Category: TLS Chapter 0

Episode 23 – Wondrous Dharma of True Suchness

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>> “The World-Honored One, very rarely encountered, has caused me to recall the past.”

>> The sutra has complete, immediate, great teachings. There is no self and there is true self. We are born as part of the same Dharma-body as Buddha. The non-duality between what hears and what is heard, subject and object, is the ultimate reality. This is what “have I heard” means in the sutra. 

>> Thus is the Dharma that I, Ananda, personally heard from the Buddha. There is a source and proof for what was said. Thus is what I have heard and attained.

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We must be grateful at all times, grateful that we can hear the sutras. We are grateful that the Buddha traveled and expounded the Dharma at various places and according to various capabilities. [His disciples] heard Him teach, so after He entered Parinirvana, they came together to compile these sutras. Thus we now have teachings to listen to. To listen to Buddha’s teachings, many causes and conditions must be attained.

The Lotus Sutra contains this verse,

“The World-Honored One, very rarely encountered, has caused me to recall the past.”

This is Ananda describing his gratitude toward the Buddha, the rare and great Enlightened One, who is unparalleled. The Buddha’s teachings contain the truths of all things in the universe. All principles of existence are in the Buddha’s mind, including those that relate to people and matters, and especially to training people’s minds. The wisdom of the Buddha can explain the principles of everything and can subdue stubborn sentient beings. When it comes to the Dharma the Buddha taught and the methods He used etc., everything was seen by Ananda’s eyes, heard by Ananda’s ears and stored in Ananda’s mind. Thus, Ananda was very grateful to. Sakyamuni Buddha and praised Him sincerely.

For Ananda, the Buddha once again expounded the 20 years of teachings that he missed. Therefore, Ananda was all the more grateful. So he gratefully described Him, [saying], “The World-Honored One, very rarely encountered, has great compassion and great wisdom, so I, Ananda, can recall the past [teachings].”

Ananda already had deep inner wisdom. Why was Ananda so wise? How could he realize 1000 things from one lesson? Frankly, the Buddha often said that we all have a pure, intrinsic nature. Some have sharp capabilities and bright wisdom, like a mirror. Let me describe that state for you. As you uncover your mirror, you can naturally see [the surrounding] states very clearly.

You must continuously wipe away the afflictions you accumulated in past lives, such as the delusions of views and thinking etc. This means that Ananda had a long and deep connection with the Buddha, so he constantly studied the Dharma. Even if he had not lived in the same era as the Buddha, he would still have engaged in spiritual practice to continuously polish the mirror of his mind.

Therefore his pure, intrinsic nature was clear. But to return to this world when the Buddha was teaching the Dharma, many such Bodhisattvas hid the truth and manifested the provisional. He somewhat concealed his wisdom to be like everyone else in this world. He took joy in the Buddha-Dharma and in practicing with the Buddha, who constantly taught according to capabilities. Ananda absorbed everything. This shows that Ananda was very sharp by nature, so he understood something as soon as he heard it. These were immediate teachings. Once something was explained, he comprehended it right away.

When we enter the Lotus Sutra, we are studying a sutra with complete, immediate, great teachings. This begins to bring us close to the moment when the truth will be revealed. It states,

“There is no self, true self. We are born as part of the same Dharma-body as Buddha.” The sutra states that those who stayed to listen included all Buddhas and Bodhisattvas of the ten directions. It is likely every person there had perfect wisdom and perfect virtue, was perfect in all ways, so all aspects were fulfilled. This perfect teaching means that everyone had already comprehended it and almost completely penetrated the Buddha-Dharma.

If it is a minor teaching, they had already heard it. If it is an immediate teaching, they had also understood it. In the past, the Buddha spoke of the law of karma, which applies to worldly “existence.” Then during the Prajna period, He spoke of the emptiness in everything.. When He taught about the law of karma, He spoke of “wondrous existence,” and during the Prajna period, He taught about “true emptiness.” Within true emptiness, there is wondrous existence. This makes the teaching complete. So, the Lotus Sutra reveals how wondrous existence can be manifested in true emptiness. This is perfection. What is more, it is an immediate teaching. So everyone who is listening now should know that

in this place of spiritual practice, we can readily accept great teachings. We must all realize that there is no self. “No self” is true emptiness. “True self” is wondrous existence. We all know that our bodies are illusory but designate a term for it. You use the term “I.” He uses the term “I.” I also use the term “I.” This “I” refers to something that is a collection of the Five Aggregates, which encompasses the workings of body and mind. Form, feeling, perception, action, consciousness come together to form what we call “I.”

So, the Five Aggregates are illusory and combine to give an appearance of “I.” Thus, if we separate the Five Aggregates, where is the “I”? Nowhere. If we analyze all this, there is no form, there is no “I.” If our consciousness does not converge with our senses and sense objects, we have no feelings. Without feelings, we would not have any perception. In short, the Five Aggregates result from feelings that arise when consciousness converges with external conditions. Moreover, feelings from among the Five Aggregates follow us through the Six Realms. Thus, we still have an unenlightened being’s sense of self.

To turn this self into a greater self, requires eliminating our ignorance and afflictions. This returns us to our true self, which is our Buddha-nature.

Even though we have Buddha-nature, in the human realm we deal with human matters. So, we adopt illusory names and an illusory self to reveal the ultimate reality of true self. Even the teachings of our true self and of wisdom rely on these illusory names.

So, we must understand that all sentient beings are part of the same Dharma-body as the Buddha. What hears and what is heard, the mind and conditions, are non-dual in their ultimate reality. This is to say, minds, Buddhas, and sentient beings are no different. All are part of one Dharma-body. Since our faith has been awakened, at this moment, we can hear. What hears? Do you know? What can hear? Ears. The ear-root encounters sound-objects. This sound-object is “what is heard,” and the ear-root is “what hears.” Thus, the subject and object are one, the mind and conditions are non-dual in their ultimate reality. As for our minds and conditions, the mind is what hears. Our ears may work, but if we are not focused on hearing, that is like not listening at all. If the mind is full of discursive thoughts, the Dharma cannot enter it. So we must be mindful. When the ears are listening, we must mindfully absorb so that sound-objects and true Dharma can enter our minds.

If what we hear enters our minds, then it is the Dharma. I often say, “When we mindfully listen, the Dharma enters our hearts.” This is the Dharma; it is non-dual in its ultimate reality. That means it is one; there is one ultimate reality. There is no second ultimate reality. What is ultimate reality? Wondrous Dharma of True Suchness, which is the pure Dharma-body. This Dharma, this pure Dharma-body, is the True Suchness of ultimate reality.

The sutra has complete, immediate, great teachings. There is no self and there is true self. We are born as part of the same Dharma-body as Buddha. The non-duality between what hears and what is heard, subject and object, is the ultimate reality. This is what “have I heard” means in the sutra. 

When the Lotus Sutra mentions “have I heard,” who was the one who heard? Ananda. He began to state once again the teachings of the Buddha. In “have I heard” and “thus, thus” refers to True Suchness, ultimate reality. The Buddha described this with His wisdom, so we must believe. With faith we can enter [the teachings]. Ananda wanted everyone to know that he truly heard what the Buddha said. This is the Dharma behind “thus. Thus have I heard” means that Ananda heard this from the Buddha. This shows that the words he was saying were not fabricated out of his cleverness.

This reveals that there was a source and proof for what he said. This is what the Buddha said; there is proof. He, Ananda had heard it, and the many people gathered there could all bear witness. “Thus have I heard” came about in this way.

Thus is the Dharma that I, Ananda, personally heard from the Buddha. There is a source and proof for what was said. Thus is what I have heard and attained.

Actually, we should know that the Buddha-Dharma is convincing to everyone because the Buddha spent a long time on His spiritual practice. There is an example of this in the sutras.

For a time, the Buddha was in the Jeta Grove. He practiced there with His chief disciples. One day, the Sangha followed the Buddha through a village on their way into a city. They saw a group of soldiers detain a criminal who was sentenced to death. The criminal was named As-Wished. He saw the dignified appearance of the Buddha walking toward him with a group of bhiksus. From afar, he began to struggle and yell, “Venerable Buddha! You must save me!”

The Buddha asked, “What crime did you commit?” He said, “I have been foolish and ignorant; I have committed all evils and transgressions. Many people resent and hate me. So, when the officials brought my case before the king, he was very angry. I have committed many wrongdoings in this life, so he sentenced me to death. Please, Venerable Buddha, you have to save me. If I can be freed from the death sentence, I will leave home and become a monk.” The Buddha heard him and saw that this person truly was corrupt and had committed many wrongdoings. But the fact that they met and he sincerely begged for help showed that they had a karmic connection. Therefore the Buddha remained silent.

As this person was taken away, the Buddha saw him continue to beg, “Please, Buddha, you must save me.” The Buddha was compassionate, so He told Ananda, “Quickly, go to the king and ask for mercy. Ask the king to grant this person, As-Wished, a pardon so he may have a chance for spiritual practice.” Actually, the king was also the Buddha’s disciple so he faithfully accepted and practiced this. Without another word, he granted a special pardon to this man so he could join the Sangha for spiritual practice. This man, As-Wished, was reborn to a new life. He quickly went to the Buddha’s Sangha to ask the Buddha to allow him to be a monastic. Before long, because he was serious and diligent, he attained the fruit of Arhatship. He was liberated from all his afflictions and became pure in body and mind.

Some people said, “This is inconceivable. Venerable Buddha, how is it that such a bad person can just see You and attain a new life? When the king heard Your appeal on his behalf, without a word, he granted him a special pardon. Someone as high as a king or low as the most evil person both have faith in the Buddha and will practice and attain liberation. What are the causes and conditions behind this?”

The Buddha said, “Of course there are causes and conditions. In the past, when a certain sage saw a Buddha appear in the world, he became joyful. He sincerely entreated this Buddha to grant him what he wished. He only asked for one wish to be granted, that in future lives he will expound Dharma that everyone will believe, accept, and respect. This was his only wish. Do you know that this sage was I, Sakyamuni Buddha? I only prayed that I would speak truthfully so that people will believe and accept.”

Everyone, in our practice, to be believed and accepted, we must always speak true words. By saying good words, cultivating our speech, naturally the words we speak life after life will be believed by all. As for Ananda, the sutras he related are things we should believe in because he was speaking the Buddha’s Dharma. We believe that Ananda was stating the Dharma that the Buddha expounded.

Everyone, learning and practicing Buddhism requires an honest heart and belief that. True Suchness is Right Dharma, the one wondrous Dharma of ultimate reality. So in faith, we must accept and practice it, and we must always be mindful!

Episode 22 – The Fulfillment of Hearing

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>> The Fulfillment of Hearing. True Suchness is the source of the path. With faith, we understand principles and the true nature of all things. By entering True Suchness and one reality, we have faith as vast as the ocean. Although we all have the same nature, we each have a form that we call self.

>> When the Ear-root is functioning, we can hear any audible sounds that our minds want to hear.

>> Fulfillment of hearing is signified by. “Have I heard.” To spread teachings in this world, Ananda used the illusory “I” of the Five Aggregates. He had already achieved emptiness of self, so he truly did not cling to self, to the illusory “I.” To distinguish between listener and speaker, the word “I” is used. What reaches our ears is what we hear.

>> When immediate ear-consciousness comes together with mind-consciousness, many conditions converge, and we hear things. Question: The ear-root awakens consciousness to hear. We should say the ear hears. Why do we say “I hear”? Answer: The ear is one of the five organs. “I” is the sum of the body, so we abandon these categories

>> Question: Ananda was born on the night the Buddha attained enlightenment 20 years later he became the Buddha’s attendant. The Dharma He expounded for those 20 years was not heard by Ananda. So when he compiled the sutras, why did he say, “have I heard”? Answer: There are three reasons. When the Buddha commanded him to attend Him, Ananda made three requests of the Buddha: He was not to wear clothing worn by the Buddha, nor accompany Him if He alone was invited. Also, the Buddha would re-expound the Dharma from the previous 20 years that he did not hear. The World-Honored One agreed. Thus he heard the Dharma he did not hear before.

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The Fulfillment of Hearing. True Suchness is the source of the path. With faith, we understand principles and the true nature of all things. By entering True Suchness and one reality, we have faith as vast as the ocean. Although we all have the same nature, we each have a form that we call self.

Every day we talk about True Suchness in this way.

With faith, we enter True Suchness. We need to have faith in True Suchness, which is the Dharma and the source of the path. If we do not have faith, we cannot enter the path. With faith, we understand and truth appears. With faith, we will listen carefully, so that the Dharma will enter the mind. This is the meaning of “enter.” If we receive the Dharma with faith and apply it, naturally we will comprehend the principles of Dharma. So with faith, we understand and truth appears. When it comes to principles, we can comprehend them only because we have faith.

This truth has always existed, but we were not mindful. Because we did not have confidence in it, we did not try our best to align ourselves with these existing principles. Now that our faith has been awakened, all principles seem very obvious and we understand the true nature of things. If we understand one truth, we understand 10,000. So, all principles and all Dharma can resonate with us when we have faith. “Faith is the source of the Way, mother of merits.” If we believe, the Dharma is as vast as the ocean. If we have faith, the Dharma is abundant and will quickly enter our minds. I have said that the Dharma entered Ananda’s mind. This Dharma is like an ocean, and every drop of it fell into Ananda’s mind. Because of Ananda’s faith in the Buddha, every bit of the Dharma entered his mind.

