Category: TLS Chapter 1

Episode 85 – Return to Our Original Pure Heart

---

>> Buddhist practitioners walk the Bodhisattva-path. All are world-transcending noble beings. The Buddha is the model for all noble beings.

>> The Buddha’s virtues are vast and profound. His kindness nurtures all things. His gentle and wondrous words can eliminate all delusions of sentient beings so they can go from the state of ordinary beings to that of noble beings.

>> “One could see all Buddhas, the saintly lion lords, expounding the most subtle and wondrous sutras. The sound of their voices was clear and pure, soft and gentle, teaching all Bodhisattvas, numbering in the countless millions.”

>> “Their clear voices, profound and wondrous, fill those who hear them with joy. Within Their own worlds, each proclaims the true Dharma. Through various causes and conditions and infinite analogies, They illumine the Buddha-Dharma to enlighten living beings.”

---

As Buddhist practitioners who walk the Bodhisattva-path, we must be diligent. We engage in spiritual practice to transcend this world. We need to know that sentient beings in the Six Realms are unable to reach liberation. They experience much torment and suffering. The Buddha came to this world to help everyone understand that because of one thought, we transmigrate through the Six Realms. There is only one path to leave this cyclic existence in the Six Realms and that is the Bodhisattva-path. Practicing the Bodhisattva-path is [recognizing] the intrinsic, pure Buddha-nature we all have. The Buddha expounded countless teachings all for one reason: To guide us to return to our original minds.

This applies particularly to the Lotus Sutra. The Buddha began to help everyone understand that with our minds, we can bring forth unlimited strength. So He guided us to walk the Bodhisattva-path, hoping that everyone can attain Buddhahood. Speaking of attaining Buddhahood, it is very simple, yet not very easy. So, the Buddha gave His confirmation and blessing to those who made vows and put them into action. This confirmation is like an agreement that if one works hard, one can definitely attain Buddhahood. This is how the Buddha helps. His disciples to have faith.

This group of the Buddha’s disciples, Sariputra and others, were confirmed by the Buddha as being able to attain Buddhahood in the future. The Buddha made such prediction and assurance for every disciple. Thus, at that time the people who listened to the Buddha expound the Dharma were already very close to His heart. They were all world-transcending saints. On that occasion, aside from the disciples who were Hearers, there were also Bodhisattvas who had attained the Dharmakaya.

These Dharmakaya Bodhisattvas, such as Maitreya and Manjusri, etc., had already been confirmed and blessed by Him. There were some who would attain Buddhahood, some who had already attained Buddhahood and some who have even taught their own disciples to to attain Buddhahood. These are Dharmakaya-Bodhisattvas. This is what I mentioned before, that the Bodhisattvas who come to the Saha World to help the Buddha educate and transform are manifested Bodhisattvas. So, they are also noble beings. Some had already attained Buddhahood in the past and some would attain Buddhahood in the future. There were also some who were about to become noble beings. Thus, they were all world-transcending noble beings,

especially the Buddha. The Buddha is the model for all noble beings. At this time in the Saha World, Sakyamuni Buddha is the fundamental teacher. So, the Buddha is the model for all noble beings. His disciples see His level of spiritual practice and model themselves after Him; this is engaging in spiritual practice.

Buddhist practitioners walk the Bodhisattva-path. All are world-transcending noble beings. The Buddha is the model for all noble beings.

To be Buddhist practitioners is looking at how the Buddha cultivated His virtues and merits, internally and externally. The Buddha practiced internally and externally in the past and now. We Buddhist practitioners often talk about how the Buddha practiced in the past. We use the Buddha as our role model.

The Buddha’s virtues are vast and profound. His kindness nurtures all things. His gentle and wondrous words can eliminate all delusions of sentient beings so they can go from the state of ordinary beings to that of noble beings.

The Buddha’s virtues are vast and profound; His kindness nurtures all things, not only humans. We can see from the Buddhist sutras, from the Jataka Sutra, that He did not just help humans. He influenced all beings. Do you remember one of the stories I have told? As the Buddha passed by, if a bird came under His shadow, the bird became calm. When the Buddha’s shadow moved on and. Sariputra’s shadow fell over it instead, the bird then became unsettled. Just His shadow was enough to help a bird feel tranquil. Why didn’t Sariputra’s shadow protect and calm sentient beings? This all depended on virtue. By cultivating virtue, even His shadow had virtue, not to mention the Buddha Himself. Thus, the Buddha’s virtues are vast and profound, and His loving-kindness nurtures all things.

In particular, He has a soft, wondrous voice. The Buddha’s voice has eight tones. One of the tones is called the soft tone. By just listening to the Buddha’s voice, even without hearing the content, the sound is enough to make one feel joyful. Then hearing His words can tame one’s afflictions. This is called wondrous speech. Whether it is the sound or the Dharma found within, His voice can eliminate sentient beings’ doubts.

Sentient beings have strong doubts, and without faith, they cannot accept [the Dharma]. By listening to the Buddha’s voice, they will naturally believe and follow. Added to this is the Buddha’s explanation of the wondrous Dharma. It can naturally eliminate sentient beings’ doubts. As sentient beings, our ignorance, afflictions and doubts hinder us from returning to our intrinsic nature. Only the Buddha’s wondrous Dharma, His wondrous voice and soft tone, can pacify the hearts of sentient beings.

Thus we mentioned earlier that,

“One could see all Buddhas, the saintly lion lords, expounding the most subtle and wondrous sutras. The sound of their voices was clear and pure, soft and gentle, teaching all Bodhisattvas, numbering in the countless millions.”

Saintly lion lords refer to Buddhas. We often use the analogy that when the Buddha is expounding the Dharma it is like a lion roaring. This means that, while there are hundreds of animals in a forest, the lion is the king of all animals. When a lion projects his roar, the ground shakes. Fear arises in all the animals. Their hearts are shaken into submission. This is an analogy. Among animals, the lion is the king of all beasts. The Buddha came to the human world, so He is the king of humans, the king of all Dharma, the world-transcending king. Therefore, the Buddha’s teachings can subdue all things, so the Buddha is like a saintly lion lord in the human world.

As Buddhist practitioners, we must cultivate virtue. Only virtue can tame all things. The Buddha uses virtue to subdue all kinds of spiritual doubts. So we need to know that the purity of His voice, this soft tone, enables the Buddha’s teachings to enter the hearts of sentient beings. His voice subdues stubborn sentient beings, and eliminates their doubts. This is how the Dharma expounded by the Buddha enters sentient beings’ hearts to enable their doubtful and disturbed minds to become calm. He can subdue sentient beings’ greed, anger and ignorance, and allow them to return to their intrinsic nature to walk on the Bodhisattva-path.

Therefore, “teaching all Bodhisattvas, numbering in the countless millions.” The Buddha, Sakyamuni Buddha, has come and gone in the Saha World an infinite number of times. Since Beginningless Time, He has taught and guided sentient beings to form great aspirations and walk the Bodhisattva-path. So, there have already been countless millions.

Next it says,

“Their clear voices, profound and wondrous, fill those who hear them with joy. Within Their own worlds, each proclaims the true Dharma. Through various causes and conditions and infinite analogies, They illumine the Buddha-Dharma to enlighten living beings.”

