Category: TLS Chapter 0

Episode 33 – Vow to Be Blessed-field Monastics

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>> Be a model of virtue, exercise compassion and wisdom. Assemble in harmony and respect, be replete with precepts and virtues. Follow the Buddha’s wisdom in eliminating afflictions. Initiate the practice of blessings and wisdom and cultivate a great field of blessings.

>>one is harmony of principles, the other is harmony of practice. With harmony of principles, all realize Nirvana by eliminating discrimination and being free from contrivance. The Hearers use wisdom to be discerning and avoid the bonds of views and thinking. This is the highest wisdom of humankind. This is the method of entering Nirvana they have chosen.

>> Harmony of practice is the Six Points of Unity, which are: Unity in precepts for common practice. Unity in views for mutual insight. Unity in sharing benefits equally. Unity in body to live together. Unity in speech without discord. Unity in mind for mutual joy.

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Be a model of virtue, exercise compassion and wisdom. Assemble in harmony and respect, be replete with precepts and virtues. Follow the Buddha’s wisdom in eliminating afflictions. Initiate the practice of blessings and wisdom and cultivate a great field of blessings.

If we want to practice spiritual cultivation, we must become blessed-field monastics. The field of blessings is where we can. In the field of blessings, we can connect with, transform and rescue sentient beings. We not only plant our field of blessings, but help others plant theirs too. Monastics can be [male] bhiksus or [female] bhiksunis. We must [do all of the following]. First, we must end evil; we cannot let afflictions cover our minds. Second, we must scare demons. Afflictions surround us at all times. If our understanding and thinking deviate even slightly, we will be tempted by the demonic path. So, we must scare demons and end evil. Next is the manner of our spiritual practice, which is to beg for food through alms. Inwardly, begging for alms adjusts the mind. Outwardly, we can make connections with others.

We can live a very simple life, with the bare minimum. We eat only the amount we need to for our bodies to be healthy. We should also use just the right amount of things. We only need several pieces of clothing; we do not need to stockpile a lot. But if we cannot control our minds, once the door of desire opens and evil thoughts arise, we will become greedy. Then that greed will be endless and what we eat will no be longer simple, and what we wear will no longer be plain. We will go beyond the bounds of a practitioner. This is not right. This happens when the mind is imbalanced. Spiritual practice balances the mind, and [one method is] to beg for food as alms. We need not be so concerned with our daily living. Just getting by is good enough. This is [how we engage in] spiritual practice.

Besides this, we cannot avoid other people. Outwardly, we need to make connections. Take a look at the Tzu Chi School of Buddhism 40-plus years have passed as quickly as a day, from the beginning to the present. We started by teaching the rich, helping the poor and inspiring love in every person. We all live in the same world. But many people suffer from hunger and cold, many people feel helpless and lead tough lives. So, we must quickly call on people with extra food and clothing and awaken their compassion to help others. This is [how we] educate the rich. Certainly, some people are very rich. If the love in their hearts is awakened, they can benefit even more people. Thus, Buddhists transformed by the teachings know to be giving and generous. Consider ten men who eat ten servings a meal. If each of them ate one fewer serving, then ten men would eat ten fewer servings and there would be enough food to feed someone else, and that person would not be hungry or cold. This is how we educate the rich and help the poor.

Consider the huge floods in Burma. Tzu Chi volunteers rushed there to provide care. Later, when Typhoon Morakot reached Taiwan, the Burmese heard about it. Though they lived in poverty, they also willingly contributed rice by eating less. This is how they helped others. They also prayed sincerely for Taiwan. Even people without a penny can still contribute. [One of] the poorest countries is Zimbabwe. Zimbabwe is very poor and every family must also live in a society filled with unrest. Because we helped them in the past, because we sowed that seed, they turned around and helped us. Even if it was only a nickel or a penny, or very small amounts of money, [it showed] their love. Even though it was not very much, they still willingly and thoughtfully worked together to help [us]. That is love.

In fact, conditions cannot form without causes. Once you give people blessed conditions, the love in their hearts is easily awakened. Sentient beings in the past may have lacked the nourishment of Dharma. They did not encounter the Buddha-Dharma, did not hear the Buddha’s teachings and did not do good deeds. Therefore, in this life and future lives, their living will be difficult. We provide them with causes and conditions to first make offerings to the Sangha, and then to begin to believe. Then, [with the chance] to hear the Dharma, they will understand their karmic retributions. Then they will not focus on the negative and will do what is good. This is the benefit of hearing the Dharma.

So, we must rely on the Buddha’s wisdom and strengthen our faith so we can overcome any kind of obstacle. When we want to make great aspirations, even the demons will be scared, and they will manifest conditions to stop us. We must have perseverance. Our wisdom must persevere so that we can eliminate these mental and physical obstacles.

For example, over 40 years ago, when I wanted to start Tzu Chi, some people who knew of me said, “That person is very wise. She claims to not accept offerings. But she is now using the excuse of helping others to collect money. Wouldn’t she spend some of it too?” When I heard such negative criticisms, I thought, “I must believe that I am selfless and that there is love in everyone.” That was when this idea occurred to me. Whenever I heard such comments, I encouraged myself to believe in my selflessness and strengthen my thoughts of sincerity, integrity, faith and steadfastness. I was unselfish. I also believed that there is love in everyone. As long as I did well, people would be responsive.

If I allowed my mindset to fall into a haunted state, I would have been harmed by critical voices and felt a sense of discouragement. I would have thought, “I am doing so much, why are you saying that about me?” I would have felt frustrated and there would be no Tzu Chi School of Buddhism today. So, we need to destroy afflictions. No matter how external conditions obstruct us, if we make this great resolution, we will never be influenced by them.

So, bhiksus must be evil-enders, demon-scarers and almsmen; they must be all three to be called bhiksus. In fact, another [way to refer to] bhiksus is the Sangha, or a harmonious assembly. A Sangha must have at least four people. One person cannot be a harmonious assembly. Two does not count, either. Only a group of more than four can be considered a harmonious assembly.

A harmonious assembly refers to people bringing their varying temperaments together in harmony. Because all of us grew up with different families and social experiences and formed different habits, having us suddenly all live together comes with difficulties. But now that we are at this training ground, we must live in harmony. We must completely let go of our past habitual tendencies and adapt to the new environment. We must live together harmoniously to be called a harmonious assembly.

There are two kinds of harmony;

one is harmony of principles, the other is harmony of practice. With harmony of principles, all realize Nirvana by eliminating discrimination and being free from contrivance. The Hearers use wisdom to be discerning and avoid the bonds of views and thinking. This is the highest wisdom of humankind. This is the method of entering Nirvana they have chosen.

The first is harmony of principles. We came here for spiritual practice so certainly we need to have harmony of principles. Our common practice must be in the same direction and on the same level. These principles must be in harmony, so that “all realize Nirvana by eliminating discrimination and being free from contrivance.” We need to learn and experience this.

The Buddha-Dharma was taught for all capabilities. People with high, moderate and low capabilities listened and absorbed with their own wisdom. People of low capabilities listened to this teaching and understood that the Buddha was telling them to take a step back to see the bigger picture. Some people hear that and not only do they take a step back, they also accommodate others. Yet other people hear that and take it even further by feeling gratitude in their hearts. The same remark is heard differently by those of varying capabilities.

The words spoken by the Buddha are ultimately discerned by the listeners. So, the Hearers use wisdom to discern. We use our wisdom to discern His remarks and the extent of its effect on our minds. However we receive it, as long as we accept it, we can avoid the bonds of views and thinking. We need to know that we each have different perspectives and thoughts. They are like ropes that bind us and prevent our escape. We cannot think our way out of them. This is caused by our views and thinking. When we see things, our minds are unable to let go of them.

In the passage I just quoted, those with low capabilities think this means, “Do not take issue with others anymore.” It is that simple. They will no longer be confused by their views and understanding and will no longer take issue with others. People of moderate capabilities think, “Exactly. Not only will we not take issue with them, we will accommodate them and be as open as the sky.” This view and understanding is different and is of a higher level. Some may even say, “I am grateful to them. I want to express my gratitude to negative people [for helping me spiritually]. I respect them and thank them. They manifested these circumstances to teach me so I need to be grateful to them.”

If we can eliminate a small bit of ignorance from our minds, or a moderate bit of ignorance, naturally, we can eventually eliminate deep and tremendous ignorance. If a little bit can be eliminated, why can’t a large amount be eliminated? So naturally, our views and thinking can be opened up. The highest wisdom of humankind is that we can choose the method of entering Nirvana, a state of perfect rest where no afflictions arise. Nothing in the world is worth getting afflicted over, or taking issue with others. That is unnecessary. Since it is unnecessary, we can let go. We will not linger on past delusions or future discursive thoughts, we will live in the present moment of our interactions, instead. Then naturally our minds will not give rise to afflictive emotions. Not at all. Isn’t this realizing Nirvana by eliminating discrimination and being free from contrivance? This state of tranquility and clarity is the state of Nirvana.

Harmony of practice is the Six Points of Unity, which are: Unity in precepts for common practice. Unity in views for mutual insight. Unity in sharing benefits equally. Unity in body to live together. Unity in speech without discord. Unity in mind for mutual joy.

The second is harmony of practice. Harmony of practice refers to daily living, when people interact with each other, such as “unity in precepts for common practice.” Today we hear that we all need to abide by certain rules. If we can all obey the rules, this Sangha will be very harmonious and beautiful.

We must learn to have “unity in views for mutual insight.” Our views should not diverge. We must not say, “I want it this way, you want it that way. I think this table will look better here. You think it will look better over there.” Just over a table, we may spend a long time moving it around. That is not right. “Or perhaps I should just ignore where you put it.” If we see something inappropriate, but do not raise the issue, then is this a spiritual training ground? No, it is not. We need to have a unified view on how to decorate the room and pick the best option. That is “unity in views for mutual insight.”

“Unity in sharing benefits equally” means we [monastics] live together so there is no need to haggle over what is yours and what is mine. Each of us can tidy up our own things. But if one lacks something, one can use another’s. Of course, if one uses another’s things, one needs to let them know. So, sharing benefits equally refers to material goods. When we handle material goods and the like, we need to share them harmoniously and equally.

“Unity in body to live together.” Our conduct must be in harmony. Our manners and conduct allow everyone to be happy with each other. We work as the sun rises and rest when night comes. This is the schedule we stick to together. It refers to “unity in body to live together.”

“Unity in speech without discord.” What is worthy of dispute? There is no need to argue. We all speak with one voice. When someone says something, we cannot move their words around and twist them. This is inappropriate; we will confuse others. So when listening, listen carefully. When speaking, speak properly. Having “unity in speech without discord” means we strive to not create interpersonal disputes and conflicts. If we do, that is evil speech.

“Unity in mind for mutual joy” means when we are delighted at hearing a teaching, we share it with each other. This is because attaining the Dharma is like attaining a treasure. So when we live together, we need to have harmony and respect whether in principle or practice. Then we can be models of virtue and exercise compassion and wisdom, assemble in harmony and respect, and be replete with precepts and virtues. We hope to achieve those through practice so we can “follow the Buddha’s wisdom in eliminating afflictions.” To “awaken blessings and wisdom”, we “cultivate a great field of blessings.”

When we learn and practice the Buddha-Dharma, if we can accept these words into our minds, we can cultivate precepts and virtues. So everyone, please be mindful at all times.

Episode 32 – Evil-ender, Demon-scarer and Almsman

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>> Demon-scarer also means evil-ender. [Bhiksus] will surpass the Three Realms, continuously transform others, and free themselves from entanglements of family. They reject evil, subdue those on the demon-path. When people aspire to monastic practice, the demons are awed and frightened. So [Bhiksus] are called demon-scarers.

>> From becoming a monastic to achieving attainment, one scares the demons three times: First by becoming a monastic, second by making great aspirations, and third by attaining perfect enlightenment. The first two times the demons are merely scared. The last is like waging war; when they are conquered by a Buddha, all become subdued.

>> A begging almsman begs for the Dharma to nourish his spiritual path and begs for food to nourish his body. This person is a great saint, a pure practitioner, and manifests a transcendent and pure image. He is a person others pay tribute to. The almsman follows the path as it was taught  and uses principles to discipline himself so he can inwardly adjust his mind and outwardly transform conditions for others. He follows the teachings to become a monastic, remains pure and upholds precepts, and maintains the purity of the Threefold Karma. He does not live a life of greed or delusions. He only begs for food to nourish himself. With a healthy body, he has the will to practice. Monastics uphold the precepts.

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Spiritual practice is the work of a great person. The world is filled with danger and evil, so it is only by upholding precepts that we can we prevent wrongs. We uphold precepts so we can eliminate confusion. Samadhi can awaken wisdom, thus enabling us to destroy the demons of the mind and be liberated.

All evil deeds in the world are created by the body. All interpersonal disputes in the world are created by speech. Therefore, the four [evils] of speech and three [evils] of the body make up the Seven Branches. For us to transform these into good deeds, this is achieved through precepts, Samadhi and wisdom, the Three Flawless Studies. Flawless means to be without afflictions, that all discursive thoughts have been eliminated. Then everything we do is pure and benefits ourselves and others. Thus, we must subdue the demons of the mind so we can end all kinds of evil, the evils of the threefold karma of body, speech and mind. After we have eliminated them, we will scare these demons [away].

