits and virtues, that they are supreme and unsurpassed.

The Buddha’s virtues are supreme and unsurpassed virtues. These virtues pervade the universe. So, the banners and canopies represent. “His virtue of benefiting all beings. There is nothing they do not cover.”

All those banners and canopies: and canopies of treasures were used to dignify the top [of the stupa]. They represent the Buddha’s merits and virtues. Banners and canopies: They represent His virtue of benefiting all beings. There is nothing they do not cover.

The Buddha appeared in this world to benefit sentient beings and teach sentient beings to give rise to love in their hearts and, with that love, go to [the aid of] suffering sentient beings everywhere. This is how the Dharma, the Dharma of goodness, can spread throughout the world. [In this way], love in this world can spread to the places of greatest suffering. This “represents His virtue of benefiting all beings.”

Isn’t this what our Living Bodhisattvas do? They act according to the Buddha’s teachings and exercise this Dharma, this great love, to bring benefit to sentient beings. So, this word, “beings” refers to how all sentient beings can receive protection. When it comes to His virtue, “There is nothing it does not cover.” There is nothing in the world it does not cover. Beneath the canopy of the sky, the Buddha’s virtues are one with the universe. “His heart encompasses the universe and the boundless worlds within it.” After the Buddha was enlightened, He became one with the universe. So, because of this, “There is nothing [His virtue] does not cover.” [He teaches] these principles solely to benefit sentient beings.

So, “[They] were made from gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone, the Seven Treasures.” These are supreme, unsurpassed treasures.

[They] were made from gold, silver, crystal, mother-of-pearl, chalcedony, pearl and rose stone, the Seven Treasures: In terms of representations of the Dharma, since gold is firm and resilient by nature, it represents the wisdom of firmness. Silver is pure and white by nature, so it represents purifying practices. The translucence of crystal represents the wisdom of thorough understanding. The smooth curls of mother-of-pearl represents a mind that yields. The multicolored chalcedony represents a mind that takes all actions in response to change. Round and bright pearls represent a mind that is clever and wise. Rose stone is a kind of jade that represents a gentle mind. All these virtues serve to dignify, thus, it says “made from the Seven Treasures.”

So “in terms of representations of the Dharma,” gold is “firm and resilient” by nature. Since we want to engage in spiritual practice, we cannot be lacking in determination; we must be firm and resilient. This determination is something that we spiritual practitioners must be replete with. So, the ancients said, “Becoming a monastic is the work of a great person; even a great general would find it difficult.” A general may dare to enter the battlefield, but he dares not engage in spiritual practice. He may be able to unify a country’s rule, but he does not dare to become a monastic. This is because he knows that to become a monastic and engage in practice, he must have great firmness and resilience. He must demonstrate firm wisdom. It requires great wisdom before one will be able to choose the path of a monastic. To engage in spiritual practice on this path requires great firmness and power of wisdom.

[After gold comes silver]. Silver is pure and white by nature. Silver is very white. Gold is yellow while silver is white. It is very pure and white by nature. Moreover, it is able to detect poisons. We can use silver [to detect] whether something is pure or poisonous. In the past, emperors and other nobility would use silver chopsticks when they ate. This is because silver can indicate whether food was poisoned or not. This is what the ancients did. Many rich people used silver chopsticks. So, silver is pure and white by nature, and it can show if something is poisonous. This is the function of silver. It represents purity; it is pure and clean. This is the nature of silver.

As for crystal, it is translucent; it is very clear. [When we say] “as pure as crystal,” [we mean] pure, without blemishes and translucent. This is just like crystal. Thus, it represents “the wisdom of thorough understanding.” With clear wisdom, everything we see is very clear. We can see everything very clearly; our vision is not in the least bit muddled. This is the nature of crystal. Mother-of-pearl has smooth curls. It is rounded with gentle curves and is capable of forming pearls. Also, it represents yielding. From a very high place, it can bend down, yielding according to its external conditions. When [giant clams] are in the ocean, no matter what they encounter, they can curve it according to the conditions. These are its smooth curls.

“Multicolored chalcedony” comes in all kinds of colors. These are all treasures, things that are very valuable in this world. Each of these things has its own characteristics, and they are all very valuable. [Chalcedony] represents “a mind that takes all actions in response to changes.” These things are all found in nature. They follow the conditions of nature to become such precious things.

As for “round and bright pearls,” pearls are round and bright. They “represent a mind that is clever and wise.” Pearls come from oysters. It takes a very long time for them to grow into pearls. They are round by nature and are smooth and bright. Pearls represent a mind that is clever and wise; with it we are able to respond to all things with clever wisdom. “Rose stone” is a kind of stone. It is a kind of jade. Jade is also very valuable. Rose stone represents a gentle mind. So, “All these virtues serve to dignify, thus it says ‘made from the Seven Treasures.'” [The Buddha] has achieved so many virtues, so it speaks of the Seven Treasures.

Specifically, “The banners and canopies were made from the Seven Treasures.” The streamers, banners and so on were all made from the Seven Treasures.

Those banners and canopies were made from the Seven Treasures: This is a metaphor for being replete with the Seven Noble Treasures. The Seven Noble Treasures are seven kinds of Dharma-wealth: The seven kinds of treasures are the Dharma-wealth of merit and virtue attained by noble beings who have awakened to the Path.

Previously, we spoke of the Seven Treasures, gold, silver, crystal, mother-of-pearl, chalcedony etc. [These things] are made from the Seven Treasures. They are also a metaphor for the Seven Noble Treasures. “The Seven Noble Treasures are seven kinds of Dharma-wealth.” They are seven kinds of Dharma. These seven kinds are “the Dharma-wealth of merit and virtue attained by noble beings who have awakened to the Path.”