Since Ananda understood all the Dharma expounded by the Buddha, he strongly believed that everything is empty. So why did Ananda still refer to himself as “I”?

We humans, because of this sense of self, are egotistic. Thus we are unenlightened beings. We are self-centered in everything we do, so we give rise to attachments and many afflictions. We ordinary people are very egocentric. But since Ananda had heard a lot of Dharma, was he still attached to his sense of self? We should know that the “I” in “have I heard” means that people are lost in phenomena and principles and do not realize that the “I” is illusory. But Ananda had absorbed the Buddha’s teachings, so he wanted to speak them for all to hear, for all to believe. Therefore he said, “Thus have I heard.” The truth the Buddha expounded is what he, Ananda, had heard. In order for the Dharma to spread throughout this world, Ananda had to make such distinctions to be in accord with the words that people spoke and the habits that people had.

Ananda knew that every person’s “I” is formed by the temporary union of Five Aggregates. So he kept using “I” and referring to the “self.” What are the Five Aggregates? We all know them, form, feeling, perception, action, consciousness. We are inseparable from this physical form. In our daily living, we inevitably come in contact with everything in our external environment. When we are in contact with conditions, we experience feelings that engage our consciousness. So we make distinctions between you, him and I and between green, red, white etc. because we have experienced them. So in accordance with worldly views, we refer to this [entity] as “I. I” have heard. “I” have done. “I” have felt. This “I” is illusory.

Because he had realized the Buddha’s teachings, Ananda already penetrated the emptiness of self, that after the Five Aggregates are separated, there is no self [left]. Though we say True Suchness is real, the self is not real; it is a temporary union of the Five Aggregates. But he had to use this illusory appearance so the Dharma could be formally understood by everyone. Indeed, this was something Ananda had heard, so he used the illusory term “self.” Of course, this “I” was simply used to make a distinction between guest and host. We make a distinction between me, you, him, otherwise things will be confusing. Because we need to make a slight distinction, we can use the word “I” to refer to ourselves.

Indeed, when I am listening, what part of that “I” is listening? Therefore, we adopt another term; the “ears” hear. “I hear” means that the ears hear. The Treatise on Great Perfection of Wisdom states,

When the Ear-root is functioning, we can hear any audible sounds that our minds want to hear.

When we listen, we use our ears to listen. If our ears are functioning, we can certainly hear.

We do not say the ears hear, or “Thus have the ears heard.” Whose ears have heard? “I” refers to Ananda. “Thus have I heard” means that he, Ananda, had heard this Dharma, not his ears. If we say the Dharma is heard by the ears, will people believe in it? We all have ears. So Ananda said, “It is I. Have I heard.”

As long as there is sound, our ears can hear it. But only those who are committed to listen can really absorb it. If you sit here without a commitment to listen, your mind is in some other place. The sound is here, but your mind is elsewhere, so this sound and the principles it contains did not enter your mind. This is the same as hearing nothing;

that is reflexive ear-consciousness. Reflexive ear-consciousness is when our ears hear sound but our minds and cognition are not engaged. When we do not use our mind-consciousness, we just hear sounds. This often happens when we listen to others. Discursive thoughts suddenly arise in our minds, so we do not clearly hear what others say. Then we go back and ask, “What did you just say?” We certainly heard the sound, but we do not know what the person said. So, we did hear the sound, but we did not use our consciousness to listen. The ear registered the sound, but did not understand it or discern what the person said.

When sound arises, the ear immediately hears. In that instant there is sound, but we need to connect it with mind-consciousness. The mind- and ear-consciousnesses must converge for us to understand and absorb the Dharma. The mind-consciousness must come in contact with external objects to have a clear understanding. Sounds need to be clearly identified so the principles can enter the mind.

Ananda used his wisdom to hear the Buddha’s principles. He did not use his reflexive ear-consciousness. No. When he was by the Buddha’s side, he did not think that the Buddha was speaking to others and that he did not have to listen. No, he listened very mindfully. So, the thoughts in his mind were completely in harmony with the Buddha’s voice. This is the convergence of conditions. This is how the ears hear.

Fulfillment of hearing is signified by. “Have I heard.” To spread teachings in this world, Ananda used the illusory “I” of the Five Aggregates. He had already achieved emptiness of self, so he truly did not cling to self, to the illusory “I.” To distinguish between listener and speaker, the word “I” is used. What reaches our ears is what we hear.

When the Buddha spoke, He was not only speaking to Ananda. He taught according to people’s capabilities. When the timing was right, when people’s capabilities had matured, He began speaking to them. This is what we call convergence of conditions. What Ananda heard were teachings from the convergence of conditions. Therefore, “have I heard,” what Ananda had heard, is the combination of many principles.

Some people ask, “Since the root is an extension of consciousness, we can listen. Listening is the ear hearing. So why do we say ‘have I heard’?” I just explained this. Even though the ear-root is in this consciousness, Ananda had to mindfully listen. The ears are one of the five sense organs. Eyes, ears, nose, tongue, body are the five sense organs, or Five Roots. They are used to discerning the properties of all things. Each of our five sense organs has its own name. So the ear-root is one of those Five Roots. Since the body is the sum of all, should we say “the body hears”?

The body cannot hear. When we cover our ears, our body still exists and our auditory nerves still exist. But when we cover our ears, we do not even know if someone is speaking. And if someone is speaking we cannot identify the words. So the ear is part of this sum of all parts. This is why Ananda said “I.” This body is Ananda’s. He is within this entire body, so he, Ananda, had heard.

When immediate ear-consciousness comes together with mind-consciousness, many conditions converge, and we hear things. Question: The ear-root awakens consciousness to hear. We should say the ear hears. Why do we say “I hear”? Answer: The ear is one of the five organs. “I” is the sum of the body, so we abandon these categories

20 years after the Buddha began teaching, Ananda became a monastic and His attendant. Since this was the case, Ananda did not hear the Dharma that the Buddha expounded during those first 20 years. So, as they were compiling the sutras, how could he say, “Thus have I heard?” But the answer is yes, it is possible.

The Buddha wanted Ananda to be His attendant because he was recommended by the Sangha. Ananda was intelligent. Ananda was wise. Ananda was pure in heart. Ananda had a dignified appearance. So after he heard the Buddha expound the Dharma, he remembered everything. He had a great memory and was young, so those in the Sangha recommended Ananda to be the Buddha’s attendant. They believed that the Buddha was getting old, so He needed an attendant by His side. Their choice was Ananda.

Ananda was very delighted to become His attendant, but before he accepted, he had a few conditions. He beseeched the Buddha for three things: First, not to wear clothes the Buddha had worn. Second, not to receive offerings with the Buddha. He was an attendant. Why did he make these requests? Ananda wanted to avoid others’ misgivings and avoid becoming an issue. The clothes offered to the Buddha were of high quality. If he wore the clothes the Buddha once wore,

he was afraid others would say He favored him. He did not wish for others to say such things, so his first requirement was to not to wear the clothes the Buddha had worn. Many kings, ministers, elders, and people from all levels of society invited the Buddha alone to receive offerings. But Ananda said that if the Buddha alone was invited, he did not want to go with Him. Why was that? The offerings to the Buddha were usually feasts, so Ananda felt that if he alone accompanied the Buddha to receive those offerings, people will say, “Ananda, you are fortunate. You accompany the Buddha and eat with Him, so you always eat better than we do.” Ananda did not want this to happen, either.

So we can see that people in the past are the same as they are now, they tend to gossip. At that time, Ananda did not want to create conditions for people to start talking. So he did not want to wear the Buddha’s old clothes or receive offerings alone with Him.

Next, most importantly, “I, Ananda, did not hear the Dharma the Buddha expounded in the last 20 years. I beseech the Buddha to expound the Dharma from the past 20 years again for me, to repeat it all. Otherwise I, Ananda, will have missed the Dharma You expounded in the past 20 years.” Thus, Sakyamuni Buddha recognized Ananda’s wisdom. As for these three sincere requests, the Buddha agreed to them all.

Question: Ananda was born on the night the Buddha attained enlightenment 20 years later he became the Buddha’s attendant. The Dharma He expounded for those 20 years was not heard by Ananda. So when he compiled the sutras, why did he say, “have I heard”? Answer: There are three reasons. When the Buddha commanded him to attend Him, Ananda made three requests of the Buddha: He was not to wear clothing worn by the Buddha, nor accompany Him if He alone was invited. Also, the Buddha would re-expound the Dharma from the previous 20 years that he did not hear. The World-Honored One agreed. Thus he heard the Dharma he did not hear before.

Everyone, in learning Buddhism, we need to know how to really understand principles. We need to practice mindfulness. When we are mindful, we can understand these principles. Thus, truths will appear and we will understand the true nature of all things. Though “we are all same in nature, we each have a form and call it ‘I.'” So, Ananda took on a worldly label. He clearly knew that you and I are all equal. But to spread teachings to others so that they will believe them, he referred to himself, “Ananda”, as “I.” This is a form of [worldly] truth. To inspire faith in the world, when we speak to gain others’ trust, we say, “Indeed, this is what I said.” People will ask, “Who said these words?” So we need to tell them the source. Everyone, in our spiritual practice, [attaining] True Suchness begins with faith. So everyone, please always be mindful.

Episode 21 – Eliminate Dust to Reveal the Light

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>> Eliminate Dust to Reveal the Light. Enter True Suchness via the proper path. Faithfully accept and follow the Bodhisattva-path. Awaken faith in the undefiled Great Love of the world. With love and compassion, save all sentient beings.

>> Such is the true nature of sentient beings; it is buried and hidden under dust, submerged in the Three Realms. To be freed from the Three Realms, we must let our true nature manifest. When dust is eliminated, light will shine.

>> Sages expound the Dharma to reveal Suchness. Outside of Suchness, everything is illusory and false. Only what is such is true, thus is it called True Suchness.

>> The True Nature of cause and effect is no different from Suchness. All things in our mental states are also thus.

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Eliminate Dust to Reveal the Light. Enter True Suchness via the proper path. Faithfully accept and follow the Bodhisattva-path. Awaken faith in the undefiled Great Love of the world. With love and compassion, save all sentient beings.

This says to us that since we believe in the Buddha-Dharma and choose to engage in spiritual practice, we must “enter True Suchness via the proper path.”

In these past few days, I have been speaking about faith. Faith is very important. Faith in what? Faith in the Truth, in True Suchness. Truth is indistinguishable from True Suchness. True Suchness is True Dharma, and we enter it through the correct route. Thus we enter True Suchness via the proper path and faithfully accept and uphold the teachings. Now that we have faith and have chosen the right path, we are receiving the Buddha’s teachings. So, we must have faith, accept this proper guidance, and put these teachings into practice by walking this broad Bodhisattva-path.

Next we should mindfully awaken faith [among people] in the world. Once we have faith, we should then inspire others. So, the Earth Treasury Sutra discusses those who are already transformed, those being transformed and those not yet transformed. Those who are already transformed must quickly guide those with the affinities who are waiting to be transformed. So, we must strive to awaken faith in the world. Those already transformed help those being transformed, then they can all save those not yet transformed. This is awakening faith, continuing the Dharma-lineage. We follow the direction of this path, continuously guide others and pass down teachings.

What we come to spread in this world is Great Love, which is selfless and undefiled. With love and compassion, we can save all sentient beings. To learn from the Buddha, we must walk the Bodhisattva-path, enter the essence of the Buddha-Dharma to accept the Buddha’s Dharma-lineage of wisdom. So we must walk the Middle Way. The Middle Way is the True Dharma, as in the Wondrous Dharma Lotus Flower Sutra, the complete and perfect Dharma of the Middle Way. If we do not first establish faith, we cannot smoothly walk along this broad path, we cannot smoothly walk onto along broad path, this perfect true path.

Therefore it is written in the sutras, “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” All goodness grows from the root. What root? The root of faith. Earlier I talked about the Five Spiritual Roots and the Five Powers. Only when we have fundamental faith can we make strong vows. Only with faith and vows can we take action. Our faith must be right faith, so right faith is the source of the path and merits. All things begin with faith.

I often tell you that merits and virtues are cultivated inwardly and practiced outwardly. Only people with faith can accept the True Dharma. Inwardly, we must cultivate our spirit and strengthen our will. Our faith must be strong to work with other people. Practicing internally and externally creates merits and virtues.

“Such is the true nature of sentient beings, it is buried and hidden under dust.” We all have a Tathagata-nature equal to the Buddha’s. But we are unenlightened beings, so we are continuously tarnished by external defilements. Because we have many interpersonal disputes, many desires and afflictions, we give rise to delusions and create karma. In this way, our intrinsic Tathagata-nature is constantly being buried and hidden. So we have always been in the Three Realms.

