Author: Scott Ogata

Episode 981 – Endless Dust Particles and Ceaseless Kalpas

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>> Like the particles of dust after the ink from the grains of earth is exhausted, the number of worlds is countless. Even a mathematician cannot calculate their boundary. Transcending all numbers, this affinity is long-lasting and vast.

>> “What do all of you think?  In terms of those lands,  can a mathematician  or a mathematician’s disciples  ever know the boundary and  calculate the number of those lands?  No, World-Honored One.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> “Fellow bhiksus, suppose this person takes all the lands he has passed through, whether inked or not, and grinds them into dust, and one particle of dust represents one kalpa. The time since that Buddha entered Parinirvana is greater than that number by countless and boundless billions and trillions of asankyas of kalpas.”     [Lotus Sutra, Chapter 7 – On the Conjured City]

>> Fellow bhiksus: The Buddha called out to the assembly to again remind them to contemplate carefully. Suppose this person takes all the lands he has passed through: This refers to all the lands that the person inking those spots has passed through.

>> Whether inked or not [he] grinds them into dust: He further takes all the lands inked and all the lands not inked and grinds them all into dust. If the particles of dust are compared to kalpas, the [length of time] is greater than that number. >> One particle of dust represents one kalpa, the time since that Buddha entered Parinirvana: From the beginning of Beginningless Time, or beginning with Beginningless time,  the kalpas represented by dust particles are the time since Great Unhindered Buddha entered Parinirvana. This time surpasses the number of dust particles. The many tiny particles of dust are describing the number of kalpas.

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“Like the particles of dust after the ink from the grains of earth is exhausted,
the number of worlds is countless.
Even a mathematician cannot calculate their boundary. Transcending all numbers, this affinity is long-lasting and vast.”

“Like the particles of dust after the ink from the grains of earth is exhausted….” If all the dust particles and all the things [in a trichiliocosm] are ground into ink, “The number of worlds is countless.” After passing every 1000 lands, a spot is inked. In this way, with so much ink, so many lands are passed over between spots until the ink is used up. How vast [an area] is this? There is no way to use numbers to measure it. How extensive is the boundary of these lands? Even when mathematicians and their disciples joined in to help calculate, they still cannot understand the boundary. It is truly a lot. It is impossible to describe their amount or the extent of their border. It is already beyond all the numbers. It tells us that “This affinity is long and vast.” Whether the time or amount of lands, when such numbers are used to express the number of kalpas, to express time, that time is incalculable. This represents how truly, “The beginning of Beginningless Time or that which begins in Beginningless Time is that which has no end and no beginning.” This is a very long time.

Sakyamuni Buddha, at that time, began to create His affinities with. Great Unhindered Wisdom Superior Buddha. He started to form aspirations to listen to the Dharma, understand the Dharma, take the Dharma to heart and then expound and explain the Dharma. Clearly, as Sakyamuni already reached Buddhahood, He must have engaged in spiritual practice over such a long period of time. For such a long time, He had engaged in spiritual practice until causes and conditions matured. His vow was to come to the Saha World, the world with the most suffering, where the Five Destinies co-exist. He came to this world of endurance for one great cause, to “open and reveal,” hoping that we can all experience, “realize and enter” [His understanding and views].

The Buddha, beginningless kalpas before, kalpas with no beginning or end, started to seek the Dharma and transform others. He extensively formed good affinities with people. He went among people to benefit them and formed good affinities with sentient beings. As He went among the people, He incessantly experienced suffering. He chose to come to this world, particularly the kingdom of Kapilavastu in [Ancient] India. For such a long time, this place had a feudal system, and the four castes were strictly segregated. When someone was born as a Ksatriya, they believed every they would remain in the caste of the royalty life after life, always in a noble family. When a person was born as a businessman, made lots of money and had a wealthy household, [he would stay] in this kind of caste. Some remain only butchers by profession, in that kind of caste. Or some people were untouchables. The castes were clearly segregated. They assumed they would stay the same, lifetime after lifetime.

As for the religious practitioners, they were always above the noble caste. They stood on the shoulders of the nobility. They were called the Brahmins. In an environment of such complicated philosophy, complicated religions and complicated caste discrimination, life was full of suffering. “How can I help people to treat everyone equally?” This was Prince Siddhartha’s thought back then. He also observed birth, aging, illness and death.

Whether one was a religious practitioner, a wealthy person, or in the untouchable caste, one still faced birth, aging, illness and death. Doesn’t this show human nature is equal? So, the Buddha wanted to investigate how to transform this kind of thinking. Thus, He became a monastic to investigate the principles of the world.

In a state of tranquility, He transcended this world. All principles of time, space and relationships were understood by him. However, breaking the caste system was still very difficult. Not many people had a chance to listen to Dharma. In that era, with their [level of] technology, with people’s thinking not yet being open, the Buddha-Dharma could not quickly spread. Unfortunately, the Buddha only lived in this world for 80 years. Thus, in this world, to explain the principles so that everyone can be clear, so that all humans can be treated equally, so we can return to True Suchness, is not easy!

But now in Nepal, [in 2015,] the discrimination between the castes has started to loosen. We see the noble class there, because of the earthquake there, starting to interact with the poor, the people they used to call untouchables. They were able to draw near to them and embrace them. Moreover, when they gave, they bowed down to them. This was the way they gave to the poor; they even hugged and patted their backs. This never happened in the past.

I have seen the footage that they sent to me. In order to put together a tea party to show their gratitude for Tzu Chi, two businessmen and their families got involved and even put on our culinary aprons and uniforms. What did they do after putting on this apparel? They went to serve food to the guests. They introduced our rules in this place. When it was time to eat, they served the food. Serving food also has its humanistic culture. These two rich businessmen were lined up to serve the food and even wore the culinary uniform to help serve food to others.

These businessmen and the volunteers made no distinctions between the different ethnicities. So, this event was one of true ethnic equality. This power of love coming together just [comes together so well], mixed together in such harmony. This is not a simple matter at all! Seeing this kind of situation, we know the Dharma is spreading in the Saha World. This was also the reason why the Buddha became a monastic. The Buddha did not live to see this scene of people working together harmoniously; such a pity! But, I believe that the Buddha is still among the people. He would never leave us in any lifetime. Perhaps He also manifests this kind of appearance in His land and is one of those who is mobilizing other people.

This means that the Buddha, for such a long time, has repeatedly come to this world. Does He bring karma or the Dharma with Him? He takes advantage of causes and conditions, the causes and conditions for Him to start implementing [the Dharma] in that place. The true principles and the Buddha-Dharma are starting to be promoted in that place once again. I saw them providing free medical service to the bhiksunis. They were so meticulous; before the free clinic they gathered everyone and talked about the “spirit of the bamboo banks.” They told the story of Tzu Chi, then shared with everyone the song. “The Spirit of Great Love” and led them to perform the sign language of this song.

Among them, there was also a soldier. He shared his feeling and said in “The Spirit of Great Love,” the most touching part was the final verse about “long-lasting compassion and great love.” He felt long-lasting compassion and great love indeed pervade and fill the universe. “Long-lasting compassion and great love pervade and fill the universe,” forever without end. The power of love is just like this. Such a short phrase was able to bring out the wisdom in his mind, and the principles within him were awakened.

So, it does not matter whether the Dharma is spread to the west or to the east. In the past the Buddha-Dharma was spread east; now we spread the principles to the west and return them to the Buddha’s land. This Dharma is pervading the universe. This is a very joyful matter.

The previous sutra passage states the following, “What do all of you think?  In terms of those lands,  can a mathematician  or a mathematician’s disciples  ever know the boundary and  calculate the number of those lands?  No, World-Honored One.”

The amount of time in kalpas that has passed is so long. When we talk about pervading the universe, it is long-lasting compassion and great love that fills the universe. They last forever without end. It truly has been an endless amount of time, such a long time, that the Buddha-Dharma has been passed down.

The next sutra passage states, “Fellow bhiksus, suppose this person takes all the lands he has passed through, whether inked or not, and grinds them into dust, and one particle of dust represents one kalpa. The time since that Buddha entered Parinirvana is greater than that number by countless and boundless billions and trillions of asankyas of kalpas.”

“That Buddha” refers to. Great Unhindered Wisdom Superior Buddha. A long, long time ago lived Great Unhindered Wisdom Superior Buddha. He taught the Dharma for an even longer time. He spent a very, very long time, an incalculable amount of time teaching the Dharma. Then after teaching the Dharma, He entered Parinirvana. After His Parinirvana, another long period of time passed, “greater than the number of countless, boundless billions and trillions of asankyas of kalpas.” Such a long period of time has already passed.

So, “fellow bhiksus” means the Buddha called out “to again remind them to contemplate carefully.” Everyone must consider this mindfully.

Fellow bhiksus: The Buddha called out to the assembly to again remind them to contemplate carefully. Suppose this person takes all the lands he has passed through: This refers to all the lands that the person inking those spots has passed through.

“Suppose this person takes all the lands he has passed through. This refers to all the lands that the person inking those spots has passed through.” These are the lands that he already passed through. It has been such a long time, and the places he passed cover such a vast area. This [analogy] expresses the length of the time and the vastness of the space [he passed through]. These are truly boundless; it is such a long time.

Whether inked or not [he] grinds them into dust: He further takes all the lands inked and all the lands not inked and grinds them all into dust. If the particles of dust are compared to kalpas, the [length of time] is greater than that number.

“Whether inked or not, [he] grinds them into dust.” Whether inked or not inked, all the lands are ground into dust. Thus, “[all the lands] ground into dust” are used to represent the number of kalpas “[The length of time] is greater than that number.” To explain this amount of time, the Buddha used an analogy of so many lands and all things in them. Already there are so many particles of dust, then all of these things are ground into dust. Each dust particle represents one kalpa. Even in the present, there is so much dust just from sweeping the floor. The Buddhist sutras often mention kalpas as numerous as the sands in the Ganges River. But [this period] is longer than that. Now, not just the sands in the Ganges River but a great trichiliocosm is all ground into dust to become particles as numerous as the kalpas. The time represented by the dust particles, one dust particle per kalpa, is very long. It is truly a very long time.

“Every 1000 lands he passes through, he inks one spot. These are the lands that were inked. The 999 lands that he passed over” are the lands not inked. After he inks a spot, he has to pass over 999 lands before inking another spot. Those lands that were not inked, those 999 lands, would likewise be ground into dust. “Taking all these lands, inked or not inked,” both those inked or not inked, all these lands, all the lands in the trichiliocosm, would be ground. “This shows how much dust there is.”

One particle of dust represents one kalpa, the time since that Buddha entered Parinirvana: From the beginning of Beginningless Time, or beginning with Beginningless time,  the kalpas represented by dust particles are the time since Great Unhindered Buddha entered Parinirvana. This time surpasses the number of dust particles. The many tiny particles of dust are describing the number of kalpas.

There are so many dust particles. “One particle of dust represents one kalpa, the time since that Buddha entered Parinirvana. From the beginning of Beginningless Time, or beginning with Beginningless Time,” this is truly a very long time. “One particle of dust” is one kalpa. “Great Unhindered Buddha entered Parinirvana.” The time since His entering Parinirvana is “greater than that number by countless billions and trillions of asankyas of kalpas.” It continues to repeat like this to explain the number of particles representing time. Kalpas are as many as “the tiny particles of dust.” What is being said here is that the time is truly very long

Greater than that number by countless, boundless billions and trillions of asankyas of kalpas: This time surpasses the number of dust particles. The many tiny particles of dust are describing the number of kalpas. “This is the number of kalpas equal to the dust; from when. Great Unhindered Wisdom Superior Buddha left up till now, that is the number of kalpas.” Such a long time has passed since then. From when Great Unhindered Wisdom Superior left all the way to the present, that number of kalpas has passed. That is from the present. The number of kalpas is talking about time, about how long it would be. “There is more than this”; it is even longer. It has been a long time from when Great Unhindered Wisdom Superior Buddha entered Parinirvana up to the present. It has probably been a very long time, “long and distant as it is.”

That is it. It is tiring just to describe such a long time. It indeed is very long. It is “countless and boundless billions and trillions of asankyas of kalpas.” Earlier, it was said that it is inconceivable. Thus, “Before a dust-inked kalpa ago.” Before this dust-inked kalpa were even more kalpas. So, it is the beginning of Beginningless Time, and it is always difficult to describe it.

If clarification is needed, first, it is said that “3000 dust-inked kalpas means” grinding the things in a great trichiliocosm into ink.

We grind the things in the great trichiliocosm into powder and add water to make ink. After passing a great trichiliocosm, a spot is inked. This shows how long the time has been since then. Passing through a great trichiliocosm like this, we ink spots until all the ink is exhausted, “and all the worlds that have been passed” turn into “all of the dust particles.” If a dust particle is used to represent a kalpa, it calculates time; this shows that Great Unhindered Wisdom Superior, from His birth to the present, has been through a very long time. We can get a clear idea through this method.

Secondly, it describes 500 dust-inked kalpas. “Grind 500 thousand trillion of asankyas of kalpas and trichiliocosms.” This is even more difficult to explain 500 thousand trillion is so many. A great trichiliocosm has so many dust particles. Passing every 500 thousand trillion [lands], for every asankya [of lands], a spot is inked. When all the dust particles are exhausted, all of the worlds passed over will again be ground into dust. Counting every particle as a kalpa represents the time it took Sakyamuni Buddha to attain Buddhahood and even up to the present. This is an analogy to describe a very long time.

This is to describe the Buddha’s hard work. Sakyamuni Buddha used such a vastly long period of time, practicing and training nonstop. This is “before a dust-inked kalpa ago.” Sakyamuni Buddha had started from kalpas as incalculable as dust particles. “Endless dust particles and ceaseless kalpas” is to explain to everyone that although this ink had been exhausted, although Buddha had already attained Buddhahood in this world, the work of “ceaseless kalpas had not yet stopped.” It had not yet ended. This explains that the Buddha, Sakyamuni Buddha, still makes vows every lifetime [to come to] this Saha World, to this world of endurance where the Five Destinies co-exist. He uses various forms to manifest in this world. Because “ceaseless kalpas had not yet stopped” and the Buddha’s transformation work has not ended,

Earth Treasury Bodhisattva comprehended His mind, so he made the vow that. “Until hell is empty, I will not attain Buddhahood.” Sentient beings in Sakyamuni Buddha’s Saha World have not comprehended the Buddha-Dharma, the Buddha’s teachings, so the Buddha never gives up and stops. Then, we must be grateful that the Buddha painstakingly comes to this world to teach and transform sentient beings and allow the Buddha-Dharma to be passed down from beginning to end and back to the beginning. There is endless Buddha-Dharma; we are now bringing it back to the Buddha’s birthplace. Seeing how the people in Nepal are starting to break through the caste system, I have the hope that this is a beginning [There is] formation, existence, decay and disappearance. For Nepal, it is the beginning again, the moment of formation. So, everyone, we must always be mindful.

Episode 980 – (修因得果劫國莊嚴)

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>> They cultivated seeds and attained the fruit of exquisite and wondrous lands in their circumstantial and direct retributions. Those Buddhas’ lifespans in the world are extremely long, and They deliver infinite sentient beings. The Right Dharma abides in the world for a long time, and Their followers are numerous. In accord with Their original vows, merits and virtues, Their kalpas and lands are magnificent.

>> “( As an analogy, take all the grains of earth in the great trichiliocosm) Suppose someone were to grind them into ink. Then, passing over 1000 lands to the east, he inked just one spot, a drop as large as a dust particle. Again passing over another 1000 lands, he would ink another spot, continuing on this way until the ink from the grains of earth was exhausted.”    [Lotus Sutra, Chapter 7 – On the Conjured City]   

>> “What do all of you think? In terms of those lands, can a mathematician or a mathematician’s disciples ever know the boundary or calculate the number of those lands? No, World-Honored One.”     [Lotus Sutra, Chapter 7 – On the Conjured City]   

>> By continuing until all the ink from the grains of earth is exhausted, the number of the lands passed would be immense. With great quantities of ink and small drops, the lands covered would be extensive. Continuing on this way until the ink is used up shows how many lands he has passed.

>> What do all of you think?: In terms of those lands, even a mathematician and his disciples could never calculate their amount or know their number.

>> Then he would take the lands inked and the lands where no spot was inked and grind all of them into dust. Each of these particles of dust is like a kalpa. To get to this number, it would be countless and boundless billions of trillions of asankyas of kalpas. Thus, it is said to be inconceivable.

>> Thus it says, ‘Before a dust-inked kalpa ago, though the ink-marked dusts may be exhausted, there are still endless dust-inked kalpas’. The beginning of Beginningless Time or that which begins in Beginningless Time is that which has no end and no beginning.

>> What do all of you think? What do all of you bhiksus before me think about this?>> No, World-Honored One: This number is so large and the amount so great that it is truly beyond the intellectual power of a mathematician to conceive or to explain verbally. The assembly answered the Buddha: No, they cannot know it.

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“They cultivated seeds and attained the fruit of exquisite and wondrous lands” in their circumstantial and direct retributions. “Those Buddhas’ lifespans in the world are extremely long, and They deliver infinite sentient beings.
The Right Dharma abides in the world for a long time, and Their followers are numerous.
In accord with Their original vows, merits and virtues, Their kalpas and lands are magnificent.”

Since the Chapter on Bestowing Predictions began, we have seen how the Buddha bestowed predictions on His disciples. In the future, how many Buddhas will His disciples serve and make offerings to? How much time will it take? Each of them has different causes, so the Buddha gave predictions of cause and effect. It will take them a very long time. Whenever a Buddha was born into the world, they are always very reverent in serving and making offerings to Him. They use their entire life to seek the Buddha’s Way.

In Sakyamuni Buddha’s era, His land is our Saha World. This is because of Sakyamuni Buddha’s original vows and His merits and virtues. This was His original vow and. His chosen direction of spiritual practice. This is because sentient beings in suffering are those that He wanted to transform. The place where suffering sentient beings are is His spiritual training ground.

In the end, the Buddha wanted to lead everyone into a very ideal and pure world and back to our nature of True Suchness. In this contaminated society and world, how can we go against the current to return to our nature of True Suchness? The current of ignorance is like a very strong force constantly pushing against us. Our spiritual practice is to put our hearts into advancing forward against the current. This means our will to practice must be firm. We must be diligent, understand what is needed in life and earnestly cultivate these causes.

Returning to our nature of True Suchness will take a very long time. Only then will we attain the fruit. So, our ideals are still very far away; we must return to face reality and honestly, earnestly engage in spiritual practice to cultivate our causes. Facing the myriads of suffering sentient beings, we must mindfully seek to realize the suffering in the human realm.

If we do not put effort into being mindful and do not carefully guard our consciousness, when our Six Roots come into contact with the Six Dusts in the external world, a single thought arises in the mind, and we will be unable to discern right from wrong. Seeing a beautiful state or a pleasurable environment, we will follow it. That is right, we will be led away by it. This is how karma follows us [after death]. After we take our last breath, external states will immediately appear. To entice you, your loved ones will call to you. The states you hope for most will appear, and you will follow them. Once you go, the next thing you will experience is “the pain of your body contacting air,” and you are reborn into this world crying.