The Seven Noble Treasures: The treasure of faith: Faithfully accepting the Right Dharma. The treasure of the precepts: Upholding the laws of the Dharma. The treasure of listening: Being able to hear the correct teachings. The treasure of remorse: Feeling remorse for oneself. The treasure of contrition: Feeling contrite toward others. The treasure of renunciation: Renouncing all things and remaining undefiled. The treasure of wisdom: Illuminating matters and principles with wisdom.

What are the Seven Noble Treasures?

The first is the treasure of faith. “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” So, we must have faith in the Buddha and faith in the Dharma. We must first establish faith. We must have the right faith. Our faith must be deep in order for us to be able to embrace Right Dharma. Otherwise, we may have all kinds of beliefs, such as superstitious or deviant beliefs. But the faith we speak of is right faith. Faith can serve as the source of the Way and the mother of merits. All spiritual practice begins with faith.

There is also, “The treasure of the precepts,” which is “upholding the laws of the Dharma.” We understand this. We must uphold the precepts, guard against wrongs and stop evils; we must uphold this in our hearts. When our Five Roots connect with our external conditions, in our hearts, we need something like a railing that guards and protects us. When we have a boundary that rails us in, that is upholding the laws of the Dharma. In our spiritual practice, we must [uphold] the conduct of spiritual practitioners. We must follow our rules and etiquettes.

What about the “treasure of listening”? It is “being able to hear the correct teachings.” If it is incorrect, we must not listen to it. If it goes against the principles, do not listen. So, we must listen to the correct teachings.

Next are the treasures of remorse and of contrition. Our minds must constantly have a sense of remorse and contrition. These two words, remorse and contrition, mean “I feel remorse for my own poor virtues. We must always have thoughts of remorse in order to give rise to good deeds.” We ourselves know that we are still very poor in the study of virtue. So, we must constantly remind ourselves to be vigilant. We must always have thoughts of remorse. Only then will we be able to follow others in doing good deeds and putting the teachings into practice. As we follow others to do [good], we must not become haughty or proud, thinking that we already know so much.

We understand, we are very smart, but the virtue of wisdom is something we have not cultivated at all. So, when others do what is right, we should do the same and keep ourselves from becoming arrogant. This is what it means to have remorse. We must always be remorseful. I often hear people say, “I feel remorseful.” But when it comes to “remorse,” they do not know the meaning of this word. It means to have remorse for being so lacking in our virtue. Our spiritual cultivation is lacking, so we must awaken ourselves. We must rejoice in the good deeds others do. We must rejoice and give rise to aspirations. This is what it means to be remorseful.

What about contrition? Contrition is “being afraid of suffering other people’s criticism for the wrong things we did.” If in the past we did things that were wrong, it is difficult to avoid people criticizing us behind our backs for those mistakes. So, we must not do [such things]. We must constantly have a sense of contrition and prevent ourselves from committing wrongs. We did this thing in the past, and other people criticized us. Now that we understand, we absolutely must not do it again. This is called contrition. If we have a sense of contrition, we will naturally keep ourselves from doing wrong. In the past, we had bad habitual tendencies. We were too proud, too arrogant or too foolish, filled with thoughts of ignorance, anger and greed. We committed violations and made mistakes. This was all in the past. But now, if we give rise to a mind of contrition, we will naturally put an end to wrongdoings.

So, this the “treasure of remorse” is “feeling remorse for oneself.” We clearly know ourselves; we know how much [good] we have actually done. We have not done much, so we must not feel overly proud of ourselves. “The treasure of contrition” means that we have made mistakes in the past, so we must not do wrong again. Putting a stop to evil is contrition. So, we must be very mindful. We often talk about these two words, so we should truly seek to understand them better. We must have a sense of what is right and remind ourselves to be vigilant. This is what it means to feel remorse and indebtedness.

“The treasure of renunciation” refers to renouncing everything and not becoming defiled. We must completely renounce our past bad habitual tendencies. Our past ignorance and confusion must be completely eliminated. We must go among people without becoming defiled. This is called renunciation. There is no need to take issue with people. Do not take issue over things; just let them go. The “treasure of wisdom” refers to “illuminating matters and principles with wisdom.” When we are replete with wisdom, we can discern matters and principles very clearly.

These are the treasures of faith, precepts, listening, remorse, contrition, renunciation and wisdom. They are called the Seven Noble Treasures. These seven things are essential in the course of our spiritual cultivation. They are the Dharma-wealth of merit and virtue attained by noble beings who have awakened to the Path. We must mindfully seek to comprehend them.

These are virtues and Dharma. They are called the Seven Noble Treasures. So, “The sentient beings who do not retain these are said to be extremely impoverished.”

The teaching of these virtues is called the Seven Noble Treasures. The sentient beings who do not retain these are said to be extremely impoverished.

In the earlier Chapter on Faith and Understanding, the [parable] of the poor son showed how we have not applied the Dharma in our hearts. This means we lack these kinds of Dharma-wealth, so we are said to be impoverished. Isn’t the world full of people who lack [Dharma-wealth]? Being lacking is to be impoverished. We must put effort into being mindful of this.

In terms of height, this stupa made from the Seven Treasures “was so tall that it reached the palaces of the Four Heavenly Kings.” It was so tall that it reached the palaces of the Four Heavenly Kings. This symbolizes that. “All these virtues are exceptional and respected.” All of these virtues are exceptional and respected. “The Four Heavenly Kings dwell on the slopes of Mt. Sumeru. The stupa of treasures was so high that it stood equal to the heavenly palaces.” This means that “The Fourfold Mindfulness protects the mind like the heavenly kings.”