We have often spoken of the desire realm. There is no need for a profound explanation, we can just speak of our desires. When our roots, our senses, interact with external conditions, our minds give rise to ignorance and desires. Consider all the shapes and colors in the world; our Six Roots seek to connect with those external objects and conditions. When our Roots converge with the Dusts, with those objects, how can we be at peace and not give rise to greed and thoughts? We should be free of greed and thoughts, but we also need to have kind thoughts and give with loving-kindness and compassion. Not only must we not become attached, we must be able to let go. Besides overcoming attachments, we must also give. This is how we transcend the Desire Realm.

We can learn the workings of nature so that we will not give rise to thoughts which lead to afflictions. Since this is the case, if we can see through form and desire, naturally our afflicted views and thoughts can become tranquil and clear, and we can make vows as vast as the endless void. When we do not give rise to thoughts, we are in a state of tranquility and clarity. If we can maintain such a state even in the Formless Realm, we can transcend the Three Realms.

When our Buddha-nature manifests, Dust is eliminated and light will shine. We all have Tathagata-nature equal to the Buddha’s. Originally the light of our wisdom shone brightly, so why are we in the dark? This is due to the Dusts. We are buried under dust. So much ignorance, so much accumulated dust has covered us. This happens because in the Three Realms, thoughts of desire and objects with form have confused our minds. Or perhaps our thinking is not correct and so on, so our minds are confused. This is like being in a dusty haze. This dust, this accumulated dust, has defiled and buried our intrinsic nature.

So, as part of our spiritual practice, we work hard to clear away that dusty haze in our minds so our True Suchness is not buried. Naturally, if we can sweep away the dust, we can find our intrinsic nature; we can find our True Suchness, and we can find that radiant Buddha-nature within. “Let our true nature manifest. When dust is eliminated, light will shine.”

Such is the true nature of sentient beings; it is buried and hidden under dust, submerged in the Three Realms. To be freed from the Three Realms, we must let our true nature manifest. When dust is eliminated, light will shine.

Therefore, “sages expound the Dharma to reveal Suchness.” Since the Buddha’s time and afterwards, all masters and sages have worked to reveal everyone’s intrinsic Buddha-nature. Whether they expound sutras or write discourses, it is to help everyone understand how to prevent afflictions from arising and obscuring the mind. So, all Buddhas, Bodhisattvas, patriarchs and sages expound the Dharma solely to manifest our Suchness, which is our intrinsic Buddha-nature. Outside of this true nature, everything is illusory and false. Only the Suchness of this innate Buddha-nature is “true” and real. So, we believe in the original nature of True Suchness.

Sages expound the Dharma to reveal Suchness. Outside of Suchness, everything is illusory and false. Only what is such is true, thus is it called True Suchness.

The Buddha and sentient beings have the same intrinsic nature. We are the same as Him; there is no difference. So, “the true nature of cause and effect is indistinguishable from Suchness.” If we are truly practicing, we can return to our True Suchness, our intrinsic nature. True Suchness is a cause. If we want to return to our pure intrinsic nature, what should we do? This depends on causes and conditions. Since, in the past, this pure seed was obscured by external circumstances, now we must follow these conditions to return to that state of purity.

How do we return to our True Suchness, our intrinsic nature? By eliminating delusive afflictions, these delusions of views and thinking. If we eliminate all these subtle afflictions caused by deluded views and thinking, we can eliminate all greed, hatred and ignorance, and return to our intrinsic nature of. True Suchness. So we must clear away this dusty haze for the light of our True Suchness to manifest and shine through. Therefore, we speak of the true nature of cause and effect, which is True Suchness.

Earlier, I spoke of the true nature of True Suchness. That is no different. No different from what? From the True Suchness of Buddha-nature. So, Buddhas, sentient beings and minds are the same. Our minds may return to a state of purity, which is the Buddha’s intrinsic nature. So mental activities are not different from this. From what? From True Suchness, intrinsic nature. So, we must always mindfully discover our True Suchness, our intrinsic nature.

The True Nature of cause and effect is no different from Suchness. All things in our mental states are also thus.

There are many inspiring stories in the Buddhist Sutras. For instance, there were two boys in Magadha who were very good friends. These young friends played together. One day, these two boys were piling up sand. They said, “Let’s make a city. Let’s make a tower and a bridge.” Their thoughts were pure. They wanted to make a castle, a tower, a bridge, and a road. They wanted to make many things out of sand.

Suddenly, the Buddha led a group of bhiksus before these children. They raised their heads, saw such a dignified group and the Buddha’s auspicious and luminous appearance. Naturally, they reverently felt a sense of joy. Then they grabbed a handful of sand, quickly made the action of stir-frying rice or noodles, and quickly made an offering to the Buddha. They imitated the action of cooking quickly, then held the sand in both hands, and very reverently offered it to the Buddha. The Buddha smiled as He extended His alms-bowl to accept it.

Ananda saw this and quickly seized the opportunity to request a teaching. “Venerable Buddha, there must be a reason for your smile; please give us a teaching.” The Buddha replied, “I am happy that these two innocent boys are so reverent, especially Jaya. Seeing the sincerity of this child, this genuine selflessness and pure aspiration, I believe that in the future a benevolent king will appear in Magadha. He will help the Buddha-Dharma prosper, and support and protect the Buddha-Dharma. The Buddha-Dharma will thrive during this period.”

Indeed, after 100 years passed, such a king appeared in this country. In the recorded history of India, this was 100 years after the Buddha entered Parinirvana. The Buddha-Dharma greatly prospered in that place. After the Buddha entered Parinirvana, the king also built many stupas. King Ashoka was the most reverent Buddhist king. He also made offerings to the Three Treasures and built many temples. After the Buddha entered Parinirvana, he built 84,000 stupas for the Buddha’s sariras. Later, many archaeologists discovered stupas and sariras of the Buddha from King Ashoka’s era. This is a true story.

Everyone, a pure and selfless thought of faith can yield such great merits and virtues. The sincerity and reverence of offering a handful of sand to the Buddha differs greatly from decades of material offerings that come from minds filled with afflicted prayers. Such unconditional reverence and pure innocence are the same as the intrinsic nature of the Buddha. Therefore, [this boy’s] vows were fulfilled and he passed down the Buddha-Dharma.

This is faith. Everyone, in learning Buddhism, we must give rise to that reverence. We must be pure and undefiled; that is indeed the teaching of True Suchness. So everyone, please be reverent and mindful!

Episode 20 – With Faith, Enter the Sea of the Buddha-Dharma

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>> With faith we can fulfill causes and conditions that lead to the Bodhi-path that shows us the virtuous Dharma of Suchness. Here and now, people are filled with knowledge and cleverness. If the great teachings are not promoted, [people] cannot be trained.

>> The fulfillment of faith is “thus”: that with faith we can enter the great sea of the Buddha-Dharma. So, in the beginning of sutras, we declare our faith. Those with faith say, “Things are thus.” Those without faith say, “Things are not thus.”

>> Therefore the Buddha-Dharma is infinite. If we have no faith, we will refuse to correct our habitual tendencies. Therefore, the first of Five Spiritual Roots is faith.

>> Faith is foremost of all virtuous Dharma. Without first establishing faith, no proper practices can be realized. With faith as the foundation for initiating understanding and action, we can then enter and attain realization.

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With faith we can fulfill causes and conditions that lead to the Bodhi-path that shows us the virtuous Dharma of Suchness. Here and now, people are filled with knowledge and cleverness. If the great teachings are not promoted, [people] cannot be trained.

This means we must have faith; with faith we can fulfill all causes and conditions for success.

To expound a sutra, the Six Fulfillments are necessary. Actually, “thus” refers to what is true. The truth is “thus”; it is what is, the source of our innate Buddha-nature. With True Suchness, we can bring everything to fruition. The principle of all things in the universe is within True Suchness, so the virtuous Dharma of True Suchness is the Bodhi-path. If, from the start, we lack the element of faith, we will be unable to fulfill the necessary causes and conditions.

We Jing Si Dharma-lineage practitioners are able to gather in one place, share the same spiritual ideals, go in the same direction and be aligned in one mission. So didn’t all this begin with faith? The Tzu Chi School of Buddhism is the path of working with others in this world. Together, we become. Bodhisattvas who respond to all pleas. Didn’t this begin with faith?

As we are now gathered here to peacefully listen to Dharma and pay respect to the Buddha, we must believe this came from good causes and conditions. With good karmic conditions, at this time, these unique causes and conditions have aligned [for us to be here]. Meanwhile, there are so many people in this world at this same time who live in different environments and have different mindsets. Therefore, in this world, all things happen because of causes and conditions. We each have different causes and conditions.

We often say that we must have Right Faith and be aligned with the course of True Dharma. Therefore we must believe in what is true, in True Suchness. With True Suchness, the true Dharma, we can choose the straight Bodhi-path. When we walk this great path, we can be at peace, we can feel free, so this is the virtuous Dharma. Such virtuous Dharma of True Suchness, this true principle, is the great Bodhi-path.

At this time and place, this world is filled with worldly knowledge and cleverness. The present era and the era of the Buddha, over 2000 years ago, differ greatly. Now, with advanced technology, more and more people are educated and have earned advanced degrees. Does advanced education lead to understanding true principles? Not necessarily. It results in a world filled with knowledgeable and clever people. Their vast knowledge of things has drowned out the true principles; because they read so much and know so much, they have become more proud, more arrogant. Therefore we must use these great teachings. “If we do not promote great teachings, people cannot be trained.”

The Buddha came to train and awaken sentient beings. As I keep saying, the Buddha “opens and reveals,” but whether we “realize and enter” the teachings depends on us. Are we all capable of comprehending the teachings of the Buddha? The Buddha saw that the capabilities of humans varied greatly. Their levels of kindness and stubbornness also varied greatly. So, He [expounded] the Dharma at different levels. Some levels are only accepted by those with sharp capabilities and others are comprehended by those with dull capabilities. He patiently used all kinds of methods to slowly lead us along. In the end, He put aside the skillful for the direct by giving the true, great teaching. This is the Lotus Sutra.

He revealed this great teaching to continually build and strengthen the faith of sentient beings. Once we have established steadfast faith, we can practice the great teachings. Consider the Buddha. Before He expounded the Lotus Sutra, He sat down to contemplate and entered Samadhi. Many people felt a sense of anticipation because the Buddha emitted light and manifested forms, which differed from how He normally expounded the Dharma. Therefore those with steadfast faith eagerly anticipated that the Buddha would give great teachings, expound great Dharma. Those with insufficient faith lacked patience.

So, before the Buddha expounded this sutra, before He even taught any Dharma, 5000 people already left. To this, the Buddha said, “It is good that they left.” Their faith was not sufficient; their will to seek Dharma was not firm. With their stubbornness and level of capability, they could not accept this. Consider how important faith is!

Therefore “thus” refers to the fulfillment of faith. Every sutra begins with “thus.” We have great faith, so we can flip open this sutra, and in faith, we accept the principles contained in this sutra and practice accordingly. See how every sutra ends with, “All rejoiced and faithfully accepted and practiced the teachings.” Because we believe, we read this sutra and listen to this Dharma. Thus, this is faith.

The fulfillment of faith is “thus”: that with faith we can enter the great sea of the Buddha-Dharma. So, in the beginning of sutras, we declare our faith. Those with faith say, “Things are thus.” Those without faith say, “Things are not thus.”

“With faith we can enter the great sea of the Buddha-Dharma.” We must have faith, believe the Buddha’s teachings heard by Ananda and promote the True Dharma anew. Therefore we must all feel respect toward it. If there is doubt in our hearts, we cannot accept it. So, “In the beginning of the sutras, we declare our faith.” This is clearly evident. The word “thus” helps to solidify and deepen our faith. Thus, “Those with faith say, ‘Things are thus.'” Those who believe know that this is true, that the nature of all things is like this. This is called the Nature of True Suchness. “Those without faith say, ‘Things are not thus.'” If we do not have faith, then this matter, these things, do not exist to us.

When we talk about the law of karma, those who have faith in it say, “Indeed! As are the causes, so are the effects. As are the conditions, so are the retributions.” When people believe this, they will naturally follow this great Bodhi-path. For those who do not believe, things are different. Without faith, they think, “things are not thus.”

Thus, “The Buddha-Dharma is infinite, and faith is the first step to entering the Buddha’s path.” We must know that the Dharma is infinite and goes beyond what I just explained about “thus.” Many principles are contained within this “thus”; the Buddha-Dharma explains that there is an infinite number. That is why I often say that every word we say, every action we take, is subject to the law of karmic cause and effect. We must always be mindful on this path. If we can be mindful, then our hearts will not leave this path. If we believe in these true principles, this path will be in our minds. If these true principles are in our minds, then, naturally, all our words and actions are inseparable from this path, inseparable from this “thus.” We believe in following this path.

So only with faith in “thus” can we enter. Enter what? The great sea of the Buddha-Dharma. The Buddha’s true and correct teachings are vast and numerous. If we are not mindful, we are incapable of comprehending the Buddha-Dharma. So we must first have faith. Only with faith can we truly take the first step on the Buddha’s path. Only in this way we can truly approach this door and enter it to “open, reveal, realize and enter.” Without faith, how can we truly comprehend the Buddha’s principles? Without faith, we will be reluctant to practice. Then we will not be able to eliminate old habitual tendencies. So we should know that first, we must cultivate our faith. Before delving into the sutras, we must establish faith. Otherwise, no matter how many sutras we hear, how many sutras we recite, the words of the sutras will not remain in our hearts. When the words are forgotten, how will we stay on the path in our daily living?