This is why we engage in spiritual practice; We must learn not to follow these states and carefully guard our minds. Our minds, these causes, must be earnestly protected.

In this Saha World, we listen to Sakyamuni Buddha’s teachings. It has continued on for more than 2000 years. All of it is about the principle of suffering and the causes of the afflictions we accumulate. We must understand the origin of afflictions so we will know the way to eliminate them. We must clearly understand this suffering. We feel the pain of others’ suffering, so we must go among people to comprehend their suffering.

Recently, isn’t all we have encountered suffering? The earthquake in Nepal was so sudden and strong. It caused so many people to suffer! A few days ago, a group of young people were at Formosa Fun Coast when this colored-powder explosion occurred. Within seconds, so many people caught on fire. Their skin was completely burned off. When something like this happens, what words can be used to describe it? Their revels in heaven suddenly became a fiery hell. There was so much pain.

This occurred at around 8:40 pm. Think about it, the hospital suddenly had so many severely injured patients to deal with. Which hospital would not be overwhelmed? Especially as at that hour in the night, everyone was leaving their shift. We can imagine on the road, so many medical staff were rushing back to their hospitals to save people. In Tzu Chi’s Xindian Hospital alone, when Superintendent Chao heard the news, he also sent out a request, hoping that everyone would quickly return to the hospital to prepare. They were very quick; it was after 9 pm and by 10 all the doctors had returned to our hospital. By 10:40 pm, a Tzu Chi volunteer’s daughter, who was among the injured, arrived at the hospital in a taxi. Beginning with that first person, 13 patients arrived, one after the other.

By the second day, a 20-year-old patient had already passed away. That patient’s mother said, “I have already lost a daughter. I still have my second child, my son.” This [20-year-old] patient had taken her younger brother out to play. The sister loved her younger brother. Although she herself was severely injured, she continuously asked how her little brother was doing. Her brother was also in critical condition. How could a mother bear this?

There was another mother in our hospital whose situation was even more heartbreaking. She was from China, and her husband had [previously] passed away. She was raising two children and hoped to have a stable life in Taiwan. Unexpectedly, her husband, her second husband, also passed away. So, this mother had to find work [to support them]. She knew her daughter’s injury at this time was very severe and there was not much hope. She was already lying intubated in our hospital.

This mother came to us on the second day telling our hospital, “I have to go to work and make a living.” We wanted to give her condolence money, but she said, “No, Tzu Chi has already done enough for me. I only ask that if I cannot make it back in time, since I have to go to work, I beg you to please buy a pretty dress for my daughter to wear.” Our social worker started looking. When he got off work, it was already past 10 pm, but he went to buy an outfit and brought it to the hospital. But it looked like this outfit would be impossible for her to wear because her body had begun to swell.

This incident is the most severe fire disaster in Taiwan’s history. There was such extreme suffering. This is the Saha World, the world of endurance, the place where the Five Destinies co-exist. We must all mindfully seek to realize the causes and conditions of the origin of suffering.

So, we speak of cultivating causes. Just these two words, “cultivating causes,” must be mindfully experienced. The fruits can only be attained after a long time. How do we purify people’s minds? How do we purify minds to make the land pure? It will take a very long time before we can attain “the exquisite and wondrous lands of our circumstantial and direct retributions.”

This will take a very long time. A Buddha’s lifespan in the world is very long, and He transforms infinite sentient beings. Every Buddha that comes to the world must go through a long time of [practice]. But the result is that after a long period of spiritual practice, They attain an exquisite and wondrous land, which is Their transformation land. In attaining Buddhahood, They can have a long life and an exquisite and wondrous land. They must transform many sentient beings to do so.

“The Right Dharma abides in the world for a long time, and Their followers are numerous,” depending on Their process of spiritual practice. “They all follow Their original vows.” All Buddhas follows Their original vows, which are to teach us. Going back to cultivating causes, our goal is to reach this magnificent land, but in the process we must go against the turbid current to return to that beautiful state of mind, to return to our intrinsic nature of True Suchness. We must practice according to the teachings, seek the Dharma and transform sentient beings. It takes a long period of time to attain the fruit of that magnificent land.

The previous sutra passage states, “Suppose someone were to grind them into ink. Then, passing over 1000 lands to the east, he inked just one spot, a drop as large as a dust particle. Again passing over another 1000 lands, he would ink another spot, continuing on in this way until the ink ground from the grains of earth was exhausted.”

To use up all of this ink would take a very long time. Only inking one spot after passing 1000 lands, think of how much ink there is! He will continue to mark spots like this, one drop of ink after passing every 1000 lands. That is such a long time! It is so long.

The next sutra passage says, “‘What do all of you think? In terms of those lands, can a mathematician or a mathematician’s disciples ever know the boundary or calculate the number of those lands? No, World-Honored One’.”

Does everyone understand this sutra passage? What do you think, everyone? “In terms of those lands,” these lands discussed, “can a mathematician” [calculate] all this? He passes through 1000 lands and inks a drop, then goes through another 1000 lands and inks another drop, until all the ink is used up. Can we calculate how many lands there are? So, in the sutra, the Buddha says “a mathematician or a mathematician’s disciples.” A mathematician specializes in numbers. His [ability] alone is not enough, so he gathers all his disciples together. Can they calculate it? The disciples’ answer is that they cannot do it. It really is impossible to calculate. World-Honored One, who can calculate it? It really is incalculable

By continuing until all the ink from the grains of earth is exhausted, the number of the lands passed would be immense. With great quantities of ink and small drops, the lands covered would be extensive. Continuing on this way until the ink is used up shows how many lands he has passed.

This is “continuing until all the ink from the grains of earth is exhausted.” All the grains of earth were ground into ink to mark spots on these lands. Truly, “The number of the lands passed would be immense.” Even with professional mathematicians and their disciples, even after gathering many mathematicians together, they all would be unable to calculate it. This is because, “With great quantities of ink and small drops, the lands covered would be extensive.” The ink drop is very small, like a speck of dust. The previous sutra passage said, “small as a speck of dust”; it is so small. He must ink so many lands and continue until no ink is left. This is to show how many lands he passed through.

“What do all of you think? In terms of those lands, can a mathematician or a mathematician’s disciples [do this]?” These mathematicians “could never calculate their amount or know their number”; it is incalculable.

Then he would take the lands inked and the lands where no spot was inked and grind all of them into dust. Each of these particles of dust is like a kalpa. To get to this number, it would be countless and boundless billions of trillions of asankyas of kalpas. Thus, it is said to be inconceivable.

So, “Then he would take the lands inked and the lands where no spot was inked” ․Then he would take the lands inked and the lands where no spot was inked and grind all of them into dust. Each of these particles of dust is like a kalpa. To get to this number, it would be countless and boundless billions of trillions of asankyas of kalpas. Thus, it is said to be inconceivable. This means every 1000 lands are inked by one drop. So, before, after and in between, there are lands that did not get inked. Spots were inked one by one every 1000 lands. Some are inked, and some lands have not been inked. These are all gathered together and ground again into dust. Each speck of dust is an analogy for one kalpa. So, in this way, how can we calculate this? Thus it says, “countless and boundless billions and trillions of asankyas of kalpas.” These are countless, boundless asankyas of kalpas, billions and trillions of asankyas of kalpas. An asankya is impossible to count, to say nothing of calculating the billions and trillions of asankyas of kalpas. “Thus, it is said to be inconceivable”

>> “Thus it says, ‘Before a dust-inked kalpa ago, though the ink-marked dusts may be exhausted, there are still endless dust-inked kalpas’. The beginning of Beginningless Time or that which begins in Beginningless Time is that which has no end and no beginning.”

The meaning is that this happened a dust-inked kalpa before, a very long time ago. These dust-inked specks were already inked over so many lands. But, “There are still endless dust-inked kalpas.” This time had not yet run out. The ink was used up, but time had not yet run out.

“The beginning of Beginningless Time” means the beginning of Beginningless Time. There is no way to explain its beginning. How can it be described? It cannot. “The beginning of Beginningless Time or that which begins in Beginningless Time.” Think about this, it is the beginning of Beginningless Time, or beginning in Beginningless Time. So, when is the beginning? “This is that which has no end and no beginning”

What do all of you think? What do all of you bhiksus before me think about this?

“‘What do all of you think? What do all of you bhiksus before me think about this?’.” The Buddha, Sakyamuni Buddha, said this to everyone. “What do all of you think about this?” Could any of the bhiksus calculate it? Could they understand? “In terms of those lands,” these lands that had been inked, they were of a great, incalculable number. “A mathematician or mathematician’s disciples” means despite gathering mathematicians from so many lands to calculate it, including their disciples, no one could do it.

Even if a mathematician is only one person, he had many disciples. So many mathematicians and many mathematicians’ disciples came to calculate. Were they able to measure its boundary? It was still bigger! “They could measure the boundary of the world, but could not know the number of inked lands.” There is still no way to do it. So, the answer was that they could not.

No, World-Honored One: This number is so large and the amount so great that it is truly beyond the intellectual power of a mathematician to conceive or to explain verbally. The assembly answered the Buddha: No, they cannot know it.
“No. No, World-Honored One. It cannot be done, World-Honored One.” This is something that cannot be done. “This number is so large and the amount so great that it is truly beyond the intellectual power of a mathematician to conceive.” They could not figure it out by discussing it. This was everyone’s answer.

These mathematicians would be unable to calculate it with their brains. They would not even be able to imagine this amount. Their brains cannot conceive of it. They cannot figure it out by discussing it. So, it is inconceivable. This was everyone’s answer.

This is truly not easy; in the whole great trichiliocosm, if grains of earth were ground into dust and ink, this would really be immeasurable. “And not all lands were inked.” Not every place was inked. We go through 1000 lands to ink one spot. This is a huge amount of spots. There really are too many. The amount of dust particles cannot be understood. “The number of lands passed would be immense.” Even a mathematician cannot calculate it.

This was what the Buddha said in His lifetime. “Can you do it?” Everyone answered, “We cannot.”

“There is no way.” I often say, “There is no way.” What “way” can we use to transform sentient beings? How do we purify and transform sentient beings to change turbidity into a pure stream? How can we go against the surging, turbid flow? How do we all maintain a firm will to practice and go forward amidst difficulties to feel for those who are suffering? When we give to serve others, we realize the true principles of suffering in this world. How can we describe it? Only by relying on our intrinsic Buddha-nature and wisdom equal to the Buddha’s can we realize it. So, we must return to our nature of True Suchness. We must always be mindful.

Episode 932 – When Minds Are Pure, the Land Is Pure

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>> The land, time and people are his direct and circumstantial retributions of practicing the Dharma. A land that is pure is a response to an impartial and pure mind. Debris and brambles are a response to a scattered mind. Excrement and other impurities are a response to a defiled mind. Pits and knolls are a response to a flattering and crooked mind.

>> “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas. The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> A scattered mind brings the response of the retribution of debris and brambles. A defiled mind brings the response of the retribution of excrement and other impurities. A flattering and crooked mind brings the response of the retribution of pits and knolls.

>> Buddhas are never scattered, defiled or crooked, so Their realm is majestically adorned, free from all filth and evil. As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers. >> Pure: Because Their minds are pure, the Buddha-lands are pure. Because Their minds are pure, all merits and virtues are pure. These are Their realization.

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“The land, time and people are his direct and circumstantial retributions of practicing the Dharma.
A land that is pure is a response to an impartial and pure mind.
Debris and brambles are a response to a scattered mind.
Excrement and other impurities are a response to a defiled mind.
Pits and knolls are a response to a flattering and crooked mind.”

Yesterday we spoke about. Venerable Kasyapa’s future attainment, how he will encounter 300 trillion Buddhas, how the land he will attain will be magnificent and how the land will be flat and smooth. This is what that Buddha will attain. After having been taught by so many Buddhas, his mind will be very tranquil. Since his mind is pure, that land will be pure. So, this is “the land, time and people.” In His land, there will be many people with wisdom. It is the same with the time. That Buddha will live for 12 small kalpas. The Right Dharma will abide for 20 small kalpas and the Dharma-semblance for 20 small kalpas. That Buddha’s name will be Radiant Light, and the name of his land will be Radiant Virtue. This all comes from seeds of spiritual practice, attained due to the pure and radiant virtue in his heart.

Externally, he will receive teachings from 300 trillion Buddhas, so many of them; we should say that over many lifetimes, he will be creating blessed affinities with so many sentient beings. Thus he will attain the direct and circumstantial retributions of that kingdom, that time and those people. His direct and circumstantial retributions come from his practice and from the Dharma. “Practice” refers to lifetime after lifetime of resolute faith, life after life drawing near to Buddhas. The era of Right Dharma remains in our hearts. If we have the resolve to accept the Dharma and put it into practice, Right Dharma will always be there.

Even if we lived during the Buddha’s lifetime, if we did not joyfully draw near the Buddha, then isn’t that the same as living in a time of Dharma-semblance or. Dharma-degeneration? We may see the Buddha yet not have respect for Him in our hearts. We may hear the Dharma but feel it is completely unrelated to us. Then even if we lived during the Buddha’s time, it would not be the era of Right Dharma. For people like this, there is no Dharma in their hearts. Then there is fundamentally no difference between Right Dharma and Dharma-semblance; in fact, there is no Dharma at all.

Since we are fortunate enough to hear the Buddha-Dharma, we should have a heart of utmost reverence. We must cultivate contemplation. We should always engage in contemplation, asking, “What is the Dharma that we hear? What is its function in the world?” In our world today, as we hear the Dharma we must also confirm it. In our world today, in this turbid world, why do we hear that everything is so lacking in harmony? The four elements are out of balance, and people’s hearts are not in harmony.

The four elements that are out of balance are earth, water, fire and air. As for earth, there was [the quake in] Nepal. We communicated with [our volunteers] yesterday. Through videoconferencing, I heard their voices and saw their images. Thomas Huang was the first to speak. When I heard his voice, the first thing he said was, “Master, I really want to cry, but I cannot. There is so much suffering here. Although we have already set up large tents, over 100 people are squeezed into each of them. The living conditions are very bad. Also, there are no toilets. It’s really terrible. Master, is there any way we can help them? Can we use prefabricated shelters like we did in the Philippines?”

I told him, “It is only temporary! Those large tents are made for 40 people. They are 80 square meters, so 40 beds fit inside. It should at least be better than sleeping under plastic tarp propped up with bamboo poles. It should be much better than that. We could improve their living conditions.” However, there are so many people, and they are all so accommodating and pure-hearted [They say,] “Come in! Come in! Everyone can fit inside together!” So, everyone squeezes in, and 40 people soon becomes more than 100.

“Right now, we are trying to get them more tents, and we are thinking of a way to quickly send over Jing Si multi-purpose beds. If we can increase the number of tents and line up the beds inside so there will be 40 beds in each, then their living arrangements will be completely different.” After all, setting up prefabricated shelters is not so easy! If we wait for prefabricated shelters, they must first be prepared, then after being shipped they must be assembled. This would stretch on for a long time. Right now, we are trying to quickly get them the things that we can buy at present, the things that we can send over quickly. We are also quickly shipping large quantities of multi-purpose beds. This will improve their present [conditions], so they do not have to sleep under plastic -sheets. That will make a big difference. We must first settle our minds and concentrate on what we can do for them now in order to get through this critical period.

This is how we [work] in the Saha World. When the four elements are out of balance, when the earth element is imbalanced, as we have seen, in a flash, [nothing is left] but piles of broken tiles and bricks several stories high. This is truly impermanence at work! Whether it is the element of earth, air, water or fire that is not in harmony, it leads to so much suffering in the Saha World.

This is [the power of] nature in this Saha World. There are also manmade disasters that occur when people’s hearts are in disharmony. “As long as it makes me happy, what is there that I can’t do? If I want to curse at someone, I will do it. That is my freedom! It doesn’t matter whether it is true or not.” In the end, people only think about their own happiness, so there is no Dharma to treat them. In our society, people’s hearts are not at peace.

But let us go back to the sutra. The Buddha praised Venerable Kasyapa, saying how in the future he would become a Buddha, but only after drawing near to and serving in the presence of 300 trillion Buddhas, respecting and revering 300 trillion Buddhas. He will serve in this way. Of course, I was saying yesterday that only when we look at every person as a Buddha, treat everyone with reverence and respect and hope everyone will accept our sincerity can we [help] harmonize their hearts. When people’s hearts are harmonious, they accept the Dharma. In this way, the land will be level; there will be more good people, and there will be more wise people.

So, we said, “A land that is pure is a response to an impartial and pure mind.” For a land to be truly peaceful and harmonious, compassion must be shown to all equally. Then naturally the land, the land and the time, [will be favorable], because in this world, the time, place and people can all be pure. If people’s minds can be pure, and compassion can be shown to all equally, only then will this result in a society that is harmonious and peaceful.

Why would there be “debris and brambles”? “Debris and brambles” are a response to a scattered mind. When our minds are scattered, we cannot concentrate. In our practice, if our mind is unstable, lacking the cultivation of contemplation, afflictions will fill our mind all day. It is as if our mind is always full of garbage, and our speech becomes like thorns. Acting in ignorance, we continually hurt others. An attitude like this is like being full of debris and brambles. A defiled mind results in “excrement and other impurities.” This is a defiled mind. People with a defiled mind like this have been infected by many bad habitual tendencies and are defiled with much insincerity.

“Pits and knolls are a response to a flattering and crooked mind.” Pits and knolls are when the ground is uneven and bumpy. There are many “knolls.” This means there are many piles of things there. If we have a flattering and crooked mind it will result in us meeting an environment like this. So, we must make efforts now to balance our minds and mindfully adorn the ground of our minds.

“His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas. The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.”

Having said so much about this, we should by now understand. The Buddha bestowed a prediction on Venerable Kasyapa; upon attaining Buddhahood in the future, his name will be Radiant Light. You all probably remember this. The name of his land will be Radiant Virtue, “The kalpa will be called Great Magnificence.” His era, everything about his era, will be magnificent, for there will be many wise people there. The Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas.” Dharma-semblance will abide for 20 small kalpas. A kalpa is a very long period of time.

The next sutra passage says, “The realm will be majestically adorned, free from all filth and evil, debris and brambles, excrement and other impurities. The land will be level, without high or low places or pits and knolls.” That land will have nothing like all those things we were just talking about. In the land of Radiant Light Tathagata, there is nothing like that. Everything there is magnificent. The streets and the houses are all magnificent. There are no impure things there. Everything is smooth and level.

“The realm will be majestically adorned, free from all filth and evil. His circumstantial retribution will be undefiled.” Circumstantial retribution is the place where we are born. “His circumstantial retribution will be undefiled.” It will be “free from all evil appearances.” There will be no negative ways of life there.