This section is telling everyone that when a Buddha expounds the Dharma, He must teach according to people’s capabilities. There are causes and conditions; depending on the kind of sentient being, the Buddha will apply His great compassion. The Buddha’s great compassion is the cause. Sentient beings’ sufferings vary greatly. Some suffer spiritually, some suffer because of their circumstances, some suffer physically. There are sufferings of body, mind, circumstances. The Buddha cannot bear to let sentient beings suffer so much internally and externally. Therefore, the stirring of His compassion is the cause. When the Buddha expounds the Dharma, there must be causes and conditions. The cause is the Buddha’s great compassion;

the conditions are sentient beings’ needs. How can the Buddha’s compassion resolve sentient beings’ doubts? How can He eliminate sentient beings’ ignorance? The Buddha’s compassion is the cause. But how He teaches this Dharma in a way that can enter sentient beings’ hearts depends on the conditions of sentient beings and their interests. Everyone needs to hear something different, so the Buddha teaches according to capabilities. Therefore, after attaining Buddhahood, He responded to sentient beings’ capabilities. He used different methods for over 40 years to adapt to sentient beings’ capabilities with skillful means like Vaipulya and Prajna teachings. Then came the Lotus Sutra teachings, which He wanted to teach in accord with their capabilities.

Though we say that the Buddha taught skillful means in the past, really everything He did was to share His spiritual state of mind. At the Avatamsaka assembly, the Buddha wanted to share this state with sentient beings. He hoped they could return to a Buddha-state of tranquility and clarity, a pure state that is not created or destroyed. He wanted to share this. But sentient beings lead hectic lives filled with all kinds of phenomena. The Buddha only wanted to tell us that our intrinsic nature is pure, that this state of no creation or destruction is wonderful. But no matter what the Buddha said, sentient beings could not understand. So, the Buddha had to respond to this reality. He had to use the proper skillful means and match sentient beings’ capabilities when He talked to them.

Sentient beings’ needs are the conditions. Depending on sentient beings’ capabilities and what they are seeking, the Buddha taught accordingly, adapting the Dharma to what they needed. Although these are skillful means, they are still the deep and wondrous Dharma, such as the Vaipulya and Prajna teachings. He analyzed things that [seem to] exist to a degree that breaks sentient beings’ attachments, so they would not cling to objects and appearances. This kind of wisdom is contained within the skillful means the Buddha used to suit sentient beings’ abilities so they can apply them. So, the Buddha discussed emptiness and existence. For over 40 years, the Buddha, in His compassion, taught emptiness and existence according to beings’ abilities and the conditions of their needs.

Thus, there are infinite analogies to present the Buddha-Dharma. Many parables can be used to teach the Dharma. People come in all different forms, with different lives. Stories about different people are used to educate those who have afflicted hearts, greedy hearts or ignorant hearts. With just a slight deviation, people may fall into the trap of a misguided life. In this world, people help people. Sometimes it is done directly. When people suffer a disaster, we help by directly giving them material goods. Some may suffer spiritually. We can lead them onto the right course. Sometimes we ourselves serve as role models. The accumulation of the work we have accomplished can influence deluded sentient beings. When they see us, they can quickly self-reflect.

In fact, the Buddha always uses all sorts of methods to teach and inspire us. We should follow His teachings and put them into practice. Thus, the Buddha constantly uses all kinds of methods to provide analogies. He uses very basic methods to show us that the Buddha-Dharma is just like this. This enables all sentient beings to realize and enter the Buddha’s wisdom. The various methods He uses remain in this world. We can also use all kinds of methods to guide people in their relationships with others. We guide them to see the Buddha’s wisdom.

Life in this world is inherently short and temporary. Can we waste such short lives? If we have realizations and apply the Buddha’s teachings to our lives right now, we can influence the future. When we apply them to ourselves, we can influence our surroundings. The Buddha appeared more than 2000 years ago. From the time He was born until He entered. Parinirvana, 80 years passed, but He influenced future sentient beings for countless kalpas. This also requires us all to continuously help the Buddha-Dharma remain in this world. We hope that the Buddha’s teachings and His views and knowledge can enter the hearts of all beings.

Thus the Buddha’s views and knowledge are the great causes for which He came to this world. If we can apply [His views and knowledge] in our daily living, then there will be no difference between the Buddha, the mind, and sentient beings. This is an impartial view. Therefore, the Buddha is a noble being, the role model for all noble beings. When we apply this model to ourselves, aren’t we seeking the Buddha-Dharma and practicing it every day and every moment? Therefore, we need to always be mindful.

Episode 83 – Enter the Dharma with a Pure Heart

---

>> The World-Honored One wished to freely carry out the ideas He had long guarded, His original intent. But He thought to Himself that since. He had already expounded the Dharma for so long, others would not value this. Therefore, He manifested various auspicious appearances.

>> “The bright light from between His brows illumines the east, causing 18,000 lands all to take on a golden hue, from Avici Hell up to the summit of existence. All beings in the Six Realms of these worlds, their destinies within cyclic existence, their good or bad karmic conditions, their positive or negative retributions, can all be clearly seen.”

---

When we engage in spiritual practice, our hearts must be pure and clear. If our hearts are pure, our surroundings will be peaceful. Then a thousand teachings can enter our hearts. In particular, as we listen to the teachings, our hearts need to be even more tranquil.

For the sake of ignorant sentient beings, He manifested and engaged in spiritual practice to attain perfect enlightenment. His first thought was to share this perfect enlightenment so everyone can fully understand the principles of all things in the universe. Originally, the true principles of all existence were already intrinsically possessed by everyone. When we say this to everyone, it sounds very simple! But when these simple principles are taught, does everyone accept them? It is simple for the teacher because he has already attained this realization. After realizing it, everything seems simple. But ordinary beings have not realized it yet, so it is not simple for them.

How then can principles that are not simple be taught? So, the Buddha kept these true principles hidden in His heart. He absolutely could not allow them to leak away. Ultimately, these principles must be passed down. So, He had to “express thoughts He had guarded for a long time.” He wanted everyone to thoroughly understand the pure, awakened nature He had been protecting. Everyone inherently has it; it is really that simple.

So for over 40 years, the Buddha kept these same principles in His heart. His every intention was to teach these principles so that everyone could understand them. But sentient beings had dull capabilities. Based on the level of their capabilities, He could not freely expound the great teaching. Because sentient beings could not comprehend, the Buddha had to continuously use skillful means. So, the Buddha guarded this intent for over 40 years. But now He was going to freely carry it out. Freely means without impediments, He could teach whatever He wished to teach.

But even though their capabilities had matured, and the time was right for Him to teach, the Buddha still reconsidered. For over 40 years, He had taught according to the understanding of the [ordinary] people of the world. He did this for over 40 years, which was a long time. Now, all of a sudden, the skillful means He used in the past had to be set aside for true principles to emerge. Would such a change be accepted by all? He contemplated this again and again. “What methods can I use to inspire everyone’s reverence?”