We engage in spiritual practice to free ourselves from the Three Realms. If we transform our mindset and want to become monastics, naturally demons will be scared. When one becomes a monastic practitioner, one can transform and save others. So, what most worries the king of demons in the Three Realms is that his followers may become liberated and freed from the entanglements of his [demon-]kin. The name demon-scarer came about because those on the demon-path are most worried about [those with] the right Dharma eradicating them. As we learn the Buddha’s teachings, we develop right mind, right actions and the right path, which will naturally destroy demonic powers. So, when we aspire to monastic practice, the king of demons becomes scared. He becomes awed and frightened that his demonic powers may be subdued. This worries the king of demons the most.

Demon-scarer also means evil-ender. [Bhiksus] will surpass the Three Realms, continuously transform others, and free themselves from entanglements of family. They reject evil, subdue those on the demon-path. When people aspire to monastic practice, the demons are awed and frightened. So [Bhiksus] are called demon-scarers.

Monastic practitioners on the path to realization will have three times when they scare demons. People say that once one aspires to spiritual practice, worries and afflictions will appear to obstruct one’s way. Indeed! This is the time to scare the demons away. The demon armies and demon generals will create many afflictions to hinder us. Thus, it is not an easy thing to become a monastic. In the past, people always said, “To leave home and become a monk is the work of a great person, difficult even for great leaders.” One must be very brave and willing to let go.

Mental afflictions will entangle us. We must have the courage to let go of wealth, lust, fame and profit. Aside from being able to let go of these; we also need to practice diligently and not crave sleep or enjoyment. Those who can do these things truly want to be monastics.

Some people say, “Just thinking about how early. I must get up as a monastic practitioner makes me feel worried. To be a monastic and to practice in a group means there is not much freedom, and that also makes me worried.” You see, being a monastic practitioner is hard. Each person’s daily living and activities need to be on the same schedule as everyone else’s. [Our] daily living is very structured. Being a monastic practitioner is truly not easy.

After we have successfully become monastics, even if we practice only for self-enlightenment, that is the first time we scare the demons. They will leave us alone so we can still our minds and engage in spiritual practice. But if we make another great aspiration to not just enlighten ourselves, but also to benefit others, at this time even the king of demons will become frightened. If we become monastics, we are just one person. If we keep educating and transforming others, won’t more people [also] surpass the Three Realms? This is the second time we scare the demons.

Then we scare them a third time. As we are about to reach enlightenment, the demons will try to sabotage us again. But this time we will lead to the king of demons being subdued; thus, the demons are scared three times. The first two times we merely scare the king of demons by surpassing the Three Realms and Six Destinies. The third time, we display the strength of our precepts, Samadhi and wisdom, and manifest the power of our perfect enlightenment.

From becoming a monastic to achieving attainment, one scares the demons three times: First by becoming a monastic, second by making great aspirations, and third by attaining perfect enlightenment. The first two times the demons are merely scared. The last is like waging war; when they are conquered by a Buddha, all become subdued.

We need to surpass the demon armies and subdue all demons so that they will no longer cause disturbances. This means the king of demons has been subdued.

When we become monastic practitioners, we will often encounter many spiritual challenges. If we are steadfast, we are guarding our minds, staying firm, and establishing our Samadhi, then with this mindset, naturally we will be steadfast, uphold the precepts, follow the principles, and thus inevitably understand this path. If we uphold precepts, if we follow this path and put it into action, naturally we will understand the path. This is called being a demon-scarer.

Bhiksus are also almsmen. Another term for the monastic practitioner is the “begging almsman.” What does a begging almsman do? To beg is to ask. First they beg for the Dharma to nourish their spiritual path. We beg the Buddha for the Dharma. To beg also means to ask, to request and to seek. We often say, seek the Buddha’s Way. We ceaselessly seek the teachings of the path. The Dharma can nourish our spiritual path; the Dharma is our spiritual provision.

This is just like when, in daily living, if we wish to walk a far distance, we must exert physical energy. Afterwards, we need to eat. This replenishes our physical strength so we will have the energy to keep going forward and to do other things. Similarly, spiritual cultivation is like walking a path. The person walking the path must have food. In this case, the nourishment is the Dharma. We need to endlessly beg for and seek the Dharma to be the spiritual fuel which helps our wisdom-life grow and allows us to keep going on this path. This is to “beg for Dharma to nourish our spiritual path.” So, the Dharma can nourish our wisdom-life.

Next, “they beg for food.” To beg for food is to nourish the body. During the time of the Buddha, He set up a system for monastic practice. Once they became monastic practitioners, they had to provide for their own living and go out daily to beg for food. Before, I have often analyzed for everyone how the Buddha hoped the four castes could be equal and could all live this type of life to discipline their minds. So, they begged for food. This was why they were called begging almsmen. [In Chinese,] the suffix -man is a term of honor, such as [swordsman, congressman, chairman] gentleman, etc. All these titles show respect, especially for those with learning.

So, a great saint is [a similar term of respect for] an enlightened man. A lay practitioner can also be a great saint, which also means Bodhisattva, generally known as a great being. Now, we often speak of lay priests. Although they resemble lay practitioners, they have the heart of monastics. They are called lay priests.

Therefore, their transcendent and pure image deserves people’s respect. Those who deserve the respect of people are given a title that reflects how they are respected.

They follow the teachings, uphold the path and discipline themselves with principles. They abide by the Buddha’s teachings and put them into practice. We must apply these principles to ourselves. We cannot be overcome with laziness. We need to surpass our laziness and our discursive thoughts and delusions. [We must] be like the begging almsman, the enlightened great saint and the lay priest. We must take the principles to heart and allow our minds to overcome discursive thoughts and the king of demons who disturbs us.

A begging almsman begs for the Dharma to nourish his spiritual path and begs for food to nourish his body. This person is a great saint, a pure practitioner, and manifests a transcendent and pure image. He is a person others pay tribute to. The almsman follows the path as it was taught  and uses principles to discipline himself so he can inwardly adjust his mind and outwardly transform conditions for others. He follows the teachings to become a monastic, remains pure and upholds precepts, and maintains the purity of the Threefold Karma. He does not live a life of greed or delusions. He only begs for food to nourish himself. With a healthy body, he has the will to practice. Monastics uphold the precepts.

Also, why do the almsmen go out to beg for alms? In the Buddha’s time, [it allowed them to] “adjust the mind inwardly and” ”transform conditions for others outwardly.” Inwardly, this helped to tame their minds. In the Buddha’s time, monastic practitioners came from different castes. In India, the four castes were clearly segregated. Upon entering the door of Buddhism, the four castes no longer existed and everyone became equal. How were so many people made equal? In order to live, everyone had to beg for alms.

When the Buddha first established the Sangha, He wanted everyone to understand the demeanor and behavior of a monastic. When they went out, every day was about transforming others; they taught by example and spoke on the Dharma. So, internally, they tamed their minds while externally, they promoted the teachings. This also demonstrated the rules of the Sangha and verified to lay practitioners that this was the Sangha led by the crown prince of Kapilavastu. Those in the Sangha practiced according to the Buddha’s teachings. If lay people made offerings to a monastic, they could obtain blessings from him.

So, another name for monastic practitioners is blessed-field monastics. They inspired people to be joyful and respectful and inspired them to have a giving heart. To be called a blessed-field monastic was the mission of a begging almsman. Inwardly, he adjusted his mind. Outwardly, he transformed many others and helped them form blessed karmic affinities with the Buddha and the Dharma. This was how an almsman

lived a monastic life according to the teachings. Our bodies and minds must be very pure, and we need to practice by upholding the precepts. Samadhi arises from upholding the precepts, and wisdom arises from Samadhi. When we uphold the precepts with purity, naturally the Threefold Karma will be purified. We will “not live a life of greed and delusion.”

Since Buddha’s time over 2000 years ago, when they asked for alms for their one daily meal, monastic life has continued to change. Now, there are monasteries where disciples bring offerings instead. So, are we monastics content to have just enough for our everyday living? Do greedy thoughts arise now that we do not have to go out to ask for alms or transform others? Disciples will bring offerings to monasteries, but do we offer the Dharma to them? Or, do we only gain the disciples’ liking so they continuously provide us with material wealth? Is it like this? If so, then that is a life of greed and delusion. This is not our Right Livelihood.

Part of the Eightfold Noble Path is Right Livelihood. To live our life, we cannot go astray. We rely on right Dharma to practice. Everyone, to learn the Buddha’s teachings, we need to take good care of our minds. So when we beg for food for nourishment, the body is sound and the will to practice remains. In the Buddha’s time, they only begged for one meal a day, for just enough nutrients for the body. It was that simple. With such simplicity, naturally the body will be sound and healthy, and the path will forever exist in our hearts. We should be able to walk smoothly on this path. I often ask, “Has the Dharma entered our hearts?” When the Dharma enters our hearts, we can walk on the path and work among the people. Thus, becoming a monastic involves upholding precepts, practicing and benefiting almsgivers. An almsgiver is someone who gives. If we do not uphold precepts and lay practitioners bring offerings to us, then we are wasting their food. So, we must uphold precepts to truly benefit humankind. To receive others’ respect, we need to also bless and benefit them.

So, the begging almsman’s other name is “one who eliminates want.” Some sentient beings have few blessings. If in previous lives, no Dharma nourished them, and they did not cultivate blessings and wisdom, then in this life they will have many wants. They may live in poverty and not be able to understand the principles of the Dharma. So, a monastic practitioner goes out to eliminate [the wants of] sentient beings who have not received the Dharma nor cultivated blessings, who had no blessings or wisdom from past lives. Since only the almsman can guide them, he is called “one who eliminates want.”

Fellow Bodhisattvas, please be mindful when learning the Buddha’s Way. The Three Flawless Studies of precepts, Samadhi and wisdom form the source of our wisdom-life. Everyone, please always be mindful.

Episode 31 – Transform Afflictions into Bodhi

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>> Through diligent practice, one attains exceptional merits by having faith, accepting and following the teachings and precepts, and by upholding one’s aspirations and vows. Eliminate afflictions by transforming them into Bodhi. Enter into a state of tranquility, clarity, and awareness.

>>first is evil-ender, second is demon-scarer, third is almsman.

>> Monastic practitioners uphold precepts. Precepts give rise to Samadhi. Samadhi awakens wisdom. Precepts can prevent wrongs and stop evil. Samadhi can eliminate confusion and defilements. Wisdom can awaken us to the path and bring clarity to the connection of sense organs and objects. The Three Studies (or Three Vehicles of Learning) can eliminate Seven Branches of body and speech, and evil views and thinking in the Three Realms.

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For our spiritual practice, we must make great aspirations with an exceptional mindset and [pursue] all kinds of studies. We must have much knowledge about [the Path] and apply it in great ways, and so on. I have discussed this before, [so] we should know that.

Through diligent practice, one attains exceptional merits by having faith, accepting and following the teachings and precepts, and by upholding one’s aspirations and vows. Eliminate afflictions by transforming them into Bodhi. Enter into a state of tranquility, clarity, and awareness.

This is telling us that those who participated in the assembly at. Vulture Peak and accepted the Dharma expounded by the Buddha were all great bhiksus. They all worked hard at their spiritual practice and were very diligent. Because they were diligent, with their practice came attainment, and with their attainment came virtue. We can say that after obtaining the Buddha’s teachings, they faithfully accepted and practiced them. This is internal cultivation and external practice.

[To] practice and learn, we must follow the teachings and uphold our aspirations and vows. Since we have these aspirations, and since we are living among others, we must use the precepts to regulate [ourselves]. We must guard and uphold our aspirations and vows. This is truly important! We engage in spiritual practice to eliminate ignorance and afflictions, layer by layer. If we can eliminate a bit of affliction, we can attain a bit of Bodhi. That is our wisdom-life.

People often say that, “Affliction is Bodhi.” People may hear this and wonder, “If affliction is Bodhi, then what’s wrong with having many afflictions?” Listen to these words carefully. In each of our minds, we have a pure nature equal to the Buddha’s, but our afflictions continuously cover it. Thus our nature is affected by external objects and can become inclined toward good or evil. When it becomes inclined toward evil, it keeps developing afflictions. This is also something we know. [We say,] “I know, I understand.”

What do we know? That if we do certain things, they will benefit us. These worldly benefits are inextricably linked to the Five Desires, the desires for wealth, sensual pleasure, food, fame, sleep, etc. We believe if we do certain things, we will reap many rewards. This is how unenlightened beings are. When we are in the midst of afflictions, if we encounter good and benevolent friends, or if we hear a few words of a good teaching, our afflictions will be eliminated. Once afflictions are eliminated, naturally we will be enlightened.

It is not that affliction is Bodhi. It is that when we are afflicted, we realize that many things are impermanent. When we are afflicted, we can recognize many instances of impermanence and witness how people suffer. These momentary awakenings become part of what we have experienced and seen. So if we can awaken right away, we can transform afflictions into Bodhi. When we turn afflictions around, they become Bodhi.

So I often tell everyone that, when we see suffering, we recognize our blessings. If we did not encounter suffering, we would not know being safe is itself a blessing. Recently, there have been many disasters. So many people have exercised their love and dedicated their efforts in these places of suffering. What they saw shocked them. They saw the [destructive] power of nature caused by the imbalance of the four elements. Imagine the emotions of being in an environment after a disaster. Imagine how difficult those days, that kind of living, would be. After witnessing this, we should all have this realization: The imbalance of the four elements is terrifying, and the power of nature is so great. When we see so many people suffering,

are we awakened? We may comprehend the “formation, existence, decay and disappearance” the Buddha spoke of. We may realize the “impermanence of life” He spoke of. We may realize the Dharma the Buddha expounded, that “the land is fragile.” Similarly, the sutras bring up many examples of impermanence in the world and present the many forms of the world. Isn’t this the Dharma the Buddha often expounded? This is what we often hear in the teachings.