So, “This land that is pure is the response to an impartial and pure mind.” Impartiality means showing compassion equally. In our past lives, we all engaged in this practice. With compassion and kindness, we treated everyone equally. This is “a response to an impartial and pure mind.” We will come to a place like this because we cultivated actions like this in our past lives

“[Free of] debris and brambles, excrement and other impurities…” Debris and brambles, excrement and other impurities: Whether debris, pits, brambles, thorns, excrement, urine, or any other impurities, none of these will be there. Debris is sand, rocks and so on. “Pits, brambles and thorns” are those kinds of trees which are all very hard. Brambles are very hard branches. There are also thorns. Thorns are sharp, long and pointed. So, these are called brambles and thorns.

“Excrement and urine” refer to feces and all other unclean [substances]. All these things are called excrement and urine. All these unclean things are not found in that land. There are none of these things, because his land will be magnificent.

“The land will be level, without high or low places or pits and knolls.” That land will be very pure and without high or low places. It will be level everywhere. This refers to the ground of the mind. Everyone’s mind is peaceful, upright and straight. So, “The ground of the mind is level, without attachment to high or low.” This is the fruit that comes from utmost sincerity. This land will be level and smooth.

A scattered mind brings the response of the retribution of debris and brambles. A defiled mind brings the response of the retribution of excrement and other impurities. A flattering and crooked mind brings the response of the retribution of pits and knolls.

Next, for the “scattered mind,” the response to a scattered mind will be debris and brambles. If we have a scattered mind, the debris and brambles are our discursive thoughts. These things hurt us; they are detrimental things that will continually injure us. So, we truly must eliminate these states of mind that are like debris and brambles. We cannot allow ourselves to easily think of harming others, nor easily feel joyful when seeing others in a state of afflictions and ignorance. We must not do this.

So, “A defiled mind brings the…retribution of excrement.” If our minds are defiled, then what we will attain is excrement and other impurities. The land will be impure, and there will be insufficient facilities, so there will be human waste everywhere. Thus, everywhere will be unclean. If our minds are defiled, then naturally we will receive such a retribution, and the place where we live will be unclean. If our mind is flattering and crooked, we will experience retribution of pits and knolls.

So, we can see this clearly in the sutra text. If our minds are scattered, what will our retribution be in the future? Our retribution is that in our living environment, there will be debris and brambles. If our minds are defiled, what will our retribution be in the future? Our retribution is that in our living environment, there will be excrement and impurity. If our minds are flattering and crooked now, what of our future circumstantial retributions? Our retribution will be to be reborn in a place filled with pits and knolls. This is the environment we will live in.

Our direct and circumstantial retributions result from our past lifetimes, from the thoughts we created then. So, in this lifetime, it is beyond our control; we will face these circumstantial retributions. When Venerable Kasyapa attains Buddhahood in the future, there will be none of these bad things in his environment. It will be an entirely magnificent environment, and everyone will have wisdom. So, let us make an effort to be mindful

“Buddhas are never scattered, defiled or crooked, so Their realm is majestically adorned, free from all filth and evil. As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers.”

All Buddhas have gone through such spiritual practice over such a long period of time. For example, Venerable Kasyapa will serve 300 trillion [Buddhas]. He will go through such a long period of time with his mind in Samadhi, very focused, as he makes offerings to so many Buddhas. He will treat sentient beings with such impartiality and compassion. Think about it, after he has attained Buddhahood, his realm will be so magnificent, without any filth or evil.

“As They only cultivate pure, wondrous practices, Their land is therefore level, covered with precious flowers.” That environment will be wonderful. If we wish to be reborn there, we must earnestly engage in spiritual practice. We must cultivate pure and wondrous practices and maintain very pure minds. This way, “The land is therefore level” and “covered with precious flowers.” The environment will be like this, and the scenery will be very beautiful.

Pure: Because Their minds are pure, the Buddha-lands are pure. Because Their minds are pure, all merits and virtues are pure. These are Their realization.
Purity means that. “Because Their minds are pure, the lands will be pure.” What place is a pure land? If our minds are pure, and all our merits and virtues are pure, then we will attain the future direct and circumstantial retributions of being reborn in a pure land like that.

In summary, let us be mindful in learning the Buddha’s Way. Let us constantly clear out our minds. We must not have discursive thoughts. We must not have wicked ideas. We must not “hurt people like thorns” or be like debris and brambles, continually injuring others and causing turmoil in society. If we are like this, then in the future we will be born in a place like that. If we avoid such mindsets and are also earnest and diligent, if we put effort into spiritual practice, purify the ground of our minds and dignify the ground of our minds, if we do this, our minds will be pure so the land will be pure, and in future lifetimes, we will bring the Dharma as we go among the people to purify their hearts. This is the direction we should be heading in as we learn the Buddha’s teachings. So, we must always be mindful.

Episode 931 – Accumulating Superior Causes from the Dharma

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>> He will meet and serve the World-Honored Ones; outwardly relying on superior conditions, he will be replete with the infinite blessings and virtues of all Buddhas. He widely proclaims the Dharma of impartiality and accumulates superior causes within so he achieves the profound wisdom of all Buddhas.

>> “In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Land refers to the place. Kalpa refers to the time. Both are related to his causal practices. His circumstantial and direct retributions are both inseparable from the two [opposites] [The land] is called Radiant Virtue because everyone born there is a person of wisdom [The kalpa] is called Great Magnificence because everyone’s circumstantial and direct retributions are beautiful and superior.

>> His land will be named Radiant Virtue: His causes and conditions will both be superior, and he will be dignified with blessings and wisdom. Thus he is able to attain Buddhahood.

>> Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.

>> The kalpa will be called Great Magnificence: With the myriad practices of the Great Vehicle, he will achieve perfection of blessings and wisdom and the magnificence of merits and virtues, which pervade this time and this world. The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.

>> This Buddha’s lifespan will be 12 small kalpas: The body of the pure Dharma-realm fundamentally does not appear or disappear, yet He will abide for 12 small kalpas, manifesting according to the power of. His great compassionate vows. This Buddha’s lifespan: The lifespan of His reward-body.

>> Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas: Right Dharma and Dharma-semblance will each disappear after 20 small kalpas. [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing during this time.

>> Right Dharma: When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.

>> Dharma-semblance: When people’s capabilities gradually weaken, there is only the semblance of Right Dharma. This is called the era of Dharma-semblance.

>> In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma. >> In the era of Dharma-semblance, people teach the Dharma, and there are images and relics of the Buddha, but the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates, but no one attains the fruits.

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“He will meet and serve the World-Honored Ones; outwardly relying on superior conditions,
he will be replete with the infinite blessings and virtues of all Buddhas.
He widely proclaims the Dharma of impartiality and accumulates superior causes within
so he achieves the profound wisdom of all Buddhas.”

This is what we spoke of earlier; the Buddha bestowed a prediction of Buddhahood upon Venerable Kasyapa. We also talked about the process described in. Venerable Kasyapa’s prediction. He would meet 300 trillion Buddhas and would make offerings to them by serving them. This is a very long process. However, spiritual practice has always been a process of continual accumulation. This is because ordinary people like us have for countless kalpas already accumulated layer upon layer of afflictions. We must now engage in spiritual practice to return to our pure Tathagata-nature.

When ordinary people engage in spiritual practice, we have clearly made up our minds to eliminate our afflictions; we clearly know this, yet we ordinary people still have delusions that have not yet been eliminated. Whenever we hear certain comments or encounter certain situations, our old afflictions have not yet been eliminated, but new afflictions already arise in us. When we face other people’s challenging attitudes, our afflictions and ignorance are provoked. This is how we ordinary people are. Because of this, we need a long period of time [to eliminate them].

However, Venerable Kasyapa engaged in practice and immediately eliminated any habits of a wealthy and luxurious [lifestyle]. He engaged in ascetic practice with firm spiritual aspirations. The Buddha praised him. The Buddha not only praised him but also highly regarded how he firmly upheld his aspirations. So, at the end [of His lifetime], the Buddha entrusted him with the task of going to. Cock’s Foot Mountain to enter Samadhi. He was asked to wait there until Maitreya attains Buddhahood and comes to the human realm. Passing the Buddha’s robe and alms bowl to him showed the high respect the Buddha held for. Venerable Kasyapa. But how long would it take [for Kasyapa to attain Buddhahood]? He would first have to meet and serve 300 trillion Buddhas in order for him to attain Buddhahood. So, to attain Buddhahood is not an easy task; we need to work even harder and have even more patience.

So, “He will meet and serve the World-Honored Ones; outwardly relying on superior conditions….” Outwardly, we must rely on external superior conditions. “Relying on” means trusting in. We have to outwardly rely on superior conditions, the superior conditions of the teachings of 300 trillion World-Honored Ones. Must we truly [wait] for such a long time? Actually, the Buddha’s meaning was for everyone to respect one another and to treat each other as future Buddhas. If we can do this, we create good affinities with sentient beings. When we are able to have many good affinities with sentient beings, we can gain a lot of wisdom from sentient beings’ habitual tendencies. Then won’t we meet and serve 300 trillion Buddhas even more quickly? This is learning the Buddha-Dharma of the mind.

“He will be replete with the infinite blessings and virtues of all Buddhas.” If we can treat everyone as a Buddha, the causes and conditions for the blessings and virtues we want to cultivate will quickly [ripen]. Because we listen to the Buddha’s teachings, we must then give the teachings to sentient beings. We take them into our hearts, then cultivate these kinds of practices. Thus “[We] will be replete with the infinite blessings and virtues of all Buddhas.” If we take these practices to heart, when facing the many sentient beings, we can create blessings and engage in practice. This is the direction we should pursue.

“He widely proclaims the Dharma of impartiality and accumulates superior causes within.” We need to be continuously transmitting the Buddha’s teachings, to let everyone know not to discriminate. We should all have respect for one another. Widely proclaiming impartial compassion, the teachings of compassion and equality, is to “accumulate superior causes within” so we can “outwardly rely on superior conditions.” We need to continuously go among people to create countless blessings until causes and conditions ripen. All these [karmic] seeds enter our storehouse consciousness; this is “accumulating superior causes within”

“so he achieves the profound wisdom of all Buddhas.” This is what we must pursue. We want to have wisdom equal to the Buddha’s, profound and superior wisdom. We want to return to the [Dharma-nature], the Dharma-nature that encompasses the universe and all Dharma-realms. If we can all understand this clearly, we can “achieve [this] profound wisdom.”

The previous sutra passage states, “In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

“In his final incarnation, he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”   

We have explained this before, so we must be more mindful. What Kasyapa will accomplish in the future will make him replete with the ten epithets.

The next sutra passage states, “His land will be named Radiant Virtue, and the kalpa will be called Great Magnificence. This Buddha’s lifespan will be 12 small kalpas. Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”
In the future, when Venerable Kasyapa attains Buddhahood, his land will be named “Radiant Virtue.” When Kasyapa attains Buddhahood, he will be called Radiant Light Tathagata. The Buddha only lived to be 80 years old. But for this Radiant Light Tathagata, His land will be known as Radiant Virtue, and the kalpa will be called “Great Magnificence.” This Buddha’s lifespan will be 12 small kalpas 12 small kalpas is a great length of time; our Sakyamuni Buddha only lived to be 80.

When we speak of a kalpa, even a “small kalpa,” it can be really hard for us to measure. Starting with an average lifespan of 10 years, each 100 years it increases by one year. Every 100 years [the lifespan] increases one year, increasing until the average human lifespan reaches 84,000 years. Then from 84,000 years, with each 100 years the average decreases one year until the human lifespan is 10 years. One increasing kalpa and one decreasing kalpa makes up “one small kalpa.” Think about it, how long are 12 small kalpas? A very long period of time. So, not only is this Buddha’s lifespan long, but the Right Dharma will also abide in the world for 20 small kalpas. Dharma-semblance will abide for 20 small kalpas. This is truly enviable!

Land refers to the place. Kalpa refers to the time. Both are related to his causal practices. His circumstantial and direct retributions are both inseparable from the two [opposites] [The land] is called Radiant Virtue because everyone born there is a person of wisdom [The kalpa] is called Great Magnificence because everyone’s circumstantial and direct retributions are beautiful and superior.

His land will be called Radiant Virtue. “Land” refers to a geographic location. “Kalpa” is a measure of time. Kalpa refers to a long period of time.

“Both are related to his causal practices.” These represent the circumstantial and direct retributions of his spiritual practice. Our direct retribution determines where we are born. Our circumstantial retribution determines which country, whether we are wealthy or poor and so on. This all depends on our causal practices.

“His circumstantial and direct retributions are both inseparable from the two [opposites]. Circumstantial and direct retributions” are both circumstantial retributions and direct ones “[The land] is called Radiant Virtue because everyone born there is a person of wisdom.” This refers to the causes we have cultivated. With the causes we cultivate, if they are good causes, we attain good fruits and will have good conditions. What we will attain and the people we are to be with are to be in a country with all people of wisdom, where all are sages. Our circumstantial and direct retributions are all in that country. Everyone that we meet there is a person of wisdom. “It is Great Magnificence because everyone’s retributions are beautiful and superior.” All that are born there have great magnificence. The people have wisdom and the environment is good. It will be a perfect land

His land will be named Radiant Virtue: His causes and conditions will both be superior, and he will be dignified with blessings and wisdom. Thus he is able to attain Buddhahood.

When Sakyamuni Buddha was born here, at that time in the human realm there was a very clear division between the four castes. The poor and the rich were clearly separated. But the land Radiant Virtue, the land of Radiant Light Tathagata, will be of great magnificence, a place filled with people of wisdom. “His causes and conditions will both be superior; he will be dignified with blessings and wisdom.” His blessings and wisdom make him very dignified. “Thus he is able to attain Buddhahood.” These are the practices we must cultivate daily.

With our circumstantial and direct retributions, where will we be born? That will depend on our causes and conditions, so we must create more blessings.

Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.

As for Radiant Virtue, “Radiance is this land’s virtue of fruition.” Radiant Light Tathagata will abide in this land. His virtue of fruition, his result, is to be born in this place; His circumstantial and direct retributions are in this place

“Radiance is this land’s virtue of fruition; everyone born there is a person of wisdom. The sentient beings in that land all possess radiance and world-transcending merits and virtues.” All are willing to engage in spiritual practice, and all are willing to hear the Buddha-Dharma. This shows that the land is very radiant and that it is a very rich country.

“The kalpa will be called Great Magnificence. Kalpa” refers to a long period of time. “With the myriad practices of the Great Vehicle,” with so many practices of the Great Vehicle, he “will achieve perfection of blessings and wisdom and the magnificence of merits and virtues.” Thus it is called Great Magnificence. When Venerable Kasyapa attains Buddhahood in the future, that era and the land [he will have] will be filled with people of great wisdom. They will practice the Great Vehicle teachings to create blessings and virtues. It will be a place of accumulated virtues and magnificence.

Thus, “the myriad practices of the Great Vehicle” also need to have been accumulated in the past for them to “pervade this time and this world.” So, “The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.” This truly will be a society and land of great magnificence

The kalpa will be called Great Magnificence: With the myriad practices of the Great Vehicle, he will achieve perfection of blessings and wisdom and the magnificence of merits and virtues, which pervade this time and this world. The circumstantial and direct retributions will all be beautiful and superior. Thus, the kalpa’s name will be Great Magnificence.

“This Buddha’s lifespan will be 12 small kalpas.” This Buddha’s lifespan is quite long. “The body of the pure Dharma-realm,” [the Buddha’s] body of the pure Dharma-realm, “fundamentally does not appear or disappear, yet He will abide for 12 small kalpas.” Fundamentally the body of this pure Dharma-realm does not increase or decrease, nor does it appear or disappear. This will be a very pure land. But He will live for such a long time, for 12 small kalpas. This is “manifesting according to the power of. His great compassionate vows.”

Actually, He had already reached the body of this pure Dharma-realm, so how can we speak of the length of His life? However, He still wanted the Buddha-Dharma to continually be passed down. Spiritual practitioners will eventually attain Buddhahood. So, once they attain Buddhahood they will have a long time to pass down the Buddha-Dharma. This is the power of great compassionate vows. The Buddha and Bodhisattvas gather together in the same lifetime at this place. So, “this Buddha’s lifespan” refers to “the lifespan of His reward-body.” Thus, this Buddha’s lifespan is this long. He can stay in the world so long in order to expound the teachings

This Buddha’s lifespan will be 12 small kalpas: The body of the pure Dharma-realm fundamentally does not appear or disappear, yet He will abide for 12 small kalpas, manifesting according to the power of. His great compassionate vows. This Buddha’s lifespan: The lifespan of His reward-body.

So, everyone ought to make a vow that when Kasyapa attains Buddhahood, we will join him in that lifetime. We must be with Kasyapa when he attains Buddhahood in the future, in the era of Radiant Light Tathagata. Right now, we must similarly follow his example of spiritual practice. Then in the future we will have the chance to live during His lifetime.

Next it says, “Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas.”

Right Dharma will abide in the world for 20 small kalpas. Dharma-semblance will also abide for 20 small kalpas: Right Dharma and Dharma-semblance will each disappear after 20 small kalpas. [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing during this time.

Right Dharma and Dharma-semblance each “will disappear after 20 small kalpas [The Dharma] prospers and declines in response to sentient beings’ capabilities. The Buddha-body of the Dharma-nature is firm, neither increasing or decreasing during this time.” The Dharma will prosper for so long because of sentient beings’ capabilities and their causes and conditions. We have great capabilities to accept Great Dharma, so in the future it will accumulate. Then, naturally our lifespans will be long, and the Dharma will be passed down for a long time. This is in response to the capabilities of sentient beings. Sentient beings’ capabilities create these retributions in response. Thus, the Dharma will flourish like this and be continually passed down.

“The Buddha-body of the Dharma-nature is firm, neither increasing nor decreasing.” It is extremely firm. Everything is gathered [at that time]. His lifespan is long, Right Dharma is long and Dharma-semblance is long. This is because in the past, everyone practiced so many teachings. With very pure minds, they can all abide in that world together, so it will be for a long time

Thus, Right Dharma means. “When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.”

Right Dharma: When people’s capabilities are superior, it is as if the Buddha is present. This is called the era of Right Dharma.

Right Dharma depends on people’s capabilities. Today, although it is over 2000 years later, if our capabilities are sharp and keen, naturally we will hear the Buddha-Dharma. This is the Buddha’s Dharmakaya (Dharma-body) that remains in the human realm. If we use right understanding, right views and right faith to accept the Dharma, the Buddha’s Dharmakaya will still remain in the human realm. It will be as if the Buddha is present. This is Right Dharma.

Dharma-semblance: When people’s capabilities gradually weaken, there is only the semblance of Right Dharma. This is called the era of Dharma-semblance.

Dharma-semblance is when people’s capabilities gradually weaken. After the Buddha has left and the Right Dharma has also passed, gradually, the Dharma-assembly will decline. This is called Dharma-semblance; we can only see superficial appearances. In that era, Right Dharma and those who earnestly cultivate will diminish. Everywhere you can see images of the Buddha, but the people who earnestly practice the teachings will have decreased in number. This is called Dharma-semblance

In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma.