We have mentioned before that at this spiritual training ground, there were many miraculous appearances, especially of the Buddha Himself. In the past, when He taught sutras, He would first enter Samadhi. As people arrived, He remained in meditation. But it was different this time. While people arrived, the Buddha expounded the Dharma, the Sutra of Infinite Meanings. So, as people kept arriving, the Buddha kept expounding and lecturing on the Sutra of Infinite Meanings. So at this assembly, this sutra was expounded completely. But people still kept arriving, one after another. Then the Buddha began to meditate. On one hand, He was contemplating the methods He would use to withhold the provisional teachings, the skillful means of the past. Though He was about to expound the true Dharma, He must also withhold past skillful means. So, the history had to be reviewed as. He revealed the truth at this moment. This was what the Buddha was contemplating.

The World-Honored One wished to freely carry out the ideas He had long guarded, His original intent. But He thought to Himself that since. He had already expounded the Dharma for so long, others would not value this. Therefore, He manifested various auspicious appearances.

So, the Buddha had to be contemplative, but He was still joyous. The time had come. People’s capabilities had matured, and there would be no more obstructions. At this moment, the Buddha’s heart was truly filled with excitement. How could He create a tranquil environment? How could He inspire a spirit of seeking in those who saw this environment?

When He “expounded Dharma first, then meditated second,” this created a totally different state. Though flowers rained down and the earth shook, the hearts of the people listening to the Dharma rested completely on the Buddha. Everyone’s eyes focused on the Buddha. At that time, a fine light radiated from between His eyebrows. This great light shone everywhere. From between the Buddha’s eyebrows, this light radiated and attracted people’s hearts. This great radiance pervasively illuminated a vast area. Not only could one see into it, one could see any and all states one desired.

So, that was the light. Though this great light shone widely, it also illuminated all the different states of everyone’s hearts, all their different ways of understanding. So, we use “18,000 lands” to refer to everyone’s states of mind. Some people are pure of mind, are able to comprehend the Dharma and become joyous and enthusiastic. When their hearts connected to the Buddha’s light [they were in] the realms of all Buddhas. Some people had questions, or perhaps frustrations, etc. That mindset [put them in] the Six Realms, either in the heaven, human, hell, hungry ghost or animal realms. The states [that appeared] depended on the state of their minds.

So, the light the Buddha radiated was not just a visible light, but also a light that was absorbed by the heart and had penetrated everyone’s minds. So, “this great light radiated everywhere.” In the surrounding environment, there were visible Mandarava flowers, large and small softening flowers of every color were spread around this place. Indeed, these flowers represent softness. [They are] softening because they can take on whatever color people needed to see; thus, entering everyone’s hearts and taming the stubbornness of sentient beings. So, coming in contact with these softening flowers could pacify aggressive minds.

There was “the fragrance of sandalwood.” Naturally, this fragrance was the fragrance of the virtue and the Way. In the fragrance emitted by the body of Buddha, everyone sensed the fragrance of the land, of the trees. They also sensed His spiritual fragrance. An aroma of sandalwood often came with the breeze. The beauty of this scene caused joy to arise in everyone’s hearts. They were happy to follow the Buddha so they single-mindedly watched Him. There were six kinds of shaking that all occurred at the same instant. Now we can comprehend that this was the spiritual state the Buddha inspired in everyone as He was about to give the teachings. So, now we should understand that next, the light will radiate from between the Buddha’s brow. The next passage of text is,

“The bright light from between His brows illumines the east, causing 18,000 lands all to take on a golden hue, from Avici Hell up to the summit of existence. All beings in the Six Realms of these worlds, their destinies within cyclic existence, their good or bad karmic conditions, their positive or negative retributions, can all be clearly seen.”

We can use this passage of the sutra to infer the Buddha’s age. When He started to expound the Dharma, He concealed the true Dharma in His heart. He protected this true Dharma that He awakened to while middle-aged. Continuously for over 40 years, He used skillful means to help sentient beings accept His teachings and understand the principles of life. It had already been over 40 years, so the Buddha had reached His old age by then. This whole process was like the sun rising in the east, climbing to the middle of the sky, and then setting in the west.

Look at the sun setting in the west; its light shines towards the east. The sun rises from the east and moves to the west. So, the sutras were obtained from the west; the Dharma was spread to the east. You see, the light illuminating the east revealed the “18,000 lands,” a vast realm where “all took on a golden hue.” The sun already has this golden hue. At this moment, the sun is not like the hot sun at midday, unbearable to sentient beings. That would be oppressive. The wisdom of the Buddha was such that He softened the Dharma so it could be accepted by everyone.

As this happened, the Dharma reached “from Avici Hell up to the summit of existence.” Suffering sentient beings were in urgent need of the Dharma at that moment. So it is often said, “Bodhisattvas arise because of suffering beings.” The most miserable state for sentient beings is described as hell. So, the Buddha-Dharma really needs to be spread to places with the most suffering. That is where the Buddha-Dharma is most needed. So the Buddha’s light also shone down into Avici Hell and even up to the summit of existence. The summit refers to heaven. Heavenly beings need the Buddha-Dharma. Only with the Buddha-Dharma can heavenly beings maintain their existence, or else when they deplete their blessings, they will fall into the Three Evil Destinies. So the heaven realm also needs Buddha-Dharma.

“All beings in the Six Realms of these worlds, their destinies within cyclic existence, [and] their good or bad karmic conditions.” This lets everyone know that in all these worlds, whether in the heaven or the human realm, the ghost or animal realm, etc., all the beings in these Six Realms are in different states. But in the Buddha’s teachings, the Six Realms all exist in the human mind. So, people have “destinies within cyclic existence,” All things in the world are created and destroyed. Material things “form, exist, decay, disappear.” Humans experience “birth, aging, illness, death.” The mind’s thoughts “arise, abide, change, cease.” All things in the world are our “destinies within cyclic existence,” they are all “good or bad karmic conditions.” Good and bad [conditions] come from karmic connections.

In a past life, if we made a good karmic connection with a person, we are happy when we see him now, and we will listen to him no matter what he says. If we formed a bad connection with the person, even if he has a very kind heart and is a nice person, even if he earnestly tries to help guide us to the path of goodness, we will become unhappy at the sight of him. Do you remember the Buddha and Ananda’s karmic connection with the poor woman? The Buddha did not have good affinities with her, so this poor woman could not accept the Buddha’s teachings. When she saw the Buddha, she did not feel happy. But when she saw Ananda, she was joyous. Wherever Ananda went, she followed. Whatever Ananda told her, she accepted. Even someone who had attained Buddhahood still had past negative karmic connections.

Everyone, shouldn’t we heighten our vigilance? We need to make good connections with everyone. We should not hold any kind of attitude or take even the slightest action that would create bad affinities with sentient beings. Now the text of the sutra continues, “Their good or bad karmic conditions, positive or negative retributions, can all be clearly seen.” From here we can see it all. No matter how we create karmic connections with other people, the good and bad retributions we face in the future are a result of these past connections.

