Author: Scott Ogata

Episode 1617 – Recruiting People to Uphold the Dharma

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1561 – Carrying On Our Vows over Many Lifetimes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then, [the Buddha] went on to say,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then we can “attain Bodhi after eight lifetimes.”

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

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

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

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

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

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

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

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

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

Episode 1560 – Becoming Perfectly Replete with All Dharma

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1559 – The Four Unobstructed Wisdoms

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The previous sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

The sutra passage goes on to further state,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, they “attained unobstructed joy in teaching.”

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

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

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

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

Episode 1558 – Sentient Beings Can Attain Non-Arising Patience

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

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

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

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

>> “When I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The previous sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, Ajita is Maitreya Bodhisattva.

“When I spoke of how the Tathagata’s lifespan is long and extensive, sentient beings as numerous as the sands of 680 trillion nayutas of Ganges Rivers attained non-arising patience.” Here, “600” is a metaphor. It represents the Six Roots “80” stands for the eighth consciousness. “The sands of the nayutas of Ganges Rivers represents the thoughts in the minds of sentient beings during that time.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1557 – The Essence of the Principles of True Suchness

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The previous sutra passage says,

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

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

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

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

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

Following this, the sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1511 – The Buddha’s Revelation of Secrets

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the Buddha says it is “mysterious.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“‘Spiritual’ refers to unfathomable transformations.”

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

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

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

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

Episode 1510 – Gradually Enter the Buddha-Wisdom through Faith

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The next sutra passage continues, saying,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Episode 1509 – He Thrice Admonished the Assembly

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, the previous sutra passage says,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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