It stood tall and reached the palaces of the Four Heavenly Kings: This indicates that all these virtues are exceptional and respected. The Four Heavenly Kings dwell in the belly of Mt. Sumeru. The stupa of treasures was so high that it stood equal to the heavenly palaces. The Fourfold Mindfulness protects the mind just like the heavenly kings.

This is like how the Four Heavenly Kings protect the four sides of Mt. Sumeru. This is described in the sutras. This is an analogy for how the Fourfold Mindfulness protects our mind.

“The stupa was so tall that it reached the palaces of the Four Heavenly Kings.” This is an analogy for “transcending the Four Forms of Birth.”

The stupa was so tall that it reached the palaces of the Four Heavenly Kings: This is an analogy for transcending the Four Forms of Birth. The Four Forms of Birth: Womb-born: Contained before birth. Egg-born: Developed within a shell. Moisture-born: In need of moisture for birth. Transformation-born: Transforming into existence from nothing.

The Four Forms of Birth are [as follows]. “Womb-born [beings are] contained before birth.” Womb-born beings are contained in their mother’s womb. This is what it means to be “womb-born. Egg-born [beings] develop within a shell.” Things [born from] shells, chicken, birds etc., are all called “egg-born.” They are covered by a shell. At birth, they must break through this shell, freeing themselves from the shell to be born. This is what it means to be “egg-born.” There is also “moisture-born.” They are born in a moist, aqueous environment. These things [live] in moist places or in water. They are all classified as “moisture-born.” [Beings born] in a moist, wet environment are called “moisture-born.” Mosquitos and insects are all like this. They are moisture-born.

“Transformation-born [beings] transform into existence from nothing.” This is called being transformation-born. To be “transformation-born” is to directly go from this life to the next. Heavenly beings go directly from this life to the next. If you have heavenly blessings, once you leave this world having created a great abundance of blessings in this world, you will journey on your blessed retributions and depart from the human world to be transformation-born into heaven. You will be transformation-born into a heaven above. This is what it means to be transformation-born.

We sentient beings cannot escape the Four Forms of Birth. Sentient beings experience suffering because they follow their karma without control. Sentient beings with negative karma are born into this world to suffer; they create more karma and suffer its retributions. The greatest suffering is to be transformation-born into hell, to go directly from this life to hell. In an instant, we fall into hell. This is also being “transformation-born.”

But in the hells of this world, we can also see Living Bodhisattvas. They go to the hells of this world and save people. There is a 96-year-old man in Zimbabwe who is all alone. This elderly man also created karma in his past. In the past, he had a wife and son, but he left home, abandoning his wife and son. He ended up raising another person’s family, working to earn money. All his life, he worked like this, living a very difficult life. Zimbabwe society is matrilineal. This man eventually became old and ill. He had spent most of his time working to earn money, but aside from that, his behavior was quite poor.

His second family consisted of a single mother and her child, whom he helped to raise. However, when he became old, this mother told the child bad things about him. So, even this child who was raised by him came to reject him and drove him out of the house. He was living all alone. He was very miserable, ill and old. He was 96 years old. Tzu Chi volunteers saw him and felt for him. They often cared for him and brought him things.

One day, his grass hut could not withstand the wind, and his roof was blown away. For several days, he suffered the sun’s heat, rain and wind, curled up in a corner of the ruined grass hut. The African Tzu Chi volunteers found him there and felt for him. They immediately went to buy zinc sheets and quickly covered the hut with them. They brought him a [Jing Si] folding bed and provided him with [necessities]. They helped him tidy up and cleaned everything.

The group of volunteers then led him outside, surrounded him and kept wishing him well. He cried and said, “I have no son; I have no relatives.” The group of young African Bodhisattvas kept telling him, “I am your son. I am your daughter.” It was like what we do in Taiwan. They continued to comfort him. This elderly man was so moved that he knelt down. With tears streaming down, he looked up and said, “Thank you! I hope Master can always lead people like this to care for those who are suffering.”

In this world, we see Bodhisattvas using the Seven Noble Treasures to do good deeds and go among people. If we do not have faith or listen to the Dharma, how will we be able to uphold these ways of goodness and continue walking on this path? Our suffering in this world is beyond our control. Will we fall into hell or come to this world again to suffer more hardship? Or will we create many blessings and be transformation-born into heaven? Among the Four Forms of Birth, [where we end up] is beyond our control. So, the Buddha came to teach us to enable us to choose, to help us understand the noble Dharma that enables us to come and go freely. Therefore, we must always be mindful.

Episode 1257 – The Wondrous Sound Pervades the World

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>> “After hearing the Dharma at the Vulture Peak Assembly, the recipients of the teachings had not awakened. So, Manjusri and Maitreya told the story of the 20000 Sun-Moon-Lamp Radiant Buddhas. Then, Sakyamuni Buddha emerged from Samadhi. He opened, revealed and praised their all-encompassing wisdom, but they could not let go of their deluded views of arising and ceasing, purity and defilement.”
>> The precious bells are a metaphor for the wondrous sound of the Four Unobstructed Wisdoms of Eloquence. The fragrance emitted from all four sides represents how the wind of the Dharma of the Four Noble Truths blows with the fragrance of the Four Virtues. This demonstrates that these virtues are extraordinary and respected.

>> The Four Virtues: Permanence, joy, self and purity. Permanence is the essence of Nirvana. It is everlasting and unchanging, neither arising nor ceasing.

>> Joy is the essence of Nirvana. It is always perfectly tranquil, peaceful and carefree, applicable and without even the slightest afflictions.

>> Self is the essence of Nirvana, the attainment of the greatest freedom, without even the slightest constraint.