So the Dharma expounded by the Buddha was compiled into sutras and passed down through the generations. We continuously take in so much from sutras. Have we accepted it all into our hearts? Have we come to a realization? Have we faithfully accepted and practiced it? Have we upheld the precepts? Have our aspirations and vows remained firm? And when it comes to our afflictions, have we continuously eliminated them? Through our afflictions, have we become more vigilant?

With a sense of vigilance, we may transform our minds and attain Bodhi, we may transform afflictions into Bodhi. Only by doing so can we enter a state of tranquility. In learning the Buddha’s teachings, it is so important to find ways to calm our minds. In daily living, when we face external conditions, do thoughts arise in our minds? Do we take good care of our minds? When we are in a state of affliction, can our minds be tranquil and still? If we can regularly take the Dharma to heart, we can enter a state of tranquility. This is the teaching of tranquility. Nothing external can sway us. Nothing external can entice us. So our minds must constantly be in a state of tranquility for them to be clear and aware.

As for spiritual practice, I often tell everyone it is simply about allowing our minds to be clear and aware. In our minds, we fundamentally possess Buddha-nature. This enlightened Bodhi-nature is intrinsic; this wisdom is intrinsic. We have always had this. But people’s minds are filled with afflictions, that is why we are unenlightened beings. When we practice do we make an aspiration? Are we determined to walk on this path from the state of unenlightened beings to Buddhahood? Do we diligently walk forward, step by step? Even if we are inching forward, we must still be diligent. This is all in our thoughts.

As for great bhiksus, as we said earlier, they made great aspirations. Their spiritual practice was already considered great. They made great aspirations, had great practices. If our spiritual practice is very grand, naturally we will truly be immersed in the Dharma and take it to heart.

The word bhiksu has three meanings,

first is evil-ender, second is demon-scarer third is almsman.

The first, evil-ender, means that when they become monastics, they must uphold precepts. Not only do monastics uphold precepts, even lay people who believe in the Buddha-Dharma and are the Buddha’s disciples must uphold them. However, there are varying degrees of precepts. For lay practitioners, the most basic are the Five Precepts. Tzu Chi volunteers are the Buddha’s disciples, so we must uphold Tzu Chi’s Ten Precepts. Because precepts are based on the time period,

in the Buddha’s time lay practitioners upheld the Five Precepts and practiced the Ten Good Deeds. This applied to lay disciples. Tzu Chi volunteers now abide by Ten Precepts because lifestyles of today are not what they used to be. The objects and conditions in society damage people physically and mentally, so our lay practitioners must add five more precepts to the Five Precepts.

This applies to driving and all aspects of living. Drinking, smoking, chewing betel nuts, etc., and ways of speaking are all weaknesses of modern people. How do they make up for those shortcomings? How can they stay physically and mentally sound, and keep their families and societies peaceful? So, on top of the Five Precepts, we ask them [to follow] five more. In doing so, our bodies and minds, families and societies can be more harmonious and healthy. This applies to lay disciples.

What about monastic disciples? That goes without saying. In our monastic precepts, there are either 250 or 500 rules. It is clear that in our daily living, there are numerous subtle details [to be aware of]. So we should truly value these precepts. We say that monastic practitioners uphold them because precepts give rise to Samadhi. Because of these precepts, we can still our minds. Likewise, Samadhi awakens wisdom. When our minds are still, our wisdom can grow.

Precepts can stop evil. We often say they prevent wrongs and stop evil. We should already know this. Because we have precepts, we can prevent wrongs. We will not commit wrongs, and we will not do evil deeds. By [obeying] precepts, we will not make mistakes and will not be entangled by afflictions. The function of precepts is to prevent wrongs and stop evil.

Next is Samadhi. With a focused mind, we can eliminate our confusion. Then we will have the wisdom to awaken and bring clarity to the linking of sense organs and objects. In the 37 Practices to Enlightenment, the Five Spiritual Faculties and Five Powers help us obtain perfect and clear wisdom. These are the Three Flawless Studies. Together, precepts, Samadhi, and wisdom are the Three Flawless Studies.

Monastic practitioners uphold precepts. Precepts give rise to Samadhi. Samadhi awakens wisdom.  Precepts can prevent wrongs and stop evil. Samadhi can eliminate confusion and defilements. Wisdom can awaken us to the path and bring clarity to the connection of sense organs and objects. The Three Studies (or Three Vehicles of Learning) can eliminate Seven Branches of body and speech, and evil views and thinking in the Three Realms.

If we can practice the Three Studies, naturally we can eliminate the Seven Branches: the three evils of body and four evils of speech. We should know that the three evils of the body are killing, stealing and sexual misconduct. These three are performed with the body. The four evils of speech are lies, flattery, gossip and harsh speech. So the three evils of the body and four evils of speech are called the Seven Branches. If we can avoid the karma of body and speech, naturally we can gradually understand the evils of views and thinking in the Three Realms.

Delusions of views and thinking are manifested in the Seven Branches of body and speech. Speaking harsh words is karma of speech. We commit wrongs and behave badly through our bodies. Thus, our speech and body create much karma. Because our minds are afflicted, we do not understand these principles. So we misspeak and create many conflicts and severe negative karma of speech and body. Because of our ignorance,

we have evil views and thoughts, so then we find others displeasing. We are attached to our egos so we think that others’ understandings are wrong and ours are correct. When we think this way, what we end up doing will be wrong. When we think others are always wrong, when what they do never makes us happy, don’t we say things without thinking? Aren’t our actions and gestures hurtful to them?

Indeed, as we hurt others, we are also hurting ourselves. Even if it is just in appearance, if our actions toward others are rude, others see and wonder, “Is that necessary?” When some people find others displeasing, they use hand gestures to drive them away or brush them off. When others see this kind of behavior, they wonder, “Does he need to behave so rudely? Does he need to speak so harshly?” When we are about to get into an argument, our tone becomes very mean, our behavior becomes very rude, and so on. When our minds are not composed, we exhibit such behaviors and actions.

Everyone, that is why we must practice diligently. In our daily living, when we open our mouths, when we act, we must be focused and diligent. We must eliminate a bit of affliction, and add a bit of wisdom. When we attain a bit of Dharma, we create a bit of merit. This is attained through faithful acceptance. We must practice the teachings and uphold the precepts. Only then can we eliminate our afflictions and our minds may enter a state of tranquility. We need to have clarity and awareness; this is what we must practice.

I hope we can focus on learning the Buddha’s way and can be constantly vigilant of ourselves. In this world, as we engage with others, many circumstances arise as a reminder or a lesson to us. We need to have a sense of gratitude and be grateful to our surrounding conditions that allow us to heighten our vigilance. So, everyone, please always be mindful.

Episode 30 – Great Teachings, Great Dharma, Great Practices

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>> With faith in the Suchness of conditions for hearing, time, place and assembly, great teachings were accomplished and an increasing number of talented people appeared and worked hard to cultivate Bodhi. Future generations will benefit from this and develop their wisdom-life.

>>The fulfillment of assembly. Those who sat there to hear the Dharma resonated with and understood the teaching. Their capabilities had come to fruition so they accepted what was said. It is said: This place was filled with talented people. Those who respect and have faith in the Buddha’s virtues will never be alone. At a grand assembly of the Buddha’s disciples and. Bodhisattvas, He saw those whom He could entrust with His path. This is the fulfillment of assembly.

>> First, the assembly of Hearers. Second, the assembly of Bodhisattvas. Third, the assembly of heavenly beings, dragons, and the eight classes of Dharma-protectors.

>> “with the assembly of great bhiksus.”

>> They shared one time. They shared one set of precepts. They shared one place. They shared one mindset. They shared one view. They shared one path. They shared one liberation. 

>> “Great” meant many, superior. They had exceptional virtues and vast capacities and were respected by heavenly beings and kings. They were also respected in the human realm. Therefore they were called “great, many.”

>> “Great is their path, use and knowledge. Superior is their path, use and knowledge. Many is their path, use and knowledge.”

>> In total, there were many of them. They were renowned and did grand meritorious works, so they were called “great.”

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With faith in the Suchness of conditions for hearing, time, place and assembly, great teachings were accomplished and an increasing number of talented people appeared and worked hard to cultivate Bodhi. Future generations will benefit from this and develop their wisdom-life.

We all believe that [Ananda] had heard thus, that thus was the time, that thus was the place, and thus was the assembly gathered. There were many causes and conditions. Previously, I have spoken of the need for the Six Fulfillments. These causes and conditions must converge for the great teaching to be completed.

Every time the Buddha expounds the Dharma, talented people appear. As this number multiplies again and again, those who can understand, absorb and awaken become truly numerous. This is also what the Buddha has cultivated continuously for a very long time. He uses many methods to plant seeds of goodness. He gives teachings through the Dharma so that everyone can receive and understand them and aspire to realize Bodhi.

We who came after should feel a sense of gratitude because those who hear the Dharma are the beneficiaries. We have received many benefits to help develop our wisdom-life. If the Dharma does not enter our hearts, then ignorance will flourish. If the Dharma enters our hearts, afflictions can be eliminated, and naturally our wisdom-life will grow.

Previously, out of the Six Fulfillments, place had already been fulfilled. The place the Dharma was expounded was City of the House of Kings at Vulture Peak. This was where the Buddha expounded the Dharma.

There is still one more fulfillment. What is it? That of the “assembly.” There is a person who expounds Dharma, a place, and a suitable time. But if no one is listening, there is still no fulfillment. So, there has to be the fulfillment of assembly.

The fulfillment of assembly. Those who sat there to hear the Dharma resonated with and understood the teaching. Their capabilities had come to fruition so they accepted what was said. It is said: This place was filled with talented people. Those who respect and have faith in the Buddha’s virtues will never be alone. At a grand assembly of the Buddha’s disciples and. Bodhisattvas, He saw those whom He could entrust with His path. This is the fulfillment of assembly.

The condition of assembly had been fulfilled because before He began expounding the Lotus. Sutra, the assembly had already been seated. So, “[They] sat there to hear the Dharma.” These people had already listened to the Buddha expound the Dharma for over 40 years, so when they heard it they “resonated with and understood the teaching.” They could hear and comprehend the meanings within the Buddha’s teachings, so they were on his wavelength. They all had great roots and capabilities. Whether emptiness or existence was discussed, they could accept it all; thus, “They accepted what was said.” It was time to expound the Lotus Sutra.

The Buddha knew that their abilities had matured, and it was time to speak. Speak of what? The wondrous Dharma; He was opening the Bodhisattva-path. So, “This place was filled with talented people. Those who respect and have faith in the Buddha’s virtues will never be alone.” It is also said, “The virtuous are never alone; they are certain to have companions.” So, there were many disciples and Bodhisattvas at that grand assembly on Vulture Peak. It can be said that all the Buddha’s disciples, the entire fourfold assembly, were present. There were also Bodhisattvas, from this world and from other places, who had all gathered there. So, this was an immense and grand assembly; it was very exceptional.

From this we know that “He saw those whom He could entrust with His path.” At that time, the Buddha was already quite old. When He saw that all the people seated there had great capabilities, His heart was very peaceful. The wondrous Dharma of the Bodhi-path could be passed down. This was the fulfillment of assembly.

Next, I will explain “assembly.” Among the assembly, distinct types of people were listening.

First, the assembly of Hearers. Second, the assembly of Bodhisattvas. Third, the assembly of heavenly beings, dragons, and the eight classes of Dharma-protectors.

Let us begin with the assembly of Hearers. They attained realization through hearing. Included in this group are bhiksus and bhiksunis. These bhiksus and bhiksunis are further split into those at or beyond the stage of learning. Those at the stage of learning have more to learn. Those beyond the stage of learning are already complete. The Buddha-Dharma is as profound as the ocean, vast and boundless, with inexhaustible learning. But these disciples of the Buddha had already achieved 1000 realizations upon one hearing.

They already understood everything thoroughly. They understood the Dharma expounded by the Buddha all at once. This is called “beyond learning.” Now we will label the different types.

First, let us discuss.

“with the assembly of great bhiksus.”

The meaning of this “with” is that of sharing, sharing in an experience. They participated in seven types of sharing, or shared seven “one’s.”

They shared one time. They shared one set of precepts. They shared one place. They shared one mindset. They shared one view. They shared one path. They shared one liberation. 

They were at the grand assembly at the same time to listen to the Buddha expound the Dharma; no one came before or after the others. They were there at the same time. So, “They shared one time.” Especially extraordinary was that this assembly “shared one set of precepts.” Every person was already abiding by the precepts.

Then, “they shared one place.” They were all at Vulture Peak, all listening to the Dharma at that place.

They also “shared one mindset,” one mind, one mission. When listening to the Buddha expound the Dharma, their minds were free of discursive thoughts and illusions. This is being single-minded. This was sharing “one mindset.”

Then, “They shared one view.” Everyone understood that the Dharma expounded by the Buddha is true; they had no doubts. Since they were listening to the Dharma there, they must have had solid faith and no deviant beliefs or views. This was how “they shared one view.”