Thus, whether we are reciting or listening to the sutras, if we do not keep them in our hearts, once we have finished listening, we have already left the path. As we listen, we need to remain on the path. We may hear people point out, “This path goes here, and then these are conditions that will manifest. When you face these manifestations, you need to handle it this way. This path should be walked in this way.” If we do not first nurture our faith, we will not enter this path, and we will not know the beauty of this great teaching. Thus we must all have faith.

Remember the Five Roots and Five Powers? We must first have the root of faith, the root of diligence, the root of mindfulness and the root of Samadhi in order to attain the root of wisdom. The Five Powers are the power of faith, the power of diligence, the power of thought, the power of Samadhi, and the power of wisdom. The Five Spiritual Roots and Five Powers are part of the 37 Practices to Enlightenment.

As Buddhist practitioners, we all need to complete our practice; through practice, we can succeed. The kind of Dharma we practice determines the skills we attain. Since we say we are learning from the Buddha, we are following this course and will naturally end up on the noble path to becoming sages and saints. This is called the Bodhi-path. The Five Spiritual Roots and Powers are fundamental, and we should know that they all begin with faith.

Therefore the Buddha-Dharma is infinite. If we have no faith, we will refuse to correct our habitual tendencies. Therefore, the first of Five Spiritual Roots is faith.

First among all virtuous Dharma is faith. There are many virtuous teachings, but if we do not believe, we will not apply them. So faith is extremely important. Without faith, there is no virtuous Dharma. In other words, if faith did not exist first, virtuous Dharma would not be generated. Therefore, faith is the foundation for initiating actions to gain understanding.

Spiritual practice is about taking action. In spiritual practice we need to be firm in the direction of our personal cultivation. It is only in going forward that we can truly experience realizations. Without realizations, we cannot understand. To realize and understand, we must take action to practice. We may be told that the scenery on this path is beautiful; in that place there is a Bodhi tree, a pine tree there and a plum tree over there. But that is only what we are told. For us to really know, we need go to that place and experience it. We must walk forward so we can say, “Oh, that is how it is.” The truth does not enter the mind just through listening; we must initiate understanding to take action, or initiate action to gain understanding. Understanding and action must be simultaneous. As we walk this path, we gain understanding. If we walk along but are not mindful, then we are just walking, not seeing. In this way we cannot comprehend the truth. So, action and understanding must both take place. This also begins with faith. 

Faith is foremost of all virtuous Dharma. Without first establishing faith, no proper practices can be realized. With faith as the foundation for initiating understanding and action, we can then enter and attain realization.

In our spiritual practice, we must first establish faith in our hearts. With faith, we can fulfill causes and conditions. Have faith; it is the path to virtuous Dharma and Bodhi. In this era, when people are filled with worldly knowledge and cleverness, we must have faith in this great Dharma, the great teachings given by the Buddha. If we do not penetrate it deeply, we cannot train sentient beings who are egotistical, arrogant and stubborn. Therefore we must believe in the virtuous Dharma of True Suchness. Everyone, please always be mindful.

Episode 19 – Value the Convergence of Causes and Conditions

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>> Out of the six types of fulfillments, if one is missing, conditions will not come together and then nothing can be accomplished perfectly.  Now we are obeying the Buddha’s teachings,

>> gathering the assembly to compile His teachings, destroying doubts, establishing faith and differing from non-Buddhists. The Six Fulfillments are: fulfillment of faith, fulfillment of hearing, fulfillment of time, fulfillment of host, fulfillment of place and fulfillment of assembly.

>> “Thus” refers to the Dharma-embodiment of what we hear. Conditioned or unconditioned refer to the nature of the embodiment of Dharma. When something is contrived, it is conditioned, and it is impermanent. When something is uncontrived, it is unconditioned, and it is permanent.

>> “Have I heard” refers to those who can uphold the teachings. “At one time” refers to how teachings are heard and upheld at the same time.

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Be grateful at every moment! Time allows us to accomplish things. When we want to speak, we need someone to listen. This is the best time for us to speak and listen. Everything requires karmic conditions. Without karmic conditions, we would not find the use of this time acceptable, nor would we be willing to gather here with others. This all relies on karmic conditions. Without conditions, we cannot be transformed. If the conditions for transformation are weak, the effect will not deeply enter our hearts.

We need to be able to let go of past afflictions. When some listen to the sutras, they merely listen; their habitual tendencies remain and they still cannot let go of afflictions. So karmic conditions are necessary; without karmic conditions we cannot be transformed. Moreover, if the conditions are weak the words spoken will not enter our minds deeply.

So weak karmic conditions for transformation will not change our minds or enter our hearts. Everyone, we need to seize opportunities when causes and conditions come together. Therefore, earlier we said that to complete a sutra, one needs to compile the Dharma expounded by the Buddha throughout His lifetime. One also needs to obey His teachings, eliminate all doubts and differ from non-Buddhists. I have spent many days sharing with everyone that to create the karmic conditions for “thus have I heard, at one time…” etc., a total of Six Fulfillments were required. Out of the six types of fulfillments, if one is missing, the conditions will not converge.

This means that if one condition is missing, things cannot be accomplished perfectly. If we lack even one, there is no way to accomplish them. Because people have followed the teachings bequeathed by the Buddha to compile this sutra, we can listen to the Buddha-Dharma now. The process of compiling a sutra is very hard; we need to destroy doubts, establish faith etc.

Out of the six types of fulfillments, if one is missing, conditions will not come together and then nothing can be accomplished perfectly.  Now we are obeying the Buddha’s teachings, gathering the assembly to compile His teachings, destroying doubts, establishing faith and differing from non-Buddhists. The Six Fulfillments are: fulfillment of faith, fulfillment of hearing, fulfillment of time, fulfillment of host, fulfillment of place and fulfillment of assembly.

Not one can be missing from the Six Fulfillments, so we need to seize the karmic conditions.

I remember the earlier stage of my spiritual practice when. I first had disciples at Pu Ming Temple. I also wanted to expound the Lotus Sutra, but the causes and conditions were not ready. I did talk about “thus have I heard,” but just the explanation of “thus” took a very long time. Indeed, it is very profound. But now I explain it in a simpler way, as the belief in the existence of Dharma-embodiment. What is Dharma-embodiment? Those who speak and those who listen are types of Dharma-embodiment. Conditioned or unconditioned, the nature of all things is called Dharma-embodiment. When you hear this, you may feel that this is also very profound. Indeed! It is very profound. Thus it takes a very long time to explain it, and the more we explain the more there is to say.

Now we use a simpler way to help everyone understand. When something is contrived, it is conditioned. Things that are contrived did not originally exist. We created and made an effort to design them, so they came into existence. They did not originally exist, but their [basic elements] did. Consider cooking as an example of contrivance. Has rice existed from the very beginning? Whether we eat congee or cooked rice, congee is made of grains of rice, cooked rice is also made of grains of rice. How do you prepare them? When there is more water, it is congee. When there is less water, it is cooked rice. This is Dharma.

The cooked rice comes from grains of rice. Have these grains of rice always existed? Not at all! But whether we look at worldly things or uncontrived things, their Dharma-nature is everlasting. This Dharma has always existed. As for seeds, the “cause” in it inherently existed. But we cannot see that “cause,” so we give it a name, a label. This label gives it an appearance, and something with an appearance has been contrived, so we also say it is conditioned.

As I mentioned, if something is unconditioned, it is uncontrived. It already existed, so why would it need to be contrived? It does not. Without the [right] conditions, causes will not come to fruition. The grains of rice did not originally exist, but the cause was there. To have rice, we need soil, water, air etc. for seedlings to grow. This is the beginning, then rice plants become rice grains, then rice. These did not exist at first. If cause did not converge with condition, there would be no contrivance. When cause converges with condition, it becomes Dharma-embodiment, which means it has a physical appearance. The Dharma has always existed, but its embodiment is contrived. This is called Dharma-embodiment.

Because of Dharma-embodiment, we have the six types of fulfillments. So the workings of karma are inconceivable. The Buddha teaches the law of cause and effect. We must accept faithfully, practice accordingly, and value these causes and conditions. When causes and conditions converge, when the Six Fulfillments have converged,

this means that the conditioned and unconditioned have converged. The Dharma is unconditioned, But hearing and speaking it is conditioned. Sentient beings have the same nature as Buddha, but because one thought went astray, they continuously give rise to Three Subtleties. Ignorance and afflictions led us to continuously create karma so that we now live in a haze. Therefore the Buddha had to return to this world to teach. He also hoped we could become enlightened and return to our original nature. This all depends on karmic conditions.

The first of the Six Fulfillments is “thus.”

“Thus” refers to the Dharma-embodiment of what we hear. Conditioned or unconditioned refer to the nature of the embodiment of Dharma. When something is contrived, it is conditioned, and it is impermanent. When something is uncontrived, it is unconditioned, and it is permanent.

We just discussed the Ultimate Truth. We need to believe that this Dharma is inherent to all things in the world. This is the Truth; it is the Dharma. I had just mentioned that a few decades ago, I wanted to expound this sutra. I began with “thus.” I discussed this word for a very long time and could not finish explaining it because very profound truths continued to emerge for us to analyze. We could not finish dissecting all those layers. This profound, subtle wondrous Dharma is truly very deep. Indeed, it is very profound.

So everyone, please remember that the word “thus” is genuine, wondrous Dharma that we must believe. This is the fulfillment of faith. When you believe, you are able to stay seated here. When you believe, you are willing to leave home and become monastics, and willing to gather with Tzu Chi volunteers. Has the Jing Si [Dharma-lineage] always existed? No! Because of the workings of karma, we have this Jing Si Dharma-lineage. The Jing Si Dharma-lineage is a diligent path. Our group exists because we all share the same mission, and we are all willing to practice at the same place. When we practice, we need to take the Dharma to heart. To do so, we must silently contemplate and constantly self-reflect.

So in every moment, we need to be in “Jing Si.” When our minds are contemplative, then our minds can be tranquil and clear and our vows can encompass the universe. These vows are as vast as the endless void. If our minds are not tranquil, not very clean and clear, our minds will be filled with afflictions, and our spiritual state cannot return to the Buddha’s intrinsic nature. But to truly return to our Buddha-nature, to be tranquil and clear, we need a diligent path. We must remain on this broad, straight path and diligently practice this path. This is the Jing Si Dharma-lineage.

We are all karmically connected, so we are all at this place of spiritual practice, practicing in this state of “Jing Si.” This did not exist in the past, but when causes and conditions came to fruition, this Jing Si training ground came to be. We had a common aspiration, so we gathered in one place. This is Dharma. In terms of Dharma, once we have created this group, then this is also a Dharma-embodiment. Thus we all need to believe that inconceivable causes and conditions have converged so this group of spiritual practitioners could be formed. Besides forming this group,

we must also work with other people. The Tzu Chi School of Buddhism has opened, so our hearts must focus on transforming others. So, aside from ourselves, we need a group of people who share the same mission and path. Tzu Chi’s Bodhisattva-path leads us to people, to relieve the suffering of sentient beings. This is why we practice the Bodhisattva-path. This did not originally exist. Now that we have formed such a group, we should all have faith in it. This is subtle and wondrous Dharma; it is the fulfillment of causes and conditions, so we should believe in it.

So, the word “thus” is used to show us that all things in this world contain many principles related to the convergence of causes, conditions. The conditioned and unconditioned converge in this way so we must believe in this Dharma. “Thus” is true doctrine; it is also the Dharma created when conditions converged. It encapsulates very profound principles. So, “have I heard” refers to those who can uphold [the teachings]. “At one time” refers to [the time when] they would hear and uphold. At that time, why did the Buddha say “at one time”? In fact, the Buddha’s wisdom encompasses the sciences, including astronomy and geology. He is truly wise!

In this universe, among stars and galaxies, Earth, Moon and Sun revolve and rotate. They are constantly in motion, so the passage of time differs [in all places]. Therefore He used the term “at one time.” Even on Earth, there are different time zones. When our relief teams go to a certain country and call me, I ask, “What time is it over there?” So which time zone should we go by? The Buddha’s teachings do not only exist in the human realm, but in the Six Realms, and not only in the Six Realms, but in the boundless space of the universe. So, He used “one time” to generalize. Thus, regardless of location, it is all the same time.

This is like how right now, we are over 2000 years from Buddha’s lifetime, but we still say “at one time.” That can also be used to refer to this time, right now. As I am speaking to you, I do so on a specific month and day because we are ordinary beings. The Buddha has surpassed time. In the Buddha’s time He said “at one time.” In this current era, we can identify this moment by its date and time. Because we are in the world of ordinary people, we are in a specific year, month and day. But this is not so for the Buddha, to Him this is all just “at one time.” That means there is that one time, and no other time. So it is generally called “at one time.”

“Have I heard” refers to those who can uphold the teachings. “At one time” refers to how teachings are heard and upheld at the same time.