“In the era of Right Dharma, the Dharma’s rites have not yet changed. There are people who teach and practice and truly attain the fruits of the Dharma.” It is as if the Buddha is still present. People’s way of life has not changed, as there are still “people who teach and practice.” They still teach the Dharma in the same way, they still accept the Dharma in the same way and they still practice the Dharma in the same way “[They] truly attain the fruits of the Dharma.” When there are those who truly attain the fruits of the Dharma, the Right Dharma is still in the human realm.

In the era of Dharma-semblance, people teach the Dharma, and there are images and relics of the Buddha, but the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates, but no one attains the fruits.
In the era of Dharma-semblance, “People teach the Dharma, and there are images and relics of the Buddha.” After the Buddha entered Parinirvana, His relics are still preserved. “But the Dharma’s true rites and etiquette are not practiced. It seems that the Buddha-Dharma circulates,” but no one is able to attain the fruits.

In this era we will only see Dharma-semblance. People see the images and relics of the Buddha, but the true Dharma and its rites and the rules of spiritual practice will no longer take form and will slowly dissipate. “It seems that the Buddha-Dharma circulates,” it seems the Dharma is still passed on, it seems that way, but it is not real. All that will be left of the Dharma is the name and image of the Buddha. Thus, the true Buddha-Dharma will slowly disappear. No one will be able to attain the fruits.

So, as Buddhist practitioners, we need to keep our feet firmly on the ground. The Buddha-Dharma is in our minds. The era of the Right Dharma is also in our minds. We are now in the era of Dharma-degeneration; in the era of Dharma-semblance, the Dharma was already declining, let alone in the era of Dharma-degeneration! Dharma-degeneration is when the armies of Mara flourish. So, the sutras speak of breaking the web of Mara.

We must now engage in spiritual practice. We must have even more perseverance. We must break this web of Mara. Therefore, we must put our efforts into “meeting and serving” right now. We ought to “meet and serve all Buddhas.” Even if the Buddha is not present, we still need to “meet and serve the World-Honored Ones; outwardly relying on superior conditions.” With every person we encounter, we should treat all as if they are Buddhas. With these superior conditions, we can accomplish our spiritual cultivation. This is why we need to seize [the moment]. So, we must “widely proclaim the Dharma of impartiality and accumulate superior causes within so [we can] achieve the profound wisdom of all Buddhas.” True wisdom is achieved in this way; “Bodhisattvas arise because of suffering sentient beings.”

Therefore, we must always be mindful.

Episode 930 – Cultivating and Upholding Myriad Practices

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>> Having cultivated and upheld myriad practices until perfection, He is replete in blessings and wisdom. He is worthy of receiving respect and offerings from heavenly beings and humans. He benefits and transforms sentient beings, thus He has the epithet One Worthy of Offerings.

>> “Kasyapa will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “In his final incarnation he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> Here a prediction of his distinctive epithet is given to Mahakasyapa, who had cultivated ascetic practices in his lifetime. He followed the Buddha’s instruction and, at Cock’s Foot Mountain, entered the Samadhi of complete cessation to await Maitreya’s appearance in the world so he can pass on the Buddha’s sanghati.

>> His body was intrinsically radiant, as if he had swallowed the light of the sun and moon; such virtue was the original seed from which his fruit of Buddhahood was evident.

>> Final incarnation” has two meanings: First, it means that in this life Hearers have ended [afflictions]. This means that in the realms of samsara, this is their final incarnation. They will not be subject to future incarnations, thus it is called their final incarnation.

>> Final incarnation has two meanings: Second, it means the mind after reaching universal enlightenment, which has diamond-like Samadhi. When one has completely eliminated ignorance and emptied the consciousness of ripened differences, it is called the final incarnation. Here, it is this latter meaning.

>> The consciousness of ripened differences: This is another name for the alaya consciousness. It is also called the consciousness of, ripened differences, as it draws us into samsara when different fruits of good and evil karma ripen.

>> He will be called Radiant Light Tathagata: His distinctive epithet is Radiant Light. In his causal practice, he had remained continuously bright like lit lanterns and coated the Buddha’s statue with purple gold. Thus, lifetime after lifetime, his body is always golden. Thus, when he was an Arhat, he was called Light-Drinker.

>> Upon attaining Buddhahood, His epithet shall be Radiant Light. By teaching the Dharma, He transforms beings and benefits himself as well as others, like the sun’s radiance dispelling all darkness.

>> Tathagata: “Tatha” refers to True Suchness. He journeys on the path of True Suchness and from the seed, comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.

>> One Worthy of Offerings means. He has eliminated all evil, so He is worthy of receiving offerings from humans and heavenly beings.

>> Completely Awakened One: He is replete with the wisdom of all Dharma. Among all teachings, there is none He does not understand

>> One Perfect in Wisdom and Action: Wisdom here means the Three Insights, the insight of the heavenly eye, insight into past lives and insight into ending all Leaks. Perfect in action refers to how His karma of body, speech and mind is truly and perfectly undefiled. Through the power of His vows, all of His practices are skillfully cultivated to fulfillment.

>> Well-Gone One: Well refers to skillful ability. Gone refers to going somewhere else. He skillfully leaves the land of delusion and goes towards the land of wisdom.

>> Knower of the World: All worldly and world-transcending phenomena, and all phenomena of cause and effect are known to and understood by him.

>> Unsurpassed Guide: It means He has exhausted all karma of delusion, and there is nothing more for Him to eliminate. Tamer: The Buddha can tame all people who can be transformed and guide them into cultivating the path.

>> Teacher of Heavenly Beings and Humans: Heavenly beings and humans in the Six Destinies can all take the Buddha as their teacher.

>>  The Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. World-Honored One: The Buddha possesses all virtues and is honored by all the world. For this reason, He is also solely honored in the world.

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“Having cultivated and upheld myriad practices until perfection, He is replete in blessings and wisdom.
He is worthy of receiving respect and offerings from heavenly beings and humans.
He benefits and transforms sentient beings, thus He has the epithet One Worthy of Offerings.”

“One Worthy of Offerings” is one of the ten epithets of the Buddha. The Buddha is worthy of receiving the offerings of the human and heaven realms. This is the Buddha’s virtue, the virtue attained from His practice. Virtue is not conveyed through words, but rather something we put into practice. From deep in our hearts, we must have reverence and respect the Dharma. To have inner cultivation and outer practice, our minds and actions must be unified. Only then can virtue be expressed in our actions. Only when our actions are virtuous are we truly worthy of offerings.

I have often told everyone that every person is our spiritual training ground. Virtuous friends provide us with beneficial conditions [for our practice]. Harmful friends provide us with adverse conditions that also benefit our spiritual practice. All of these can increase our wisdom and help us accomplish our learning. So, we must always keep reverence in our hearts and look on everyone as a Buddha as our means of spiritual practice.

“We cultivate and uphold myriad practices until perfection.” There are so many practices; we actualize the. Six Perfections in all of our actions. When it comes to actualizing the Six Perfections, in regard to giving alone, there are countless different ways for us to put it into practice. Sentient beings suffer in countless ways, so we must also use countless ways of giving to help them in their suffering. How can we help them? Do we give them material aid? Or should we give them spiritual support? There are so many ways to help them! So, we can say that sentient beings have boundless suffering, and we will have boundless wisdom and blessings to go among people [and help them]. Thus, we must cultivate myriad practices. When we have perfected myriad practices, we will be replete with blessings and wisdom.

The Buddha was already replete with these, so. “He is worthy of receiving respect and offerings from heavenly beings and humans.” He is worthy and thereby should receive respect and offerings from sentient beings. “Offerings” does not just mean material offerings. Most importantly, it is that respect arising from deep within; it is with this kind of respect that we make offerings.

Because sentient beings are confused, they suffer endless afflictions and ignorance. Thus, the Buddha used all kinds of methods to explain to us and guide us so we can open our hearts and be understanding. This did not happen over just one lifetime; the Buddha did this over infinite kalpas. Because of this, He is endowed with the ten epithets and is worthy of receiving offerings.

In the sutra, the previous passage says that. Kasyapa “will meet and serve” Kasyapa “will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.”

This is the previous sutra passage. The Buddha had already said that His disciple Mahakasyapa will engage in spiritual practice and attain Buddhahood in a future lifetime. But during the process, he has to “meet and serve 300 trillion Buddhas, World-Honored Ones.” He will make offerings to, show reverence to, pay respect to and praise Them, earnestly listen to their Dharma and also spread the Dharma for others to hear.

If we are talking about the present moment, if we regard everyone as a Buddha, when we regard everyone as a Buddha, we can show reverence, pay respect to them and praise Them. If we can do this, it will be one of the Dharma-doors for our spiritual practice. This way, we will not need to go through lifetime after lifetime, countless lifetimes, in order to encounter a single Buddha. If we only meet one Buddha in the course of countless lifetimes, then think of how long it would take before we could make offerings to 300 trillion Buddhas! What the Buddha really meant was that we should treat everyone we meet as a Buddha and make offerings, show reverence and praise Them. We must first create good affinities with others.

The next sutra passage continues on to say, “In his final incarnation he will attain Buddhahood and be called Radiant Light Tathagata, One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One.”

Thus, he will be endowed with the ten epithets.

Here a prediction of his distinctive epithet is given to Mahakasyapa, who had cultivated ascetic practices in his lifetime. He followed the Buddha’s instruction and, at Cock’s Foot Mountain, entered the Samadhi of complete cessation to await Maitreya’s appearance in the world so he can pass on the Buddha’s sanghati.

In Venerable Kasyapa’s spiritual practice, from the time he joined the Sangha, he engaged in the practice of dhuta. “Dhuta” means ascetic practices. In particular, the Buddha entrusted him with passing on His robe and alms bowl in the future. He was to go to Cock’s Foot Mountain, enter the Samadhi of complete cessation there and await “Maitreya’s appearance in the world.”

Maitreya will appear in the world, according to the sutras, more than five billion years into the future. So, according to legend, Kasyapa entered Cock’s Foot Mountain to await Maitreya Buddha’s appearance in the world. He took the Buddha’s sanghati, which are His robe and alms bowl, to pass them on to Maitreya Buddha. Because of these causes and conditions, the Buddha bestowed this prediction on Mahakasyapa

His body was intrinsically radiant, as if he had swallowed the light of the sun and moon; such virtue was the original seed from which his fruit of Buddhahood was evident.

Kasyapa was also magnificent in his youth, especially in regard to the color of his skin. The color and luster of his skin were different from that of other people. He had a purplish golden hue to him. The skin of Indian people has a purplish hue, and his skin was radiant; it was glossy. It was as if his skin radiated light. When hit by sunlight, it was as if his skin was reflecting the light, as if he had made the light completely his own. So, in describing Venerable Kasyapa’s body, it seemed as if he had swallowed the light of the sun and the moon

This was due to causes and conditions from his past lifetime. In a past life, Kasyapa was a jeweler who applied purple gold to the body of a Buddha’s [statue]. This is a legend. It is a story told of one of his past lifetimes. So, in that lifetime his physical appearance had a special radiance. This explains the name that he was predicted to have in the future, which would be Radiant Light Tathagata.

Final incarnation” has two meanings: First, it means that in this life Hearers have ended [afflictions]. This means that in the realms of samsara, this is their final incarnation. They will not be subject to future incarnations, thus it is called their final incarnation.

“In his final incarnation, he will attain Buddhahood ‘Final incarnation’ has two meanings.” It has two interpretations. First, it means that “In this life, Hearers have ended [afflictions].”

Since they too listen to the Dharma, Hearers may also form great aspirations and make great vows. Through the process of their spiritual practice, “In the realms of samsara this is [their] final incarnation.” If they eliminate all their afflictions, they reach their “final incarnation” and “will not be subject to future incarnations.”

Final incarnation has two meanings: Second, it means the mind after reaching universal enlightenment, which has diamond-like Samadhi. When one has completely eliminated ignorance and emptied the consciousness of ripened differences, it is called the final incarnation. Here, it is this latter meaning.

Second, it refers to “the mind after reaching universal enlightenment”

“The mind after achieving universal enlightenment” means supreme, universal, perfect enlightenment “[It] has diamond-like Samadhi.” This mind is firm, unbreakable like a diamond. Diamond is the hardest substance in the world. A mind with firm resolve is like a diamond. This is used as an analogy for Samadhi. If we are not resolute in our spiritual practice, if we keep fluctuating, advancing and retreating, we will never be able to make progress. We will be stuck in the same place. If we keep advancing then retreating, retreating then advancing, we will forever remain in the same place. So, we must be resolute in our spiritual practice and “completely eliminate ignorance.” All discursive thoughts, ignorance and afflictions must be eliminated completely. So, [we must] “empty the consciousness of ripened differences.”

The consciousness of ripened differences: This is another name for the alaya consciousness. It is also called the consciousness of, ripened differences, as it draws us into samsara when different fruits of good and evil karma ripen.

The “consciousness of ripened differences” is a [Buddhist] term that refers to the “alaya consciousness.” What is the alaya consciousness? In the past, we have often referred to it as the eighth consciousness, “which draws us into samsara when different fruits of good and evil karma ripen.”

“Differences” means everyone’s karma is different. When causes and conditions are “ripened,” we are reborn into this world and bring with us the karma we created.

If we have created much good karma, when causes and conditions ripen within our consciousness, we will follow our consciousness to that future lifetime and be reborn into a good country and a good family. That is our circumstantial retribution. With our direct retribution, we follow our consciousness [to our next life]. If we create a great deal of evil karma, then we lose our human form; that is beyond our control. Following our ripening causes and conditions, we may go to an unwholesome place. It may be a country with constant turmoil, many disasters or the suffering of poverty. There may be no good teachings to be heard there, or there may be no good education and so on. This depends on our karma.

This is the “consciousness of ripened differences.” If we engage in spiritual practice and continue to maintain our practice, in the end we will “empty the consciousness of ripened differences.” All good and evil will be emptied out. There will be no more afflictions. We will no longer be bound by conditions; we will be completely pure. This is our “final incarnation.”

He will be called Radiant Light Tathagata: His distinctive epithet is Radiant Light. In his causal practice, he had remained continuously bright like lit lanterns and coated the Buddha’s statue with purple gold. Thus, lifetime after lifetime, his body is always golden. Thus, when he was an Arhat, he was called Light-Drinker.

“In his causal [practice], he had remained continuously bright like lit lanterns.” His mind was radiant, pure and undefiled. This was his “cause.” He has appeared like this lifetime after lifetime, so bright and so pure.

Kasyapa too, in the era of Dharma-semblance, saw a Buddha’s [statue] that was peeling and quickly applied purple gold to the Buddha’s body, so that the Buddha would remain radiant.

This tells how in the past he had created such causes and conditions, how he had very reverently made the Buddha’s statue shine again. These were his causes and conditions. So, “Lifetime after lifetime, his body is always golden.” His body is always shining. “Thus, when he was an Arhat, he was called Light-Drinker.” When Kasyapa was an Arhat, he was called Light-Drinker.

After attaining Buddhahood, his epithet would be Radiant Light. His name will be Radiant Light. “By teaching the Dharma, He transforms beings.” He will come to deliver and transform sentient beings, will continually teach the Dharma to deliver and transform sentient beings, “[He] benefits himself as well as others.” From the time when he was a Hearer or a Solitary Realizer, he engaged in spiritual practice to eliminate afflictions while at the same time he went among people to transform sentient beings. Like the light of the sun, he destroyed all darkness.

Tathagata: “Tatha” refers to True Suchness. He journeys on the path of True Suchness and from the seed, comes to the fruit of achieving perfect enlightenment. Thus, He is called the Tathagata.

Regarding the word “Tathagata, Tatha” refers to True Suchness. The Tathagata is one who “journeys on the path of True Suchness and from the seed comes to the fruit.” Through the process of spiritual practice, accepting the teachings of all Buddhas lifetime after lifetime, the Tathagata comes to this world by journeying on the Dharma of True Suchness, achieving perfect enlightenment. “He is thus called Tathagata.” As He journeys on the Dharma of True Suchness to be reborn in this world, the result is attaining Buddhahood. Thus He is called the Tathagata.

The Tathagata is also One Worthy of Offerings, Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World. Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans and. Buddha, the World-Honored One. Together, these comprise the ten epithets.

One Worthy of Offerings means. He has eliminated all evil, so He is worthy of receiving offerings from humans and heavenly beings.

One Worthy of Offerings means  In our spiritual practice, we must eliminate all evil, all bad habits, discursive thoughts, greed, anger, ignorance, arrogance and doubt. All these thoughts must be totally eliminated. If we reach this level, then we become worthy of receiving offerings from humans and heavenly beings. With virtue like this, one is worthy of receiving offerings from humans and heavenly beings.

Completely Awakened One: He is replete with the wisdom of all Dharma. Among all teachings, there is none He does not understand

A Completely Awakened One means the principles the Buddha awakened to were extremely comprehensive. He was “replete with the wisdom of all Dharma. Of all the teachings, there are none He does not understand.” He is thereby called the Completely Awakened One.

One Perfect in Wisdom and Action: Wisdom here means the Three Insights, the insight of the heavenly eye, insight into past lives and insight into ending all Leaks. Perfect in action refers to how His karma of body, speech and mind is truly and perfectly undefiled. Through the power of His vows, all of His practices are skillfully cultivated to fulfillment.

In “One Perfect in Wisdom and Action,” wisdom refers to the Three Insights, the insight of the heavenly eye, the insight into past lives and the insight into ending all Leaks. He has completely penetrated everything; He understands it all. When the karma of body, speech and mind are right, free of the slightest deviation, then one becomes very pure, “truly and perfectly undefiled.” When our Threefold Karma of body, speech and mind is correct in its direction, the mind is completely undefiled. “Through the power of His vows, all of His practices [are set in action].” He sets in motion the power of His vows to engage in earnest spiritual practice. For the sake of this world’s sentient beings, He engages in practice and attains Buddhahood. This is the attainment of the Three Insights; this is the meaning of. “One Perfect in Wisdom and Action.” All His practices are completely fulfilled

Well-Gone One: Well refers to skillful ability. Gone refers to going somewhere else. He skillfully leaves the land of delusion and goes towards the land of wisdom.

Another epithet is Well-Gone One. In this epithet, “well” refers to ability. In this epithet, “well” refers to ability, having skillful ability. “Gone” refers to going somewhere else. It means having the ability to skillfully leave the land of delusion and go toward the land of wisdom.

Well-Gone One means. He can come and go freely [in the world]. The Buddha was like this. He did not follow His karma to be born into this world. He came to this world because He could not bear to let sentient beings suffer. He journeyed on the Dharma of True Suchness, coming to this world to deliver sentient beings. He comes and goes freely, so He is called the Well-Gone One. “He skillfully leaves the land of delusion and goes toward the land of wisdom.” The Buddha guides unenlightened beings to the land of wisdom, then from the land of wisdom returns to this world. He can come and go freely, so He is called Well-Gone One

Knower of the World: All worldly and world-transcending phenomena, and all phenomena of cause and effect are known to and understood by him.

As sentient beings, we are ignorant. We cannot understand cause and effect, so we are dragged around by them. We cannot take even the slightest [criticism]; we cannot endure. Actually, the Buddha was not like this. Through spiritual practice, we come to understand that the world and the minds of the world’s people are like this. Our minds must attain the state of Samadhi, then we can become the Knower of the World.