>> Purity is the essence of Nirvana. It liberates us from all defilements and is very pure.
>> “All kinds of treasures dignified the stupa. It had 5000 railings with posts and 10 million chambers, It had countless banners and streamers as majestic adornments, and was draped in strings of precious jewels.”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> “Trillions of bells of treasure hung from it. From all four sides, it emitted the fragrance of tamalapatra and sandalwood, which pervaded the world.”    [Lotus Sutra, Chapter 11 – Seeing the Stupa of Treasures]

>> Trillions of bells of treasure hung from it: The bells were made out of treasures and hung upon the stupa. When the breeze blew and moved them, they produced a wondrous sound.

>> He used the wondrous and precious sound emitted from the reward-body to teach the Dharma according to capabilities in order to guide and benefit all beings. The precious bells: This is a metaphor for the Four Kinds of Eloquence. The Four Kinds of Eloquence: There are Four Kinds of Unobstructed Eloquence: the wisdom of unobstructed Dharma, the wisdom of unobstructed meaning, the wisdom of unobstructed rhetoric and the wisdom of unobstructed joyful eloquence.

>> From all four sides, it emitted: From all four sides of the stupa, the wind of the Dharma of the Four Noble Truths blew with the fragrance of the Four Virtues. The Four Noble Truths: First, the truth of suffering, second, the truth of the cause of suffering, third, the cessation of suffering and fourth, the truth of the Path. The Four Virtues: This refers to the four virtues belonging to the Great Parinirvana of the Great Vehicle, which are permanence, joy, self and purity.

>> The fragrance of tamalapatra and sandalwood: Tamalapatra is the name of a type of incense wood. Fragrance as spoken of here is a metaphor for our undefiled nature.

>> Undefiled sandalwood: This is the ultimate wondrous fragrance. Through His practice, He is fulfilled. He is pure without any blemish, just like the incense from Ox Head Mountain, representing undefiled nature. Sandalwood fragrance is inherently undefiled. This is a metaphor for the unfathomable transformations of the three wheels. They help all sentient beings to turn evil into goodness and turn defilements into purity to attain the undefiled fragrance of merits and virtues.

>> The three wheels: This is the Buddha’s Threefold Karma of body, speech and mind. The Buddha uses His Threefold Karma to crush and destroy the deluded karma of sentient beings. Thus, it says that the three wheels pervade the world. The fragrance of people with virtuous actions spreads throughout the ten directions, thus it says “pervaded.”

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“After hearing the Dharma at the Vulture Peak Assembly,
the recipients of the teachings had not awakened.
So, Manjusri and Maitreya
told the story of the 20000 Sun-Moon-Lamp Radiant Buddhas.
Then, Sakyamuni Buddha emerged from Samadhi.
He opened, revealed and praised their all-encompassing wisdom,
but they could not let go of
their deluded views of arising and ceasing, purity and defilement.”

Now, let us all recall the Introductory Chapter. At Vulture Peak assembly, the Buddha expounded the Dharma starting with the Sutra of Infinite Meanings. When the Buddha finished teaching it, He remained motionless, as did all sentient beings. Since the Buddha did not move, no one left the assembly. They saw that the Buddha had entered Samadhi. He emitted light from between His brows and illuminated 18,000 Buddha-lands to the East. Everyone should remember this.

While this was happening, whether they had heard the Sutra of Infinite Meaning or saw the Buddha’s light illuminating the east, at this time, even though everyone had heard the Dharma, they were still incapable of comprehending this wondrous state [of Buddhahood]. Meanwhile, Manjusri and Maitreya saw that everyone still had doubt in their minds, and their capabilities had not matured yet. Manjusri and Maitreya understood the Buddha’s intention, but those sentient beings who listened to the Dharma had not yet matured in their capabilities. Thus, they were incapable of fully comprehending the Sutra of Infinite Meanings from earlier, which was extremely profound. As for these extremely profound, true principles, they were still unable to comprehend them.

The Buddha sat in Samadhi, radiating light. So, Manjusri Bodhisattva and Maitreya Bodhisattva then began a dialogue. Maitreya asked questions and Manjusri answered them. We should be able to recall this scene. When we were reading the sutra, we began with the Introductory Chapter. In our memory, this Dharma-assembly should be very familiar to us. It is as if we went there personally, as if we attended it ourselves, as if we were at this Dharma-assembly and received the Buddha’s teachings there, in this place of spiritual practice. When we are reciting the sutra, we should have this impression.

Manjusri and Maitreya recounted the period of The 20,000 Sun-Moon-Lamp Radiant Buddhas were 20,000 Buddhas who came into the world one after the other. They were all named. Sun-Moon-Lamp Radiant Buddha. Their radiance was like the sun and moon in the sky, like lamps lighting up the world at night. This is an analogy. This is just like how the Dharma encompasses everything in the universe and illuminates like the sun and moon. It is everlasting. In human realm, the planet rotates, so there is day and night, There is daylight during the day and moonlight at night, but indoors, we have the light of lamps. This is just like how we must always keep our minds illuminated. Whether it is the illumination from the light of the sun or moon, in our minds, even if we are in the human realm, we must have this light in our minds. This is an analogy.

Ordinary beings will always need to rely on the light from outside to illuminate the darkness in their minds. When our minds are dark, a single lamp can help our minds shine brilliantly. By the same principle, in this world we live in, there is the sun in the day and the moon at night; it is the same principle. We all have the intrinsic nature of True Suchness, this light that is like the light of the sun and moon, which illuminates the principles for us to clearly understand. This is all something that we all innately have. It is just that we are like this; even though we have the light, we cover it up with a black cloth. Even though we have the sun and the moon, we are still enshrouded by ignorance. The sun and the moon are still there, but their light is concealed by our ignorance.