The Buddha is the Great Enlightened One. One who speaks Dharma is the fulfillment of host. Vulture Peak near the City of the House of Kings is the fulfillment of place because the speaker, the listener, and the expounding of Dharma were all there. The City of the House of Kings was where the Lotus Sutra was taught. The Buddha expounded sutras in different places, so the place and people are different,

but the time is always called “one time.” Even though at this time, in this place, there is I, the speaker, if there is no audience I would not speak either. As I just said, we cannot lack a single condition. If we lack one condition, nothing can be achieved.

Everyone, please be mindful. The word “thus” encompasses all truths. We need to believe this. When we believe, that is the fulfillment of faith. Therefore, please use open-hearted wisdom to understand the word “thus.” Everyone, please always be mindful!

Episode 18 – Thus have I heard

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>> The Buddha compassionately left His teachings.

>> The Buddha compassionately left His teachings. The eminent monks taught and inspired others. In unison, the Sangha manifested doubt. [in Ananda] to establish faith in others. With wisdom and compassion, Venerable Kasyapa helped transmit the wondrous Dharma. Ananda diligently eliminated his Leaks and did not disappoint his loving teachers and friends+

>> At this time the assembly invited Ananda to ascend to the seat and to compile the teachings into the Dharma-treasury. Once he ascended to the Dharma-seat, before he even spoke, others noted his Buddha-like appearance. Three doubts arose in the assembly. First, has Buddha risen again to expound Dharma? Second, has a Buddha from another world arrived? Third, has Ananda attained Buddhahood?

>> Ananda stated the words “Thus have I heard” so others knew that the Buddha had not risen again, that a Buddha from another world had not arrived, and that Ananda had not attained Buddhahood. Thus these words ended the doubts. These words also ceased disputes. The others were all equally virtuous Arhats; so if he did not quote the Buddha’s words but instead stated his own views and opinions, then conflicts would arise. Once the Buddha’s words were quoted, others would accept this source and know that this was not made up by Ananda. Thus these words ceased disputes

>> Non-Buddhist or heretical doctrines are different. The sacred texts for Brahmins begin with the divine AU. A means emptiness, U means existence. AU means that although all things are different, all are inseparable from existence and emptiness. AU is placed at the beginning of their texts as a sign of blessing, but Buddhist sutras do not contain these words, so they differ from non-Buddhist and heretical doctrines

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The compassionate Buddha, before entering Parinirvana, left behind His teachings. Previously, we mentioned that in the Sangha, when everyone assembled, Venerable Kasyapa gave Ananda a difficult time.

Didn’t everyone in the Sangha know Ananda well? Everyone knew that Ananda, for several decades, had been following the Buddha as His attendant. Ananda, with his wisdom, clearly understood the Buddha’s teachings. Who was not aware of this? But the entire Sangha, in order to bring things to fruition, took part in a concerted, caring effort to help Ananda succeed. So they all kept silent even though. Venerable Kasyapa pulled Ananda out and reprimanded him publicly. Everyone clearly knew that this was to help Ananda succeed. So this was how the eminent monk taught by using Ananda as an example. Everyone had already attained Arhatship. All were accomplished and virtuous people. They clearly understood the situation and cherished this talented spiritual practitioner. Part of their concerted, caring effort was to deliberately manifest these doubts. It is because these events took place that people could later establish faith in the sutras.

Now we will explain why this shows. Venerable Kasyapa’scompassion and wisdom. He was very compassionate and wise, so he hoped that the Buddha’s teachings could be passed on in the future. With his wisdom, he was able to use his actions to motivate Ananda. Because of Venerable Kasyapa’s wisdom, the wondrous Dharma was able to be passed on, [as signified by] “Thus have I heard.”

Likewise, Ananda hid the true and revealed the provisional. He already understood things very clearly. He also wanted to portray that because he followed the Buddha as His disciple and had to deal with many matters on His behalf, he appeared to have traces of habitual tendencies and to have not eliminated all his afflictions. But what had not been eliminated? Actually, it had all been eliminated, and his intrinsic nature was already clear. But he still complied with the Sangha’s efforts and diligently worked hard. He showed that when handling mundane chores, it was hard to avoid having discursive thoughts and habitual tendencies. But once you let go of everything, your intrinsic nature will surface. As long as you are diligent, and diligently exhaust Leaks, all afflictions will then be eliminated. To exhaust Leaks means to be “flawless,” which means all afflictions are eliminated. This is how Ananda succeeded on the path. His perfection of virtue and spiritual practice did not disappoint his loving teachers and friends. Thus he attained the Three Insights and the Six Spiritual Powers.

The Buddha compassionately left His teachings. The eminent monks taught and inspired others. In unison, the Sangha manifested doubt. [in Ananda] to establish faith in others. With wisdom and compassion, Venerable Kasyapa helped transmit the wondrous Dharma. Ananda diligently eliminated his Leaks and did not disappoint his loving teachers and friends

Once he attained Arhatship, he had the Three Insights and Six Spiritual Powers and felt peaceful and at ease. Then he returned to the Pippali Caves where the others were assembled. He knocked on the door. Venerable Kasyapa was inside and heard Ananda’s voice, so he told him, “Your attainment is complete with no afflictions. You should exert your spiritual powers and enter through the gap in the stones.” This required spiritual powers. Ananda already had the power of transporting oneself. Since he had the Six Spiritual Powers, he had to demonstrate them. This was a test that meant. “You have to use your wisdom to find a way in.”

Ananda then truly exercised his wisdom and found a way into the cave. As soon as he entered, he was humble and respectful. He bowed to show reverence to the Sangha as if he was prostrating to the Buddha. Venerable Kasyapa was very kind. He reached out his hand, touched Ananda’s head and told him, “I wanted to help you complete your attainment, to quickly attain the fruit of the path. That’s why I reprimanded you so severely. I hope you won’t hold a grudge.” He demonstrated what a respected elder is like. Ananda was the Buddha’s attendant. Kasyapa led the Buddha’s senior disciples and was a respected elder in their community. He cared for them all like a father.

Ananda was still very humble and grateful for. Venerable Kasyapa’s strictness, which helped him complete his spiritual practice. This is about hiding the true and revealing the provisional and fulfilling one’s duty. This is how the world works. There is an order of seniority. Though they all equally possessed Buddha-nature and moreover, had attained Arhatship, an order of seniority in the Sangha was still needed to continue the future of the lineage. So the way they handled this situation and their dialogue truly set a good example.

Everyone, we are all spiritual practitioners. As for our group, we should learn from this to understand each other, to help each other succeed, to respect and to be grateful to each other. We all should learn to behave in this way. During this process, everyone was very moved, and very joyous. Ananda had completed his spiritual practice, so many people were happy and quickly invited Ananda to ascend to the seat to compile the teachings, the Dharma-treasury.

Of the Buddha’s 49 years of teachings, there were none that Ananda could not describe. So Ananda was full of confidence as he ascended to the Dharma-seat to begin compiling the Dharma-treasury. Once Ananda ascended to the Dharma-seat, everyone noticed Ananda’s solemn appearance and dignified demeanor as he sat down. We all know that. Ananda already had a dignified appearance. The Buddha had 32 Marks, Ananda had 30, with only 2 Marks less than the Buddha. His heart was now full of compassion and wisdom. Not only did he have a dignified appearance, he also glowed with the light of wisdom. So the brightness of his mind and body and his solemn demeanor were like the Buddha’s. The assembly was suddenly in doubt, [they wondered] if the Buddha had returned to life to expound the Dharma.

Someone said, “No, it must be a Buddha from somewhere else.” Others said, “It is impossible. It must be that Ananda has attained Buddhahood.” Whispers spread across the assembly and an air of uncertainty took hold of everyone.

At this time the assembly invited Ananda to ascend to the seat and to compile the teachings into the Dharma-treasury. Once he ascended to the Dharma-seat, before he even spoke, others noted his Buddha-like appearance. Three doubts arose in the assembly. First, has Buddha risen again to expound Dharma? Second, has a Buddha from another world arrived? Third, has Ananda attained Buddhahood?

Before he recounted the Buddha’s teachings, Ananda would begin by saying, “Thus have I heard. Thus have I heard” meant that he was still Ananda, not the resurrected Buddha not the Buddha reappearing here to speak to everyone. Not at all. He was also not a Buddha from elsewhere. He was still Ananda. This was not Dharma he could expound himself, it is simply what he had heard from the Buddha. So “Thus have I heard” was what he, Ananda, heard. What had he heard? The Dharma expounded by the Buddha.

With the words, “Thus have I heard”, he ended everyone’s doubts. The doubts thus ended and everyone knew that the Buddha had not reappeared, nor had a Buddha come from another place. Indeed, Ananda recounted what the Buddha taught. So this doubt was completely eliminated.

In addition, another reason why Ananda stated, “Thus have I heard,” was to prevent disputes. He feared that because all were the Buddha’s disciples, if he expounded the Dharma some might argue that, “Those are your words Ananda and your own understanding. I am not necessarily convinced.” So Ananda said, “I heard the Buddha say this.” This way, disputes would cease, and this was also

in accordance with teachings left by the Buddha to eliminate the doubts of the assembly and to prevent any disputes. The assembly would not say it was Ananda’s words. Since the Buddha said those words, that settled it, so there was nothing for the assembly to dispute. Similarly, [volunteers may say,]. “We should do it this way.” Someone may say, “Why do you say that? I do not agree. It should be this other way. No, that’s what Master said, so we do it this way.” The reason behind this is the same, this is for ceasing disputes. “Thus have I heard” [was used] so the assembly would not argue with each other.

Ananda stated the words. “Thus have I heard” so others knew that the Buddha had not risen again, that a Buddha from another world had not arrived, and that Ananda had not attained Buddhahood. Thus these words ended the doubts. These words also ceased disputes. The others were all equally virtuous Arhats; so if he did not quote the Buddha’s words but instead stated his own views and opinions, then conflicts would arise. Once the Buddha’s words were quoted, others would accept this source and know that this was not made up by Ananda. Thus these words ceased disputes.

As to the different non-Buddhist doctrines, we know that when the Buddha was alive, non-Buddhist religions flourished. Many believed in Brahminism, but they had their own doctrines. Their sacred texts also had an opening. Since India’s religions had a long history, they already had sacred texts. Their sacred texts open with the word, “AU. A” means “emptiness. U” means “existence.” This word means that all things in the world are inseparable from “existence” and “non-existence” or “emptiness” and “existence.” That is their doctrine. Everyone knows “existence” and “non-existence.” Things are either existent or non-existent. These are non-Buddhist doctrines.

The Buddha-Dharma varies from other doctrines. As proof that this sutra to which you are listening is the Dharma directly expounded by the Buddha, our sutras begin with, “Thus have I heard.” Therefore this differs from non-Buddhist or heretical doctrines.

Non-Buddhist or heretical doctrines are different. The sacred texts for Brahmins begin with the divine AU. A means emptiness, U means existence. AU means that although all things are different, all are inseparable from existence and emptiness. AU is placed at the beginning of their texts as a sign of blessing, but Buddhist sutras do not contain these words, so they differ from non-Buddhist and heretical doctrines.

Our Buddha-Dharma is sensible, reasonable and can reveal the doubts in our minds. All of us have doubts in our minds. All of us have a “view of self.” So if we have doubts, we must eliminate them. We have just explained that the prominent monastics in the Sangha all intended to help future sentient beings succeed. So, “Thus have I heard” will be passed down. In that Sangha, they all had clarity in their minds, so they let Ananda use this opening to remove all doubts.

Furthermore, as Ananda began to teach, he humbled himself and was respectful because this Dharma came from the Buddha; it was not Ananda’s wisdom that could explain all the principles in the world. The Buddha attained enlightenment in the universe, the Truth of the universe was spoken by the Buddha. So he now passed down the Buddha’s teachings. This is what Ananda heard, and he had recounted it as such. Then there will naturally be no disputes, and those in the future can also identify this as the Dharma expounded by the Buddha. So the assembly manifested doubt to build faith so that those in posterity would know that what they hear is what the Buddha taught, and not Ananda’s fabrication. That which Ananda heard, he recounted. So this was how they helped each other succeed.

This is the compassion of the Buddha, the teachings He left behind. Before He entered Parinirvana, He left behind these teachings. But prior to compiling the teachings, the prominent monastics taught by example. Therefore everyone, we all need to help each other succeed. All causes and conditions are exact and precise, so we should always be mindful.

Episode 17 – How Venerable Ananda Eliminated Delusions

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>> With Great Love, Kasyapa helped Ananda succeed in bearing his burdens with great patience. Venerable Kasyapa explained the rules and precepts in detail. Ananda upheld the precepts impeccably with ease.

>>Kasyapa said, “You (Ananda) committed Duskrta offenses and should repent in front of the Sangha. The Buddha was thirsty and you provided no water. You stepped on the Buddha’s robe with your foot. You did not ask the Buddha to remain in this world.”

>> Ananda also sincerely asked the Buddha to accept His aunt, Mahaprajapati, as a member of the Sangha. This was the beginning of the bhiksuni.

>> Ananda repented properly, but Kasyapa still led Ananda out of the cave and said, “Come in when your Leaks are eliminated.” He then closed the door to the cave.