“They shared one path.” They all moved forward unceasingly; they had begun to collectively walk the Bodhisattva-path. The Buddha had already revealed this path. He wanted to explain to everyone that in the past, what they had heard was spoken because of the Buddha’s compassion. In accordance with their capabilities, He had expounded the Dharma for them. Now He wanted to express His original intent. The Buddha had already made clear. His true innermost thoughts, the path He truly wanted all to follow. Now, together, what they all needed to know was how to walk this Bodhisattva-path. They should already have understood this. So now, the attachments they each held had been dispelled. To “share one liberation” means to enter the state of Buddhas and Bodhisattvas. So, their hearts had no other afflictions or worries; they now walked one common path.

Also, the word “great” in “with the assembly of great bhiksus” was used to describe the bhiksus. “Great” here meant many, superior.

“Great” meant many, superior. They had exceptional virtues and vast capacities and were respected by heavenly beings and kings. They were also respected in the human realm. Therefore they were called “great, many.”

“Great” encompassed everything. How were they “great”? “They had exceptional virtues and vast capacities.” Because they had followed the Buddha for so long, they slowly, continuously developed and accumulated their virtues. This is called “exceptional virtues.” When the heart is so broad that it can encompass the universe, it is said to have “vast capacities.”

What are virtues? Inner cultivation and external practice. We must be sincere, upright, faithful, steadfast. We learn from the Buddha to eliminate delusions. Sincerity, integrity, faith and steadfastness are the core duties of each spiritual practitioner. Only sincerity, integrity, faith, steadfastness can establish precepts, Samadhi and wisdom. Only by establishing these can we eliminate greed, anger and ignorance. After we eliminate greed, anger and ignorance, we can practice kindness, compassion, joy and equanimity toward others. These qualities require complete precepts and virtues, which is like having a large capacity.

Those who have large capacities for internal cultivation and external practice are respected by heavenly kings, spirits etc. as well as dragon kings and the remaining eight classes of Dharma-protectors. There are many, very many, infinite realms. They are respected and revered in all, and are also collectively respected in this world. No matter their social status, no matter their level of education, all are revered and respected.

So, the word “great” contains multiple meanings including “vast, exceptional.” Therefore it means “vast, many” and “superior.” The great bhiksus followed the Buddha for so long, listened to so much of the Buddha’s Dharma. When the Buddha was in this world, there were many kinds of religions in India. How many were there? There were 96 kinds of non-Buddhist sects. Therefore this path surpassed over 90 kinds of non-Buddhist sects. This is incredibly exceptional! For thoroughly knowing all Buddhist and non-Buddhist texts, great also means many.

Because of the teachings of the Buddha, they could also understand the non-Buddhist paths. As for whether non-Buddhist teachings were true, false, upright, deviant, the Buddha explained them, one by one. So, the Buddha’s disciples already very clearly understood all of them.

Now I want to explain that.

“Great is their path, use and knowledge. Superior is their path, use and knowledge. Many is their path, use and knowledge.”

In total, there were many of them.

In total, there were many of them. They were renowned and did grand meritorious works, so they were called “great.”

“Great” refers to people’s spiritual cultivation.

“Great is their path.” The path is the teaching we receive and uphold in faith and then physically practice. If the will to practice is firm, when applied in this world, in daily living, one can adapt to everything in this world. Thus, “great is their use.” Next, “great is their knowledge.” Of all matters and objects of this world, there is nothing they do not know. So, their knowledge is also great and broad.

“Superior is their path, use and knowledge.” These principles of this path are exceptional. When they are applied, that is wisdom. I often say that we need to nurture our compassion. But when we begin to apply this compassion, we need to balance it with wisdom. This is called exercising compassion and wisdom. This is called “superior is their use.” If we can practice both compassion and wisdom when conducting worldly affairs, all that we do will be perfect. I often say, “You need wisdom along with compassion; you must know to differentiate right from wrong. When right and wrong can be distinguished, what you do is done out of love, but you also apply your wisdom.” Thus, “Superior is their path; superior is their use.”

In this age, we must understand current affairs. The Buddha-Dharma responds to the world and the era. So, in learning Buddhism, everything from astronomy, geology to human behavior are things we must know. Thus, “[Superior] is their knowledge.” Our knowledge must be very broad.

Then, “Many is their path, use and knowledge.” This means that this path is broad and open. Thus, naturally its applications are many, and we will have knowledge of many things.

Of course, the word “bhiksu” has many meanings. When we learn Buddhism we aspire to be “great.” Great in what? Receiving great teachings, practicing great Dharma. Indeed, in faith we must accept and uphold. The great teachings of the Buddha do not tell us to simply focus on our own enlightenment. If we can make a great vow, practice great Dharma, we can actually walk onto the broad and great path.

So we must believe in True Dharma, mindfully listen to it and seize the time and not waste a minute or even a second. We should cherish the opportunity to practice with others. We should also be grateful for and respect our fellow practitioners. Then this will be a true spiritual training ground, a place with harmony of assembly.

Thus, only when all conditions of fulfillment are met can great teachings be accomplished. This is truly how, generation after generation, an increasing number of talented people continue to extend the roots of Bodhi. So when listening to teachings, hearing the Dharma and engaging in practice, please always be mindful.

Episode 29 – Origin of City of the House of Kings (3)

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>> With such unselfish great love, sincerity and faithful observance, one can transform the brutal. With diligent right actions, one can awaken compassion and wisdom. Then mountain spirits, evil kings can attain Bodhi.

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With such unselfish great love, sincerity and faithful observance, one can transform the brutal. With diligent right actions, one can awaken compassion and wisdom. Then mountain spirits, evil kings can attain Bodhi.

Everyone, “Such” refers to truly being a certain way. “Such” refers to the truly being a certain way. We should exercise great compassion. Such great loving-kindness, compassion, sincerity, integrity, trust and steadfastness [can help us] unselfishly demonstrate great love. If we can maintain sincerity and faith, then we can naturally transform the brutal and abusive.

As I have already said, King Shrutasoma used his honesty and sincerity to demonstrate that kind of great love. He was able to transform brutal, abusive hearts, such as those of raksasas and yaksas. For us to do this in our daily living, it is not enough to only hold religious beliefs or just reverently pay our respect. We need to do more. Sincerity is in our hearts; right actions must be taken to help others. Therefore, we must diligently take right actions. In all that we do, our words and deeds must be unified. This is the only way to influence brutal and abusive hearts and to tame unwholesome thoughts and ignorance. If we can do this, haven’t we attained Bodhi?

This was how Shrutasoma convinced Marked-Foot and became good friends with the thousand kings; they were like brothers. Indeed, these individuals truly became one family. How did he fulfill the promise to the mountain spirits?

The thousand kings each gave one drop of blood and three strands of hair. Together this was called a sacrifice of hair, skin, flesh, and blood for the mountain spirits. This was wisdom.

This was how things began. King Marked-Foot released the thousand kings. When they gained their freedom, they all shared a single thought: No matter how big their kingdoms were, how beautiful their concubines were, how luxurious their palaces were, none of that would last. They believed that only the Dharma is eternal. So, they agreed to gather at Vulture Peak for spiritual practice and for listening to the Dharma. They went home and entrusted governance of their small kingdoms to the crown princes, to the next generation. Then they brought those who were willing to follow them to gather on this mountain.

Within this range, there were five mountains. The whole area with these five mountains was called Vulture Peak. Meanwhile, many citizens saw their kings building houses in this place. Among the citizens of the thousand kingdoms, some were also willing to follow their kings to live there. They built homes there as well. So within a short amount of time, the population of this place grew. Many people came to build homes there.

Aside from ordinary citizens, naturally the thousand kings built houses there as well. But for unknown reasons, there were seven fires. The properties the fires destroyed all belonged to ordinary citizens, only the kings’ houses did not burn. Many citizens found this very strange. The houses of ordinary citizens were burned on seven occasions. Only the houses of the kings did not burn. So they thought, “Let us ask the kings if we may call our houses ‘houses of kings.'” Everyone agreed that this could work. So anyone who built a house there, every house, every family, called their house the house of kings. From then on, ordinary citizens could also say their house was a house of kings. From this we know that when these thousand kings gathered in one place to penetrate deeply into the Buddha-Dharma, their peaceful hearts equalized all castes.

In particular, the Chinese word “house” sounds like “to pardon,” as in how one king pardoned a thousand kings. Another form of pardon is when the thousand kings allowed citizens to establish homes there and call them all “house of kings.” This was a truly peaceful place, thus it was called City of the House of Kings. A large population established homes there, especially on this mountain. With the construction of the houses, from afar it looked just like a city, so it was named City of the House of Kings.

It was the capital of the Kingdom of Magadha but was not a kingdom in and of itself. City of the House of Kings was on this cluster of five mountains. These mountains have another name, Grdhrakuta. We translate that as “vulture”; the mountain resembled the head of a vulture.

Sometimes, when I go to Taitung, if I am close to the town Luye, I cannot help but look east. There sits a mountain that, from a certain angle, looks like the Buddha’s head. This is incredible. Go see for yourself. View it from a different angle. Every time I pass by there, I feel very happy. That place is called Dulan Mountain.

I have visited it before. At that time I did not know very much. I had heard that there were immortals there, and so naturally I became curious. Five or six of us crossed the Doulan River to climb Dulan Mountain. We got to the summit that looked like the bridge of the Buddha’s nose. Actually, we did not find anything there. We spent eight or nine hours on that treacherous journey. Indeed, the process was very dangerous, like going on an expedition. We hiked across mountains and rivers, each mountain higher than the next. Changes in the terrain were truly unpredictable.

I have told everyone about a spring where hot and cold water sprouted from the same source. The water clearly came from the same place, but it was both hot and cold. When I talk about this, perhaps you feel that this is inconceivable. But I want to tell you, this is the truth; this happens. This is truly amazing, beyond understanding. I have been to a place like that in this world.

Now, as I often pass by there, I always feel a kind of closeness.

That mountain is very big, and each peak surpasses the next. This [experience] was truly incredible. As we walk a path we have traveled, when we look at things from a different angle, we can see a new perspective. I believe that Vulture Peak in India probably, from a certain angle, has the appearance of the head of a vulture.

Several years ago, our magazine, Rhythms Monthly, surveyed a few historic sites where the Buddha stayed [to expound the Dharma] over 2500 years ago. They showed what these places look like. They took photos there, but was it really the Vulture Peak of the past? The platform was not very big; it was tiny. The terrain surrounding the platform sloped downward. There were mountains behind and a slope in the front. The area did not seem big. Now it is called Vulture Peak. When you go there, there really is an eroded platform. That is where the Buddha expounded the Dharma. It looks a little like a vulture’s head. Rhythms Monthly published these pictures to prove that it was named Vulture Peak after the bird. It is also called Vulture Head.

Some people also said that, according to legend, there was a custom in India that when a person died, they were not put into a coffin. Most people had a sky burial. So to the south of Vulture Peak, there is a mountain called Sitavana.

Sitavana was a place where those who passed away were taken for their sky burial. Everything, from sunshine to rain, would cause the body to naturally decompose. After it rotted, birds gathered there to eat the flesh of the corpse. So, many vultures perched at that place because there was a lot of food there for them; there were lots of corpses from sky burial. So Sitavana, or Woods of the Corpses, was south of Vulture Peak. It was a place where many vultures gathered, It was a place where many vultures gathered. This is why that area is called Vulture Peak.

Another legend says that this mountain had many mountain spirits, many raksasas and ghosts. This is an ancient legend. Therefore people of that time called this place, Vulture Peak.

This mountain was close to a city of the kingdom of Magadha. This mountain held five dens; five dens meant five mountain caverns. Based on ancient legend, among these five caverns, the Buddha resided in the center one. Aside from Sakyamuni Buddha, all Buddhas before Him had also expounded the Dharma there. They all expounded the Lotus Sutra there. The Buddha and all Buddhas of the past lived in the center of these five dens, and the disciples lived in the surrounding dens. This is an old legend.

This was also the place where the Buddha expounded sutras most often, so it is also called Spiritual Peak. After the Buddha entered Parinirvana, it was a place where Arhats lived.

So, it is said that Vulture Peak seems to have a powerful spiritual energy, but outsiders who come to this city in the mountains may see something different. Some people do not see much in this place, merely dirt, trees, grass and rocks. That is all. Some people think differently and see that it seems to be adorned by seven treasures. People see different things.

When some people see it, they feel as though all Buddhas were in procession there, that it is an unbelievably sacred place. Each individual’s spiritual state differs.

As for the Dulan Mountain I mentioned, from each person’s differing angle, the mountain takes on a different appearance. It is such that from one place, it looks a lot like the Buddha’s head. Some say, “What? It doesn’t look like that.”

Some say, “What? It doesn’t look like that. It looks like [something different]” etc.

There are different perspectives. After some explanation, some say, “Yes, yes, from this angle, it does look like the Buddha’s head.” For example, when we are in Guandu, we can see Guanyin Mountain. Why is it called Guanyin Mountain? It has the appearance of Guanyin Bodhisattva, the shape of her head. Really, you can see it. From afar, the resemblance is there.

On the road to Guandu, if you look straight ahead, the resemblance is remarkable. As for a mountain, the mindset we use to see it determines the shape we see. As I said earlier, this universe contains many unbelievable, incredible forms. When people come to a certain place, what they see, what they see with their own eyes, will seem amazing, inconceivable. Others will hear this and think that this is impossible. This depends on our state of mind. When we reach a certain place, we truly [see this]. When we are not there yet, we speculate; we do not see it as such.

“With such unselfish great love, sincerity and faithful observance,” one can transform the brutal and abusive. A brutal mindset needs honesty and sincerity, faith and observance. Faith is the source of the Way, mother of merits. If what we say is trustworthy, we can naturally transform minds and turn brutality and evil into kindness. This is not impossible. But just talking about it is useless. The right actions must be taken to awaken both compassion and wisdom. Even mountain spirits and evil kings can attain Bodhi.