In this life, we need to immediately make an effort. If we created such connections before, in this life, we need to recognize the law of karma. We must quickly change the conditions of our lives. Even if we do not feel a positive connection with a person, we must quickly subdue our thoughts and change our views towards this person. Then we can turn bad conditions into good ones. In this life, someone may torment us. “[We suffer] positive or negative retribution.” Positive or negative is determined by the past. So, we need to change now [for the future].

If we can understand this state thoroughly, we will be able to change. If we do not understand fully, we can never truly change. If people tell us, “You are wrong in doing so,” and [we say] “I did not do anything wrong,” still refusing to admit fault, then we did not understand fully. If we can see everything clearly, which means having thorough understanding, [then we will say], “I was wrong.” This may not have been a mistake made in this lifetime, but in a past one. If we can think this way, we will know that if someone does not understand us it may not be due to something we did in this lifetime; we can then accept that it may be due to a mistake from a past lifetime.

So, we should all understand the law of karma. Karmic conditions, whether good or bad, if they were not created in this life, must have been created in a past life. Therefore, “[they] can all be clearly seen.” For us to [see them], we need to be mindful of our interpersonal relationships and what we experience in body and mind. We should self-reflect. If we never think that we may have done something wrong, then we will never correct ourselves.

Everyone, as Buddhist practitioners, we must be mindful. Only when we mindfully learn can the Buddha-Dharma enter our hearts. Only then can we connect with the Buddha’s mind. Only then can we follow in the Buddha’s footsteps, one step at a time. The manifested Buddha comes to the world to teach and transform. But we should return to the state of the intrinsic Buddha, which is our intrinsic Buddha-nature. So, we first follow the teachings of the manifested Buddha. We will follow Him so that we can reach the ultimate realm and return to the intrinsic Buddha, which is our intrinsic Buddha-nature. So everyone, please always be mindful.

Episode 82 – Buddhas and Bodhisattvas Manifest in This World

---

>> “All Buddhas and Bodhisattvas manifest in this world revealing the intrinsic and the manifest. They have long had intrinsic Buddha-nature and have recently manifested their cultivation of compassion and wisdom. Recent ones should ask, experienced ones should answer.”

>> “Manjusri, why did our guiding teacher, from the tufts of white hair between His brows, radiate a great light that shone everywhere?”

>> “There was a rain of Mandaravas and. Manjusaka flowers, and a breeze of fragrant sandalwood, which delighted the hearts of those assembled.”

>> “Through these causes and conditions, the earth is completely adorned and purified. And within this world, the earth trembled in six different ways. Then the fourfold assembly rejoiced together, happy in body and mind, having experienced what they never had before.”

---

Whatever conditions each of us face, we need to still our mind. Our mind must be very pure and peaceful. ․Our mind must be very pure and peaceful. When we have that stillness and purity, and can perceive all things with a tranquil state of mind, everything is teaching us the Dharma.

Therefore,

“All Buddhas and Bodhisattvas manifest in this world revealing the intrinsic and the manifest. They have long had intrinsic Buddha-nature and have recently manifested their cultivation of compassion and wisdom. Recent ones should ask, experienced ones should answer.”

This tells us that when we hear [the teachings of] the Lotus Sutra, the state at the beginning of the sutra is very important. We must use our mind and our heart to connect with that state at the beginning of the teachings. We need to understand the original intent of all Buddhas and Bodhisattvas.

All Buddhas refers to those of the past, present and future. We know that as the Buddha started to expound teachings, the light from between. His brows illumined 18,000 Buddha lands. Look at those many Buddha-lands. [From] the Saha World, the light from Sakyamuni Buddha’s tuft of white hair lit up so many lands. The term “all Buddhas” tells us that. Sakyamuni Buddha of Saha World was not the only Buddha; there are Buddhas everywhere.

But the Buddhas and Bodhisattvas we mention now have all manifested in this world. There is intrinsic, and there is manifest. The intrinsic refers every person’s inherent enlightened nature. But sentient beings are deluded and their minds are confused. Therefore, this causes chaos in the world. The Buddha wants to help sentient beings return to their true, intrinsic nature. To do so, the Buddha must reveal through manifestation. He has long had an intrinsic Buddha-nature, which does not arise or cease, does not increase or decrease. Does this clear and awakened intrinsic. Buddha-nature exist only in Sakyamuni Buddha? No. [It exists] in Bodhisattvas, too. Bodhisattvas also manifest in this world and also intrinsically have this clear and awakened Buddha-nature.

But according to worldly principles, an enlightened one of the Saha World is a Buddha. This Buddha’s land of transformation is the Saha World. There are also Bodhisattvas with the same vow and this clear, awakened and intrinsic Buddha-nature who manifested [in this world]. All Bodhisattvas have the same clear and awakened intrinsic nature as Buddha, and they come to assist Him in teaching and transforming sentient beings in the Saha World. So though they intrinsically have the same intrinsic enlightened Buddha-nature that has not arisen or ceased, increased or decreased for a long time, they still manifested in this world.

Manifestations are traces, like the footprints people leave behind them. Buddha-nature neither arises nor ceases, but when Bodhisattvas come to this world their time is limited. For example, did the Buddha only live for 80 years? No. But what He manifested began when He was born into the palace. And He left traces from this through the moment He attained enlightenment, up until He reached the age of 80. This happened according to the principles of this world; birth, aging, illness and death are also manifestations. [People] go through childhood, a period of youth, then middle age, and finally old age. This kind of impermanence is apparent in this world. No one remains an infant. Nor does one remain a youth. These [stages] pass with time. Therefore, these are called manifestations.

Manifestations also refer to a lifetime of spiritual cultivation that leads to realizations. This is a recent manifestation. Actually, this is recent relative to the universe. All Buddhas and Bodhisattvas constantly come and go. Each time they come and go, they manifest lifetimes of spiritual cultivation. So these fragments, these lifetimes, are called manifestations.

When the Buddha expounded the teachings. [He taught] that since Beginningless Time and in past lives, there has been such a Buddha who appeared. A devoted spiritual practitioner like Him and the causes and conditions of His aspiration are also manifestations. Therefore, we can understand the meaning of the intrinsic and the manifest. The intrinsic and the manifest were originally the same. In order to teach and transform, they had to leave traces in this world. Therefore, this intrinsic Buddha-nature of the Buddha and all Buddhas and Bodhisattvas does not arise or cease. It abides perpetually. To inspire sentient beings to turn away from delusion toward awakening, they manifested spiritual practice.

Buddhas and Bodhisattvas show compassion and apply wisdom toward sentient beings. Because they were sympathetic toward deluded sentient beings, out of compassion all Buddhas and Bodhisattvas manifested their wisdom and their process of spiritual cultivation. This is a recent manifestation of their cultivation of compassion and wisdom. They revealed manifestations to teach us, to be our role models.

So recent ones should ask, experienced ones answer. Recent ones are those who say, “I have just begun my spiritual cultivation. I don’t know much about anything.” Do they really not know anything? If so, they would not be asking questions. Because they know things, they ask questions. Therefore, with their recent manifestations, they exercised both compassion and wisdom to find the appropriate responder. So Maitreya manifested questions. “I do not know, so I need to find someone to ask.” The person he turns to must have the same level of capability so that he can answer the questions.