>> The Three Insights are insight of the heavenly eye, insight into previous lives, insight into ending all Leaks. The Six Spiritual Powers are the power of transporting oneself, of the heavenly eye, of the heavenly ear, of knowing others’ minds, of knowing past lives, and of ending all Leaks.

>> Then Ananda wept with grief. To end his delusions, he diligently practiced late into the night. He was extremely tired. Before his head touched the pillow, he suddenly realized the Three Insights and the Six Spiritual Powers, and became a Great Arhat.

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I have mentioned previously that in front of the members of the assembly, Venerable Kasyapa led Ananda out to tell him, “Everyone’s mind has been purified. You are the only one with traces of afflictions. You have also committed Duskrta offenses so you cannot remain in this pure Sangha. You need to leave.” But Ananda replied, “As for the offenses I committed, I invite Venerable Kasyapa to enumerate them all.”

With Great Love, Kasyapa helped Ananda succeed in bearing his burdens with great patience. Venerable Kasyapa explained the rules and precepts in detail. Ananda upheld the precepts impeccably with ease.

Venerable Kasyapa then explained, “One time the Buddha set off on a journey by foot. The scorching weather was oppressive. It was very hot. He really wished to have a bowl of water and asked you to bring him the water. But you came back late with an empty alms bowl. At the moment of His severe thirst, you were unable to provide Him with water.”

Ananda then said, “I searched earnestly and found a river. But in the river there was a group of merchants. The convoy of 500 elephants and cattle, loaded with cargo, walked through the river so the river water was filled with dirt, and it became turbid. Therefore, I could not obtain water as an offering to the Buddha.”

Then Venerable Kasyapa said, “And, one time, you stepped on the Buddha’s patch-robe,” which was the Buddha’s outer garment. Ananda replied, “I washed and hung the Buddha’s patch-robe to dry. When I went to collect it, a gust of wind blew the robe underneath my foot. I did not intentionally step on the patch-robe with my foot.”

Then Venerable Kasyapa said, “And one more thing the Buddha had said, ‘A Buddha can abide in this world for one kalpa.’ But the Buddha also said, ‘My conditions here have ended I will enter Parinirvana.’ The Buddha repeated that three times in a row. But you, Ananda, did not immediately ask the Buddha to abide here for a kalpa. So the Buddha entered Parinirvana at age 80.” Ananda recalled that moment and said, “I did! When I heard the Buddha say that He could remain in this world for one kalpa. I was delighted. Then He said, ‘My conditions here have ended I will enter Parinirvana.’ At that moment I intended to ask the Buddha to remain, to abide in this world for one kalpa. But King Mara deluded my mind so I could not speak in time to ask the Buddha to remain in this world.” Because of this karmic condition, the opportunity was lost.

Kasyapa said, “You (Ananda) committed Duskrta offenses and should repent in front of the Sangha. The Buddha was thirsty and you provided no water. You stepped on the Buddha’s robe with your foot. You did not ask the Buddha to remain in this world.”

Venerable Kasyapa then said, “And then, Ananda, you also committed a Duskrta offense regarding Mahaprajapati, the Buddha’s aunt. She led some palace maids and royal relatives into the presence of the Buddha and asked His permission to become monastics. But the Buddha did not allow it! He did not accept women into the Sangha. But Ananda, on behalf of Mahaprajapati, you dared to plea with the Buddha to allow bhiksuni to be part of the Sangha.”

Ananda explained this matter with great sincerity, and told Venerable Kasyapa, “Mahaprajapati was the Buddha’s aunt. She raised Prince Siddhartha,”

“who became a monastic, attained Buddhahood, and returned to the palace to expound the Dharma. King Suddhodana also issued a decree that any royal family with more than two sons could allow one to follow the Buddha and become a monastic. So the youths in the royal families, if they had brothers, vied with each other to become part of the Buddha’s Sangha. Many members of the royal family became monastics, especially since the Buddha expounded Dharma in the palace and transformed many people. Everyone believed in the Buddha’s teachings, especially women in the royal family like. Mahaprajapati and Yasodhara. Their sincere belief led them to aspire to live among the Sangha.”

“After King Suddhodana passed away, the women in the royal family pled with Mahaprajapati to become monastics and follow the Buddha. This was the reason Mahaprajapati led so many women from the palace to ask the Buddha to accept them as monastics. But the Buddha did not allow that, so Mahaprajapati pled with me and asked me to put in a good word with the Buddha.”

“I also considered that all past Buddhas had four groups of disciples, male and female, lay and monastic. So why couldn’t Sakyamuni Buddha accept female disciples into the Sangha? For this reason, I sincerely pled with the Buddha on behalf of Mahaprajapati. In His compassion, the Buddha knew that all past Buddhas allowed this. Since Sakyamuni Buddha was a successor to past Buddhas, He allowed her to become a monastic.”

Then Venerable Kasyapa said, “Did you know that because women joined the Sangha, the Era of True Dharma was reduced 500 years?”

Sometimes when I read this text, I feel that I need to be grateful that bhiksunis are accepted as members of the Sangha. Over 2000 years ago, the Buddha allowed Mahaprajapati, whose name means. Path-of-Great-Love, to become a monastic. Because of that precedent, the rules now allow us to become monastics, to become bhiksunis. So we must be grateful!

Ananda also sincerely asked the Buddha to accept His aunt, Mahaprajapati, as a member of the Sangha. This was the beginning of the bhiksuni.

Spiritual practice is the work of a great person. We must be grateful to the Buddha and to Ananda. We must even be grateful to sentient beings. To repay the grace of the Three Treasures, of our parents and of sentient beings, we must be diligent! We must know that it is rare to attain the human form and rare to hear the Buddha-Dharma. Moreover, life is impermanent. How long is our lifespan? We do not know. Moreover, impermanence happens in an instant, so every moment, we must seize the present and be disciplined in body and mind. We must abide by precepts and rules.

Consider that the Buddha wanted a bowl of water, but Ananda could not find clean water to offer and provide it to Him in time. Venerable Kasyapa raised Ananda’s awareness to the fact that this was a sign of disrespect. Then, clothes worn by the Buddha were blown beneath Ananda’s foot. Venerable Kasyapa also blamed Ananda for this, “This is a sign of your disrespect.” Lastly, Ananda failed to say something in time to sincerely ask the Buddha to abide for one kalpa. Because Ananda failed to say these words, the Buddha entered Parinirvana at age 80. This was the way Venerable Kasyapa reminded each of us that in our daily living, we must answer questions in a clear and timely manner.

So I often say that we must speak carefully, and according to the people, time and place. We need to speak differently to different people, and determine if the occasion is appropriate to say it. This is called, “according to the people, time and place.” You should have said this then, why didn’t you say it? Because you did not say this, you lost that opportunity. This is also something we must learn. Sometimes one missed response can create tremendous regret.

So the way we treat people and objects, the way we speak, this all falls under our daily rules. Contained in the precepts are many details called Duskrta. It refers to the fine details of our daily living. Therefore Venerable Kasyapa used detailed precepts as examples. He did not only explain this to Ananda, he wanted everyone to hear, even future sentient beings. Monastic practitioners in particular must know how to respect their elders.

Ananda’s thinking was very straightforward. Indeed, he did not mean to commit these offenses. As for the Buddha’s time in this world, even though the Buddha said those words, King Mara came to confuse and delude Ananda’s mind. Though Ananda wanted to speak in that moment, the words would not come out. Such is the karmic connection between us sentient beings and the Buddha. The Buddha lived a human lifespan because of these conditions. If He abided in this world for one kalpa, He would still be here now. His conditions for staying in this world were such that Ananda could not speak.

Though Ananda repented to Venerable Kasyapa, Kasyapa still led Ananda out of the cave and said, “You must dedicate yourself and work hard, focus on eliminating your afflictions. Attain spiritual powers, then come back.” Then Kasyapa closed the door.

Ananda repented properly, but Kasyapa still led Ananda out of the cave and said, “Come in when your Leaks are eliminated.” He then closed the door to the cave.

Ananda felt very sad, very ashamed. So he quickly returned to his place of practice. Thus with great diligence and reverence, he reflected on his past and on whether any habitual tendencies remained. He kept reflecting diligently. Even at night, his head never touched the pillow. He did not lie down to sleep. Through the night he continued to work diligently, continuously reflected. So before the day dawned, he had expended a lot of physical energy. As he thought about lying down, suddenly, he had a great realization. With this kind of realization, he felt peaceful in body and mind and attained the Three Insights and the Six Spiritual Powers.

The Three Insights are insight of the heavenly eye, insight into previous lives, insight into ending all Leaks. The Six Spiritual Powers are the power of transporting oneself, of the heavenly eye, of the heavenly ear, of knowing others’ minds, of knowing past lives, and of ending all Leaks.

Why highlight the Three Insights along with the Six Spiritual Powers? Because he attained all six spiritual powers, he especially had this kind of true clarity about such things as previous lives. We must know the cause and effect of past, present and future. So Ananda, at that time, had already attained insight into previous lives and truly had the insights and powers. He also had insight of the heavenly eyes. When we use ordinary eyes to see worldly things, we cannot avoid having afflictions. But Ananda had complete clarity. This is insight of the heavenly eyes. He also had insight into end of all Leaks. End of all Leaks means all afflictions have been eliminated, so now what remains is clarity, a sense of great peace and ease. Being peaceful and at ease means that there is not a trace of affliction in the mind. The Dharma expounded by the Buddha brought complete clarity to Ananda’s mind. This is insight into ending all Leaks.

The power of knowing past lives of the heavenly eyes and of ending all Leaks, along with the power of knowing others’ minds, of transporting oneself and of the heavenly ears comprise the Six Spiritual Powers. Along with the insights, they are the Three Insights and the Six Spiritual Powers.

Then Ananda wept with grief. To end his delusions, he diligently practiced late into the night. He was extremely tired. Before his head touched the pillow, he suddenly realized the Three Insights and the Six Spiritual Powers, and became a Great Arhat.

Everyone, he truly attained the fourth fruit of Arhatship. So he completely eliminated his afflictions. Not the least bit remained in his mind. His body and mind was free and at ease. He quickly returned to the door of the Pippali Caves, where everyone was compiling the Buddha’s teachings.

Everyone, we all know. Ananda’s mental state at this moment, so filled with Dharma-joy and meditative-joy, and so free and at ease. This is incomprehensible to us. But the Three Insights and the Six Spiritual Powers, or at the very least, the Three Insights, are things we must mindfully try to realize. I hope we can all reduce our afflictions, then we will naturally grow in wisdom. Therefore, we must always be mindful.

Episode 11 – He Came to the Saha World to Transform All Beings

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>> Since Sakyamuni Buddha attained enlightenment,an inconceivable number of asankyakalpas have passed. To transform sentient beings, He has never rested and has manifested countless births and deaths.

>> The Twelve Links of Cyclic Existence: Ignorance, volitional formation, consciousness, name and form, six sense organs, contact, sensation, craving, grasping, becoming, birth, aging and death