In the same way, the light outside may be very bright, but if we build a house [around us], we will shut out the light. In the same way, we shut out our surroundings and the light cannot come in, so it also becomes dark. [It is the same] with our intrinsic nature of True Suchness; we have created [these walls] ourselves, sealing off our intrinsic nature of True Suchness. Manjusri and Maitreya recounted how the past 20,000 Sun-Moon-Lamp Radiant Buddhas had been around since Beginningless Time. Lifetime after lifetime, they passed on [the light] one generation after another in the human realm. This shows how the light and the principles are always present.

At that time, Sakyamuni Buddha waited until Manjusri and Maitreya finished their dialogue. Then Sakyamuni Buddha emerged from Samadhi and began to teach. He began His teachings by constantly praising the wisdom of all Dharma, Buddha-wisdom, the wisdom of all paths and all-encompassing wisdom. He began to praise the state of the Buddha. However, sentient beings still remained the same, with “their deluded views of arising and ceasing, purity and defilement.” Ignorance rises and falls in our minds; our minds arise, abide, change and cease. These ordinary beings had listened to so many sutras and so much Dharma, but even after forty years’ time, they were still unable to leave behind this “arising, abiding, changing and ceasing” state of mind.

Likewise, as we listen to the sutra, we may understand it clearly, but our ignorance and afflictions still come to cover us once again. With the constant arising and ceasing of thoughts, we may give rise to pure thoughts of the Dharma, but we will soon forget them. In this way, we let the Dharma leak out. Our minds are still defiled, so we “cannot let go of our deluded views of arising and ceasing, purity and defilement.” Ordinary people are like this. [Our thoughts] arise, abide, change and cease, so we cannot stabilize or focus our minds. As a result, we cannot unlock our wisdom. In order to unlock our wisdom, such as the Buddha’s wisdom of all Dharma or all-encompassing wisdom, and to manifest it, we must put effort into settling our arising, abiding, changing and ceasing state of mind. Only then will we be able to manifest our wisdom and nature of True Suchness.

Otherwise, we will just follow our deluded views, the delusions of this world of turbidities, as they drag us along. We become agitated by interpersonal conflicts. This is what the mind of ordinary beings is like. If we can eliminate our deluded views of purity and defilement, removing them completely, if we can let go of these deluded views of arising and ceasing, purity and defilement. If we can completely eliminate these worldly delusions, we will be completely pure and undefiled. Then, our wisdom will naturally manifest.

So, now we are at the beginning of the Chapter on Seeing the Stupa of Treasures wherein the stupa of treasures appears. Before the Chapter on the Stupa of Treasures was the Chapter on Dharma Teachers. So, now, we know that the Lotus sutra is the perfect wondrous Dharma, the perfect teaching. We must work hard to mindfully accept and uphold it. Then the complete body of the Buddha is there. There was more than just the complete body of the Buddha. When Sakyamuni Buddha expounded the Lotus Sutra in this world, the causes and conditions were ripe, so Many Treasures Buddha’s stupa appeared. With the appearance of this stupa, [the Buddha] used matters to reveal the principles. He used appearances to help us understand the Dharma.

The stupa of treasures is the appearance, and we must clearly understand the principles behind it. So, starting with the stupa’s height and the width of its foundations, we will explain the principles behind it.

The precious bells are a metaphor for the wondrous sound of the Four Unobstructed Wisdoms of Eloquence. The fragrance emitted from all four sides represents how the wind of the Dharma of the Four Noble Truths blows with the fragrance of the Four Virtues. This demonstrates that these virtues are extraordinary and respected.

[One feature] of the stupa of treasures’ appearance is its bells of treasure. Bells of treasure are hung from every corner of the stupa. These bells are like temple bells, hanging from the stupa. From every corner, a string of bells hung down. When the wind blew, these little temple bells, which were very light, swayed in the wind. The clappers in the bells made a tinkling sound. This is the sound of bells.

The bells of treasure are an analogy for the wondrous sound. The wondrous sound is an analogy for how we must have the Four Unobstructed Wisdoms in order to expound the Dharma. Next is “the fragrance from all four sides.” This stupa of treasures is not just surrounded by the sound of bells, ringing as they sway along with the wind, making such a pleasant sound, We do not even need to see it to know it is here. The sound of the stupa’s bells showed the wisdom and virtue of the Buddha. So, the four sides of the stupa emit fragrance, and this fragrant air reveals the Four Noble Truths. The four sides of the stupa of treasures are an analogy for the Four Noble Truths. When the wind blows and the bells ring, this sound can expound the Dharma. The Dharma has its fragrance, so that is why we all say, “permeated by the fragrance of the Dharma.” The fragrant aroma of the Dharma is like “the wind of the Dharma of the Four Noble Truths.” When the wind of the Dharma of the Four Noble Truths blows, by the same principle, “the fragrance of the Four Virtues” flies up. This demonstrates that “these virtues are extraordinary and respected.” After listening to this Dharma, many people give rise to reverence and respect in their hearts. When people listen to the Dharma, they express their reverence and respect, for this is an extraordinary opportunity.

What are the Four Virtues? They are permanence, joy, self and purity.

The Four Virtues: Permanence, joy, self and purity. Permanence is the essence of Nirvana. It is everlasting and unchanging, neither arising nor ceasing.

We often talk about “permanence, joy, self and purity. Permanence” is “the essence of Nirvana, which is everlasting and unchanging.” We often say to everyone that Nirvana is [a state of] tranquility and stillness. Our nature of True Suchness is tranquil, clear, everlasting and unchanging. It is tranquil and clear like this. The Dharma-realm of the universe fundamentally is not in a state of arising and ceasing. The great universe is always a boundless, infinite space. It will always be free of the state of arising and ceasing. It is a constant and unchanging tranquil and still [state]. This is “permanence.”