Unsurpassed Guide: It means He has exhausted all karma of delusion, and there is nothing more for Him to eliminate. Tamer: The Buddha can tame all people who can be transformed and guide them into cultivating the path.

Unsurpassed Guide means “He has exhausted all karma of delusion, and there is nothing more for Him to eliminate.” All karma and delusion of ignorance have been entirely cleansed. This is the Unsurpassed Guide. He is unsurpassed and supreme. This is the Buddha, one with supreme, universal, perfect enlightenment. This is the Unsurpassed Guide.

“Tamer [means that] the Buddha can tame all great people that can be transformed” and guide them into entering the path of practice. He can deliver all sentient beings, but the amazing thing is that. He must have affinities with all sentient beings. If sentient beings do not accept the teachings, He will not have the affinities to deliver them. What can He do if the conditions are not there to deliver them? The Buddha still does not abandon sentient beings. He keeps coming back to deliver them. He transforms them all until they begin cultivating the Path. This is the compassion of the Buddha

Teacher of Heavenly Beings and Humans: Heavenly beings and humans in the Six Destinies can all take the Buddha as their teacher.

He is also “Teacher of Heavenly Beings and Humans.” Heavenly beings and humans in the Six Destinies “can all take the Buddha as their teacher. “The Buddha: He is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha. World-Honored One: The Buddha possesses all virtues and is honored by all the world. For this reason, He is also solely honored in the world.

Next is “the Buddha,” who “is replete with wisdom and has perfected the Three Elements of Enlightenment. Thus He is called the Buddha.”

The next [epithet] is “World-Honored One.” This refers to how. “The Buddha possesses all virtues and is honored by the world,” so He is called World-Honored One. He is singularly honored in the world.

Episode 929 – Widely Proclaiming the Infinite Great Dharma

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>> With wisdom and other teachings, He destroys greed, anger, ignorance, arrogance, doubt and so on, these deluded, unwholesome phenomena. He eliminates the suffering of samsara, attains supreme enlightenment and is respected by all heavenly beings and humans, ordinary and noble beings. Thus, He is called the World-Honored One.

>> “At that time, the. World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa,in future lifetimes…’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “[You] will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.    [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> [He] will meet and serve 300 trillion Buddhas, World-Honored Ones: It is rare to encounter a Buddha in one’s lifetime yet he is able to meet and serve 300 trillion Buddhas to cultivate causes. Outwardly, relying on replete superior conditions, he will cultivate infinite blessings and virtues from all Buddhas, the World-Honored Ones.

>> The Buddha has the great grace of constantly guiding and transforming all beings to turn their delusion into awakening. The World-Honored One’s great grace is truly rare. He compassionately teaches and benefits us. Thus, He is the one honored by the world.

>> With utmost sincerity, he will make offerings to, show reverence to, pay respect to and praise Them. With the Threefold Karma of body, speech and mind, he reverently follows Buddhas, pays respect to and praises Them. This is the Bodhisattva’s vow to constantly give with respect: His faith is pure, and he reverently pays respect.

>> Those who make offerings to all Buddhas and, with deep faith, love and joy, cultivate all merits and virtues tirelessly will be born into the Tathagata family. This is making offerings to, showing reverence paying respect to and praising Them.

>> [He will] widely proclaim the infinite Great Dharma of all Buddhas: This is widely proclaiming the Great Dharma, the profound, wondrous Dharma of the Great Vehicle. Those who widely transform people will achieve, by benefiting others, countless great merits and virtues.

>> Widely proclaim: Those who accumulate superior causes within will achieve the profound wisdom of all Buddhas. Only those with superior causes and conditions, with the two adornments of blessings and wisdom, are able to attain Buddhahood.

>> The Great Dharma can lovingly nourish parched sentient beings. Thus, it is likened to rain. Dharma Masters practicing the Bodhisattva-path are in the Great Vehicle, widely proclaiming the infinite Great Dharma of all Buddhas.

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“With wisdom and other teachings, He destroys greed, anger, ignorance, arrogance, doubt and so on, these deluded, unwholesome phenomena.
He eliminates the suffering of samsara, attains supreme enlightenment and is respected by all heavenly beings and humans, ordinary and noble beings. Thus, He is called the World-Honored One.”

We all understand this clearly. With wisdom and other teachings, the Buddha can destroy greed, anger, ignorance, arrogance, doubt and so on. This is also the goal of our practice. With wisdom, our minds can be settled. When we are settled, we are able to stay focused. When we know to be patient and diligent, we will know to uphold precepts and to give then we know to uphold precepts and to give. These are the Six Perfections. They are giving, upholding precepts, patience, diligence, Samadhi and wisdom. When [the first five] come together, our true wisdom, our pure wisdom, will be able to be applied effectively. What will happen then? We will know how to eliminate greed, anger, ignorance, arrogance and doubt. In our daily living, the greatest obstructions hindering our spiritual aspirations are these five. These are obstructions we create for ourselves, yet ironically we are unable to eliminate these obstructions and afflictions. As this is the case, unwholesome things will happen.

For instance, when the Buddha was in the world, many ministers and princes were able to become monastics. Among the royalty that came to practice, there were two brothers who were very special. They were the Buddha’s cousins. From one family, two sons were able to became monastics. One was Devadatta, and the other one was Ananda. Ananda and Devadatta were brothers, but they had different personalities. Ananda was pure and kind-hearted, while Devadatta was clever and sly. Nonetheless, Devadatta was very diligent as he practiced in the Sangha. Though arrogant, he was diligent in his practice. For 12 years, no matter what the Buddha taught him, he would practice it. So, after 12 years of hard work, he had penetrated the texts and understood the Buddha’s teachings.

But his greed, anger, ignorance and arrogance, those shortcomings, were not eliminated. These afflictions were still present in his mind.

One day, he felt he should go on to practice something superior to everyone else. He hoped to be able to quickly achieve spiritual powers and abilities to transform. Thus, he went to the Buddha to ask Him, “Could You share the teachings with me soon? Please teach me the power of transporting myself so that I can fly freely and go everywhere to expound the Dharma, to take all the teachings You have given and expound them for everyone to hear.”

The Buddha said, “You should still stick to learning the teachings in the proper order. You should study earnestly and better understand the principles of suffering, emptiness and impermanence.” Devadatta was very unhappy about this and went to see Sariputra. Sariputra said the same thing as the Buddha, “First you need to understand the principles of suffering, emptiness and impermanence.” So, he went to see Maudgalyayana, who also said the same thing, “First you should understand the principles of suffering, emptiness and impermanence.”

Devadatta’s ignorance and afflictions kept surfacing, layer by layer. He felt the Buddha, Sariputra and Maudgalyayana had belittled and excluded him. He was then struck by inspiration and thought of Ananda. Ananda was pure in heart; he had no suspicions of his older brother so he told [Devadatta] what he had heard. “I heard the Buddha teach such Dharma. If you could explore it in depth, then you would gain spiritual powers.” Devadatta more or less understood and put his heart into practicing. He kept practicing until sure enough, he could leave the ground and fly in the air as well as transform in various ways.

Then, taking advantage of his spiritual powers, every day he would go to the palace and transform in different ways, playing with Prince Ajatasatru. The prince was very happy, and he gave Devadatta 500 taels per day. Every day he would grant him any material object he asked for. Starting from that time, the arrogance and conceit in his mind became more and more severe.

The Buddha could only sigh, “Devadatta’s heart has completely [lost its way]. In the future, the Sangha will never be at peace.” As expected Devadatta became bolder and hoped to take the Buddha’s place. He encouraged Ajatasatru to take his father’s throne. Thus, both the kingdom and the Sangha were [rocked by chaos].

This is a very long story. All in all, we need to have wisdom in our spiritual practice. We must “destroy greed, anger, ignorance and so on, these deluded, unwholesome phenomena, eliminate the suffering of rebirth, attain supreme enlightenment and [be] respected by all heavenly beings, humans, ordinary and noble beings.” As the Buddha “eliminated the suffering of samsara,” He truly attained supreme enlightenment. All the true principles of the world are contained in His ocean of enlightened wisdom. He thus earned the respect of heavenly beings and humans, ordinary and noble beings, and is therefore called the World-Honored One.

In the previous sutra passage we already reached the Chapter on Bestowing Predictions “At that time, the. World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa,in future lifetimes…’.”

“At that time, the World-Honored One, having finished His verse” means that the verse in the Medicinal Plants chapter had concluded.

Next, in the Chapter on Bestowing Predictions, the Buddha prepared to [bestow predictions] on those disciples who had comprehended the Buddha’s mind, who resonated with the Buddha’s mind and understood the principles. He now prepared to bestow predictions of Buddhahood on them “[He] called out these words” means that. He started talking to the entire assembly. “My disciple Mahakasyapa, in future lifetimes,”

and then the following sutra passage states, “[You] will meet and serve 300 trillion Buddhas, World-Honored Ones, make offerings to, show reverence to, pay respect to and praise Them and widely proclaim the infinite Great Dharma of all Buddhas.”

Kasyapa also practiced like this in the past, and He will still need to practice for a very long time in the future. Thus, he “will meet and serve 300 trillion Buddhas, World-Honored Ones, [He] will meet and serve” means in the future he will meet many Buddhas; he will be able to serve by the side of 300 trillion Buddhas and accept their teachings. How long will this take? “It is rare to encounter a Buddha in one’s lifetime,” yet he is able to live during the lifetimes of 300 trillion Buddhas and able to serve Them, able to meet and get close to these Buddhas, able to cultivate the causes of [serving] these 300 trillion. Clearly, meeting a Buddha is truly not easy

[He] will meet and serve 300 trillion Buddhas, World-Honored Ones: It is rare to encounter a Buddha in one’s lifetime yet he is able to meet and serve 300 trillion Buddhas to cultivate causes. Outwardly, relying on replete superior conditions, he will cultivate infinite blessings and virtues from all Buddhas, the World-Honored Ones.

Venerable Kasyapa must have cultivated these causes in the past such that he was able to, in this life, meaning more than 2000 years ago, live at the same time as the Buddha. Now he was able to meet the Buddha and resonate with the Buddha’s mind. So, the Buddha bestowed a prediction on him, that he would be able to meet 300 trillion Buddhas in the future [Meeting] all these Buddhas indicates that. Kasyapa needs to keep cultivating causes. So, he must cultivate until replete, as he is,

“outwardly, relying on replete superior conditions.” Inwardly, he needs to cultivate causes of being able to meet and serve all Buddhas and accept teachings from all Buddhas. This is cultivating causes inwardly. “Outwardly, relying on superior conditions” means going among people, working to help others. We must form many good affinities with others and greatly grow in wisdom. Only with this gradual accumulation of inner causes and outer conditions can we attain Buddhahood in the future

“The Buddha has the great grace of constantly guiding and transforming all beings to turn their delusion into awakening. The World-Honored One’s great grace is truly rare. He compassionately teaches and benefits us. Thus, He is the one honored by the world.”

The Buddha teaches sentient beings with this kind of method. He explained how He Himself had been taught by the Buddhas He met in the past and the mindset He used in accepting the Dharma. He also had to go among people to transform them and [help them] turn their delusion into awakening. So, “The World-Honored One’s great grace is truly rare.” He had to go among people for such a long time. To have such a mindset is truly very rare. “He compassionately teaches and benefits us.” All Buddhas teach and transform us in the same way. “Thus, He is the one honored by the world.” He was able to earn respect from all of us.

With utmost sincerity, he will make offerings to, show reverence to, pay respect to and praise Them. With the Threefold Karma of body, speech and mind, he reverently follows Buddhas, pays respect to and praises Them. This is the Bodhisattva’s vow to constantly give with respect: His faith is pure, and he reverently pays respect.

Thus, with utmost sincerity [Kasyapa will] “make offerings to, show reverence to, pay respect to and praise Them.” This is the process [of his practice]

As for the 300 trillion Buddhas that. Kasyapa will meet in the future, lifetime after lifetime, he will treat the World-Honored One, every Buddha, with reverence. “He will make offerings to, show reverence to, pay respect to and praise Them.” He always has the utmost sincerity, showing reverence in this way “[He uses] the Threefold Karma of body, speech and mind….” This requires that he have reverence in his heart. He serves by putting the teachings into action to show reverence with his body, praises with his speech and makes offerings with sincerity of mind. Thus, with his Threefold Karma, “He reverently follows Buddhas, pays respect and praises Them.” This means that in spiritual practice, we need to have long-lasting persistence and unchanging reverence and respect. Even with 300 trillion Buddhas, we must use the same Threefold Karma of body, speech and mind to “make offerings, to show reverence with utmost sincerity.”

“This is the Bodhisattva’s vow to constantly give with respect.” This is the Bodhisattva’s vow, to help others with reverence. His faith is pure. This means he pays respect reverently. Every morning, we reverently prostrate in respect. In fact, this is showing reverence and paying respect to ourselves. If we have reverent minds, naturally the Buddha-mind will be in our mind

“Those who make offerings to all Buddhas and, with deep faith, love and joy, cultivate all merits and virtues tirelessly will be born into the Tathagata family. This is making offerings to, showing reverence paying respect to and praising Them.”

This is telling us that everyone is a Buddha. Otherwise, how could we possibly [serve] 300 trillion Buddhas? This is the meaning in what the Buddha said, that if you show reverence to everyone, then naturally lifetime after lifetime you are in the family of the Buddha-Dharma and you can be close to the Buddha-Dharma. Thus, we need to make offerings with reverence

[He will] widely proclaim the infinite Great Dharma of all Buddhas: This is widely proclaiming the Great Dharma, the profound, wondrous Dharma of the Great Vehicle. Those who widely transform people will achieve, by benefiting others, countless great merits and virtues.

“and widely proclaim the infinite Great Dharma of all Buddhas.” We must not only make offerings reverently, but also pay respect to and praise all Buddhas and widely proclaim the. Great Dharma of all Buddhas. In our physical conduct we must rid ourselves of conceit and arrogance and show respect to everyone. This is the true way to reverently make offerings to all Buddhas. We do not have to wait until future lifetimes to meet 300 trillion Buddhas. In this lifetime, we can treat everyone as the Buddha. With a mindset of reverently making offerings, we pay respect to and praise Them. At the same time, we are also proclaiming the Buddha-Dharma. This is the same

“This is widely proclaiming the Great Dharma, the profound, wondrous Dharma of the Great Vehicle.” The Great Dharma that is widely proclaimed is the profound, wondrous Dharma of the Great Vehicle. It widely transforms people. Whoever sees and listens to it can become an example for others. Their body, mind and speech all proclaim the teachings, especially the Great Dharma. So, they “will achieve, by benefiting others, countless great merits and virtues.”

Widely proclaim: Those who accumulate superior causes within will achieve the profound wisdom of all Buddhas. Only those with superior causes and conditions, with the two adornments of blessings and wisdom, are able to attain Buddhahood.

Widely proclaiming is to “accumulate superior causes within.” Internally, we accumulate many superior causes. Since we are learning the Dharma, much Buddha-Dharma is already in our minds. Thus, we “will achieve the profound wisdom of all Buddhas. Only those with superior causes and conditions, with the two adornments of blessings and wisdom, are able to attain Buddhahood.” Actually, everyone intrinsically has Buddha-nature. From past lives, our accumulated good causes, superior causes, are in our minds. It is because we had the Dharma in the past and can again listen to the teachings in this life that these causes keep accumulating. “Only those with superior causes and conditions” means we need causes and conditions. The causes are in our minds. The conditions are from the outside. The wisdom we cultivate will forever remain in our minds as causes. Externally, we respect everyone, which creates blessed conditions. So, “with superior causes and conditions [and] the two adornments of blessings and wisdom,” blessings and wisdom dignify our body so we will naturally be respected by all who see us. With both blessings and wisdom, we “are able to attain Buddhahood.” This is how we are able to attain Buddhahood

The Great Dharma can lovingly nourish parched sentient beings. Thus, it is likened to rain. Dharma Masters practicing the Bodhisattva-path are in the Great Vehicle, widely proclaiming the infinite Great Dharma of all Buddhas.

The Great Dharma is like Dharma-rain falling and nourishing everything on Earth. This is an analogy, showing that the Dharma is like nourishing rain. “Dharma Masters practicing the Bodhisattva-path” take the Dharma as their own teacher and go among people to give the teachings “[They] are in the Great Vehicle, widely proclaiming the infinite Great Dharma of all Buddhas.”

All in all, we need to practice earnestly in our daily living. We need to act with wisdom. Thus, we need to earnestly learn how to tame our greed, anger and ignorance. These unwholesome things must be quickly eliminated. This is getting rid of all afflictions. Then we can truly converge with the true principles of the universe and attain great awakening. This is what the Buddha taught us.

Venerable Kasyapa will meet and serve 300 trillion Buddhas, World-Honored Ones. We may think this will take too long, that we do not have the patience. So, we should see everyone as a Buddha. See, right now, how many future Buddhas are we all meeting? Every day, we pay respect to everyone. By seeing everyone as a Buddha, we are truly respecting ourselves. Therefore, we must always be mindful!

Episode 928 – Receiving Predictions of Buddhahood

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>> When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari, they used analogies to show their awakening and recounted the Parable of the Poor Son. They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings. When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.

>> The Chapter on Bestowing Predictions: They were able to receive predictions because they had engaged in spiritual practice, eliminated delusions of afflictions and ignorance, resonated with the Buddha-mind and attained the truth. In accord with the principles, the Buddha gave confirmation and bestowed predictions of Buddhahood on them. This is like how worldly rank or status are passed down; thus there was the bestowing of predictions.

>> “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”       [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>> “At that time, the World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa, in future lifetimes…’.”     [Lotus Sutra, Chapter 6 – On Bestowing Predictions]

>>  Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

>> For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice.

>> At that time, the World-Honored One, having finished His verse: The Buddha said at that time because it was for those with suitable conditions that He taught the Parable of the Medicinal Plants. This was so important that He repeated it in verse. The time He finished was that time.

>> Kasyapa also knew he must teach the Buddha’s understanding and views and manifest the Buddha in his nature. Matching mind with mind is called bestowing predictions of Buddhahood.

>> [He] spoke to the assembly and called out these words: He announced to all in the assembly as He spoke these words.

>> My disciple Mahakasyapa, in future lifetimes…: The future exists because something existed before, which has already gone past. Thus He says “in future lifetimes”. >> [He] also knew he must teach the Buddha’s understanding and views. Manifest the Buddha in his nature. “Matching mind with mind” is called “bestowing predictions of Buddhahood”

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“When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari,
 they used analogies to show their awakening and recounted the Parable of the Poor Son.
They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings.
When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.”

When we read this passage, we should all understand it clearly. In the Chapter on Faith and Understanding, Venerable Kasyapa began to [share his understanding] of. Sariputra receiving the Buddha’s prediction of Buddhahood. Venerable Kasyapa, Subhuti, Katyayana and. Maudgalyayana, these four disciples, represented the Sangha in coming before the Buddha to express that they finally had faith and understanding. They had faith in the Buddha’s teaching that everyone intrinsically has Buddha-nature and that everyone can attain Buddhahood. They understood that everyone already possesses a treasure trove of Dharma.