Let us note that starting with the Lotus Sutra, the Buddha freely carried out His original intent. When the Buddha was in His old age, He had to prepare to pass things on. So He had to affirm His disciples’ practice. “I affirm that by pursuing this spiritual practice, these disciples will create certain karmic conditions and will attain Buddhahood at such a time and place.” He affirmed that they will complete their spiritual practice in the future. So, this sutra predicts that. Hearers will attain Buddhahood in the future. The Lotus Sutra includes the Chapter of Bestowing Predictions. So clearly, this is a Great Vehicle sutra.

In particular, certain Hearers would accept His predictions for attaining Buddhahood. In this state, if he was not the one to become the next Buddha, he would not have been able to ask. Who will become the next Buddha and succeed Sakyamuni Buddha? We should already know that the future Buddha of the world is Maitreya Buddha. After the Buddha’s teachings go through periods of Right Dharma, Dharma-semblance, and Dharma-degeneration, Maitreya Buddha will teach, transform and attain enlightenment in the Saha World. This will happen in the future.

In the era of Amoghasiddhi Buddha, some people had received predictions to be Buddhas. Sakyamuni would become a Buddha first, then Maitreya. According to the sequence of the predictions, Sakyamuni Buddha would be in the Saha World first, then Maitreya Buddha. Therefore, Maitreya Buddha is a future Buddha.

So, he brought up this question and asked it out of his compassion. Only one who had reached Buddhahood could answer. I have mentioned that. Manjusri Bodhisattva had attained Buddhahood. He was the Honorable Dragon King Buddha. Now he came here to assist Sakyamuni Buddha to transform sentient beings, so he manifested as a Bodhisattva. Not only was he a Buddha in the past, he was also the teacher of the seven ancient Buddhas. And in the Lotus of Sutra, he was the teacher of the eight princes, [sons of the last Sun-Moon-Lamp Radiant Buddha,] who also attained Buddhahood one after another.

Therefore, Manjusri Bodhisattva had great wisdom and could answer the questions held by everyone at this spiritual training ground. Sakyamuni Buddha manifested extraordinary appearances to inspire questioning. Only when one has questions will one have a seeking mind. So there is a saying, “Great questions bring great awakenings.” But someone must first initiate these questions. So Buddhas and Bodhisattvas shared this common understanding; this was a wonderful state.

You may wonder why we have not delved into the sutra text yet and have kept talking about this Dharma-assembly. I think [these conditions] were wonderful. In particular, this state [balanced] movement and quietude, questioning and awakening. I want everyone to value these states. I hope that everyone’s minds are elevated to comprehend the meaning behind such states. Then we can truly comprehend and delve deeply into this sutra.

So in the questions and answers, Manjusri demonstrated great wisdom. Maitreya had only cultivated knowledge, Again, he manifested this state on purpose. He showed that this state could only be entered with wisdom. Without wisdom, we cannot delve deep into this state. It is only possible with consciousness. I often speak of the seventh, eighth, and also the ninth consciousnesses. The ninth consciousness is tranquil and clear and is as awakened as the Buddha’s. With just knowledge, one could not understand. Could all of these many meanings be explained in words? Only with true mindfulness can people understand. Only Maitreya Bodhisattva and Manjusri Bodhisattva could resonate with each other and ask and answer questions about the wonder and beauty of these states.

So at this point, if everyone knew what this state was like, why would they begin to describe it again? Do you remember what I have told you before about the meaning of “repeated verses”? “Repeated verses” take into consideration that if people arrive late and do not hear these wondrous teachings, then that is a great pity. Or perhaps they are listening but the teachings do not enter deeply their minds. These are the two reasons [for repeated verses]. Therefore, such an important sutra describes that kind of state of mind again. So, these are reasons “repeated verses” are used. They are recited on behalf of latecomers or for those who heard but could not thoroughly comprehend them. Thus, the meaning is restated.

In this case, the meaning [that is restated] refers to the state of mind [of the assembly]. The questions and answers are given in verses. The next passage of the sutra states,

“Manjusri, why did our guiding teacher, from the tufts of white hair between His brows, radiate a great light that shone everywhere?”

When we recite this section, do we recall the beginning of this sutra in our mind? It introduced bhiksus, Arhats, then Bodhisattvas, the eight classes of Dharma-protectors. Can we comprehend the grandeur of this gathering? Can we experience the Buddha’s state of mind after He finished teaching and entered Samadhi? In particular, after the Buddha finished teaching, a ray of light from the tuft of white hair between His eyebrows illumined 18,000 worlds. [Remember] that state of mind? And in that state,

“There was a rain of Mandaravas and. Manjusaka flowers, and a breeze of fragrant sandalwood, which delighted the hearts of those assembled.”

Can you feel what it was like at that moment when flowers rained down and the heavens and earth shook in six ways? You should be able to comprehend that state.

“Through these causes and conditions, the earth is completely adorned and purified. And within this world, the earth trembled in six different ways. Then the fourfold assembly rejoiced together, happy in body and mind, having experienced what they never had before.”

At that moment, everyone felt inspired and very joyous. Their joy was truly unprecedented.

Everyone, are you delighted upon hearing this? I do not know about everyone’s state of mind, but at least I am very happy. Such a state was supreme and unsurpassed, profound and wondrous. All Buddhas and Bodhisattvas on that occasion sought the wondrous Dharma, along with so many people. That kind of state of mind was very shocking and moving. There were six kinds of shaking. That state was truly marvelous, solemn, very dignified and very pure. Such a state is truly indescribable.

So, I hope every one of us are mindful when we are in this state of mind. When we hear the teachings, we need to remember our state of mind from when we were first inspired. This setting in the Lotus Sutra was truly meant to inspire sentient beings. We need to know that the Buddha’s original intent was His one great cause, to open and reveal, so that sentient beings could realize and enter Buddha’s wisdom and view. But the capabilities of sentient beings were dull. The Buddha expounded Dharma for over 40 years. It was truly very tiring. But time was limited, and. His manifested state was also limited. So in His old age, He had to freely carry out His original intent. So, He manifested a state of setting aside the provisional for the true teachings.

We also need to know that. He manifested extraordinary occurrences because He was worried that people would not be respectful or feel sincere faith. Therefore, under these conditions. He manifested extraordinary occurrences. These two Bodhisattvas, whether in the past or the future, intrinsic or manifested, were there to initiate this opportunity and inspire everyone’s reverence and faith. So everyone, we must be mindful. Buddhas and Bodhisattvas are mindful. How can we who receive teachings not be mindful? Therefore, we must always be mindful.

Episode 81 – Inspiring People by Hiding Understanding

---

>> Using skillful means, he hid his understanding and manifested a lack of knowledge. A proper desire gave rise to great teachings; he created questions where there were none, created thoughts where there were none. This was done solely to stir up others and inspire questioning and the arising of faith.

>> “This brightness from the Buddha, these signs of spiritual powers, whom shall we now ask about them? At that time, Maitreya wished to resolve his own questions.”

>> “[He] observed the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, as well as heavenly beings, dragons, spirits and others.”

>> “[He] asked Manjusri: What are the causes and conditions for these auspicious spiritual signs?”