“Joy” is “the essence of Nirvana. It is always tranquil.”

Joy is the essence of Nirvana. It is always perfectly tranquil, peaceful and carefree, applicable and without even the slightest afflictions.

This is the essence of Nirvana and tranquility; If we want to say that the principles have form, in reality, they are completely empty. This emptiness is always perfectly tranquil, neither arising nor ceasing. In the vast universe, this is the essence. It is always “perfectly tranquil, carefree and applicable.” It can be applied throughout the universe. Without any space in our mind, we will be unable to bring forth any Dharma. Without any space on the land, there would be no room to build anything. Without any space, we cannot produce any crops. The principle is the same.

So, as for this great empty space, its essential form is peaceful and applicable to people. This space is tranquil and clear. It will always be a great space of tranquility and clarity. If we are able to experience it and be free of even the slightest affliction, this space will be completely free of obstacles. This is like the boundless void of the universe. What can obstruct it? Nothing. Nothing can obstruct it. In the great universe, there are many planets in the universe, and they do not obstruct one another. The principle is the same. This is joy. Our minds are free of obstructions, and people also do not obstruct us, so our minds are pure.

“Self” is “the essence of Nirvana, the attainment of the greatest freedom.”

Self is the essence of Nirvana, the attainment of the greatest freedom, without even the slightest constraint.

When it comes to Nirvana, when we have attained Nirvana, we will be in a state of tranquility and clarity. Naturally, we will attain great freedom. Wisdom is to be free and at ease. This is why we say “Blessings are the joy we gain through giving.” What is wisdom? (The freedom we gain by being understanding). So, to gain freedom, we must have wisdom. We must be in this unobstructed state to attain our freedom. Then, [we will be] free of even the slightest constraints; there will be nothing that can confine us.

With the Dharma in our heart, we accord with capacities, just like water; no matter what kind of vessel, we flow to fill the shape of the container, just as water flows along with its surroundings. It is the same with space. The principle is the same. Thus, we will not be obstructed by anything.

So, “purity” is also “the essence of Nirvana. It liberates us from all defilements and is extraordinarily pure.” After attaining liberation from all defilements, our minds will truly be very pure.

Purity is the essence of Nirvana. It liberates us from all defilements and is very pure.

This is what happens when we have the Dharma at heart. Permanence, joy, self and purity are the Four Virtues. With them, we will always be in a state of tranquility and clarity. None of the world’s afflictions will be able to obstruct us. We must have this mindset. “Great compassion is the room.” Sentient beings are suffering. Throughout the world, we “actualize the Six Paramitas in all actions” yet remain undefiled as we go among people. This is because our minds are tranquil and clear with permanence, joy, self and purity. No afflictions will be able to affect our minds.

If we can understand [the Dharma], we will liberate ourselves from all afflictions and abandon our defilements and attachments. Then, we will naturally attain purity. I hope that everyone can understand this well. To learn the Buddha’s teachings, we must first uphold the sutras. We must be very clear on their content, on their Dharma. Appearances are used to demonstrate the principles. We use tangible things to experience the intangible [principles] contained within, the Dharma contained within. Then we will become true upholders of the sutra. Only by understanding the sutra will we be able to become those who teach the Dharma and put the Dharma into practice. To do this, we must be very mindful.

In the Chapter on Seeing the Stupa of Treasures, we can see its appearance right from the beginning. Its appearance contains so much Dharma, there is so much Dharma within; Within this stupa alone, there is so much Dharma. It represents so many principles through its appearance. Even from the sound of ringing bells of treasure, there is so much Dharma to learn. We must be mindful.

The previous sutra passage states that.

“All kinds of treasures dignified the stupa. It had 5000 railings with posts and 10 million chambers, It had countless banners and streamers as majestic adornments, and was draped in strings of precious jewels.”

We should remember that the stupa had all kinds of majestic adornments, and it had 5000 railings with posts. This is so we will know that this is where the Five Destinies coexist. Sentient beings are afflicted and ignorant. The railings are the precepts that enable us to protect our minds. In the process of learning the Buddha’s teachings, we must guard against wrongs and stop evils. In [the stupa’s] chambers, shrines and altars, there were countless people doing good deeds. There were countless people who formed aspirations to follow the Bodhisattva-path. There were many good deeds and millions of virtuous teachings contained within. We explained the streamers and banners yesterday, about how they displayed virtue. There are even jewels hanging [from the banners]. These represent how the great and profound Dharma draws close to the world. We explained this generally yesterday.

The next sutra passage continues with,

“Trillions of bells of treasure hung from it. From all four sides, it emitted the fragrance of tamalapatra and sandalwood, which pervaded the world.”

As the stupa appeared, there were so many bells of treasure. So many of them, trillions of them, hung from [the stupa]. We have just explained how these bells of treasure “were made out of treasures.”

Trillions of bells of treasure hung from it: The bells were made out of treasures and hung upon the stupa. When the breeze blew and moved them, they produced a wondrous sound.

Our bells are like the ones that farmers from olden times would hang around the necks of cows or on horses in order to alert everyone that cows and horses were coming through. This is an analogy.

However, on the stupa of treasures, there were trillions of bells. They were all made from treasures. All kinds of treasures, such as gold, silver and so on were made into bells and hung upon the stupa. When the breeze blew and moved them, the bells began to ring. The sound that these bells made was different from the sound of the bells made in our world. This sound rose and fell like music. It was such a wondrous sound.

“He used the wondrous and precious sound emitted from the reward-body….”