This was like the poor son; he originally had this, but he left his home and wandered aimlessly. Regardless of how tiring it was, his father pursued his son, constantly searching for him. But his son was out in the world, stumbling around alone for more than 50 years. This is the cyclic existence of the Five Realms in which unenlightened beings wander. Sometimes, we are born in heaven. Sometimes, we are born in the human realm. Sometimes, we fall into the Three Evil Realms. This is how we transmigrate in the Five Realms. It had not been easy for them to encounter the Buddha-Dharma and be born in the same era as a Buddha. So, they knew that they must listen to the Buddha’s earnest teachings. They finally understood this. So, when they used the poor son as an analogy, the Buddha was joyful at what the four of them expressed.

Next, the Buddha used even more profound teachings [and spoke of] “one appearance and one flavor.” Actually, He regarded all equally. The Buddha converged with the true principles of the universe to the point that all sentient beings became equal to Him. With one appearance and one flavor, He taught the same Dharma to everyone. However, we all have different capabilities.

Once everyone understands that the Dharma is of one appearance and one flavor, [we know] it is given equally to everyone, out of His loving heart. It is we who have not changed our habitual tendencies; it is not the Buddha who discriminates between sentient beings. We all must reflect on ourselves and repent. If people do not reflect on their mistakes, they lock up their minds and do not take in the Dharma. Then, when they go among people and encounter afflictions, they will only complain about this. People like this are unable to accept the Dharma. They do not take in any teachings, so they have no way to face the tests of life. This is such a pity. Therefore, we must all be mindful.

So, this verse says, “When Mahakasyapa and the others heard the Buddha bestow predictions of Buddhahood upon Son-of-Sari….” Mahakasyapa and the others, these four, in the Chapter on Parables, at the moment the Buddha bestowed His prediction on Sariputra, all had an awakening. “They used analogies to show their awakening.” In the Chapter on Parables, Sariputra attained understanding, and the Buddha bestowed a prediction of Buddhahood on him. So, it was the same for these four; at that moment, seeing the Buddha affirm Sariputra, the four of them also came [before the Buddha]. In the Chapter on Parables, they had already attained understanding, so they recounted the Parable of the Poor Son.

“They did so to guide Two Vehicle practitioners, the Hearers and Solitary Realizers, to gradually enter the perfect teachings.” At that moment, the Two Vehicle practitioners, the Hearers and Solitary Realizers, already fully understood; they had gradually entered the perfect teachings. In the past, the gradual teachings were used to lead everyone one step at a time. They had heard the teachings up to this point and had eliminated afflictions. They thought this was enough to enter Nirvana, that they would not come back to this world with their karma. They believed this was crossing into extinction.

However, in the Lotus Sutra, the Buddha kept announcing that what He was teaching was of one appearance and one flavor, the One True Dharma, the One Vehicle. The Buddha cast aside the Three Vehicles to emphasize to everyone that there is only one vehicle, not three, because the “One” is that all people are equal and all can attain Buddhahood. The teachings that He expounded were like this; everyone has a part in them. It is not that some people do not receive it, but that their own capabilities [determine what they can accept], and their own habitual tendencies have not yet been eliminated. So, now we understand that this method of teaching is complete and perfect, thus we gradually enter the perfect teachings.

“When Two Vehicle practitioners understand the One True Dharma, they enter great Bodhi.” As the Chapter on Medicinal Plants concluded, the Buddha’s true intent was His hope for the Two Vehicle practitioners, those already engaged in spiritual practice, to now understand and be able to experience the One True Dharma. Then they would begin forming great aspirations and enter the teachings of great Bodhi. This was the Buddha’s intent.

Now we begin the Chapter on Bestowing Predictions

Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

Those who “received predictions” did so because they engaged in spiritual practice and eliminated their afflictions and ignorance. Why did the Buddha bestow predictions? Because the Two Vehicle disciples had engaged in spiritual practice and thus eliminated their afflictions and ignorance. They had gradually eliminated them. Some disciples began to resonate with the Buddha-mind. Their minds were in accord with the Buddha’s mind, so they “resonated with the Buddha-mind and attained the truth.” They understood the Buddha’s intent to point them towards the great, direct Bodhi-path. He had begun to guide them, so they should have realized the Buddha’s intent and already seen this path clearly. “In accord with the principles, the Buddha gave confirmation and bestowed predictions of Buddhahood on them.” Because they resonated with the Buddha-mind and had already discovered this path, as it should be according to the principles, He gave confirmation and bestowed predictions. The Buddha wanted to confirm this for them. “That is right; you now understand. You are in accord with my intention and my mind. My mind is the same as yours. Your thoughts are the teachings I have shared.”

“This is like how worldly rank or status are passed down,” just like a king passing his crown to the prince. It is passed down, from generation to generation. An entrepreneur’s assets are passed to his son. The principle is the same. “Thus, there was the bestowing of predictions.” Because of this, there is the Chapter on Bestowing Predictions.

If you remember, previously in the. Chapter on Medicinal Plants, at the end it said, “Of all you Hearers in the assembly, none will cross into extinction. What all of you are practicing is the Bodhisattva-path, and by gradually practicing and learning, you will all attain Buddhahood.”

The Buddha was reminding everyone again, saying, “you Hearers in the assembly,” which also includes the Solitary Realizers. “None [of you] will cross into extinction. Your spiritual practice does not stop here. What all of you are practicing” means everyone was engaged in spiritual practice. The Buddha hoped that not only these four, but all His disciples, could understand that they should not remain Hearers or Solitary Realizers, only practicing for their own benefit. He wanted everyone to open their minds and form great aspirations and make great vows to walk the Bodhisattva-path. The Bodhisattva-path is the true path. We must go among people to practice and learn, must go among people to temper ourselves. This is how we gradually practice and learn. If we can do this, we will be able to attain Buddhahood.

This sutra passage is meant to encourage us and is also a kind of confirmation.

The Chapter on Bestowing Predictions starts out saying, “At that time, the World-Honored One, having finished His verse, spoke to the assembly and called out these words, ‘My disciple Mahakasyapa, in future lifetimes…’.”

Now, it begins with the Buddha “having finished His verse” and calling out to everyone. After the long-form prose of the Chapter on Medicinal Plants, He continued with repeated verses. Everyone should remember this. Now, in the Chapter on Bestowing Predictions, the Buddha “spoke to the assembly.” Again, He addressed everyone and “called out these words.” He used a loud voice and raised His tone, saying, “My disciple Mahakasyapa, in future lifetimes…. Everyone, listen carefully. My disciple….” Think about it, this was said with such warmth. Venerable Kasyapa persisted in ascetic practice, so he was able to eliminate his attachments. His mind had returned to emptiness. This was what the Buddha was praising

Bestowing predictions: The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect. Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.

So, “bestowing predictions” means that “The World-Honored One made predictions for His disciples about their future lifetimes. This is predicting the cause and effect.” This refers to future events. Predicting the cause means that because he engaged in spiritual practice, the effect would be his attaining Buddhahood. So, “Here He bestowed a prediction on Mahakasyapa about his causal practice for attaining Buddhahood in the future.”

For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice.

Why was he able to receive the Buddha’s prediction of Buddhahood? “For those who receive predictions, the degree to which they follow the Buddha differs.” This is the course of his spiritual practice ․For those who receive predictions, the degree to which they follow the Buddha differs depending upon the power of their vows, their meritorious practice in serving the Buddha differs depending on their causes, conditions and ability and their epithets on attaining Buddhahood differ depending on their causal practice. Why did Kasyapa receive a prediction of Buddhahood? It was because of his spiritual practice, the degree to which he followed the Buddha. The degree to which they followed the teachings was either great or little. Each person was different. Some of them listened, yet their habitual tendencies remained the same. Venerable Kasyapa had completely eliminated his past indulgences and his past [lifestyle]. He completely let go of them. Since he was engaging in spiritual practice, he completely adopted the Buddha’s teachings. Therefore, he had great capabilities.

So, “The degree to which they follow the Buddha differs depending upon the power of their vows.” Kasyapa had that vow, that power. So, in “serving the Buddha,” drawing close to the Buddha, their “meritorious practice differs.” In their resolve to draw near the Buddha, each person was different. So it “depends on their causes, conditions and ability.” Their skills and their ability, how they followed the Buddha and how they accepted the Dharma, their firm spiritual aspirations and their causes and conditions for practice all depended on their causes and conditions. The Buddha bestowed predictions in sequence, and.

“Their epithets on attaining Buddhahood differ.” Everyone will attain Buddhahood at different times. By what karmic conditions are they able to attain Buddhahood? Where will they attain Buddhahood, and what will be their epithet? This “depends on their causal practice.” This depends on their causes.

At that time, the World-Honored One, having finished His verse: The Buddha said at that time because it was for those with suitable conditions that He taught the Parable of the Medicinal Plants. This was so important that He repeated it in verse. The time He finished was that time.

“At that time, the World-Honored One, having finished His verse” The Buddha had finished expounding the. Chapter on Medicinal Plants, so “at that time” refers to the period right after, right after He spoke the verses in the Chapter on Medicinal Plants. “It was for those with suitable conditions that He taught.” The Chapter on Parables [was] their understanding; the Buddha taught the Chapter on Medicinal Plants, and the Chapter on Medicinal Plants also included many repeated verses. These are all very important teachings. So, at this time, the Chapter on Medicinal Plants had also concluded. “He spoke to the assembly and called out these words.” He spoke to everyone. “He announced to all in the assembly as He spoke these words”

 [He] spoke to the assembly and called out these words: He announced to all in the assembly as He spoke these words.

“‘My disciple Mahakasyapa, in future lifetimes…’.”

My disciple Mahakasyapa, in future lifetimes…: The future exists because something existed before, which has already gone past. Thus He says “in future lifetimes”.

Who was Mahakasyapa? Everyone knows; he was someone everyone recognized, the one who led the Sangha. At that time, he was leading the Sangha; in the future he would pass the Dharma on to Maitreya. This made Mahakasyapa a very important person. “The future exists because something existed before, which has already gone past. Before” refers to the past. Thus He says “in future lifetimes.”

Mahakasyapa had causes and conditions from his past lifetimes, as well as his present causes and conditions, so because of the present, there will be a future.

What happened in Mahakasyapa’s past? There were life after life of karmic causes, the causes and conditions of his previous lives. But, in his present life, he engaged in spiritual practice. In his spiritual practice, he was distinguished by the practices of “Dhuta. Dhuta” means ascetic practice. What others could not bear, he could endure. In what areas did he have to endure [hardship]? In clothing, food and housing, he persisted in hardship. “Enduring ascetic practices” was what he specialized in, and thus, “He was called the foremost in ascetic practice.” This was what the Buddha appreciated about Mahakasyapa.

Mahakasyapa was originally married, but fortunately, both wanted to engage in spiritual practice. It was only their parents who pushed them to marry and they fulfilled their parents’ wishes. But, while they shared the same room, they slept in separate beds, and they agreed that in the future, they each would engage in spiritual practice. So, they both maintained their physical purity. Later, after the many twists and turns of life, their wishes came to fruition. After their parents grew old and passed away, and as the two were both willing to engage in spiritual practice, they went their separate ways. Kasyapa told his wife, “I will leave first. If I can find a suitable, truly virtuous sage or noble being, a spiritual practitioner that I wish to follow, I will let you know, and you can come to engage in spiritual practice.” Just like that, he renounced the lay life.

He searched all around, and after three years, he met the Buddha. From that point on, he listened to and persevered with the Buddha’s teachings. He could accept them all, and he could bear what others could not. Others could not bear ascetic practices, but he was able to bear them.

He was so close to the Buddha’s heart. At the Vulture Peak Assembly, the Buddha held up a flower, and Kasyapa smiled. This subtle action by the Buddha of holding up a flower was not understood by anyone else. Only Kasyapa reacted and smiled, and the Buddha praised him. This story is about transmitting the Dharma of the mind, the Buddha’s mind, which Kasyapa was able to understand. So, in the Zen School, this story is told frequently. This is called transmitting the Dharma of the mind. “The Buddha passed the supreme Dharma to Kasyapa to prepare for His Parinirvana and pass on His Wisdom-life.” The Buddha’s wisdom-life was to be inherited by Kasyapa

>> [He] also knew he must teach the Buddha’s understanding and views. Manifest the Buddha in his nature. “Matching mind with mind” is called “bestowing predictions of Buddhahood”

“[He] also knew he must teach the Buddha’s understanding and views” Kasyapa also knew he must teach the Buddha’s understanding and views and manifest the Buddha in his nature. Matching mind with mind is called bestowing predictions of Buddhahood. Mahakasyapa had already attained understanding. What the Buddha had taught, Kasyapa now realized and understood; he had the understanding and views. What the Buddha had revealed to him was taken deeply into his heart. “Manifest the Buddha in his nature” means he already understood the Buddha in his nature. “Matching mind with mind” means Kasyapa’s mind was matched with the Buddha’s mind. As for the Buddha’s original intent, Kasyapa was in accord with the Buddha-mind. So he saw the Path, this path of spiritual practice, which is the great, direct Bodhi-path “[This is] bestowing predictions of Buddhahood. Matching mind with mind” is called “bestowing predictions of Buddhahood” [The Dharma of] one appearance and one flavor had been understood by Kasyapa, so he received a prediction of Buddhahood.

Thus, this sutra passage first says that Venerable Kasyapa received predictions of Buddhahood from the Buddha. Therefore, as Buddhist practitioners, we must be mindful [Attaining Buddhahood] requires a long time, a very long period of time. We must go among people and temper ourselves. We must gradually enter the Bodhisattva-path. Then, surely, we will all attain Buddhahood. This is what the Buddha confirmed for us. This depends on changing our habitual tendencies and eliminating our afflictions. In this way we can test the progress we have made. So everyone, please always be mindful!

Episode 871 – True Principles Are Boundless, Hard to Measure

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>>Though the Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching. True principles are infinite, boundless and limitless. The phenomena contained within are many; have faith, understand they are hard to measure.

>>”He said, Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

>> All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

>> So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

>> All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.
>>All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

>> The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

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“Though the Dharma contains many teachings, none depart from the provisional and the true.
Besides these two, there is no other teaching.
True principles are infinite, boundless and limitless.
The phenomena contained within are many; have faith, understand they are hard to measure.”

There are many teachings in the Buddha-Dharma. Just one sentence of the principles can encompass all things in the world, not to mention the countless sutras and treatises, which contain even more principles. Before we open up the capacity of our minds, how many of the Buddha’s teachings can we hold? Yet, the Buddha did everything He could, devising provisional means to suit our capacities and establishing all kinds of skillful teachings. This is the “provisional”; it is what was taught according to our capacities. In fact, while He adapted to our capabilities in giving the provisional, His original intention was to teach the Dharma of the One Vehicle, which contains all principles. So we say, “Besides these two, there is no other teaching.”

“True principles are infinite, boundless and limitless.” The true principles are limitless, boundless and endlessly vast. The Buddha’s ocean of enlightenment is truly endless and vast. Earth is just [a tiny part] of the universe. Apart from Earth, there are many more [planets] in the universe. The matters and workings of things on Earth alone are beyond our understanding. Even within our own bodies, the infinitesimal changes that lead to aging, illness and death are still beyond our knowledge; how much can we possibly know? Therefore, we must believe the Buddha’s teachings; our body will age, but our nature of True Suchness is everlasting. It does not arise or cease, does not age or die. This is our nature of True Suchness. This is what “true principles” refers to.

“True principles are infinite, boundless and limitless.” Since the beginning, we humans have had this nature of True Suchness, while all things have their intrinsic principles. Throughout millions of kalpas, since Beginningless Time, these have been the intrinsic order [of nature]. However,, we are still unable to truly understand and comprehend everything. We just know that there are “true principles.” These true principles are everlasting. They are pervasive, infinite, boundless, endless. There are many meanings and teachings within them.

If we use the present capacity of our minds to experience and assess all things in the world, they will be very difficult to measure; we have no way to do so. Thus, the Buddha hopes that each one of us, upon listening to the Dharma, will first develop faith and understanding. To develop faith, we must apply our wisdom. If our wisdom is not developed, the root of our faith will not be stable or deep. So, we must be mindful.

In the previous sutra passage, the Buddha called on Kasyapa again because Venerable Kasyapa would be the one to pass on the Dharma in His mind. This is why the Buddha passed His robes and alms bowl to him. Why did the Buddha regard him so highly? Because he had single-minded resolve, and safeguarded his spiritual aspirations. He steadfastly engaged in spiritual practice without fearing the difficulties. He comprehended the Dharma of emptiness and the workings of all impure phenomena in this world. Thus in the Lotus Sutra, from the Chapter on Faith and Understanding to the Chapter on Medicinal Plants, the Buddha treated Venerable Kasyapa as the leader of the Sangha, the one who resonated with the Dharma and the suitable target of His conversation.

So, the Buddha called on Kasyapa as a representative He said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was to strengthen everyone’s faith and understanding. So, the Buddha again told Kasyapa that. “The Tathagata is the king of all Dharma” to help everyone further understand and believe in the Buddha-Dharma. For the Buddha, when it comes to all things and all Dharma in the universe, He understands them all. Thus He said the Buddha is the king of all Dharma. Nothing He says is false; everything is absolutely true.

The next sutra passage says, “I teach all Dharma with the use of wisdom and skillful means. All the Dharma that I teach leads to the stage of the wisdom of all Dharma.”

This sutra passage helps us further understand the. Buddha’s wisdom in regard to all Dharma, how He uses skillful means to teach. He adapts to sentient beings’ capabilities; however much we can accept, whatever the extent of our capacities, the Buddha will teach us according to our different capabilities. In this way, He guided us with skillful means. This is the mindfulness of the Buddha.

I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called all Dharma.

So, “I teach all Dharma” means. “He deeply understands all matters and principles with all-encompassing wisdom” ․I teach all Dharma: He deeply understands all matters and principles with all-encompassing wisdom and explains the Dharma to benefit all life. Worldly and world-transcending teachings are called “all Dharma.” The principles contained in all Dharma are what we need to believe and deeply comprehend in order to be able to clearly understand the principles which underlie all matters and objects. No matter what kind of thing it is, with any tangible, material objects, we must apply wisdom [to understand them].

When we take the Buddha’s principles to heart, we can comprehend the formless true principles. This is the wisdom of all Dharma. Only by deeply delving into things with faith will we have a clear understanding. This originates in the wisdom of all Dharma. With the wisdom of all Dharma, “[He] explains the Dharma to benefit all life.” We can use this wisdom of all Dharma, the principles behind all matters and objects; as we understand them one by one, we will be able to explain them one by one. Only by explaining them can we benefit all life.

If we are able to do this, the Dharma will forever be in our hearts. Then, in the future, we will bring this Dharma of clarity and wisdom with us into our next life, continually carrying it forward. These are worldly and world-transcending teachings. Even though we must leave this life, we will still take with us the Dharma we heard and understood in this life and carry it into our future lives. We do not want to keep bringing our ignorance with us into our future lives. This is why we must be mindful. This is what “all Dharma” refers to. When we engage in spiritual practice, our bodies and minds must be inseparable from all Dharma. The principles which underlie people, matters and objects are what we must be profoundly clear on.