>> Thereupon, Maitreya Bodhisattva, wishing to restate his meaning, spoke these verses asking, “Manjusri, why did our guiding teacher, from the tuft of white hair between his brow, radiate a great light that shone everywhere?”

---

Spiritual practice is related to time and our daily living. In life, people interact with each other and help one another succeed. This is also part of our spiritual practice of being good people. So it is said that when the Buddha was alive, He also lived in a monastic community. The way He lived and the Dharma He expounded also illustrate how important it is to respect each other when we are in a group.

The Lotus Sutra was expounded at Vulture Peak. Before the Buddha expounded the Dharma, this assembly was already quite spectacular. Bodhisattvas, bhiksus, Arhats, and even the eight classes of Dharma-protectors had gathered at this spiritual assembly.

There were countless beings at Vulture Peak.

Before the Buddha expounded the Lotus Sutra, the assembly gathered and. He began expounding the Sutra of Infinite Meanings. Then He finished. In the past, once a sutra was taught completely, everyone would joyfully pay respect and withdraw. But the Buddha began to enter Samadhi. As soon as the Buddha entered Samadhi, they saw that His appearance was very dignified. A ray of light radiated from between His brows. There appeared to be of a ray of light coming from between His eyebrows.

Last time I mentioned that when the Buddha was expounding the sutra, the light of dawn, as the sun was rising, concentrated on the Buddha’s face. He manifested a transformed appearance. This appearance was truly magnificent. Moreover, different people saw His appearance differently. Seeing that brightness and sense of freedom, everyone felt joy and inspiration in their hearts. Everyone was inspired and joyful, but they did not know what the light meant. What kind of wondrous Dharma was it? There must be a meaning behind it.

“There must be some principle in it” was the thought that everyone shared. But they did not know what the principle was. So, everyone really wanted to ask questions. This is called yearning for the Dharma; everyone eagerly awaited the Dharma, which the Buddha would expound. But the Buddha still just sat there, continued to radiate light and manifest the transformed appearance. So many people were waiting. Maitreya Bodhisattva understood this frame of mind.

He was one of the Bodhisattvas who assisted. Sakyamuni Buddha in teaching in the world. So at this assembly, Maitreya Bodhisattva understood the Buddha’s appearance. The Buddha considered that people had been listening to the Dharma for the past 40-plus years, so they might be tired and may have become lazy and less diligent. Since the Buddha was about to expound the Great Vehicle Dharma, He changed His appearance to heighten everyone’s desire to seek [the Dharma]. He inspired their diligence so they would shake off their tiredness and laziness. This was the Buddha’s intention as. He was about to expound the Lotus Sutra.

Maitreya Bodhisattva surely understood this. How could he help the Buddha, who was in Samadhi, initiate this opportunity? So he looked around purposefully, saw everyone and sensed, “You all have questions. Yes, then, I have questions as well.” This was Maitreya “using skillful means to hide understanding and manifest lack of knowledge.” Maitreya Bodhisattva already understood, but he wanted to complement the Buddha and inspire everyone. So he said, “I do not know either.” If he had said, “I know why the Buddha is like this. Let me answer on His behalf,” then the Buddha would not have to expound Dharma. So he had to “manifest a lack of knowledge” and “hide understanding,” hide what he knew. “Using skillful means, he hid his understanding and manifested a lack of knowledge.”

He understood the Buddha’s intention, and so the mind of the sage complemented that of the noble being. Thus, he hid his understanding and said, “I do not know either.” Skillful means are provisional. Saying “I do not know” was a skillful mean to allow the great teachings to be taught. So, “proper desire gave rise to great teachings;” this was the beginning. If they thought that even Maitreya Bodhisattva did not know, they would imagine that the Dharma the Buddha was about to teach was indeed very wondrous. Then they would be even more inspired to seek it. “If even Maitreya Bodhisattva does not know, then I really want to know. Who should I ask? [He] created questions where there were none.”

If even Maitreya Bodhisattva does not know, then this Dharma must be wondrous. So everyone’s curiosity grew even more. With questions come realizations. Without questions, there are no realizations. Only when people have questions do they seek to know more and really want to understand. So “[He] created questions where there were none, created thoughts where there were none.” Some people thought, “I can just wait. Everyone else is still waiting here, so I will just wait.” If they just went with the flow and waited, a sense of respect would not arise in them. So those who just tend to go along with conditions must be inspired to seek [the Dharma]. It is not enough to just go along, we should also actively seek.

So “[He] created thoughts where there were none.” Some people thought, “If there is Dharma, I will listen. If there is no Dharma, forget it.” If they thought this, they would not be diligent. So, he created questions and thoughts in those who had none. They would then be curious, “What Dharma will the Buddha expound after manifesting such extraordinary occurrences?” These thoughts had to be initiated. This was to inspire people to seek the Dharma. He “inspired questioning and the arising of faith.” He caused everyone to have questions. When questioning, they would seek. Thoughts of seeking are very important.

These thoughts arose in them when they began to have questions on exactly what Dharma this would be. They had to quickly believe that the Buddha must have wondrous Dharma to share. The thought that He “must have wondrous Dharma” had to arise. This led to seeking. Where did these thoughts come from? They arose when the mind connected with conditions. The mind is there first, then thoughts arise. When our minds connect with the external conditions, thoughts arise. Consider the Chinese character for “thought.” The upper half is the character “now.” Under “now” is the character “mind.” This means that our minds are connecting with external conditions. If the Buddha is now manifesting a condition of extraordinary occurrences, these thoughts may arise in our minds. So when the mind connects with the conditions before us, what arises are “thoughts.”

So “the thinking that returns [to conditions] is called ‘thought.'” But if after the connecting conditions disappear, the mind returns to how it was before the conditions appeared, some will think, “That is what the Buddha is doing, so I will just wait.” If that is how we think we will not be diligent. So after the mind connects with these conditions, it goes back to pursue these external conditions again. This is called “thought.” At that moment, the Buddha really wanted everyone to focus their minds on pursuing those conditions together.

Using skillful means, he hid his understanding and manifested a lack of knowledge. A proper desire gave rise to great teachings; he created questions where there were none, created thoughts where there were none. This was done solely to stir up others and inspire questioning and the arising of faith.

So the sutra states,

“This brightness from the Buddha, these signs of spiritual powers, whom shall we now ask about them? At that time, Maitreya wished to resolve his own questions.”

As I just mentioned, Maitreya Bodhisattva did not really have questions but he hid his understanding. Actually, he manifested a lack of knowledge by saying, “I do not know either. I should seek and ask questions. Let me see who I should ask.” Maitreya Bodhisattva did this out of his compassion and wisdom.

So,

“[He] observed the fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas, as well as heavenly beings, dragons, spirits and others.”

On that occasion, besides the many Bodhisattvas, bhiksus and bhiksunis, there were the eight classes of Dharma-protectors, etc. The assembly also had the same questions. So in order to resolve everyone’s questions,

“[He] asked Manjusri: What are the causes and conditions for these auspicious spiritual signs?”

This is the passage we mentioned previously. He asked Manjusri Bodhisattva why the Buddha emanated this radiant light to illumine 18,000 worlds to the east. What were the karmic conditions?