So, gathered on this mountain with great spiritual energy were all past and current Buddhas; they all expounded the Dharma there. Vulture Peak is a spiritual mountain. “Vulture Peak is already in our own hearts.” We all have a pagoda on our Vulture Peak. We just have to look carefully within to find the Vulture Peak in our hearts. So everyone, please always be mindful!

Episode 28 – Origin of City of the House of Kings (2)

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>> The place where the Dharma was spoken came about with great causes and conditions. When those with great blessings and virtues wondrously gathered at the assembly, the noble teachings could be spread widely and passed down to future generations. Therefore now our hearts must be filled with gratitude.

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The place where the Dharma was spoken came about with great causes and conditions. When those with great blessings and virtues wondrously gathered at the assembly, the noble teachings could be spread widely and passed down to future generations. Therefore now our hearts must be filled with gratitude.

This is telling us that nothing can be achieved without causes and conditions, so expounding the great Dharma certainly requires great ones. A place where the Dharma was expounded must have come about because of certain reasons. Causes and conditions such as those with great blessings and virtues gathering are needed to widely spread these noble teachings. Only if the noble teachings are spread can they grow to cover a broad area and protect future generations. If not for this assembly at Vulture Peak, if not for this great assembly, we would have no Lotus Sutra to listen to today. So, we need to spread these noble teachings to widely benefit future generations. Over 2000 years later, we can still hear the Dharma expounded by the Buddha. Therefore, today we must be very grateful. With a heart of gratitude, we must hear and take the Dharma into our hearts and apply it to our living.

Previously I explained that. City of the House of Kings came to be when King Marked-Foot was under siege by the kings of 1000 small kingdoms. He came to Vulture Peak and when evil ghosts and raksasas wanted to harm him, he said, “Well, if you capture me, just one person, for your sacrificial rite, that number would be too insignificant. But, if you let me be the King of Ghosts and command all of you, I vow to capture 1000 kings for the sacrifice.” At that time, Marked-Foot felt resentment toward the 1000 kings for sending troops against him. So, he vowed to rule the raksasas and use their powers to capture 1000 kings.

The raksasas and evil ghosts were very enthusiastic, so they named Marked-Foot the King of Ghosts. From then on, they went out and captured the kings of 999 small kingdoms. They caught them one by one and imprisoned them. The last one was King Shrutasoma. He devoutly believed in Buddhism and was a benevolent king who treasured his people. He especially believed in the true Dharma, so he had a strong faith. When something was spoken, he faithfully accepted and practiced it. When King Shrutasoma was caught, he knew he was the last of the 1000 kings, so they would all soon be offered to the mountain spirits. But he had already decided that his country would hold a unrestricted Dharma-ceremony. They would open the national treasury and hand out provisions to everyone. The day drew near, but before he made it happen, he was captured. For these reasons, he felt very sad, and he cried.

Ghost King Marked-Foot said, “How can you be so gutless? You cried as soon as you arrived.” King Shrutasoma replied, “I am sad. You are holding many kings captive. They are now about to die. With my arrival to complete [the total], our lives will end at your hands. This is the first reason I am sad. The second is that others will lose trust in me. What do you mean?” He said, “All my life I kept my word and spoke the truth. Once I gave my word that I will do something, I always did it. I have already told my people that I will hold a great ceremony that is open to all, [where provisions and teachings will be given]. I have not yet held this assembly, so I have not kept my word to the people. Because of this, I feel sad.”

Ghost King Marked-Foot wondered, “Is there really such a person?” Because he wanted to test him, he said, “All right, I can let you go. Will you really come back willingly?” The king said, “I absolutely will. Give me three days, and I will come back on time.”

Thus he was released.

In these three days, King Shrutasoma returned to his country and quickly announced, “Everyone, quickly assemble here and receive provisions through this Dharma-ceremony.” At the same time, he summoned his crown prince. When his ministers were assembled, he said, “Today I hand over state affairs to the prince. I hope all the ministers will support the crown prince as they have supported me. Together, please rule with benevolence, treasure the people, and take care of the citizens.” Everyone felt dismayed that such a good king had encountered this kind of situation.

But once the king gave his word, he would absolutely not go back on it. So after three days, he returned to Vulture Peak. He looked peaceful and at ease. Happiness and joy could be seen on his face. When Ghost King Marked-Foot saw the king and the joy shining on his face, he remarked, “You have returned. Did you know that your return means that you are coming to die? How can a person who is about to die be so happy?”

King Shrutasoma answered, “Because in my heart, I feel gratitude. First I am grateful that I have encountered the noble teachings. Because noble teachings entered my heart, I can do things happily in my daily living and be someone the people can rely on. This is one major thing I am grateful for. Next I am grateful for you, Ghost King. You were willing to give me three days so I could keep their trust and fulfill my word. I am very grateful for that. My heart is filled with gratitude, with the joy of faithfully accepting and practicing the Dharma.”

The Ghost King heard this and found it strange. This teaching seemed so great; it could help a person facing death feel so happy, so joyous. What was this person thinking? The Ghost King said, “Tell me. I want to hear the teachings you have received.” So King Shrutasoma made a request, “Since I will speak on this, I also hope that the other 999 kings can listen as well. Then everyone can share in the noble teachings that I am so grateful for.”

Since the 1000 kings were held together, their escape was not feared. Therefore the 1000 kings were assembled. They were on the verge of death, so every person was sorrowful and in a panic. But when they saw King Shrutasoma and how happy and at ease he was, with Dharma-joy shining from his face, they calmed down and listened attentively. They were curious to hear the kind of Dharma he held in his mind.

Then King Shrutasoma began to speak of the teachings given by awakened noble beings. He gave teachings on loving-kindness, compassion, joy and equanimity along with great unconditional kindness and universal compassion. Unconditional loving-kindness means that any person’s happiness, even a person unrelated to me, can lead me to feel very happy. This is great loving-kindness. With great compassion, I cannot bear to let sentient beings suffer. My life and the lives of all sentient beings are interconnected as one entity. The suffering of sentient beings is my suffering. Therefore I will quickly find ways to help them. When sentient beings resolve their difficulties and receive help, that sense of happiness is my happiness. I feel at peace. This is great compassion.

I have no regrets about helping sentient beings, so I feel very peaceful. Thus every day, I feel free and at ease. When sentient beings are blessed, I feel happy. When sentient beings are freed from suffering, I feel at peace. So every day, my heart is at ease.

Loving-kindness and compassion must be put into action. We must know to give with equanimity. If we just feel kind, compassionate and loving but are not able to let go, we have no way to help others. Therefore equanimity must be practiced through giving. We must personally put all this into action. Then after we act, we have a sense of ease and joy that helps us let go of afflictions. When we physically practice [equanimity], we are letting go. Thus my mind is free of afflictions. I have no worries, and I am able to let go of all afflictions. So my mind, at all times, is filled with Dharma-joy, the joy of meditation.

The joy of meditation is Samadhi. Whatever happens in my surroundings, my mind is not affected. Even life and death are things I can understand, as well as the pains of birth, aging, illness and death. When the time comes, all things end. Whether we are rich or poor, have a high status or are low-class, in the last moment, all of that ends and no longer exists. Death comes sooner or later, so I am not worried about death.

Then there is emptiness. Nothing in this world abides forever. All material things in this world, every single thing, will disappear. Formation, existence, decay and disappearance apply to everything. Nothing in the world abides forever. This is the true nature of all things. So, why be concerned over the length of life? All things in the world will disappear in the end. Will you still exist? Will I still exist? Will anything still exist? If we understand these principles, we will do the things we need to do; we will do the right things. Then we will be very happy every day. Why be so anxious and worried? There is no need.

When everyone heard this, they felt, “This is true! No matter how long I live, I do not need to be worried. Since I am at this place, since I am already here, I will be at peace. Living and dying is natural.” So they became open-minded and understanding, and their minds calmed. The Ghost King, Marked-Foot, heard this and was also very touched. In fact, he was a man with high capabilities and had manifested great potential. So after he heard this, not only was he happy, he even attained the first Bodhisattva ground. He attained that first ground and his heart became open and understanding. This was the ground of joy. He was filled with happiness. From then on, he untangled the knots in his mind. The entanglements of violence and evil in his heart, and even his complaints and grievances, dissolved and disappeared. So he proposed this, “I will not kill you. Let us all live together, even become one family. We will be like brothers.”

“But I have already told these raksasas that I will sacrifice 1000 kings to them that I will sacrifice 1000 kings to them . I still need to fulfill that obligation.” King Shrutasoma said, “We can. They crave blood. The 1000 kings will use a basin, a bucket. After filling it with water, we will prick ourselves and let a drop of blood fall into the bucket of water.” The 1000 kings dripped blood into the water and offered the pail of blood as the sacrifice. That satisfied his vow.

Aside from blood, each of them pulled out three hairs. That symbolized the offering of their bodies. Then the 1000 kings felt that they could listen to the Dharma here. They wanted to listen to King Shrutasoma share the true principles he had attained, so some of the kings did not want to go home. They wanted to bring their families to this place. Thus, 1000 kings built houses in these five mountains, and it was declared a great kingdom. I will continue this story tomorrow.

Everyone, we must clearly recognize the Dharma. Indeed, if it can enter our hearts, no matter what difficulty arises, we can still be truly at ease. A heart at ease, under the right causes and conditions, can change a place. Thus, “The place where the Dharma is spoken comes about with great causes and conditions.” So, we who listen to the Dharma must be grateful at all times. If we constantly feel a sense of gratitude, we can be feel at ease and free. This is vital to our spiritual practice. So everyone, please always be mindful.

Episode 27 – Origin of City of the House of Kings (1)

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>> He is non-abiding; He abides in all places. The place He expounds the Dharma is a dignified place of spiritual practice. His eternal Dharma-body and wisdom-life are ever-abiding. The Buddha is at the Vulture Peak in our hearts.

>> 5. Fulfillment of place. Vulture Peak near City of the House of Kings is the place where the one who abides abides. The Buddha is the one who abides. The place to abide in is the world of endurance

>> City of the House of Kings is called Rajagrha in Sanskrit. City of the House of Kings is also called the Kingdom of Magadha. Magadha means “no harm.” There was no punishment or killing in this kingdom. The kingdom was also called Magadhi, or Devala, which was also the name of a king. This king was the father of Marked-Foot.

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He is non-abiding; He abides in all places. The place He expounds the Dharma is a dignified place of spiritual practice. His eternal Dharma-body and wisdom-life are ever-abiding. The Buddha is at the Vulture Peak in our hearts.

We need to understand that in the state of Buddhahood, He is non-abiding yet He abides in all places. As I often say, the mind, the Buddha and sentient beings are no different [in nature]. The Buddha’s Tathagata-nature abides in all places.

The place where He expounds Dharma is the most dignified spiritual training ground. Regardless of which sutra we read, it starts by describing the place where the Buddha taught as a dignified spiritual training ground. This is especially so for the one at Vulture Peak. A place where the Dharma is expounded is a place to develop and increase wisdom-life. So, “His eternal Dharma-body and wisdom-life is ever-abiding.” His Dharmakaya, His Dharma-body, is eternal; it does not arise nor cease. Therefore the Buddha’s wisdom-life is ever-abiding.

As I often say to you all, we need to continuously develop our wisdom-life. We all intrinsically have wisdom-life, but it is covered by ignorance. We learn Buddhism to eliminate ignorance. By eliminating a bit of ignorance, we develop a bit of wisdom-life.

“Do not go far to seek the Buddha at Vulture Peak. Vulture Peak is already in our own hearts.” This is a verse known to us all. Indeed, where is Vulture Peak? Is it in India? In the worldly sense, yes, it is in India. But if we mindfully listen to the Buddha’s teaching of the Lotus Sutra and comprehend our intrinsic nature of True Suchness, then the state of our mind should be identical to that of Vulture Peak when the Dharma was taught. Between this state of mind and the actual place, as long as we mindfully comprehend it, the mindset and environment are one. So, everyone has this intrinsic Tathagata-nature. Our true Tathagata-nature is forever expounding Dharma to us. “Do not go far to seek the Buddha at Vulture Peak.” Do not think about looking far away. “Vulture Peak is already in our own hearts.”

5. Fulfillment of place. Vulture Peak near City of the House of Kings is the place where the one who abides abides. The Buddha is the one who abides. The place to abide in is the world of endurance

Of the Six Fulfillments in expounding sutras, this is the fifth fulfillment, the place where the Buddha abides and expounds the Dharma. If not for this place, where would He have spoken? So, such a place was necessary. Where was this place? At Vulture Peak near the city of Rajagrha, City of the House of Kings. That was where the Lotus Sutra was expounded. That was the place where the Buddha taught.

Now I will explain the name of this place, “Vulture Peak near the city of Rajagrha,” and where it came from. When we drink water we think of the source, so when we hear of this place, we need to know the origins of its name. I will first explain the word “abide.”

To accommodate those in the human realm, the Buddha spoke of worldly matters. In the workings of these matters, there is always a subject and an object. So when we speak of abiding, there are subjects who abide and objects in which they abide. What are “the subjects who abide”? People who are able to abide. Who can abide in this place? I can abide, you can abide. Who else can abide? The subjects, those with the ability to do so, such as I, a person. I can abide here, therefore “I” am the subject. We, as subjects, also have the ability to be here.