All Dharma can be roughly split into three kinds: . The first is conditioned phenomena. The second is unconditioned Dharma. The third is unteachable Dharma. Together, these three encompass all Dharma.

So, all Dharma can be roughly split into three categories. “The first is conditioned phenomena. The second is unconditioned Dharma.” The third is “unteachable Dharma.” Together, these three encompass all Dharma.

Conditioned phenomena refers to what we can see, each and every matter and thing. If we can thoroughly understand these kinds of conditioned phenomena, we can help people know what things are acceptable or unacceptable to do. If it is something they should do, we must immediately encourage them, “Do it!” As for what they should not do, we should say, “Don’t do it!” We must explain why they should not do this, why they should refrain from all evil. Why are there so many unwholesome things that we should avoid doing? Because of the effects of these karmic conditions. The actions we take now will yield certain results in the future. This is something we must be clear on; we must be clear about the future consequences for us to be able to tell people not to do them.

We must do good deeds and do them promptly. Consider what happened in Myanmar in 2008. When they experienced that major disaster, we entrusted Tzu Chi volunteers from Malaysia to take charge of [our relief efforts]. After that, they began traveling there repeatedly. By giving of themselves with long-lasting compassion and great love, they paved a path in Myanmar and expanded the scope of people’s love

[In 2014,] when Malaysia experienced flooding, there was much damage. So, it was the people of Myanmar’s turn to fundraise [for relief efforts]. They even said, “In the past when it rained, we were unable to walk along the fields. The roads all disappeared under the water. Tzu Chi helped us build bridges. Tzu Chi helped us pave roads. Tzu Chi helped us construct schools. Malaysian Tzu Chi volunteers came and did so many things for us, so we should give back.”

This is the workings of people and matters. When we do good deeds, even though it might have been many years ago, now, so many years later, there is still this awakened love and compassion and the roads we paved. This is not a metaphor; [the volunteers] actually paved roads for them. This is a conditioned phenomenon. This is something everyone can do.

“The second is unconditioned Dharma. Unconditioned Dharma” refers to a natural state. Naturally, in the world, in the space between heaven and earth, the clouds and rain nourish the land. Things growing in nature depend on the climate. The four seasons follow each other in a cycle, and the weather changes accordingly. We humans are the same way. We go through childhood, youth, middle age and old age. Our body, in this natural state, goes through birth, aging, illness and death. These are the natural principles of life. This Dharma is very subtle and wondrous, and the principles it contains are truly wondrous and profound.

The third is “unteachable Dharma.” There are many, many principles. For us as ordinary people, it is impossible to understand them all. So, “unteachable Dharma” does not mean it cannot be taught, but that it cannot ever be taught fully.

Together, these three encompass all Dharma. Even if we tried, we could not teach it completely. Only the Buddha can, with wisdom of all Dharma, as everything is encompassed in the Buddha’s ocean of enlightenment

So, With the use of His wisdom and skillful means means. He uses the Four Unobstructed Wisdoms to teach according to people’s capabilities. With His skillful wisdom, He can teach with skillful means.

The Buddha wanted to give so many teachings, but though the Buddha could teach them, we would be unable to comprehend. So, the Buddha applied His wisdom to teach with skillful means; He established the Three Vehicles in accordance to our capacities. The Buddha “uses the Four Unobstructed Wisdoms to teach according to people’s capabilities.” To teach according to our capabilities, He teaches one person this kind of Dharma while for another person, He would teach that principle. He observes our capacities and makes distinctions. So, “With His skillful wisdom, He can teach with skillful means.” He used the Four Unobstructed Wisdoms, which are skillful and wondrous, to adapt to sentient beings’ capacities and teach with skillful means.

All the Dharma that He taught: The Buddha taught the Dharma with wondrous skillful means. With unobstructed meaning, rhetoric and joy in speaking, He taught tirelessly. He followed sentient beings’ capabilities to use skillful wisdom to share with them all the Dharma that He taught.

So, with “all the Dharma that He taught,” He used “wondrous skillful means.” He used unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking, meaning He taught tirelessly. “He followed sentient beings’ capabilities” and used skillful wisdom to share with them all the Dharma that He taught.

Unobstructed Dharma, unobstructed meaning, unobstructed rhetoric and unobstructed joy in speaking are the Four Unobstructed Wisdoms. When the Buddha interacted with sentient beings, He never grew tired and never became indulgent. So, when He taught the Dharma, as He continued speaking, He never tired; He just kept teaching in the hope that sentient beings could comprehend the Dharma He was sharing. Even if He had to teach it over and over, He remained patient and never became vexed. If sentient beings did not understand, He explained again.

All lead to the stage of the wisdom of all Dharma: One with the wisdom of all Dharma attains the stage of wisdom of all Dharma. Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.

“All lead to the stage of wisdom of all Dharma.” The Buddha was so earnest and diligent, tireless in His joy of speaking. He continuously hoped that all sentient beings would arrive at the stage of the wisdom of all Dharma

The stage of the wisdom of all Dharma includes conditioned phenomena and unconditioned Dharma. Whether tangible or intangible, matters and things or principles, the Buddha hoped we all could thoroughly understand these. This is the wisdom of all Dharma.

“Attaining the stage of wisdom of all Dharma” means that we have truly arrived at that state. The Buddha taught us this Dharma to point us in the [right] direction. Once we have actually arrived, we will have taken the Dharma to heart. After taking the Dharma to heart, we [must] also put it into practice. Thus we “attain the stage of wisdom of all Dharma. Attaining the stage of wisdom of all Dharma” means that we can achieve this. After we have truly comprehended it, we will also put it into practice. “Though the appearances of the Dharma may differ, they all lead to that stage of wisdom.” Although we have done many different things, still, though the appearances are different, we all arrive at the same truths. He hoped that everyone could understand this. This is “the stage of the wisdom of all Dharma”; this is the Buddha’s ultimate stage.

The “stage of the wisdom of all Dharma” is the state that the Buddha had awakened to.

The stage of the wisdom of all Dharma: This is the ultimate stage of Buddhahood, the ultimate truth of all phenomena. It cannot be realized without true wisdom and cannot be revealed through language. Even if one wishes to teach it, they cannot; it cannot be reached with language. With circuitous explanations, one can only reveal illusive appearances.

 “The ultimate truth of all phenomena” refers to the true appearance of all things, which is completely encompassed in the Buddha’s ocean of wisdom. “It cannot be realized without true wisdom.” If someone cannot truly experience it, they will truly be unable to realize this stage, will be unable to awaken. To realize is to awaken. “It cannot be revealed through language,” so if we do not truly realize the Dharma, even if we share an abundance of teachings we would still be unable to point out the true, broad path.

So, “Even if one wishes to teach it, they cannot; it cannot be reached with language.” Truly, though we want to communicate it, no matter how much we speak, we cannot reach the principles the Buddha taught. How can we take true principles into our hearts? This cannot be achieved through language. So, “With circuitous explanations, one can only reveal illusive appearances.” We can only speak so indirectly in the hope that everyone can understand. We still use worldly appearances to teach, like the sounds we hear and images we see. But are we able to bring out the principles? These are things that must truly be experienced to know what these principles are. So, the world is filled with illusory appearances, but the Buddha wanted to share true principles, and what we need to understand is also True Dharma.

For example, people say that, “Only the one who drinks the water knows its temperature.” I often repeat this phrase. But this is just a way of describing something through words. I am taking medicine; it is very bitter. They do not know how terrible it is, but they say, “You have to drink it.” This is life. Everyone has to experience things for themselves. Drinking this medicine is good for our health, yet we might still resist, “It is so bitter! I don’t want it!” This is the same thing. Even if we clearly know that this medicine is beneficial for our health, we still resist taking it.

This is how deluded we sentient beings are. For us to awaken, we must have clear minds and truly comprehend the [principles], which is indeed difficult. When it comes to the Buddha-Dharma, explaining it clearly and laying it out in a way everyone can comprehend is truly difficult. However, we need to recognize that, “Though Buddha-Dharma contains many teachings, none depart from the provisional and the true. Besides these two, there is no other teaching.” The Buddha did all He could to help us understand. So, “Besides these two, there is no other teaching.” The Buddha had already done all He could. True principles are infinite, boundless and limitless. The meanings contained in a single phrase are numerous and great. So, “Have faith, understand they are hard to measure.” Even if we have faith and understanding, measuring this Dharma is truly difficult.

Dear Bodhisattvas, even though it is difficult, where there is a will, there is a way. Please listen to the Dharma and engage in spiritual practice. Truly, we must always be mindful.

Episode 870 – The Four Unobstructed Wisdoms Deliver All

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>> The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms. Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities. With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings. He transforms countless sentient beings.

>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

>>”That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

>>As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.

>>Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

>>In other words, Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.

>>This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

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The Tathagata came to this world to transform sentient beings by teaching the Dharma. In order to achieve this,

“The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms.
Explaining matters and principles in proper sequence and timing, He freely taught according to capabilities.
With a broad view, meticulous consideration and wondrous, skillful Dharma, He transforms countless sentient beings.”

“He transforms countless sentient beings.” This lets us know that the Buddha came to this world replete with everything. To transform sentient beings, He had used His wisdom to encompass and absorb the true principles of all things in the universe within His mind. But, to transform sentient beings, He had to express them. All of the principles [had to be taught] by using His speech to express all of the truths that He had thought of and understood. This is skillfully explaining. “The Buddha skillfully explains the Dharma with the Four Unobstructed Wisdoms,” which are the wisdom of unobstructed Dharma, of unobstructed meaning, of unobstructed rhetoric and of unobstructed joy in speaking. These are the four kinds of unobstructed wisdom that the Buddha is replete with.

So, His lifetime of teaching was inseparable from. “Dharma, meaning and rhetoric” and the joy with which He taught everyone, which is called “joyful teaching.” In order to educate us, the Buddha had to teach the Dharma. He had to use all kinds of language and rhetoric. For the Dharma to be taught, there must be an order to it. He had to describe matters; to teach the principles, He had to first talk about people and matters. If matters are accomplished in a harmonious way, we will be in harmony with others. When we are in harmony with people and matters, we will be in harmony with the principles. This is why the Buddha had to use meaning and principles. He used profound meanings to analyze things for us.

So, He “[explained] matters and principles in proper sequence and timing.” He had to see whether the timing was appropriate for imparting certain teachings to everyone. This depends on the occasion and the listener’s capabilities. It depends on this person’s capabilities. Is the occasion suitable? Is it the right time? This must be observed with wisdom. So, to tell a story or explain a principle, there are conditions that must be satisfied. If everything is suitable, with no hindrances, that is the right time to teach the Dharma.

This is because the Buddha has “a broad view, meticulous consideration and wondrous, skillful [Dharma].” With the Buddha’s wisdom, His ocean of enlightened wisdom is so vast, while He observes things so meticulously. How can one benefit sentient beings and enable them to joyfully accept [the Dharma], easily taking the Dharma to heart and putting it into practice? For this, a broad view and meticulous consideration are necessary, as is exercising His wondrous and skillful wisdom. This is how He expounds all Dharma and transforms countless sentient beings.

There are myriad sentient beings. We must use every method possible to experience the truth of the Buddha’s teachings; only then can we go among people to guide them and benefit the world. One person cannot handle all things in the world. What our two hands can accomplish is limited, so we must find ways to inspire the goodness in everyone.

It is also among others that we continually train ourselves. Having accepted the Buddha’s principles, how do we persuade others? How do we guide people? Only by becoming close with many people can we comprehend the meanings of infinite Dharma. After seeing many people, we will know which kind of people need which kind of method to be transformed. This is a way of training. Developing our wisdom by working with people is what we must all work hard to do.

The previous sutra passage states, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas” The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.

This is the Buddha’s loving-kindness. This loving-kindness and compassion is not limited to this one life. In the past, the present as well as in the future, there are so many teachings. For countless sentient beings, He used infinite Dharma-doors. With all His accumulated merits and virtues, even if we used countless asankya kalpas to describe the Buddha’s merits and virtues, we still would not finish describing them.

Next, the Buddha again said, “Kasyapa, you should know that the Tathagata is the king of all Dharma. That which I teach will never be false.”

This was the Buddha again telling everyone that. “The Tathagata is the king of all Dharma.” We often say that the Buddha-mind embraces the universe and all the celestial objects within it. The Buddha’s mind became one with the universe and could cover all things in the world. Of all true principles, there were none He did not recognize. There was nothing He did not know; He completely and clearly understands everything. Thus, He is “the king of all Dharma. That which I teach will never be false.” None of the Dharma taught by the Buddha is ever false. It is all True Dharma.

So, He is the king, the Dharma-king. The name means that He is at ease, because the principles of all things in the world, as far as the Buddha is concerned, are all completely clear to him. He is clear about everything. He is free and at ease with all Dharma.

When it comes to us ordinary people, just what has happened? Why are there so many mysterious, unnecessary matters with no explanation? What exactly are the causes for these? We become so afflicted by this. But, the Buddha understands all of these things, so He always teach us about them. Now we understand that everything depends upon the law of karma. When something happens, it is because of past causes and conditions.

Without the causes and conditions, there would be no way for someone to have these good circumstances in the world of hearing the Buddha teach the Dharma and joyfully practicing according to the teachings. It is the same for all of us as well. After becoming a monastic and discovering the Lotus Sutra, I was especially happy. That special joy came from deep in my heart, that kind of jubilant joy. When I saw the Sutra of Infinite Meanings, I always felt that this road is the one I will take. But is this a journey one person can finish on their own? It is not. This road is so open, spacious and long. It is not a road one person can walk alone. It has always been a road for all sentient beings, for everyone in this world, to walk together. The Buddha, in teaching the Dharma, wants to reach all sentient beings so everyone can hear the Dharma and everyone can attain Buddhahood. This is the Buddha’s intent.

The principle is the same; when we learn the Buddha’s Way, we must understand that since the Buddha is able to be at ease, He also wants us be at ease in the same way. So, these various methods are all for the purpose of helping everyone take the Dharma to heart, experience it and understand it. Then if we encounter troubling matters, we will be understanding and let them go. Although we may have afflictions, we can immediately let go and settle our minds into a calm state. We must use a steady and calm mind to deal with those troubling matters. Then, we will be able to feel at ease. Otherwise, it will truly be impossible for us to feel at ease

Kasyapa, you should know that the Tathagata is the king of all Dharma: Being called a king has the meaning of being free and at ease. With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts us with genuine truth to have faith.

So, Tathagata “has the meaning of being free and at ease. Meaning” is talking about the reason. The Buddha is already the Dharma-king. In the Buddha’s mind, the Dharma is already clear. Everything in this world is so complicated; people, matters and objects are all inseparable from the law of cause and effect. But with the Dharma, the Buddha is really at ease. This is what it means by.

“With the Dharma, the Tathagata is the most free and at ease. Thus, He speaks as the Dharma-king and exhorts with genuine truth us to have faith.” He used these kinds of methods because the Buddha Himself is very at ease. He is already quite at ease with the Dharma. So, He used all kinds of methods to teach sentient beings the Dharma. He taught sentient beings that good deeds must be done right away and unwholesome deeds must be quickly eliminated. In this way, He earnestly exhorted and admonished, all with the true principles. He exhorted us to have faith, exhorted everyone to have faith and understanding in the Buddha-Dharma.

The Buddha’s true principles, the Dharma, are what we must have faith and understanding in. Without faith or understanding, we may need to make a long and wide detour, suffering much torment in the state of unenlightened beings. It is great suffering!

“That which I teach will never be false.” The Buddha’s teachings are never false. All are the True Dharma. “Though He responds to people’s capabilities and adapts to the times, all the Dharma He teaches is always true, never false or illusory. This is describing the appearance of the Dharma and explaining why the Buddha came to this world.”

This sutra passage is “describing the appearance of the Dharma.” This was the way in which the Buddha taught the Dharma. For those with Small Vehicle, basic capabilities, He taught one kind of Dharma. For people with great capabilities, He used another kind of Dharma to teach. This is “describing the appearance of the Dharma and explaining why the Buddha came to this world.” The Buddha manifested in this world and began to form a Sangha. The Sangha then began transforming this world

“As the Buddha taught sentient beings the Dharma, whether He spoke of the illusory or of the true, of existence or of non-existence, each was revealed according to what was suitable and He was free and at ease with each. So, He can turn the Dharma-wheel without being bound by the Dharma. Thus, He is called the Dharma-king.”

The Buddha taught the Dharma according to capabilities. Whether He told of the illusory or of the true, it was all true and not false. We must now understand that [His teachings] are “according to what was suitable.” All teachings are taught according to capacities. Even if He wanted to teach someone, “This Dharma is like this,” because the capabilities of sentient beings were insufficient, the Buddha had to first establish skillful means. Establishing skillful means is not something false. The skillful means devised are also true, because in devising skillful means, He used provisional teachings, helping people to first feel at ease before beginning to guide them along this path that will truly bring them to a place of happiness.

He used provisional teachings to approach sentient beings; this is adapting to sentient beings’ capabilities. So, “Each was revealed according to what was suitable and He was free and at ease with each.” Thus, “He can turn the Dharma-wheel without being bound by the Dharma.” The Buddha freely uses the Dharma. As He turned the Dharma-wheel according to sentient beings’ capabilities, He was not hindered by the Dharma. All Dharma is understood by Him. Thus, He is known as the “Dharma-king.”

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

It also says, “All the teachings He gave accorded with principles of the Right Dharma, as well as with the capacities of sentient beings.” All the teachings He gave are the Right Dharma, the true principles. Facing different sentient beings, He was able to [teach in a way] that resonated with their different capacities, “so that each received according to his measure” and “obtained true and real benefits from this.” Thus it says this was “not false” [People were able] to understand, experience see through things and let go, dissolving their ignorance. All these were benefits attained

Also, ‘Not false’ means that there is no set way to teach the Dharma with language. If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false.

Also, “‘Not false’ means that there is no set way to teach the Dharma with language.” The Buddha did not have a set way to teach the Dharma. There is no set way to teach the Dharma that absolutely must be followed; no. From when He first began interacting with people, the Buddha was already teaching in accordance with their capabilities. Whatever their capabilities, whatever the time, He would give appropriate teachings. It is not necessary to use those specific rules.

Nowadays, we follow certain rules to give teachings. But as long as people can understand, are able to accept the Dharma, take it to heart and put it into practice, then that is the most appropriate thing to do.