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Sakyamuni Buddha came to this world for one great cause. It is to reveal and manifest His wisdom and view so sentient beings can realize and enter them. But when it comes to knowing, sentient beings have either sharp or dull capabilities. Those with sharp capabilities, can instantly attain realization. Those with dull capabilities, have to hear things over and over again, for an unknown period of time before they achieve realization. I have mentioned that for five bhiksus alone, the Buddha had to expound the Four Noble Truths three times. Not to say that for the many sentient beings, He has to accommodate the range of our capabilities. The Buddha has made this vow since. Beginningless Time. He has always made this vow to transform all sentient beings. But the capabilities of these many sentient beings are not the same, so He has to be patient. Thus, He established the Five Periods of Teachings to accommodate the capabilities of sentient beings. If one has sharper capabilities, with one sentence or one principle, one can realize ten things. Some people can absorb things quickly. For the Avatamsaka teachings, only the Dharmakaya Bodhisattvas, those with superior capabilities, could accept them, while others could not. So the Buddha had to teach through the provisional. He did so in the Agama Period. During the Agama Period, within those 12 years, people had somewhat built up confidence in the Buddha-Dharma. Then began eight years of Vaipulya [teachings], during which He took the next step to explain that everyone has Buddha-nature. During those eight years, people gradually realized, The Buddha said if we are willing to practice earnestly, we also can attain Buddhahood. But they still did not have much confidence. So after eight years passed, the Buddha expounded the Prajna [teachings]. People had begun to believe in Buddha-nature and that they could attain Buddhahood, so the Buddha took them to the next step of not being attached to existence. So He opened the door to Prajna. The Prajna teachings are a discussion on emptiness. We all have clear wisdom; it is inherent in all of us. It is pure, profound, flawless, and untainted. Since it is untainted, everything is clear and radiant, thus empty. When people hear about emptiness, those with great capabilities, those who understand, will know that yes, we all have the same intrinsic nature and pure wisdom as the Buddha. But ultimately, we strive to have no hindrances and to attain the ultimate state of Nirvana, which is the calm, luminous land of the Buddha. Those with superior capabilities had understood this thoroughly at the Avatamsaka Assembly. These Dharmakaya-Bodhisattvas have been practicing since Beginningless Time. Therefore they have transcended and left behind all confused, dream-like states. But those with average or limited capabilities go through the Agama, the Vaipulya and eventually the Prajna [period] [where they learn] the state of emptiness. This is quite a long process, but everyone has begun to very gradually understand. So after reaching the state of emptiness, then what? Even if they have faith, then what? Then they realize that there is still wondrous existence. There is wondrous existence in emptiness. If we all believe in this, we will have no issues with others. If we have no issues with others, there will be no conflicts, and we can be free from any kind of erroneous thinking. If we have no issues with anyone, what else is there to want? Everything is fine. Without that sense of striving, there will be no afflictions and no sense of gain or loss. Without all these desires, what is our course? It is the course toward attaining Buddhahood. We must penetrate, see through everything, in the world. When we see through that hazy state, that road in front of us will be the right one. This is the great, direct Bodhi-path, which is clear and apparent. When we follow this path, we are following the Bodhisattva-path. So the Buddha began to expound the Lotus Sutra. This is the great cause for which the Buddha came to this world. Indeed, Sakyamuni Buddha came to this world to teach us by example. He was also born into this human realm. He too grew up in this world and went through birth, aging, illness and death. He appeared in the same form as all people but. He had a different mindset. Ordinary people think only about instant gratification. They think about todays happiness and pleasures. They do not think about all the contradictions in the world. Even though in their external surroundings they can see birth, aging, illness and death or spring, summer, autumn, winter, the changing of seasons etc. They continue living their lives without awakening their own minds. At that time, Prince Siddhartha awakened his mind. He thought, I should leave the palace so. I can devote myself to the path of discovering the truths of life. Therefore, he left home. The path he walked was very difficult. Was that moment, over 2000 years ago when Prince Siddhartha began his practice, the beginning of his path to Buddhahood? No. Sakyamuni Buddha has been enlightened for an inconceivable number of kalpas, for a very long time. This is an incalculable amount of time. It is hard to say how many tens of thousands or tens of millions of years ago. So we use the term asankyakalpas to describe an inconceivable number. We ordinary people cannot express in numbers these inconceivable asankyakalpas. I have explained the term kalpa previously as a length of time that cannot be expressed numerically but could be described with an analogy. The [average] human lifespan was originally ten years, and increased by one year by every century. This continues to happen every century. One year is added, then another, then another until the [average] human lifespan is 84,000 years. Consider this; how much time did this take? Does that process stop once we reach 84,000-year lifespans? Is this called one kalpa? This is only the increasing part, but there is also a decreasing part. Starting with an 84,000-year lifespan, for every 100 years, one year is subtracted. After another century passes, another year is subtracted. This subtraction continues until the [average] human lifespan is 10 years. This is one increasing and decreasing kalpa. How long is this period of time? So when we are talking about an inconceivable number of asankhyakalpas, that is a very long time. The purpose of this is to help us understand that our Buddha-nature is intrinsic. The Buddha attained enlightenment and has practiced for an infinite number of kalpas. He went through a process of spiritual practice. Why did He want to attain enlightenment? Because of sentient beings, He manifested this form to attain enlightenment. I often ask, Who was the Buddha practicing for? On the surface, it seemed like He was practicing for Himself. We can also contemplate these questions ourselves. Why is there birth, aging, illness and death? Why is there spring, summer, autumn and winter? Why were there four castes? The poor live a hard life, go through birth, aging, illness, death and separations; what is the reason for all this suffering? The Buddha wanted to solve the problem of these contradictions on behalf of the sentient beings that were suffering tremendously in the four castes. How would He reconcile the matters of birth, aging, illness, death, the suffering of being parted by death or separated from loved ones? When the Buddha was a crown prince, instead of enjoying himself, he practiced for the sake of sentient beings and attained Buddhahood for the them.

Since Sakyamuni Buddha attained enlightenment,an inconceivable number of asankyakalpas have passed. To transform sentient beings, He has never rested and has manifested countless births and deaths.

So He came to this world and has never rested. He did not just come over 2000 years ago. For countless previous kalpas, He aspired to stay within the Six Realms. This time He was in the human realm as Crown Prince Siddartha. Though He was honored as a Prince, He also searched for a path to enlightenment for others. He had already attained enlightenment, yet He manifested a body to set an example for our spiritual practice. Part of this practice is renouncing family ties. We understand this principle as part of practice so we will be free from family attachments. Without such attachments, we will not suffer from parting with our loved ones, will not feel the pain of separation. If we renounce family ties and become monastics, we will be free of family attachments and can focus on the path to understanding life and death. In the 4 Noble Truths and the 12 Links of Cyclic Existence, the Buddha clearly explained that we must first understand lifes suffering, causation, cessation and the Path. We must practice this and contemplate the body as impure, all feelings as suffering, the mind as impermanent, and all things as being without self. We can come to realize all this. Then how do people come into being? From the 12 Links of Cyclic Existence.

The Twelve Links of Cyclic Existence: Ignorance, volitional formation, consciousness, name and form, six sense organs, contact, sensation, craving, grasping, becoming, birth, aging and death.

Our intrinsic nature was originally pure. Then beginning with an ignorant thought, we developed the Six Coarse Marks. So the conditions of Six Coarse Marks tempt and lead us to ignorance. An ignorant thought causes the Three Subtleties. External Conditions lead to the Six Coarse Marks. We face these circumstances because external conditions attract our Six Roots. Because of the Six Roots, we take many actions. So through the 12 Links of Cyclic Existence, we can understand how humans come into being. This is the course of our spiritual practice. We should be grateful. The Buddha already told us that sentient beings have the same intrinsic nature as the Buddha, and He gave us a lot of wisdom to absorb. However, if we absorb a lot of wisdom but do not apply it, that does not count as enlightenment. We have to apply it. We may renounce family ties, have no worries about family, engage in spiritual practice and avoid forcibly creating karmic connections. But is doing this enough to attain Buddhahood? This is not enough. We have to go among people. After we understand these principles, our minds will not be tempted by external conditions. Whatever external conditions arise, we will be respectful and grateful, and we will give unconditionally with great love. Sakyamuni Buddha was once the Never-Slighting Bodhisattva in a past life. He attained this understanding, No matter what external conditions I face, I will prostrate, be respectful and grateful because everyone can attain Buddhahood. This is also what the Buddha taught us in the Lotus Sutra. After practicing for countless kalpas and accepting the teachings from countless Buddhas, He could understand [all this]. He opened His mind and pushed aside interpersonal conflicts and afflictions, whether they were real or illusory. Whether something was real or illusory did not matter to Him. Whether it was emptiness or existence, He was not attached to it. That is why He kept coming to this world and manifesting the way to attain Buddhahood. When He attained Parinirvana did He enter and abide in the tranquil pure land? No. He still continuously comes to this world, without any rest. He comes to transform sentient beings. There are still many ignorant sentient beings. Even though the Buddha manifested death, He still keeps coming back for sentient beings without rest. He manifested birth and death countless times. He keeps coming to this world, going through birth, aging, illness and death until the end of each life. After the end of each life, He comes to the beginning of a new life. He has come and gone countless times, without any rest. He manifested birth and death countless times. So we can understand that it has been a very long time since. Sakyamuni Buddha attained enlightenment. Fellow Bodhisattvas-practitioners, we must have a sense of gratitude. Every day we have to purify our hearts until they are clear. We live in this evil and turbid world. The wondrous lotus flower in our hearts must emerge. A lotus arises from mud but remains undefiled. Only among interpersonal conflicts and afflictions can our bright lotus flower bloom. I hope everyone will always be mindful.

Episode 16 – The Compilation of the Buddhist Sutras

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>> After the Buddha entered Parinirvana, all the kings made a request of Kasyapa, saying, the Dharma-citadel is about to be destroyed. The banner of Buddha-truth is about to topple. So use great compassion to establish Buddha-Dharma.

>> When Kasyapa received the request, he went to the peak of Mt. Sumeru. When he struck the giant wooden mallet, all noble disciples, those who have attained spiritual powers, assembled there.

>> Kasyapa delivered these words: The Buddha-Dharma is about to cease. Sentient beings are pitiable. So, not until the compilation of the Buddha’s teachings is completed can we follow the Buddha into Nirvana. All of the noble assembly agreed and stayed at the Pippali Caves

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Earlier, we talked about the phrase. “Thus have I heard.” This passage also explains the cause behind the beginning of each sutra. Every sutra includes, “Thus have I heard.” This marks teachings bequeathed by the Buddha.

During the Buddha’s lifetime, every person saw Him as their teacher. After He entered Parinirvana, they regarded the precepts as their teacher. The Sangha operates under a system of precepts and rules. Even though the Buddha lived in this world a very long time ago, since we have renounced the secular and entered monastic life, we must still regard the precepts as our teacher.

So, as spiritual practitioners, by purifying our hearts, we will naturally cleanse our bodies. When our actions are aligned with our minds, and we follow the principles taught by the Buddha, we are following precepts as our teacher. What about our bodies? “Abide with the Fourfold Mindfulness.” We all know the Fourfold Mindfulness; I have often mentioned them. “Always contemplate the body as impure, all feelings as suffering, the mind as impermanent, all things as being without self.” This is our Fourfold Mindfulness. So in our daily living, why would we still be attached to anything? This body is also impure!

Consider how in the summertime, especially now with the Greenhouse Effect and rising temperatures, air conditioning is used everywhere. This is a vicious cycle. To keep it cold indoors, hot air is vented out, and so the external temperature rises even more.

Some people install air conditioning as a luxury. However, in a place of spiritual practice, can we indulge in this way? No, we cannot indulge in this way because the Abode is a place of spiritual practice. It is hot here. Because it is hot outdoors, it is just as hot indoors. So, we must contemplate the fact that this feeling is also suffering. Because it is hot, we sweat. We all experience these kinds of impurities in our bodies, so we contemplate the body as impure and feelings as suffering. In our climate and daily living, we have already experienced these impurities and feelings.

If our minds cannot be open, if the Dharma does not enter our hearts, interpersonal conflicts will fill our hearts. Consider this, it is not just about feelings of suffering. When we are entangled in interpersonal conflicts, we are not engaged in spiritual practice. Where is our place of practice? In our hearts. So if we do not know how to cleanse our hearts, our place of spiritual practice, then as our thoughts go through the states of arising, abiding, changing and ceasing, things like interpersonal conflicts will continue to arise and cease. How tiresome is that? We again give rise to delusions and create karma. This is not how a spiritual practitioner should be.

We must know that in all phenomena, there is no self. What phenomena? Good and bad phenomena. If I like hearing what you said, I will think, “That sounds very good,” and my heart will lean toward that direction. If I feel, “What you say makes me very unhappy,” I feel that it goes against my wishes. The world is divided into favorable and adverse; we call favorable conditions “good,” and adverse conditions “bad.” Is it right for our minds to be in this state of arising and ceasing? Since we are spiritual practitioners, we must live our lives by knowing and applying the precepts. The precepts are the Buddha’s teachings, and we must be vigilant at all times. If we abide in the Fourfold Mindfulness, will we still keep all that arising and ceasing and all the afflictions from interpersonal conflicts in our hearts? So, these worldly afflictions are what we must eliminate. We must allow the Buddha-Dharma to enter our hearts.

Next, how can we deal with evil bhiksus? When the Buddha was alive, naturally He could subdue the evil bhiksus. What happened to them after the Buddha attained Parinirvana? Who could control them? The Buddha said, “Ignore them. If possible, patiently guide them with compassion. If they can accept that guidance, then congratulate them. If they cannot accept guidance, then ignore them. Do not quibble with them.”

This is the Buddha’s compassion. If people have very severe karma, they will be difficult to train. If they have not created good karmic affinities, no matter what anyone says, they will not be able to accept it. Even in the time of the Buddha, there were bad bhiksus who did not uphold the Buddha’s precepts. What can be done about bhiksus with these kinds of ill-intentions in the future?

When it comes to bhiksus with severe karma, even the Buddha lamented that He could not help them. When the Buddha was about to enter Parinirvana, His greatest concern was for these evil bhiksus. For the Buddha to say, “Ignore them,” He must have already felt resigned and very sad for them. So He directly said, “silently renounce them.” When I see these words, I feel that pain!

Next, “Thus have I heard, one time the Buddha was at such and such place and spoke to such individuals, this many people.” This is a teaching bequeathed by the Buddha. Not only does this phrase show respect for the Buddha’s teachings, it also eliminates doubt.

Some time after the Buddha entered Parinirvana, disciples who had already attained Arhatship were spread across the land, practicing on their own. One day, all the heavenly kings went to. Venerable Kasyapa and said, “The Dharma-citadel is about to decline, the banner of the Buddha-truth, is about to topple, so use great compassion to establish the Buddha-Dharma.”

This meant that the Buddha had entered Parinirvana, the Perfect Rest. If the Dharma-citadel was not put in good order, then it would decline and be destroyed, especially the banner of the Buddha-truth, which represented the Dharma established by the Buddha when He left home and became a monastic. The Sangha of the Buddha was very dignified and could formalize the Buddha-Dharma. The Buddha had already entered Parinirvana, so this Dharma-citadel was about to be destroyed, the banner of Buddha-truth was about to topple. “Venerable Kasyapa, please exercise great compassion and quickly think of a solution to reestablish the Dharma-citadel and banner of Buddha-truth so the Buddha-Dharma can be revitalized and be passed down forever. Please, Venerable Kasyapa, think of a way to reestablish it.”