So at that moment, the Buddha’s travels brought him to this place. It happened to be very suitable, and the capabilities of sentient beings were ready. [So], the Buddha could abide in this place to expound sutras to many people. So He was the subject; one who abided. He abided in that place.

“The object in which they abide” refers to Vulture Peak, the place where the Buddha expounded the Dharma.

This is the object. There is a subject and an object. I am able to use this object. This object is used by me, the subject. In the workings of worldly Dharma, there is always a subject and an object.

The city of Rajagrha is “the place where the one who abides abides.” The Buddha is the host of those who can abide. The Buddha was part of a large group of people, yet the group could not exist without Him. Therefore He was the host because. He was expounding this sutra in this place. Of this large group of people, only the one who was expounding the sutra could not be absent. Therefore the Buddha was the one who abides.

The place to abide in was the world of endurance. The world of endurance refers to the Saha World, so this world is one that needs to be endured. Every Buddhist knows that the Saha World is also known as the world of endurance. Living in this world is painful; there tends to be more suffering than not. So this is a world of endurance, a place we must endure. The Buddha is the one who abides. The place to abide is the world of endurance.

Why is the city of Rajagrha also called City of the House of Kings? I can explain this further.

Rajagrha is the Sanskrit name. That is its name in India. Translated, it is City of the House of Kings. This place is also considered a kingdom, which has a another name. The name of the kingdom is Magadha. Translated, it means “no harm.” This means that this country was very harmonious because there was no capital punishment there.

The king was very benevolent and kind, and the people he led were very good and gentle. No one broke the law, so the kingdom did not execute any punishments. Therefore this country was a very harmonious and peaceful kingdom. This city also had yet another name, Magadhi.

Magadhi was the name of a king, which refers to the benevolence of the king and the goodness of the people. There was no killing or theft, or any illegal acts in this country. So this country was named after its king. This king later had a son. Because he had markings at the bottom of his foot, people called him “Marked-Foot” people called him “Marked-Foot.” 

City of the House of Kings is called Rajagrha in Sanskrit. City of the House of Kings is also called the Kingdom of Magadha. Magadha means “no harm.” There was no punishment or killing in this kingdom. The kingdom was also called Magadhi, or Devala, which was also the name of a king. This king was the father of Marked-Foot.

Crown Prince Marked-Foot was very intelligent. He only had one interest: he craved meat, and he had to eat a lot of meat each day. His temperament was violent and heated. But the king only had this one son, so when he was about to pass away, he abdicated his throne to the crown prince. The crown prince began to rule. He demanded that in every meal he would be served an abundance of meat. So every day, the royal chef had to prepare many heaping dishes of meat for the king. Then suddenly there was a shortage of meat. The chef could not find any meat for the king. Then he saw a child who had passed away.

Since the child was already dead, he took the child’s flesh and prepared it in the kitchen as a dish. When King Marked-Foot tasted this meat, he found it very delicious. He had never had meat this wonderful. Therefore he issued this order to the kitchen staff, “From now on, you need to provide me with this kind of meat every day.” The chef did not know how to handle this because this meat came from a human body. Now the kitchen [staff] had to go out every day and kidnap a child to prepare the king’s three daily meals, so that he would be very happy with his food.

But this news started to make the people of the kingdom panic. No one knew whether their child would survive till the next day. Every parent was very worried. The king outraged the people in his country. This news then spread to neighboring kingdoms. In India in the past, many cities were considered kingdoms. All the neighboring kingdoms were also enraged. Not only were the citizens of his kingdom scared and enraged, the neighboring kingdoms were also angry.

After a period of time passed, one thousand kings gathered and began to share the belief that this kingdom no longer deserved to exist. They decided to invade that kingdom. So, many kingdoms laid siege to the king, and he fled to Vulture Peak.

At that time, in those mountains, there were many spirits and ghosts. This was because India had the custom that the deceased could not be kept at home. Once a person passed away, they had to be carried outside and placed in an open space. So Vulture Peak was a place for what is called sky burial. It was a natural place for people to bring corpses.

Because dead bodies were placed there, birds, especially vultures, would gather to eat the corpses. Everyone thought the place was filled with many ghosts and spirits. King Marked-Foot was surrounded by his enemies. He managed to escape to this place but became trapped there. There were many spirits haunting that mountain who wanted to capture and eat him. So this king negotiated with these mountain spirits, “If you are willing to spare my life, then I will collaborate with you all to capture these thousand kings for you.” Because of their agreement, these mountain spirits supported King Marked-Foot as their leader.

Consequently, he started the hunt. When he came across a king, he had these spirits capture him and bring him to the mountain. He decided to capture 1000 kings before sacrificing them all to the mountain spirits at once. Before long, they had already captured 999 kings and gathered them in one place. They were one short.

Eventually he found one more king. This king was very unusual. When he was captured, he would not stop crying. So, King Marked-Foot asked him, “There are so many other captured kings here, why are you the one crying for being here? You truly lack courage.” He said, “I am not crying for myself. Indeed, there are many people here. With my capture, there are finally 1000 kings, “so they will all be killed shortly.”

“Other than this, there is still one very important thing I need to take care of. If you can give me three days to resolve this matter, I will certainly come back.”

“I promise.” King Marked-Foot wondered, “How could anything be more important? than your own life?” He thought to himself, “Even if you don’t come back after three days, I have ways to re-capture you.” So, they made an arrangement and this thousandth king was indeed released.

The story that follows is truly touching. The name of the city, City of the House of Kings, and how it was established is based on this thousandth king.

Everyone, time passes so quickly. This is the way things are. We should know that all things can be fulfilled when causes and conditions come together. If these causes and conditions did not converge, this place would not have come into being. If this place did not exist, the Buddha would not have taught Dharma there. “He is non-abiding; He abides in all places.” This depends on causes and conditions and their convergence. So, where is the Buddha? He is forever in our hearts. Regardless of how the story goes or how the place He expounded Dharma came to be, the most important thing is that our heart is the place where the Buddha will always expound the Dharma. Therefore, this wondrous, undefiled lotus in every person’s heart is the purest and most dignified place of practice. We need to look for the Dharma deep within our minds. So, please always be mindful.

Episode 26 – All Sentient Beings Have Buddha-Nature

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>> The Buddha’s nature is perfect and enlightened; He abides in the light of perpetual calm. To transform sentient beings, He repeatedly returns to the Saha World. He manifests in the ways of sentient beings, teaches according to capabilities and conditions. At the Vulture Peak assembly, the conditions for transformation were fulfilled.

>> Six Fulfillments: 1. Thus: Fulfillment of faith 2. Have I heard: Fulfillment of hearing 3. At one time: Fulfillment of time 4. The Buddha: Fulfillment of host 5. At some place: Fulfillment of place 6. With certain people: Fulfillment of assembly.

>> The Nirvana Sutra states: Self-enlightenment is to know that one has Buddha-nature. Enlightening others is to know that all sentient beings have Buddha-nature. Perfect enlightenment is the realization that we all have the same Buddha-nature.

>> Self-enlightenment sets one apart from unenlightened people. Enlightening others sets one apart from Small Vehicle practitioners. Perfect enlightenment sets one apart from Bodhisattvas. The host who taught Dharma at Vulture Peak was the prince of Kapilavastu, son of King Suddhodana. He left home and attained enlightenment. He was also called Sakyamuni. If He was not the Great, Holy Enlightened One, how could He expound the One Great Vehicle Dharma? This was the Fulfillment of Host.

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The Buddha’s nature is perfect and enlightened; He abides in the light of perpetual calm. To transform sentient beings, He repeatedly returns to the Saha World. He manifests in the ways of sentient beings, teaches according to capabilities and conditions. At the Vulture Peak assembly, the conditions for transformation were fulfilled.

After He attained enlightenment, Sakyamuni Buddha was able to comprehend our intrinsic nature.

We each have an intrinsic nature. Once we are in touch with our intrinsic nature, we have attained the most perfect enlightenment. To enlighten self and others and have perfect enlightened conduct is to be completely awakened. Our enlightened nature is luminous; [with it], our wisdom is no longer obstructed by afflictions. We have previously discussed the Ten Grounds of Bodhisattvas. Included is the ground of blazing wisdom, where wisdom glows. So, imagine what the Buddha’s state is like. At the stage of Buddhahood, the light of His wisdom is truly tranquil and still.

The Buddha’s perfect enlightenment is the light of perpetual tranquility, truly still and radiant. Therefore, this is perpetual Nirvana. We call the Buddha’s perfect stillness Nirvana. Actually, the Buddha’s mind always abides in the. Land of Peaceful Illumination, never arising and never ceasing. Only this can be called perfect enlightenment.

To transform sentient beings, He repeatedly returns to the Saha World to manifest [the appearance of] arising and ceasing. This physical appearance was used to teach and transform sentient beings, so His daily living was the same as theirs. In clothing, food, housing and transportation, the Buddha lived exactly as ordinary people did. He did this solely to go among them and teach according to their capabilities and conditions.

At the Vulture Peak Assembly, the conditions for transformation were fulfilled. When He taught this sutra, He did so at Vulture Peak. Indeed, He not only expounded the Lotus Sutra at Vulture Peak, He taught many other sutras there as well. Except this time, the teaching He gave on Vulture Peak was different from those in the past; this was the “perfect teaching.” Of the Six Fulfillments, it is one of the fulfillments especially mentioned.

Six Fulfillments: 1. Thus: Fulfillment of faith 2. Have I heard: Fulfillment of hearing 3. At one time: Fulfillment of time 4. The Buddha: Fulfillment of host 5. At some place: Fulfillment of place 6. With certain people: Fulfillment of assembly.

The Buddha is the one teaching the Dharma. He has enlightened Himself. What does that mean? It means He had realized He has Buddha-nature.

I believe that when we all practice, we all need to first know and believe that we have Buddha-nature. Then we will be willing to practice. What method should we use to return to our intrinsic, enlightened nature? First, we need to recognize [that we have it]. Therefore this is called self-enlightenment, knowing that we ourselves have Buddha-nature.

Consider how many people there are who live in a hazy and confused state. If you tell them, “There are Buddhas, and every person has Buddha-nature,” they would not believe it. Without believing that everyone has Buddha-nature, why would they want to practice? Some may lack the appropriate karmic connections; they have never even heard of the term “Buddha,” so how would they know that they have a Buddha’s awakened nature? Such an idea would be unknowable.

Therefore, we are very blessed to be born here and for the Buddha-Dharma to have spread to China so that great masters could bring the teachings to Taiwan. Living in present-day Taiwan, we lead a life of peace and stability that allows us to hear the Buddha-Dharma. In this peaceful and stable life, we know we need to become self-enlightened; we know we need to engage in spiritual practice.

Moreover, after enlightening ourselves, we must enlighten others. To enlighten others means we understand that we are not alone in having Buddha-nature, that all sentient beings have Buddha-nature. It is not limited to humans; all living, moving beings have Buddha-nature. This is the Dharma taught by the Buddha. Thus, He greatly respects the lives of sentient beings. He greatly cherishes sentient beings because He knows that all living beings have Buddha-nature. Therefore, the Jataka Sutra recorded that He had lived as all sorts of animals.

He was born as different kinds of animals to transform human beings and other animals. He repeatedly re-entered the Six Realms and
returned to the Saha World to help awaken others. As we all know, the Saha World is where we patiently endure. This world we endure is full of suffering. The Buddha has already attained purity, clarity and liberation, but He returns [to this world] to teach sentient beings according to their capabilities. So aside from enlightening ourselves, we must also enlighten others and have perfect enlightened conduct.

When we engage in spiritual practice, we must cultivate our minds and temperament so that our conduct is proper. This is called spiritual practice. We should constantly remind ourselves that since we have Buddha-nature equal to that of the Buddha, we can also attain Buddhahood. However, our conduct must be proper; we must correct our actions and conduct. Have we really, in faith, accepted and upheld the Buddha’s teachings? If we can truly follow the Buddha’s teachings and disciplines, then we are engaged in spiritual practice.

During the Buddha’s lifetime, by persevering, He actualized the vows that. He had aspired to numerous kalpas before. For life after life, He continues to transform sentient beings in the Six Realms. This was His vow and practice. So in terms of vow and practice, the vow is internal, and the practice is its physical realization. To manifest and help sentient beings so that we each recognize our Buddha-nature, He continually aims to inspire everyone, one by one. This is how He enlightens others. Through His actions, He shows that everyone can be enlightened. This is called perfect enlightened conduct. Perfect enlightenment is the realization that we all have the same Buddha-nature. We all need to know that our intrinsic nature is no different from the Buddha’s intrinsic nature.

The Nirvana Sutra states: Self-enlightenment is to know that one has Buddha-nature. Enlightening others is to know that all sentient beings have Buddha-nature. Perfect enlightenment is the realization that we all have the same Buddha-nature.

The self-enlightened differ from the unenlightened. As we are now self-enlightened, we are different from unenlightened beings. Because unenlightened beings are still confused, they do not want to seek [enlightenment]. First, they have no awareness. Second, they have no intention to make progress. So, these unenlightened beings still live in confusion.

Enlightening others is different from the practice of the Small Vehicle, Hearers and Pratyekabuddhas. The Small Vehicle is about self-enlightenment, focusing on perfecting and benefitting the self. “I just need to enlighten myself. I can take care of myself. I do not pay attention to others; no matter how others conduct themselves, I do not get involved.” This is not right. When we see others create karma and ruin their lives, we must feel compassion. We should have the mentality to transform others who work with us, who practice with us. We should use methods to embrace and help transform sentient beings. We must not watch others create karma and just let them do it anyway. That doesn’t do. We need to make haste and transform those we have affinities with. We cannot focus only on self-enlightenment.