He used the wondrous and precious sound emitted from the reward-body to teach the Dharma according to capabilities in order to guide and benefit all beings. The precious bells: This is a metaphor for the Four Kinds of Eloquence. The Four Kinds of Eloquence: There are Four Kinds of Unobstructed Eloquence: the wisdom of unobstructed Dharma, the wisdom of unobstructed meaning, the wisdom of unobstructed rhetoric and the wisdom of unobstructed joyful eloquence.

[In terms of] the reward-body, the Buddha has the Dharma-body, manifestation-body and reward-body. The Buddha’s lifespan in this life matched the lifespan of humans in this world. So, this is called the reward-body. He came to the world and manifested this body. He was born into the palace. Then, He became a monastic and engaged in spiritual practice. After that, He attained Buddhahood. After attaining Buddhahood, He taught according to sentient beings’ capabilities. Like this, He guided and benefited all beings. He taught according to sentient beings’ capabilities, expounded Dharma to benefit sentient beings and led sentient beings to enter the Buddha’s door. So, the precious bells are an analogy for the “Four Kinds of Unobstructed Eloquence.” The Four Kinds of Unobstructed Eloquence are also the Unobstructed Wisdoms. They are also called the Four Unobstructed Wisdoms. The “Four Unobstructed Wisdoms” are also known as the Four Kinds of Unobstructed Eloquence.

[First] is “the wisdom of unobstructed Dharma.” We must understand the Dharma thoroughly. Whether it is people, matter or things, we can adapt to opportunities [provided by] people and matters and use the Dharma to guide others. This is the wisdom of unobstructed Dharma. The Dharma that is taught is imperceptible; we do not need to try to teach them the Dharma. With each particular person, we must guide them according to their capabilities and use everyday language that is close to them. When our everyday language contains the Dharma, the Dharma will be unobstructed. [Next is] “the wisdom of unobstructed meaning.” [This means teaching] the Dharma in accordance with people and matters and analyzing the principles within. “The wisdom of unobstructed rhetoric” refers to [the attainment of] unobstructed rhetoric.

Sometimes sentient beings misconstrue or misunderstand [the Dharma], or even purposefully [twist its meaning]. If we have an abundance of Dharma and clearly understand its meaning, we will be sufficiently eloquent to debate others and persuade them. Even if they harbor bad intentions or do not understand clearly, we will be able to explain for them. Next is “the wisdom of unobstructed joyful eloquence.” [With this], we will not be afraid to work hard as we expound [the Dharma] again and again. We will constantly look for opportunities to share our insights and understanding with everyone.

“From all four sides, it emitted….”

From all four sides, it emitted: From all four sides of the stupa, the wind of the Dharma of the Four Noble Truths blew with the fragrance of the Four Virtues. The Four Noble Truths: First, the truth of suffering, second, the truth of the cause of suffering, third, the cessation of suffering and fourth, the truth of the Path. The Four Virtues: This refers to the four virtues belonging to the Great Parinirvana of the Great Vehicle, which are permanence, joy, self and purity.

The sound of the bells of treasure [rung out] from the stupa; it came from all four sides. “From all four sides of the stupa” represents how “the wind of the Dharma of the Four Noble Truths blew with the fragrance of the Four Virtues.” We should all clearly understand the Four Noble Truths by now, the principles of suffering, causation, cessation and the Path. When we look at the stupa, we know that it is full of so many principles. The world is full of illness and suffering. We actualize the Six Paramitas in all actions to respond to all the different kinds of suffering that sentient beings experience. This will help us understand how to eliminate suffering in the world. These are all part of the Four Noble Truths.

How do we engage in spiritual practice? How do we eliminate suffering and engage in spiritual cultivation? It is like listening to the sound of bells. The wind blows them around, producing the sound. This means that after we understand [the Dharma], we must go on to share the teachings we have understood, teach them to others. This is just like the bells [blowing in the wind], “blown with the fragrance of the Four Virtues,” which are permanence, joy, self and purity. When we are listening to the Dharma, we should do so with a persistent mind. [When we learn the Dharma,] we must be selfless; we must be tranquil and clear. We must have a very pure mind, not be influenced by our surroundings and always be happy; we should be empty and at ease. “The mind is without hindrances; there are no hindrances.” In this way, we should always be free. These are the Four Virtues, the fragrance of the Four Virtues. These are the fragrance of virtue and the fragrance of the Dharma.

So we all know the Four Noble Truths, suffering, causation, cessation and the Path. Everyone knows them. We just discussed the “the Four Virtues.” They are “the four kinds of virtues belonging to the Great Parinirvana of the Great Vehicle,” which is completely tranquil and still. This is called Great Parinirvana; it is [tranquil] just like the universe. It is called Great Parinirvana. This is Great Nirvana. The four virtues which it possesses are permanence, joy, self and purity, just as we have discussed.

Then it says, “The fragrance of tamalapatra and sandalwood.”

The fragrance of tamalapatra and sandalwood: Tamalapatra is the name of a type of incense wood. Fragrance as spoken of here is a metaphor for our undefiled nature.

This is a type of incense wood from India called tamalapatra. It was originally called “Indian bay leaf.” This kind of tree has fragrant wood. Not only is its wood fragrant, but its leaves are also fragrant. Both its branches and leaves are fragrant. When the wind blows, this aroma drifts up into the air and diffuses out. Some plants give off an aroma when the wind blows. For example, when the cassia tree has its flowers, they give off fragrance when the wind blows. When a jessamine tree blooms, [we smell] its fragrance as we pass it by. When pomelos bloom, the wind is also fragrant; when betel nut trees bloom, the wind is fragrant. They all share the same principle.

Tamalapatra and sandalwood are especially fragrant. When the wind blows, their aroma spreads even farther and wider. This is an analogy for the fragrance of Dharma. As long as we are willing to teach the Dharma accurately and thoroughly so people can understand and experience it, then this Dharma will continue to be passed down.