After the Buddha entered Parinirvana, all the heavenly kings made a request of Kasyapa, saying, the Dharma-citadel is about to be destroyed. The banner of Buddha-truth is about to topple. So use great compassion to establish Buddha-Dharma.

When Venerable Kasyapa heard the earnest request of all the heavenly kings, he also thought, “Indeed, all the teachings of the Buddha should be reorganized and compiled then the Buddha-Dharma can forever abide in this world for the future benefit of all humankind.” So he quickly went to the peak of Mt. Sumeru and struck the giant wooden mallet against the drum. That sound traveled far and wide. This was the Buddhist way to call people to action. So, when Buddhist practitioners heard this sound, they quickly gathered. All those who gathered had attained the fruit of Arhatship they even possessed great spiritual powers.

When Kasyapa received the request, he went to the peak of Mt. Sumeru. When he struck the giant wooden mallet, all noble disciples, those who have attained spiritual powers, assembled there.

Venerable Kasyapa said to everyone, “The Buddha-Dharma is about to cease. Sentient beings are pitiable. There is a need for a compilation. We must immediately aspire to compile all the teachings expounded by the Buddha, one by one, all over again. If we do not use this time wisely and the Buddha-Dharma is once again lost, future sentient beings will be in sad conditions. So, we must all aspire to recall the teachings of the Buddha, recall them to share with one another. Then everything we share will be compiled. This way, we can allow the Dharma to abide forever. Only after we complete this task can we leave this world in peace.” So it was said, “not until the compilation is”

“completed can we follow the Buddha into Nirvana. We are all responsible if it is incomplete, so we must come together quickly. Thus I ask all you sages to help compile the Buddha’s teachings, and that is why we should all live together.” They all heard Venerable Kasyapa’s suggestion and found it reasonable, so they gathered and lived in the Pippali Caves. They all settled down in those caves. To finish this compilation, they needed to seize the moment, and could no longer live apart in various places. They all wanted to accomplish this same mission, so their minds settled down.

Kasyapa delivered these words: The Buddha-Dharma is about to cease. Sentient beings are pitiable. So, not until the compilation of the Buddha’s teachings is completed can we follow the Buddha into Nirvana. All of the noble assembly agreed and stayed at the Pippali Caves.

At this time, Venerable Kasyapa also entered Samadhi. In the midst of it, he thought that there must be a representative who could accurately gather all the Buddha’s teachings from beginning to end without missing a thing. In his heart, he knew that this person was Ananda. He used his spiritual power to see, and found that Ananda had not yet eliminated his afflictions. So, Venerable Kasyapa then stood up and led Ananda away from the assembly.

He said to Ananda, “Among this pure assembly that is ready to compile the Buddha’s Dharma-treasury, all our hearts are pure, undefiled and without afflictions. But you still have afflictions and have not yet untied the knots in your mind. You still have a trace of affliction and should not be part of this assembly. You must urgently put effort into your practice and see how you can eliminate your afflictions.” At that time, with so many people staring at him, and Venerable Kasyapa saying that he had not yet eliminated his afflictions, Ananda felt very ashamed and embarrassed. Thus, he wept with grief.

He said to Venerable Kasyapa, “I could have attained the Fourth State, the state of Arhatship a long time ago, but in order to be the Buddha’s attendant and remain by His side, I have kept a few afflictions that have not yet been eliminated.” He was by the Buddha’s side, and saw all those received by Him. As His attendant, he had to mindfully observe them and make great efforts to understand their many spiritual afflictions, as well as the Buddha’s wise teachings. Ananda had to spend all his time handling human relations and worldly affairs for Him. So, as an attendant, he did not have a chance to eliminate these traces of afflictions.

This rationale may seem to make sense. But, everyone, we must remember that when the Buddha entered Parinirvana, He instructed us to regard the precepts as our teacher and abide in the Fourfold Mindfulness. Everyone, in our spiritual community, we must abide in the Fourfold Mindfulness and regard the precepts as our teacher. So, whether dealing with our hearts or our living, we must constantly train our bodies and minds. Therefore everyone, please always be mindful!

Episode 15 – Follow the Buddha’s Bequeathed Teachings

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>> Ananda took [Aniruddha’s] advice so he asked one question after another. The World-Honored One answered one after another. Abide in the Fourfold Mindfulness, use the precepts as your teacher, ignore evil bhiksus. At the beginning of all Buddhist sutras, are the words, “Thus have I heard.”

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“Such I have heard. At one time, the Buddha dwelt on Vulture Peak, near the City of the House of the Kings.” Every sutra must have a similar opening to. “Such I have heard, that at one time, the Buddha lived at such and such place.” It always states where the Buddha lived at one time, though each place may be different. When He expounded the Lotus sutra, He was near the City of the House of the Kings on Vulture Peak.

To understand the opening of a sutra, we need to understand the sutra’s preface. To understand the preface, we need to know that even though the sutra was expounded by the Buddha, it was Ananda who passed it down.

There is a saying, “The great sea of the Buddha-Dharma flowed into Ananda’s heart.” But Ananda’s age differed from the Buddha’s by 31 years. The day the Buddha attained enlightenment was the day Ananda was born. The Buddha had been expounding the Dharma for 20 years by the time Ananda became a monk. How could Ananda have heard those first 20 years [of teachings]?

This came about because the venerable elders who had been attendants of the Buddha during the first 20 years after His enlightenment, Sariputra, Maudgalyayana, and other venerable elders traveled to different locations to transmit the teachings. But they felt that they were spending too much time away from the Buddha, so the Buddha needed an attendant to always be by His side. Therefore, they had a discussion about what person would be suitable. The result of their discussion was to recommend Ananda.

Ananda’s appearance was very dignified. The Buddha had 32 Marks and Ananda had 30. He was the first cousin of the Buddha, so his behavior, demeanor and disposition etc., were similar to the Buddha’s. He also came from a royal family, therefore, he had a presence similar to the Buddha’s and was familiar with the Buddha’s daily habits. Therefore, they considered Ananda most suitable. They recommended to the Buddha that. Ananda become His personal attendant. The Buddha was silent but did not reject the idea. This is called silent acceptance.

So everyone started to tell Ananda, “The Buddha would like you to be His attendant.” Ananda did not dare [to accept]. Ananda said, “The Buddha, with His great wisdom often expounds the Dharma to kings, ministers and the venerable elders of all religions. One who is by the Buddha’s side needs to be clever and sharp and has to be able to absorb the Buddha’s teachings. I am still so young, how am I qualified to be the Buddha’s attendant?” But everyone kept persuading him, especially Sariputra.

He counseled Ananda, “You have to become His attendant. You are the only possible candidate.” So Ananda answered, “In that case, I will accept but with conditions.” Everyone thought, “To be close to the Buddha is a blessing and an honor. Others dare not even ask for this. You have so many people recommending you, and the Buddha joyfully accepted. Why would you have conditions?”

Ananda said, “Although I am joyous, I worry about compiling the Buddha’s teachings in the future. That is a lot of responsibility. Since I did not hear any of the Dharma that the Buddha expounded in the first 20 years, I hope the Buddha can expound the Dharma from the previous 20 years again.” When the Buddha heard about this, He called Ananda to Him and said, “This condition of yours is something I can accept.” Ananda then told Him, “I am not going to wear the clothes which You have worn. And when You accept offerings on Your travels, I will sit far away from You. Why?” asked the Buddha. Ananda said, “If You give me clothes You have worn, that may lead people to talk about me and say the Buddha is giving me special treatment if. I wear clothes You have worn. Next, when You are accepting offerings, I will sit far away from You so others will not think that I am receiving special treatment by taking the same meals offered to the Buddha. When it comes to clothing and food, I hope to avoid people’s criticisms. Venerable Buddha, I hope You can approve these requests.” The Buddha felt these requests were reasonable so. He agreed.

These were the three conditions. First was to repeat the Dharma. Second was not to accept the Buddha’s worn clothes. The third was to sit far away when the Buddha received offerings, not to sit next to the Buddha. This was Ananda’s wisdom. The Buddha, of course, delightedly accepted it. Therefore, Ananda became the Buddha’s attendant.

The Buddha expounded the Dharma for 49 years. When He was 80 years old, as He was embarking on a journey by foot, He felt the conditions for His teaching had come to an end, so He said to Ananda, “The conditions for my work in guiding this world have ceased. I want to enter Parinirvana here.” Ananda was very nervous and quickly informed all those who had traveled to other places. Therefore, it did not take long for all the disciples to gather together. Some were farther away. Some were close by. No matter where they were, they received this urgent summons, so they quickly gathered.

They were all at peace because each of them had attained the fruit of Arhatship. They knew the laws of nature, that the Buddha would eventually enter into perfect rest and Parinirvana. Since they understood this, naturally their minds were peaceful. Ananda was the only exception. For almost 30 years, Ananda stayed by the Buddha’s side and did everything with Him. Letting go of this bond was difficult. So when the Buddha was about to enter Parinirvana, everyone else was calm; Ananda was the only emotional one. He could not control himself, so he ran outside and cried loudly under a tree.

At this moment, Aniruddha happened to arrive. He saw Ananda crying there, so he told him, “Ananda, you are one to uphold the Buddha-Dharma. In the future we need you to pass it down. Now you have to seize this moment and go to the Buddha’s side and ask Him about the most important things.” Ananda said, “Venerable One, I am very distressed right now. I do not know what I need to ask the Buddha.”

Aniruddha said, “You must ask the World-Honored One this. While He is alive this group of bhiksus sees Him as their teacher. Once He enters Parinirvana, who will be their teacher?”

“And while He is alive, they abide with Him. Wherever He goes, they follow Him. Once He enters Parinirvana, where shall their minds abide?”

“Also, in the Buddha’s Sangha, there are evil bhiksus, bhiksus who do not abide by precepts. While the Buddha is alive, He can subdue them. Once He enters Parinirvana, who will control them?”

“Also, to benefit people in the future, the Dharma has to be passed down. In the future, when we must compile the sutras, what can we do so people will have faith in and accept them, and know that the teachings we compile were indeed expounded by the Buddha. These are very important matters. You must hurry and ask the Buddha about them.”

After Ananda heard this he said, “Indeed! This is very important.” He quickly approached the Buddha and asked Him each of these questions. He asked the Buddha, “While You are in this world everyone sees You as their teacher, but once You enter Parinirvana, who will be their teacher?” The Buddha replied, “While I am alive, you see me, the Buddha, as your teacher. Once I enter Parinirvana, take the precepts as your teacher.”

“What will we abide in? Abide in the Fourfold Mindfulness.”

“Who will control the evil bhiksus?” The Buddha said to Ananda, “Everyone must be compassionate and try to counsel them. If they cannot be counseled, it is best to just ignore them.”

“When I enter Parinirvana, of course you must recompile the teachings I have expounded. And when you compile them, remember that at the beginning of every sutra, you must begin with, ‘Thus have I heard’ one time, the Buddha was at such a place with such people, and how many there were. These words must be included.” So this is how every sutra begins. It is the sutra preface. When beginning to speak the sutra, this description must be included.

This is the reason that every sutra contains, “Thus have I heard, one time the Buddha was at such and such place.” The reason for this came out of this occasion, from Ananda’s request for teachings before the Buddha entered Parinirvana. Therefore Buddhist sutras begin with the words, “Thus have I heard.”

Ananda took [Aniruddha’s] advice so he asked one question after another. The World-Honored One answered one after another. Abide in the Fourfold Mindfulness, use the precepts as your teacher, ignore evil bhiksus. At the beginning of all Buddhist sutras, are the words, “Thus have I heard.”

Everyone, we must remember the source of Buddhism. When the Buddha was alive, there were many non-Buddhist religions. Their [sacred] texts begin with “AU.” In this word, “A” means emptiness. “U” means existence. This indicates that all things in the world belong in these categories, emptiness and existence. That is their opening principle. There are many non-Buddhist religions.

We should know that Buddhist sutras contain unsurpassed, subtle, and wondrous Dharma. The Buddha is the Great Enlightened One. He expounded the wisdom teachings; His understanding penetrates all things in the world. The Buddha sees everything very clearly. He has a complete view of things, which He then explains to others so that every person in the world can accept what is tangible and what is intangible. We ordinary people cannot see the intangible, but the Buddha’s eyes can see it.

In the past I have told everyone that the Buddha observed 84,000 bugs in a bowl of water. We would only see clear water. But the Buddha saw, in that clear water, countless microorganisms. He considers them living beings. Things that we cannot conceive of or understand, the Buddha knows them like the palms of His hands, and He can see them vividly. Indeed He is the Enlightened One of the universe. He expounds wisdom teachings, which must be different from non-Buddhist teachings. Therefore, Ananda used “Thus have I heard.” Of course there are more stories about Ananda and the compilation of the sutras. Though they are stories, they are part of the process of passing down the Dharma. Everyone, please always be mindful.