“If there was a set way to teach,” a certain routine to teach, that was not considered false… If there was a set way to teach that was not false, then as the Buddha first taught that the Small Vehicle Nirvana was the ultimate, then later taught that the Great Vehicle Nirvana was actually the ultimate, how could the previous statement not be false? “As the Buddha first taught that the Small Vehicle Nirvana was the ultimate….” In the past, the Buddha taught them that if they accepted the Small Vehicle teachings and eliminated their afflictions, they would ultimately enter Nirvana, would attain tranquility and eliminate afflictions. This is what the Buddha taught the. Small Vehicle practitioners. But then He “later taught that the Great Vehicle Nirvana was actually the ultimate.” We must truly enter the Great Vehicle Dharma to benefit oneself as well as others, not merely practicing to benefit oneself. Benefiting ourselves as well as others is the ultimate True Dharma of the One Vehicle. If this is so, since the Buddha previously said that by practicing the Small Vehicle Dharma they could attain liberation, then later said that only by practicing the Great Vehicle Dharma could they attain true liberation, wasn’t the previous statement false? Was it counted as a falsehood?

“The previous statement must be looked at as [being given] according to capabilities and the latter given according to the principles.” We should put it this way The previous statement must be looked at as according with capabilities and the latter as according with principles. For sentient beings, each has its own true benefit, thus they are said to be not false. The previous statement was given to accommodate sentient beings’ capabilities. Because of their capabilities, this was what they could accept in order to eliminate their afflictions. But even if it was only for their capabilities, the Buddha still helped people thoroughly comprehend principles. Thus, later Great Vehicle teachings were given in order to accord with the principles, to help everyone to understand that the principles were originally like this. To truly return to our nature of True Suchness, we must accord with the principles.

“For sentient beings, each has its own true benefit.” Whether in accord with capabilities or principles, all these [teaching] benefit sentient beings. Thus, they are “not false.” If we do not earnestly help people to comprehend and accept, it is impossible for them enter the principles. They will never understand the principles. So, we must first create good affinities with everyone so they become willing to accept. After they listen and understand, we can guide them into the true principles

In other words, “Each and every thing the Buddha taught is flawless, is the ultimate and is the supreme meaning. Thus, it will never be false.”

Although the Buddha taught with skillful means using the Three Vehicles, they all return to the One Vehicle. The Three Vehicles return to the one great white ox-cart. No matter what teachings the Buddha gave, He ultimately hopes that everyone will comprehend the true principles and the Dharma of the supreme meaning. This is the Buddha’s expectation. “This was all to help sentient beings verify and realize His teachings are not false.” He wants to help sentient beings know that the teachings are not “false. Therefore, we know that anything the Buddha taught from the start has never been false.” This is so for anything the Buddha taught.

This was all to help sentient beings verify and realize His teachings are not false. Therefore, we know that anything the Buddha taught from the start has never been false.

We must know; how much of the Dharma can sentient beings understand? One lifetime is not very long, so how much of the Dharma can we understand? The Buddha-Dharma, the teachings of the Buddha, is infinite and countless. The Buddha continually gives to sentient beings over a long period of time. He continually teaches sentient beings and never gives up on them. This grace is truly tremendous.

Sentient beings have a multitude of capabilities so the Buddha used all His effort [to teach]. In the end, it all returns to the supreme meaning. There is only the One Buddha Vehicle. In the hopes that all of us will return to our intrinsic nature of True Suchness, He uses subtle and intricate ways to explain these kinds of skillful and wondrous Dharma. He hopes to transform countless sentient beings, not just to have a few who can understand. He hopes we will all realize and understand it. So, this is the Buddha’s grace and virtue. We must always be mindful!

Episode 869 – All Buddhas Have Boundless Merits and Virtues

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>>The long river of time flows from a distant source, from incalculable trillions of years in the past. As the eras replace one another, Buddhas have appeared in the world from ancient times until today. Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.

>>”At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]>>”The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”     [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]

>>The Tathagata further has an inexhaustible treasury of merits and virtues. If you used countless kalpas to describe them, you would still never finish.

>>This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

>>All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

>>This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

>>He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

>>The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

>>The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

>>The second of the three bodies of the Buddha is the Sambhogakaya (reward-body) Ultimately attaining wondrous enlightenment, one’s wisdom is gathered together in perfect pervasiveness. As this wisdom is in accord with the principles, this is known as the Sambhogakaya.

>>The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

>>The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

>>great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

>>Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.

>>Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

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“The long river of time flows from a distant source, from incalculable trillions of years in the past.
As the eras replace one another, Buddhas have appeared in the world from ancient times until today.
Over many kalpas and accumulated lifetimes they cultivated and upheld precepts, Samadhi and wisdom, the path of diligent practice. Through vast and boundless space, they accumulated incalculable merits and virtues which can never be completely described.”

The river of time is long and its source is distant, flowing forth since ancient times; so many kalpas have passed that they are impossible to calculate. “Incalculable trillions of years in the past,” this length of time, is expressed in billions and trillions of years. It is impossible to calculate. However, “Buddhas have appeared in the world from ancient times until today.” No matter which era or what kind of world it is, They are always here to deliver and transform others. They teach the principles so that all may be clear. By putting them into practice, They demonstrate them in Their actions. With this inner cultivation and outward practice, They teach and guide sentient beings. This is why They must constantly come back.

So, all Buddhas, over many kalpas and many lifetimes, uphold their practice like this. Regardless of which lifetime They are in, They always engage in the practice of precepts, Samadhi and wisdom. They carefully uphold the precepts and have focused minds settled in Samadhi; spiritual practitioners cannot lack this. Thus [Buddhas] give rise to wisdom. They see all of the turbidity of life, the states of people’s minds, the difficulty people have in changing their habitual tendencies and so on, the way their actions have gone astray. After seeing all of this, They analyze the way humans live, increasing Their own wisdom.

So, we often say that what the Buddha wanted to teach us was to go among the people. On the one hand, we create blessings by spreading the Buddha’s teachings, planting the Buddha’s pure and undefiled seeds of Bodhi, great enlightenment, in the fields of people’s minds. We must also put the teachings into practice while not letting the turbidity of the world contaminate us. Of course, this requires practicing and upholding precepts, Samadhi and wisdom, as well as diligently practicing the Path. We must be diligent! We cannot become the least bit indolent. This is what we, as spiritual practitioners, must persevere in.

This is how Buddhas in the past practiced, how Buddhas in the future will practice. Maitreya will attain Buddhahood in the future; He too still comes to this world. Buddhas from even further in the past, like Manjusri Bodhisattva, similarly came to assist Sakyamuni Buddha at. His Dharma-assemblies. Guanyin Bodhisattva is the same. So, “As the eras replace one another, Buddhas have appeared in the world from ancient times until today.” Following the same principles, They continually go among the people. Because humans cannot yet comprehend the way enlightened beings work to deliver them, using words, actions and so on, there is still so much we are unclear on, so much we still do not understand. This is why it takes such a long time and such vast and boundless amounts of space.

In fact, Buddhas and Bodhisattvas have already given so much to the world, across such vast and boundless amounts of space. They have continued to seek the Dharma while transforming others. They attain Buddhahood and transform all beings. After attaining Buddhahood, They leave the Dharma for the world, then come again sailing the ship of compassion. Thus, “Through vast and boundless space, They accumulated incalculable merits and virtues that can never be completely described.”

So, in the previous sutra passage, at the start of the Parable on Medicinal Plants, the sutra says, “At that time, the World-Honored One told Mahakasyapa and all the great disciples, ‘Excellent! Excellent! Kasyapa, you have skillfully spoken of the Tathagata’s true merits and virtues They are indeed as you say’.”

This is the Buddha praising Kasyapa, Katyayana, Maudgalyayana and Subhuti, the four great disciples, for having understood His intent. Though they had understood it, they had not penetrated it completely. So, the Buddha continued with the Parable on Medicinal Plants, using a different method, a different parable, to teach them.

The next sutra passage says, “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.”

This is like saying, “Do you think the wealth of the elder as you described in your parable is just that much? There is still much more. It is not only what you have seen in the storehouse. There is still much more.”

So, “The Tathagata further has an inexhaustible treasury of merits and virtues.” He still has so many merits and virtues that. “Even using countless kalpas to describe them, you would still never finish.”

This expresses that the Buddha knew that they had not yet penetrated this nor completely comprehended. So, He again further explained the meaning of the True Dharma to widely transform sentient beings.

This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others. Words can never fully describe these

Actually, the Buddha-Dharma is everlasting. It is infinite and unlimited. It flows from the distant past, from incalculable billions of years ago. There are still so many teachings, too many to be described. No matter how much time we spend, it is impossible [to speak of them all]. So, now He was about to further expound teachings He had not taught in the past. There were still so many teachings left to teach ․”This further explains the meaning of the True Dharma in order to widely transform sentient beings. It also clarifies the. Buddha’s unsurpassed merits and virtues of benefiting oneself as well as others.” This was to let everyone further understand how many merits and virtues the Buddha had accumulated through benefiting Himself and others. This was not something that could be fully described with words.

All Tathagatas are replete in merit and virtue, having gathered the merits and virtues of magnificent pure wisdom. Pure wisdom is undefiled wisdom. With this wisdom, They illuminate the emptiness of all phenomena, thus attaining inner tranquility and stillness. Because of this tranquility and stillness, They see the true principles. This is what is called pure wisdom

So, “All Tathagatas are replete in merit and virtue.” How much more is there to be described? All Tathagatas are replete in merits and virtues. To what degree are they replete? They are replete to the degree that with the benefits the Buddha had attained through His own efforts in spiritual practice, He had already reached the state of having the virtues of “magnificent pure wisdom.” He had truly accumulated many merits and virtues. “[They] have gathered the merits and virtues of magnificent pure wisdom.” What is “pure wisdom”? It is undefiled wisdom. His wisdom is completely pure. As for us ordinary people, how much can we ultimately understand? When we deal with people, matters or objects, how much are we able to analyze? Our thoughts are all jumbled up, and there are so many principles we cannot express. Then, if people’s direction deviates, it will create many afflictions and troubles.

So, [ordinary] people lack wisdom, while the Buddha’s wisdom is already pure. It is exceedingly pure. This pure wisdom is like a mirror. This wisdom illuminates the emptiness of all phenomena. Wisdom like this is completely pure and empty. Already, the conflicts of the world cannot contaminate His mind. No matter how turbulent the world was, He remained undefiled by those turbidities. This is His “inner tranquility and stillness. Because of this tranquility and stillness [He] sees the true principles.” This is the Buddha’s wisdom. This is His pure wisdom.

This is what is realized through faith and understanding. But for the sake of Hearers or others in the assembly who had not reached this point, it thus says, [The Tathagata] further has…. Asankya kalpas: This refers to a countless number of kalpas, an extremely long period of time

“This is what is realized through faith and understanding.” How can we attain wisdom like this? We must have faith, for only by having faith will we have the ability to understand. [This is] the Chapter on Faith and Understanding. Starting from the Introductory Chapter, to the Chapter on Skillful Means, down through the Chapter on Parables, all of these were to help us have faith.

They were “for the sake of Hearers or others in the assembly who had not reached this point.” Those with faith and understanding had already achieved realization. But for the Hearers to comprehend, they had to hear it with their ears. When it came to hearing, there were those who still were not even at the level of Hearers. They heard, but still did not understand. So, we previously said He “further possesses,” because “The Tathagata further possesses infinite and boundless merits and virtues accrued over asankya kalpas. Even if you spent countless billions of kalpas, you would still never finish describing them.” There was still so much to teach. There were some with faith and understanding, but there were also many with faith who still had no understanding. There were also many who had not yet heard and who did not understand. This is what the Buddha worried about. This is why it says “asankya kalpas.” This is a very long period of time. He had used a very long time to explain, yet they were still unable to understand.

He has the three bodies and Four Wisdoms. The number of beings benefiting from the Dharma taught by the Buddha are boundless. It is not limited to the nine Dharma-realms of sentient beings.

These were incalculable kalpas. An extremely long time is called “asankya kalpas.” The practices the Buddha cultivated and the merits and virtues He accumulated had already resulted in the Buddha’s wisdom. For the Buddha to attain pure wisdom, He had to accumulate many [kinds] of wisdom such as the Buddha’s three bodies or Four Wisdoms. How many merits and virtues does the Buddha actually have?.” It is not limited to the nine Dharma-realms of sentient beings; it is boundless.

There are “nine Dharma-realms,” and if we include the Buddha realm, there are a total of ten Dharma-realms. There are nine Dharma-realms below the Buddha. The Six Unenlightened and Four Noble Realms are known as the ten Dharma-realms. The Buddha taught and guided not only Bodhisattvas, Solitary Realizers and Hearers, but also the Six Unenlightened Realms. There were still so many who had yet to receive the Buddha-Dharma. There were still more. So, those who benefit are boundless. It is not merely the nine Dharma-realms. It is boundless

The three bodies of the Buddha: 1. The Dharmakaya (Dharma-body) 2. The Sambhogakaya (reward-body) 3. The Nirmankaya (transformation-body)

Among the three bodies, the first is the Dharmakaya (Dharma-body), the second is the Sambhogakaya (reward-body) and the third is the Nirmanakaya (manifestation-body)

The first of the three bodies of the Buddha is the Dharmakaya (Dharma-body). When one has reached wondrous enlightenment with the principles gathered together in a state of perfect pervasiveness, this is what is known as the Dharmakaya.

[To achieve] the Dharmakaya, we begin as an ordinary person at the first ground, where we form aspirations, then continue through infinite lifetimes and incalculable kalpas of time, until we finally reach the level of the perfection of wondrous enlightenment where all the principles converge into a state of “perfect pervasiveness.” This state adapts perfectly to all conditions. The Dharma is [all-pervasive]; there is nowhere the Dharma is not found, no one who cannot be delivered by it. This is the wondrous enlightenment that the Buddha attained. It is a gathering together of all principles. These principles can suit all capabilities; can adapt perfectly to all conditions. This is what is known as the Dharmakaya

The second is the Sambhogakaya. With the Sambhogakaya’s wondrous enlightenment, “wisdom is gathered in perfect pervasiveness. As this wisdom is in accord with the principles,” it is known as the Sambhogakaya.

[It is] “wisdom gathered in perfect pervasiveness.” He used His wisdom such that Bodhisattvas could have something that they could see and hear; He could transform Bodhisattvas in this way, using wisdom that could adapt perfectly. “As this wisdom is in accord with the principles,” it is known as the Sambhogakaya. With wisdom, He began teaching the Dharma anew, enabling everyone to realize the Dharma. This is known as the Sambhogakaya.

The third of the three bodies of the Buddha is the Nirmankaya (transformation-body) Ultimately attaining wondrous enlightenment, one’s merits and virtues are gathered perfectly. One can manifest in response to capabilities in order to transform sentient beings. This is known as the Nirmankaya.

The third is called the Nirmanakaya. The Buddha manifested the attainment of Buddhahood. In this way He was born into the world; He appeared in a body all could see. He also engaged in spiritual practice and continually accumulated [wisdom], until reaching wondrous enlightenment with “merits and virtues gathered perfectly.” His merits and virtues were perfect and complete. He “could manifest in response to capabilities.” He adapted to sentient beings’ capabilities in the nine Dharma-realms “in order to transform sentient beings.” This is known as the Nirmanakaya. Whether in the Five Realms or four forms of birth, He adapts universally to the worlds of sentient beings, coming to transform them in His Nirmanakaya.

Next, there are the Four Wisdoms of the Buddha. The Buddha had Four Wisdoms.

The Four Wisdoms of the Buddha: First, great perfect mirror wisdom. Second, universal equality wisdom. Third, profound discerning wisdom. Fourth, all-accomplishing wisdom. These wisdoms are accomplished in sequence and correspond to the Buddha-mind.

The Four Wisdoms of the Buddha are attained in sequence and are “great perfect mirror wisdom, universal equality wisdom, profound discerning wisdom” and “all-encompassing wisdom.” He has a great, perfect and clear mind, a mind of equality, a mind that discerns very clearly when observing worldly matters as well as a wisdom that can accomplish everything. This is the sequence; this the Buddha’s [wisdom]. The Buddha accomplished all things with the wisdom that corresponds to the Buddha-mind.

Great perfect mirror wisdom is undefiled. It is the intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.

To help everyone understand better, [it says,] great perfect mirror wisdom is undefiled. It is the “intrinsic nature of the Tathagata’s pure wisdom. Free of dust, defilements and perfectly clear, there is no place inside or out that is not illuminated by it. The clarity of its reflection is like that of a great perfect mirror. It makes all things clear.”

Great perfect mirror wisdom means when you hold up this mirror, mountains, rivers, the land or the sky will all be reflected in this great perfect mirror. “Free of dust, defilements and perfectly clear” means whatever filth there may be outside, this mirror will not be sullied by any of it. So, “There is no place inside or out that is not illuminated by it, like [a] great perfect mirror.” Whether it is light or dark outside has no influence on this mirror. The mirror is still there in the evening. It is just dark, reflecting the darkness outside. If you were to light a candle, in the dim candlelight, what you would see would be faint. According with capabilities and external states, this mirror reflects all impartially. So, “It makes all things clear”

Then, That which could be described is not what Kasyapa and the others were able to know or say. Now, the Buddha again specifically used parables to explain further.
 
Then, “That which could be described is not what Kasyapa and the others were able to know or say.” Now, the Buddha again specifically used parables to explain further.

So, we can say that there was more to the vastness and infinity of the Buddha’s wisdom than Kasyapa’s analogy of the poor son could convey. Although they had seen and had already attained these treasures, the treasury of the Dharma still contained so much. It was not just what Kasyapa described. There were still even more than this.

Even if you spent countless billions of kalpas, you would still never finish describing them: Using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues, even after kalpas as numerous as dust particles, you would still not be able to finish. The Buddha’s virtue of wisdom is boundless. Its manifestation and application is like space. Clouds and rain, the earth, plants and trees, and all things depend on empty space to attain the conditions they need to mature, abide peacefully and manifest their application.

“Even if you spent countless billions of kalpas, you would still never finish describing them.” This is truly “using a Two Vehicle practitioner’s wisdom to describe the Buddha’s merits and virtues.” Even after kalpas as numerous as dust particles, you would still not be able to finish, since the Buddha’s wisdom is vast. They used Two Vehicle practitioner’s [wisdom], the Two Vehicles being the Hearers and the Solitary Realizers, to describe the Buddha’s merits and virtues but there are truly so many. Even over such a long time, one could not finish. This is expressing how. “The Buddha’s virtue of wisdom is boundless.” The Buddha’s virtue of wisdom is truly boundless, so it would take a very long time, great patience and resolve to seek the Dharma in order to realize the Buddha’s wisdom


“Its manifestation and application is like space.” The wisdom used by the Buddha is just like the void of the universe. The empty space, besides containing the universe, also contains the clouds, the rain, the earth, the plants and trees and so on. All things in the world “depend on empty space to attain the conditions they need to mature.” It is only because of empty space that all things can be perfected. By the same principle, the Buddha’s wisdom is just like the void of the universe. It is only because He analyzed the principles for us with this wisdom that we are able to perfect our own wisdom. To return to True Suchness, we must practice according to the teachings. Thus, “abide peacefully and manifest their application” means we must be mindful and let our hearts be open, spacious and undefiled. Then, naturally, wisdom will enter our hearts. Only then will we have Dharma that we can apply.

In summary, As Buddhist practitioners, we must put in effort over a long time to understand. Therefore, we must always be mindful.