We should choose to practice the Great Vehicle teachings. So, after our own self-enlightenment, after we understand, we must quickly inspire others to learn as well.

If we are able to practice virtuous Dharma, we should also lead others to cultivate it. This is the real goal of our spiritual practice. Enlightening others differs from the Small Vehicle practice.

One who has perfect enlightenment differs from. Bodhisattvas, who are not yet perfect but are still in a place of learning. As we seek the path to Buddhahood, we also transform sentient beings. There are still things that we do not know. There are still traces of afflictions.

Consider us all, haven’t we aspired to spiritual practice? But don’t we still have a sense of self? Don’t our views and understandings still exist? In our daily living, [we may think,] “What you are doing is wrong, and my way is right” or “That person did such and such, that person is in the wrong.” It seems we still have traces of affliction. It seems we still have traces of afflictions. We still do not understand completely, so we still have these traces of afflictions. Even though we have made Bodhisattva-vows and follow the Bodhisattva-path, we are not yet perfect. We have not reached the Buddha’s state.

Perfection means to truly penetrate and understand perfectly. That is truly perfect enlightenment. We need to distinguish between right and wrong and not just senselessly be good. Some people do good recklessly; they do so without discerning right from wrong. Sometimes they lead themselves and others astray; that is not right either. This is due to lack of wisdom; their wisdom is not yet perfect. To reach perfect enlightenment, we need to go past even the state of Bodhisattvas. No matter what circumstances manifest, our minds must be peaceful and at ease. But, in our work to help other sentient beings, we must be proactive. Then we can gradually reach the state of perfection.

Self-enlightenment sets one apart from unenlightened people. Enlightening others sets one apart from Small Vehicle practitioners. Perfect enlightenment sets one apart from Bodhisattvas. The host who taught Dharma at Vulture Peak was the prince of Kapilavastu, son of King Suddhodana. He left home and attained enlightenment. He was also called Sakyamuni. If He was not the Great, Holy Enlightened One, how could He expound the One Great Vehicle Dharma? This was the Fulfillment of Host.

Nepal is the home of the Buddha. In ancient days, it was called Kapilavastu. Even in the Buddha’s homeland, as it is also on this same Earth, sentient beings will create karma. They have collective karma so they will still suffer from disasters. The Buddha comes to the Saha World because there is much suffering. Moreover, sentient beings create more and more collective karma. That is why disasters occur so frequently on Earth nowadays. The Four Elements, earth, water, fire and wind, are not in harmony. In the kingdom of Kapilavastu, it is the same. Disasters occur frequently in Nepal.

The Buddha was King Suddhodana’s crown prince more than 2000 years ago. His way of thinking was different from ordinary people. He wondered, “Why is there such inequality in life? Why do people experience four great sufferings, birth, aging, illness and death?” He saw that even one who was king, his own father, grew older year after year. His health also worsened year after year. This is the suffering of aging. Then the body becomes ill. Illness is also suffering. And in the end, following the laws of nature, is death. Being separated by death is also suffering. Even a king, one who possesses so much land, still cannot escape these four great sufferings.

Therefore, he went on a quest to seek liberation from the four great sufferings. [He sought] ways to break down the distinctions of the four castes so that people could be equal and respect each other. These were his goals. Therefore he sought the true principles. He left home to begin his spiritual cultivation, then finally became enlightened. After his enlightenment, he became. Sakyamuni Buddha, which means the enlightened one of the Sakya tribe. He is full of wisdom and compassion, and is called “Mighty in Loving-Kindness,” meaning called “Mighty in Loving-Kindness,” meaning an Enlightened One with compassion and wisdom.

So, He is named Sakyamuni Buddha. Envision this speaker expounding the Lotus Sutra at Vulture Peak. If this host who expounded the Dharma had not been an enlightened person of the Great Vehicle, how would He be able to sort through and integrate worldly Dharma and world-transcending Dharma? How could He use them to pave a great Bodhisattva-path for everyone to walk? This Great Enlightened One was able to do it. He brought the Dharma into everyone’s heart, and opened a path toward enlightenment in everyone’s mind. This Enlightened One enlightened Himself, others and had perfect enlightened conduct. He was the speaker, the host who taught the Dharma at the Lotus Sutra Assembly at Vulture Peak. This is called the fulfillment of host in the Six Fulfillments.

In learning from the Buddha, a true practitioner attains self-enlightenment, enlightens others and has perfect enlightened conduct. We must know that the perfect Buddha-nature abides in the light of perpetual stillness. Our minds must always be tranquil, still, bright. Only then are we really learning Buddhism. We are equal to the Buddha; we also have an inherent nature of perpetual and still light. To help sentient beings, the Buddha returns to the Saha World. He manifests and lives as we do to teach according to people’s capabilities and conditions. Because the conditions had ripened, He expounded the Dharma to the assembly at Vulture Peak.

So, this is to tell everyone that, since we are Buddhist practitioners, we must always be mindful.

Episode 25 – Fulfillment of Host

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>> The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now,  in the present and the past, for countless kalpas, His one great cause is to manifest in this world and eternally stay here to expound the Dharma. True Suchness always abides.

>> Fulfillment of host is signified by “the Buddha.” He had perfect virtue, enlightened Himself and others. With perfect enlightened conduct, He is the teacher of countless lifetimes and father of all sentient beings.

>> Thus He is called the Buddhaya. He is called the Enlightened One, He is also called the Knower, for. He knows the permanent and impermanent Dharma of the Three Periods of Time.

>> To be enlightened is to examine and to awaken. To awaken is to reflect on our intrinsic true nature. To examine is to understand the inherent emptiness of the illusory.

>> The illusory is inherently empty, so do not pursue the illusory. The real inherently exists, but do not be attached to the real. To be clear on the real and the illusory is something the Buddha alone has achieved.

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The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now, for countless kalpas, He has had one great cause.

The Buddha truly cares for this world. From Beginningless Time until now, His only wish has been for every person to become enlightened, to realize the principles of worldly matters. Although He manifested the appearance of entering Parinirvana, the universe is so vast, and He is actually always in this Saha World. Because He cares for all sentient beings, He constantly appears in this world and will abide here eternally.

So, as Buddhist disciples, we must hold the Buddha in our hearts. With the Buddha in our hearts, naturally the Dharma will be in our actions. Thus the Buddha eternally abides here to expound Dharma; True Suchness always abides. He is forever in this world, forever expounding the Dharma for sentient beings. His [nature of] True Suchness forever abides. We must all believe in this. We must also believe that the Dharma we hear flows from the Dharma-sea of the Buddha’s wisdom flows form the Dharma-sea of the Buddha’s wisdom. So we must believe that the Buddha eternally abides in the world.

The Buddha is the Great Enlightened One of the Universe. From Beginningless Time until now,  in the present and the past, for countless kalpas, His one great cause is to manifest in this world and eternally stay here to expound the Dharma. True Suchness always abides.

We need to understand, what is a Buddha? We often listen to teachings so we know this, but I still want to tell everyone that a Buddha has perfect virtue. He enlightens Himself and others and has perfect enlightened conduct. A Buddha’s virtuous conduct is perfect, like the full moon in the sky that is perfectly round on the 15th of the lunar month. On the 16th, it becomes an even more perfect, a complete circle. How is He so perfect and complete? First, He enlightened Himself. Then He works to enlighten others. He does not only enlighten Himself, He also hopes that all sentient beings can have the same state of mind as He does, the same enlightenment.

The Buddha truly believes that everyone is equal to Him and has a pure Buddha-nature of True Suchness. Therefore, He firmly believes that everyone can be enlightened like He is and thoroughly realize all things in the world. Thus besides enlightening Himself, He also wants to enlighten others.

To enlighten others, He has to work very hard. He has to walk among humankind, so people may come in contact with Him. It is said that the Buddha has great conditions to transform others. So, regardless of the time, He is always coming in contact with people and creating good affinities with them. These are the conditions for transformation. As long as people can encounter the Buddha-Dharma, they will be happy. When they see the Buddha, a sense of joy arises. This is a joyful karmic connection. If such a connection arises in this life, then in the next, there will be conditions for transformation.

“Buddha transforms those with such connections.” If one did not create a joyful karmic connection with Him, one cannot be transformed in this life. The Buddha became enlightened in one lifetime. But to enlighten others, for sentient beings to awaken, takes more than one lifetime. He has a multitude of sentient beings [to transform], an ever increasing number, so He continuously returns to the Saha World. He continuously creates karmic connections with and awakens that sense of joy in sentient beings. Then naturally they will accept these karmic conditions that enable transformation. He has to begin with self-enlightenment. Then He can enlighten and transform others so they may gain the same realizations as Him.

Besides enlightening Himself and others, He has to have perfect enlightened conduct.

Self-enlightenment only benefits oneself. Among the fourfold assembly of Buddhist disciples, there were Solitary Realizers as well. In an era without a Buddha, some can still awaken themselves as long as they have the [right] conditions. They might have encountered a Buddha in a past life, so even though they did not encounter Him in this life, they can attain solitary realization. How can they enlighten themselves? Through the four seasons, spring, summer, winter, fall, and all things in the world. Simply by observing the climate and the changing of everything on the land, they can attain enlightenment. But they only enlighten themselves; they lack the conditions to enlighten others.

So, the Buddha hopes we will all be like Him, that after we enlighten ourselves, we will enlighten others. In this way, every person can truly comprehend the perfect conduct of enlightening oneself and others. That means when I have attained self-enlightenment, so have you. My self-enlightenment can inspire you, and you can also enlighten yourself then others. This is the perfect and complete part of enlightening self and others and having perfect enlightened conduct. This conduct refers to what I do once enlightened. You can also do the same once you are enlightened. This is called turning the Dharma-wheel. It is being truly perfect and complete.

In regards to the Buddha and sentient beings, by enlightening self, others, and having perfect enlightened conduct, we are each other’s teachers. [The Buddha] is called the “teacher of countless lifetimes,” not just one. For countless lifetimes He has been the father of sentient beings, and their teacher.

Fulfillment of host is signified by “the Buddha.” He had perfect virtue, enlightened Himself and others. With perfect enlightened conduct, He is the teacher of countless lifetimes and father of all sentient beings.

The word Buddha, in Sanskrit, is short for Buddhaya, which means Enlightened One. We shorten that to Buddha. He is an Enlightened One, a Knower. He realizes the true principle of all things in the universe. He knows of past, present and future lives. He knows the Dharma of permanence and of impermanence. Regardless of past, present or future, since ancient times, all things in the world have been impermanent. People in the world think permanence exists. But is the world made of

impermanent or permanent phenomena? Impermanence is true emptiness, permanence is wondrous existence. This Dharma of true emptiness and wondrous existence is very clear in the Buddha’s mind. As for ordinary people, we hear it, know it, but we only know the names and terms. We understand this sound. You hear and know the language I speak in; you understand the words of the language. You hear and you know, but that is all. This is very far from thorough comprehension.

So we need to have the aspiration to follow the Buddha for countless lifetimes. In this lifetime, we heard the Buddha-Dharma. In the next, we hope to still hear it. The Buddha-Dharma guides us toward brightness, toward tranquility and clarity, toward that ultimate state of Nirvana. The Buddha wants us to be like Him and enter the Land of Peaceful Illumination. The state of Nirvana, the Land of. Peaceful Illumination, is tranquil and clear. He hopes that we can walk alongside Him in this Land of Peaceful Illumination. Therefore He continuously comes back, over and over, to guide and lead us. We need to make vows. With vows and strength, we create this unbroken connection with the Buddha.

The Buddha comes to the world to transform and awaken us so we know that every matter and principle in this world is impermanent. Yet there is true permanence in impermanence. Things are impermanent and ultimately empty, yet there is wondrous existence in that emptiness. Though nothing seems to be left after we break things down into their tiniest parts, the true nature of those elements still exist. Therefore, we should have strong faith.

Thus He is called the Buddhaya. He is called the Enlightened One, He is also called the Knower, for. He knows the permanent and impermanent Dharma of the Three Periods of Time.
The Buddha is the Enlightened One. What does it mean to be enlightened? To be vigilantly aware. We sentient beings are often unaware, unknowing. Why are we unaware and unknowing? Because we do not bother to notice that everything has Dharma and a profound hidden meaning; we do not seek that profound mystery. We only see that the external conditions are like this and do not carefully examine them.

Consider this firm and solid ground. Why can’t it withstand wind and rain? Why does it cause many disasters in this world? We do not mindfully consider this. If we mindfully consider this, we will know that sentient beings share collective karma. Why do they have this? Because of their actions. As the population grows, so do people’s desires. We keep destroying mountains, rivers and lands.

The Buddha has witnessed everything in the world, so He continuously teaches us and included many principles in the sutras. We need to truly believe and penetrate the Dharma. We need to let the Dharma enter our hearts and really think about it, so we can find the source of these principles.

Awareness is only knowing. But to thoroughly realize, that is enlightenment. “To awaken is to reflect on the inherent existence of our intrinsic true nature.” Awakening inspires spiritual wisdom; we shine the light of wisdom on our true Tathagata-nature. This true Tathagata-nature is eternal.

“To examine is to understand the inherent emptiness of the illusory.” Illusions are impermanent. Look at these things. Are they real? Soon they will wither. The flower and grass will wither. Something illusory is not real. If it is not real, then what is it? It is empty. Although you see this pot of flowers in front of me every day, it is actually changed every two or three days. So nothing abides eternally. There is no permanence here. So to examine means to understand that the appearance of things is illusory. Many elements combine to form this [object that we] name.