In particular, there were these many lands, these 18,000 worlds. Each Buddha’s land was very magnificent. In particular, in those lands, those worlds, all the way up to heaven and all the way down to hell, everyone could see all different kinds of life. In addition, in every land there were Buddhas expounding the Dharma. Everything was clear and vivid within the radiance of the light emanating from the tuft of white hair between Sakyamuni Buddha’s eyebrows. It seemed that this had never happened before. Why was it happening now? So, Maitreya Bodhisattva found a partner, Manjusri Bodhisattva. This section is the introduction.

So, now we have finished explaining this prose section of the text. It was all describing that state in which. Maitreya Bodhisattva hid his understanding to express that he also had questions to ask. So he found a partner to ask. We know why he asked, but in case some people were still unclear, when they compiled the sutras, this very important passage was repeated. The questions that he asked were repeated. Why were they repeated? Sections of the sutras in verse form are called repeated verses. They restate the meaning. You will often read the term, “restating the meaning.” We should know that verses are repeated verses. They reiterate [the points of] the prose. Meanwhile, if something is not in the prose, these verses provide additional explanations. Because this Dharma is very important, it needs to be repeated with added explanations. Therefore, it is repeated in verse form.

There is actually another meaning behind these repeated verses. Perhaps they restated the entire text for those who were late to the assembly. Because people did not arrive all at once, when they came, the Buddha had already expounded that part; the Sutra of Infinite Meanings was halfway done, or had already started. So, they had not heard what the Buddha said earlier. They started to listen after they arrived, but since they did not all arrive at once, some only heard a part of it. There should have been many people like this. So for those who did not hear the entire lecture, in order for them to fully understand, He repeated the verses. He started from the beginning, using these metered verses.

This also means that although some listened from the beginning, they still did not have a full understanding. So when they hear everything in the verse again, those who did not really understand may then gain a better understanding. This was the conversation between. Maitreya Bodhisattva and Manjusri Bodhisattva.

Thereupon, Maitreya Bodhisattva, wishing to restate his meaning, spoke these verses asking, “Manjusri, why did our guiding teacher, from the tuft of white hair between his brow, radiate a great light that shone everywhere?”

These two Bodhisattvas were compassionate. In particular, Maitreya Bodhisattva had been practicing since Beginningless Time. Now he is in Tusita Heaven, preparing to descend to the human world to attain Buddhahood. He should already understand everything. We can also understand why Sakyamuni Buddha was given predictions to become a Buddha before Maitreya. It was because when they engaged in spiritual practice at the same time, only [Sakyamuni] practiced among people. With great compassion and benevolence, He created many good affinities and was endowed with all the right causes and conditions. Maitreya Bodhisattva was filled with wisdom, but he only focused on knowledge and wisdom, so he lacked affinities with sentient beings. It was clear he had abundant wisdom and knowledge. So, why did he say he had questions now?

Actually, this was out of his compassion. In order for future sentient beings to have a deeper understanding of Buddha-Dharma, he decided to “hide his understanding and manifest a lack of knowledge.” Manjusri Bodhisattva was “foremost in wisdom,” the teacher of the seven ancient Buddhas. Indeed, Manjusri Bodhisattva had wisdom. Maitreya Bodhisattva had compassion. Therefore, a compassionate Bodhisattva asked a wise Bodhisattva for teachings so that everyone there could have complete faith in and understanding of Buddha’s complete, Great Vehicle Dharma, a wondrous Dharma of both compassion and wisdom. At that time, as [the Buddha] was about to teach, [they helped] everyone become reverent.

Thus, with compassion and wisdom, Bodhisattvas revealed Great Vehicle Dharma for future sentient beings. So, we should mindfully comprehend the compassion of all Buddhas and Bodhisattvas. They collaborated with each other to provide these causes and conditions for future sentient beings. So, we must give rise to a mindset that cherishes this Dharma because encountering it is rare. We should be very reverent, make good use of our time and always be mindful of the Dharma.

Episode 80 – Spiritual Light Shines Through 18,000 Lands

---

>> Bodhisattvas had attained a thorough realization so they immediately knew that the 18,000 lands all exist in the states of the mind and could be seen in this radiated mind-light. With great compassion, Maitreya began asking. With great wisdom, Manjusri answered him.

>> “Then the bhiksus, bhiksunis, Then the bhiksus, bhiksunis, upasakas and upasikas, as well as the heavenly beings, dragons, ghosts, gods and so on, all had this thought, ‘This miraculous appearance of light radiating from the Buddha, who should we now ask about it?'”

>> At that time, Maitreya Bodhisattva, wishing to resolve doubts, observed the minds of the fourfold assembly of bhiksus, bhiksunis, upasakas and upasikas, as well as heavenly beings, dragons, ghosts, gods and others. Then he asked Manjusri, “What are the causes and conditions for these auspicious appearances of spiritual powers, the emanation of great light which illumines 18,000 lands to the east so that the majesty of all Buddha-worlds is fully seen?”

---

Time continuously passes by with every minute and second. We need to always seize the moment. In particular, it is rare to encounter a grand assembly. If we have such an opportunity, we must seize it.

When the Buddha expounded the Lotus Sutra, it was at a grand assembly at Vulture Peak. There were many people at this Dharma-assembly. As the Buddha sat in Samadhi, everyone’s mind was filled with questions. How subtle and wondrous would the Buddha’s next teaching be? This was on everyone’s mind.

Meanwhile,

Bodhisattvas had attained a thorough realization so they immediately knew that the 18,000 lands all exist in the states of the mind and could be seen in this radiated mind-light. With great compassion, Maitreya began asking. With great wisdom, Manjusri answered him.

Although many people had their own speculations, the Bodhisattvas knew what was happening. They had already thoroughly penetrated the truth. Their clarity means they knew that these “18,000 lands all exist in the states of the mind.” They are all actually found in the states of our own minds. If everyone’s mind can be united with the Buddha’s mind, then the Buddha’s radiance, which everyone intrinsically has, can shine extensively and penetratingly through the Three Periods of Time. It can reach throughout the past, present, future. The Buddha’s wisdom can be this clear and thorough. It spreads extensively to worlds in all directions. The Buddha’s mind-nature, wisdom and light can clearly and thoroughly reach everything.

Actually, everyone innately has the same radiance and wisdom as the Buddha. Thus “all exist in the states of the mind.” These places do not exist elsewhere. They are found in the states of our minds. These 18,000 lands can be “seen in the radiated light.” This means our minds can also radiate [light] to reach the 18,000 worlds so we can thoroughly understand them. So, “With great compassion, Maitreya began asking. With great wisdom, Manjusri answered him.”

Now at this Dharma-assembly, Maitreya Bodhisattva was the initiator. When the Buddha was in Samadhi, everyone had their own views and actually, there were also people who had questions. Thus the sutra text says,

“Then the bhiksus, bhiksunis, Then the bhiksus, bhiksunis, upasakas and upasikas, as well as the heavenly beings, dragons, ghosts, gods and so on, all had this thought, ‘This miraculous appearance of light radiating from the Buddha, who should we now ask about it?'”