There are many people like this. So many Bodhisattvas have come from afar. In July (of 2016), China’s Hubei Province suffered severe floods. When Tzu Chi volunteers heard this news, they immediately went to assess the damage. While they did this, they also arranged times to distribute [aid]. After the distributions, they continually went on home visits. At the shelters where people were gathered, they continuously cared for them and provided everyone with guidance. Since they had just returned from Hualien, they knew the reason our current climate is in such disharmony is due to our way of living in this world, which is far too extravagant, Furthermore, we desire whatever we lay eyes on.

[One volunteer] said, “We went to Hualien on a pilgrimage to our roots. Master said, ‘With the things we want to use, do we buy them because we like them? Or do we only buy things ‘when we really need them?” She shared such a plain and simple [story] with everyone. There was so much trash. After the typhoon, there was so much trash. Since some of the trash could be recycled, the volunteers displayed their recycling spirit and started talking to people everyday about Tzu Chi and recycling. At the end, they promoted the spirit of the bamboo banks.

In this way, while they were there, they began to mobilize everyone to help clean up. It was so dirty everywhere after the typhoon, so they mobilized everyone to clean up. People listened and felt that this made sense, so they put it into action with their own two hands. After they had finished cleaning, they turned back to look, and it was completely clean. It was so pleasant! With these things that they had [picked up] they began to apply the spirit of recycling. they sorted and tidied up these things and cleaned them. Then they explained the meaning of recycling once again. This is the Dharma. When we do recycling and sort the recyclables, [we see] that they are all treasures. This is the Dharma. They got them to understand how the petroleum from underground is extracted and how it pollutes. After they came here and heard all this, they went back and told [everyone], “Our master said this.” This is what it means to spread [the Dharma]. This is the fragrance of the Dharma. This is how the Dharma is spread.

In short, the Dharma is like this. As it is spread, people can experience the flavor of the Dharma. A few days ago, we were just talking about the flavor of the Dharma. When we can experience the truth of the Dharma, it is like attaining the Dharma-fragrance, this pure and undefiled aroma.

Undefiled sandalwood: This is the ultimate wondrous fragrance. Through His practice, He is fulfilled. He is pure without any blemish, just like the incense from Ox Head Mountain, representing undefiled nature. Sandalwood fragrance is inherently undefiled. This is a metaphor for the unfathomable transformations of the three wheels. They help all sentient beings to turn evil into goodness and turn defilements into purity to attain the undefiled fragrance of merits and virtues.

So, [it speaks of] “undefiled sandalwood.” Sandalwood is pure and fragrant. Thus, “This is the ultimate wondrous fragrance.” The Dharma is very fragrant. Through our practice, we become fulfilled; we feel inwardly fulfilled, as the Dharma has entered our hearts. This is just like the fragrance of sandalwood. When such an aroma permeates our hearts, we will feel very fulfilled. Thus, we will be “pure without any blemish”, very pure without any defilements at all. We will be just like the undefiled incense of. Ox Head Mountain, which is also a type of fragrant wood. I have explained this before in the past. Not only is it fragrant by nature, it is also an undefiled fragrance. It is free of impurities; it is very clean.

The fragrance of sandalwood represents the undefiled nature. This fragrance is undefiled. It is a pure fragrance. This is a metaphor for “the unfathomable transformations of the three wheels.” The three wheels are [the Threefold Karma of] body, speech and mind. With the Buddha’s Threefold Karma, He can crush [our ignorance and delusions] just like a rice mill. When the unhusked rice comes, we use a rice mill to grind it, to remove the husk in this way. Inside [the husks] are the grains of rice. By the same principle, sentient beings’ ignorance and delusions are ground away, like the husk, leaving only the rice.

This is what is meant by the three wheels. “The three wheels pervade the world.” This is their nature.

The three wheels: This is the Buddha’s Threefold Karma of body, speech and mind. The Buddha uses His Threefold Karma to crush and destroy the deluded karma of sentient beings. Thus, it says that the three wheels pervade the world. The fragrance of people with virtuous actions spreads throughout the ten directions, thus it says “pervaded.”

The rice in the husk is what we need. The principle is the same. The Buddha’s body, speech and mind all serve as a model to this world to transform and deliver sentient beings. “They help all sentient beings to turn evil into goodness and turn defilements into purity to attain the undefiled fragrance of merits and virtues.” This is the meaning of the fragrance of tamalapatra and sandalwood.

The Buddha has these virtues, so he taught these teachings. We must learn the purity of the Buddha’s Threefold Karma. This requires spiritual practice. Since we want to learn the Buddha’s teachings, we must keep our Threefold Karma pure. As for our body, we must uphold the precepts against killing, stealing and sexual misconduct. We must abide by them all. As for our speech, we must not lie or engage in flattery or gossip. As for our mind, our greed, anger and ignorance must be completely eliminated. Isn’t this simple? Ordinary people are too attached, so their bodies are full of defilements. Spiritual practitioners must purify their. Threefold Karma. When we learn the Buddha’s teachings, we must learn His pure Threefold Karma. Only then will we be truly equal to the Buddha in our intrinsic nature of True Suchness and wisdom. Thus we arrive at the state of Buddhahood.

So, for “people with virtuous actions,” that fragrance, the fragrance of their virtue, can be smelled throughout the ten directions. This is referred to as “pervading.” This is the Dharma. The fragrance of sandalwood pervades the world. This is the fragrance of virtue. In the Chapter on Seeing the Stupa of Treasures, it talks about the stupas appearance, but it is filled with the meaning of the Dharma. We must always be mindful!