To be enlightened is to examine and to awaken. To awaken is to reflect on our intrinsic true nature. To examine is to understand the inherent emptiness of the illusory.

We buy things we really like. When we buy expensive, valuable things to decorate the house, it looks very grand. But after a flood, those things have to be thrown out. They are now garbage, a pile of trash that we do not know what to do with. These things no longer have different names. They are all considered garbage. They can no longer be used, so they are empty. Something illusory is inherently empty.

“Do not pursue the illusory.” Once we know this, we do not need to pursue the illusory.

We know that form is inherently empty. The craving between men and women is also inherently empty. After entanglement comes suffering. Many sufferings are created when sense organs interact with form. Thus these many sufferings create delusions in sentient beings.

We must awaken to, not pursue, [the illusory]. Something real inherently exists. The Buddha said, “We all intrinsically have this true nature.” This Tathagata-nature intrinsically exists; it is no greater in Buddhas and is no less in sentient beings. There is real existence, wondrous existence, so do not be confused about the truth. We know this is real, this exists, but we do not need to be attached to it.

The real and illusory are completely illuminated, so we clearly know what is real. The Buddha has attained enlightenment, so why does He return to this world? Why has He established so many teachings to transform sentient beings? If He was attached to Buddhahood, He would have entered the Land of Peaceful Illumination after He attained enlightenment. But He did not. The Buddha was not attached to enlightenment nor to the Land of Peaceful Illumination. He did not want sentient beings to suffer. So His goal of reaching Buddhahood was for this one great cause, to open and reveal. His views and understanding for sentient beings to realize and enter. This is the Buddha’s greatness. To clearly know what is real and illusory is something the Buddha alone has achieved.

The illusory is inherently empty, so do not pursue the illusory. The real inherently exists, but do not be attached to the real. To be clear on the real and the illusory is something the Buddha alone has achieved.

Only Sakyamuni Buddha can be said to have achieved perfect enlightenment, to enlighten self and others and have perfect enlightened conduct. This is Buddha-nature, our Tathagata-nature. He was not attached to enlightenment and has also seen through the illusory and thoroughly understood it. He sets an example for others to follow by walking among sentient beings to transform them.

Everyone, we must be mindful at all times. We need to examine, realize and know the true Tathagata-nature. We also need to search inward to find our innate Tathagata-nature. If we can find it, we are enlightened and have awakened. Therefore, everyone please work on comprehending the Tathagata-nature.

After enlightenment, our conduct must be perfect. Even if we attain some realizations, if we do not practice, we are Solitary Realizers, Small Vehicle practitioners. That is not perfect and complete enlightenment. Therefore everyone, please always be mindful.

Episode 24 – The Fulfillment of Time

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>> The long river of time has flowed on as the sun and moon continue to rotate in their orbits. Ordinary people calculate the time, attached to whether it is long or short.

>> Fulfillment of time is signified by “at one time.” Things in the world wait for the right moment to come together. To promote the Great Vehicle Dharma, one cannot go against good timing. Therefore, proper timing can fulfill things..

>> When the teacher and students come together, it is time to speak and hear the ultimate.

>> We do not state the year, month or day. We say “one time,” which refers to the time the Buddha expounded the Dharma from the beginning till the end of one sutra assembly.

>>Kalpa is a Sanskrit word. It is translated as an era, a long period of time. Ordinary terms such as year, month, day cannot be used to represent such extremely long periods of time.

>> Countless kalpas can be shortened into one kalpa. Heaven and earth can be extended or shortened. All objects, time and space are encompassed with no exceptions. All are summed up by “at one time.”

>> In principle, when the mind encompasses all phenomena, wisdom and principles are united and noble and unenlightened beings are of one nature, it is time to reveal the fundamental.

>> This was the time when He was expounding the Lotus Sutra, when time was ripe to transform and teach. It is like being in the middle of the day. Everything is illuminated. It was the time for all Hearers to receive Buddha’s blessing and assurance on when they would attain Buddhahood.

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The long river of time has flowed on as the sun and moon continue to rotate in their orbits. Ordinary people calculate the time, attached to whether it is long or short.

How long is time? There is no way to measure it because it is like a long river. If the source is very distant, the water will have come from very far. Indeed, how long has time existed? We do not know how much time has passed. Time flows as the sun and moon rotate in their orbits. People on Earth really make an issue out of time. But noble beings speak of time as if it was eternal, unlike we unenlightened beings, who fuss over our time. A week is seven days and we have to rest for two. When there is a holiday, we rest for a few more days. This way of fussing over time is truly pitiable.

With time, we can fulfill all things. Taking time off is not living to life’s extent. If we take time off and are not truly living our lives, then that time is wasted. Therefore time is something we must cherish.

I often say that sometimes, while we are fast asleep here, on the other side of Earth, people in the USA are just starting their day. The kingdom of Kapilavastu in the Buddha’s time was in present-day Nepal. I do not know what the time difference is between there and here. That is very hard to track. Indeed, to gain everyone’s faith, Ananda always referred to the times he heard the Buddha speak as “one time.” Thus, we do not need to worry about whether that refers to Taiwan time or US time.

This means there is only one time. We do not need to argue over the exact year, month, hour or minute. So we should know that “at one time” is used in the sutras for us to understand that “to have things in the world come together requires waiting for the right moment.” All the things in this world can only come together at the right time. “When one promotes the Great Vehicle Dharma, one cannot go against good timing.” Thus, during the time the Buddha widely spread the Great Vehicle Dharma, the Lotus Sutra, there was certainly no way to go against this good timing.

If the Lotus Sutra was immediately expounded after the Buddha became enlightened, in a time when people did not understand the Dharma, that would have been the wrong time to do so. So the process moves from a time of gradual to immediate to perfect teachings, as people connect with it and eventually understand the Buddha-Dharma. Teachings go from gradual to immediate to common to perfect. This is the time to perfect the expounding of the Dharma. So it requires the proper moment, the exact right time, for things to be fulfilled. “At one time” is one of the Six Fulfillments.

Fulfillment of time is signified by “at one time.” Things in the world wait for the right moment to come together. To promote the Great Vehicle Dharma, one cannot go against good timing. Therefore, proper timing can fulfill things.

So we choose the time “when the teacher and students come together.” Teachers are those who speak. Students allow them the opportunity to speak. So “when the teacher and students come together, it is time to speak and hear the ultimate.” Those who want to speak happen to have this time to do so. Those who want to listen are also willing to listen at this time. This is a great time, especially at our Abode. In terms of expounding sutras, this time is the best time. At dawn before sunrise, activities have not yet begun. So, during this time, no miscellaneous things are happening. You can focus on listening, and I can also be focused on speaking. So, this is the proper time.

When the teacher and students come together, it is time to speak and hear the ultimate.

It took the Buddha eight years to expound everything from the Sutra of Infinite Meanings to the Lotus Sutra, up to the Nirvana Sutra. In which year should Ananda say He spoke them? The Buddha did not refer to a specific year, so Ananda simply said “one time.” There is no need to refer to year, month or day. It is universally called “one time.” So, the word “one” refers to the time when the Buddha expounded the Dharma. This is the time the Buddha spoke, not when others spoke. This was when a sutra assembly was held. In the Lotus Sutra Dharma-assembly, the Buddha expounded the Dharma. So “one” refers to one Dharma-assembly, from its beginning to its end. From the time He began expounding the Lotus Sutra all the way until the end, that is all called “one time.” This is the common usage of the phrase “one time.”

We do not state the year, month or day. We say “one time,” which refers to the time the Buddha expounded the Dharma from the beginning till the end of one sutra assembly.

We often use “as long as heaven and earth exists” to indicate a very long period of time. But when we refer to time in the Buddha-Dharma, we often use “kalpa.” Immeasurable number of kalpas is a very long time. The meaning of kalpa, when translated, is a very long duration of time.

Time also has very short units of duration. Even minutes or seconds are included. In terms of the short duration of time, what is the shortest period? It is within a single thought 60 counts comprise a moment of thought. It is truly very short. Thoughts in our minds arise and stir very quickly. When I mention India, even though it is so far away, your mind is already there. So when you know [something], thoughts will arise. When sound is emitted, thoughts instantly arise; this takes almost no time. So, when we talk about time in this world, we say an instant, the space of a thought, which are all included in [the concept of] time. So an incalculable number of days and months, an extremely long period of time, is a kalpa.

Kalpa is a Sanskrit word. It is translated as an era, a long period of time. Ordinary terms such as year, month, day cannot be used to represent such extremely long periods of time.

So if we understand the principles of this world, how can we determine what is long or short? We should know that a long time begins with a single thought. Today we have sutras to read and hear and principles to understand because the Buddha “at one time expounded the teachings.” Starting from that time, the Buddha passed on the principles of countless kalpas from the past to that time, that one time.

The Buddha often mentioned Beginningless Time, a time without a beginning. Since we have no way to calculate when everything began, we call that Beginningless Time. Time is calculated in kalpas. So, the minds of noble beings can shorten or extend time because they are in a state of True Suchness. No matter how much time has passed, the world of True Suchness exists in every brief moment. This brief moment can be extended into a boundless future. This is called wisdom. This is called True Suchness.

Time has this quality. What about space? The minds of noble beings are not limited to this place, to Earth. They encompass the universe. So, space is without limits and encompasses all things with no exceptions. Thus the mindset of noble beings can encompass all things. So, a mind can encompass the endless void and be as limitless as the sands of the Ganges. In this boundless Dharma-realm, in the Buddha’s mind, everything is included. Both time and space are encompassed in “one time.” No matter which country Buddha-Dharma is in, whether the heaven or human realm, it is always viable.

Countless kalpas can be shortened into one kalpa. Heaven and earth can be extended or shortened. All objects, time and space are encompassed with no exceptions. All are summed up by “at one time.”

In the Earth Treasury Sutra, the Buddha taught the Dharma in Tusita Heaven. One day in Tusita Heaven equals 100 years in the human realm.
So in Tusita Heaven, He expounded the Dharma for His mother. After He gave one teaching, four months had already passed in this world. In that place, not even one day had passed, yet months had already passed in this world. So when we say “one time,” that applies to the Six Realms. It includes the heaven realm, the human realm and the entire universe. In terms of worldly matters, everything has its time and space. Indeed, worldly matters and objects operate according to time and space.

But what about in terms of principles? There is no end to principles. The Buddha’s mind eliminates all boundaries, encompasses everything completely. The mind, the Buddha and sentient beings are no different [in nature]; in their wisdom, they can penetrate all things and can unite space, time and principles. So whether they are unenlightened or noble beings, they are the same. This happened because the Buddha began to reveal the fundamental. What is the fundamental? The True Suchness of all sentient beings and the Buddha. Everyone has had it since the beginning; True Suchness is intrinsic to everyone. So when True Suchness comes together with that time, it is called “one time.” The Buddha expounded the Dharma at a time

when conditions and people’s capabilities were ripe for Him to teach and transform them. When the Buddha is in this world, He must respond to present worldly matters.

In principle, when the mind encompasses all phenomena, wisdom and principles are united and noble and unenlightened beings are of one nature, it is time to reveal the fundamental.

“When time was ripe to transform and teach.” This refers to when the time was almost ripe for. Him to come to this world to teach and transform, and for people’s capabilities to accept Him. “It was like being in the middle of the day” when the sun is high in the sky at noon. At noon, the sun is in the middle of the sky. It shines on everything, from tall mountains to riverbeds and canyons etc. The sun casts no shadow. When the sun is in the middle of the sky, it shines on everything. This was also the time when the Buddha gave blessings to all Hearers.

This was the time when He was expounding the Lotus Sutra, when time was ripe to transform and teach. It is like being in the middle of the day. Everything is illuminated. It was the time for all Hearers to receive Buddha’s blessing and assurance on when they would attain Buddhahood.

We practice to attain Buddhahood. But when can we become enlightened? The Buddha confirmed for them, “If you continue to practice like this you will understand the principles. In this lifetime and subsequent lifetimes, by maintaining and extending principles, you will attain Buddhahood after countless kalpas.” He gave each a blessing for becoming a Buddha. “So-and-so, in the future, after a long time has passed, at such-and-such time, you will attain Buddhahood. After attaining Buddhahood, you will teach and transform in such place for such amount of time.”

Now we are still in the Dharma of Sakyamuni Buddha. Right now we are in the era when Dharma-semblance and. Dharma-degeneration intersect. So, we must act right away since. Dharma-semblance is about to pass and and Dharma-degeneration is fast coming. If we do not quickly pass down the Buddha-Dharma, soon this Dharma will disappear. Time continuously trickles by so we must make good use of time. No matter how much we can understand, we must receive and uphold in faith. “Thus [have I heard]” is telling us that we must believe that there was a time when the Buddha expounded the teachings. So now is the time when conditions and capabilities have already matured, and Hearers will receive blessings to become Buddhas. During this process, the Buddha explained clearly. This was the time when He needed to explain clearly. So this was “one time,” the fulfillment of time.

Everyone, we cannot waste this time. We must seize every moment. Otherwise, based on how ordinary people measure time, it just keeps trickling past. We cannot have the ordinary mindset of clocking in and clocking out. If we are calculating time like this, and waiting for holidays, such a life is indeed very sad. We should have the mind of noble beings, which can extend or shorten [time]. This deep truth about time is something we should comprehend. Every single moment is part of “one time” and is very precious. So everyone, please always be mindful.