This was everyone’s thought at that time. What were the causes and conditions for the Buddha to radiate light and manifest signs of miraculous appearance? At this assembly, the fourfold assembly of the Buddha’s disciples, bhiksus, bhiksunis, upasakas, upasikas, as well as heavenly beings, dragons, ghosts and gods, all had this common thought. Who should they ask? Questions began arising in their minds.

We have previously mentioned that there were those who were at or beyond the stage of learning. Some had already attained fruits and realizations. Some were just beginning to learn. They all gathered at this assembly. The Bodhisattvas all understood, but the beginning learners still could not comprehend. Those who had not yet reached the necessary state had no way to understand. So at that assembly, some people wondered what these auspicious appearances meant. Who should they ask? This was their question.

Everyone had these thoughts. With their minds on what had just happened, they returned to thoughts of the past. They thought back to the [start of the assembly,] when everyone began gathering as the Dharma-assembly was about to begin. People kept arriving, one after another. After they were seated, the Buddha began to expound [the Sutra of] Infinite Meanings. When He radiated light afterwards, those who understood knew that the Buddha’s meritorious practices of this life were complete, and He would soon enter Parinirvana. So, this was the time to carry out His original intent.

This signified that He would soon manifest complete and perfect Parinirvana. Thus they reflected back, from the present day to the beginning, when the Buddha was born. His lifetime of practice culminated in this moment. This was how they reflected on His life and what led up to this moment as. He was about to carry out His original intent. This was what the Bodhisattvas understood while others did not. So, everyone wanted to ask.

But who could they ask?

At that time, Maitreya Bodhisattva, wishing to resolve doubts, observed the minds of the fourfold assembly of bhiksus, bhiksunis, upasakas and upasikas, as well as heavenly beings, dragons, ghosts, gods and others. Then he asked Manjusri, “What are the causes and conditions for these auspicious appearances of spiritual powers, the emanation of great light which illumines 18,000 lands to the east so that the majesty of all Buddha-worlds is fully seen?”

This section of the sutra helps us to gain a deeper understanding. At this time of the Dharma-assembly, the Buddha radiated a light from between His eyebrows. We can see that, because of the light He radiated, the assembly could see vast distances, including 18,000 worlds. Everyone, don’t you think that we could also see these 18,000 worlds in this light?

I previously explained what happens when we thoroughly understand the Buddha-Dharma. We previously used a mirror as an analogy. The function of a mirror is tremendous. Look at a mirror. Its surface is not very big but if we face it toward the mountains, it reflects the entire landscape, all the mountains and rivers. Perhaps there is a place that is dark, that cannot be reached by the sun. But if we turn a mirror toward the sunlight, as the light shines on the mirror, the mirror reflects the light on that dark place. It is as if the sun was directly shining into that dark place. The Buddha’s spiritual light is just like the sun. When the sun rises, its light illumines everything. Every place is illuminated by that light. The only exception is something that is covered. Then naturally the sun cannot illuminate it. What covers? Ignorance covers. I remember there was once a dust storm. When we woke up in the morning and looked up to the sky, it was completely gray. We could not see the sun when we looked up. When we looked straight ahead, there was definitely a mountain there but we could not distinguish its shape. This was the result of the dust storm. The wind blows the dust.

When the land is dry, with even a slight wind, the dust can be blown here from far away. Where did this dust storm in Taiwan come from? From Mongolia, Outer Mongolia or Inner Mongolia. Or perhaps from Xinjiang. It is so dry there that no trees or grass grow on the mountains. It is a vast desert. In that place, when a wind begins to blow, the dry sand gets caught in the wind, which develops into a dust storm. How far did it travel? Perhaps two or three thousand kilometers before reaching Taiwan.

This dust traveled for thousands of kilometers, flying through the air. Such a thick layer of sand even reached us here. So it could also be said that the ignorance in us sentient beings originated a very long time ago. Since Beginningless Time, one ignorant thought arose and opened the door to 84,000 worldly troubles. Why does this door to afflictions continue to remain open? That is because we lack rain and dew. We lack Dharma-water.

Perhaps we, unenlightened beings, countless kalpas ago, in some unknown period of time, gave rise to an ignorant thought. Then we turned away from enlightenment. Everyone originally had an awakened nature. But we have turned away from this awakening and have begun to walk away. Where are we going? Toward the dust of the world, the sensations of the mundane world. So, we ordinary people fell into ignorance, then had no way to turn back. Therefore, we have since turned away from enlightenment toward the mundane. Then for a very long time, we have spent life after life in the Six Destinies. We have sowed blessings, practiced the Ten Good Deeds, and been born in heaven. We upheld the precepts of the human realm, so we have come to this world [again].

Then by doing good deeds and having discipline, we fulfilled our responsibilities in this world. These causes and conditions allowed us to encounter the Buddha-Dharma. Yet we can fall into the trap of ignorance at any time and in any place. Ignorance still manifests constantly. If one thought goes astray, even if it is a slight deviation, we may depart from the human destiny again. We may even enter the animal destiny. If we do even worse things, we may fall into the hell destiny. Or if we are greedy and stingy in the human world, Or if we are greedy and stingy in this world, we may enter the animal, hungry ghost, or hell destinies. This all comes from the arising of one ignorant thought. When we try to return to our original state of mind, we find we are off course.

Thus, we need to learn from the Buddha. We must seize the moment when causes and conditions converge. When we listen to the Buddha-Dharma, it is as if a drought-ridden land is finally exposed to rain and dew. The rain and dew will slowly moisten the ground of our hearts. Remember, in the Sutra of Infinite Meanings, “Drops of dew fall to immerse the dusts of desire.” If our hearts lack Dharma-water, naturally our hearts will experience drought. Just like the earth, if our hearts experience a drought, it does not matter if a good seed is planted in our hearts. The field in our hearts may lack moisture. There is soil, but with no rain or dew, the seed that is planted on this land cannot sprout and the seedling will not grow. It is impossible.

Similarly, if our hearts are not nourished by Dharma-water, even if we hear good words and wondrous Buddha-Dharma, even if we have these opportunities, we will not be able to apply the teachings. The Dharma will not be able to enter our hearts. Just like a seed that is left on the drought-ridden land, very soon, that seed will be unable to sprout. How can it possibly grow roots? Thus, the root of the path cannot grow in our hearts. If our hearts lack the root of the path, then the tree of awakening, the Bodhi tree, is not able to grow. So, our hearts need to be constantly nourished by Dharma-water. We must take good care of our hearts for a very long time.

We need to continuously eliminate afflictions and ignorance. Since we have sowed seeds in the field of our hearts, we need to keep removing the weeds. We need to carefully protect the thoughts of our awakened nature, our spiritual aspirations, and continuously remove discursive thoughts. We need to protect our aspirations and eliminate discursive thoughts. This is the moment we need to seize.

The [teachings of] all Dharma are not only about chanting the sutras. The Dharma needs to enter our hearts for us to advance the meaning of the teaching. Besides benefiting ourselves, we can also use various means to help everyone understand and apply it. This is truly allowing Dharma to enter our hearts so we can apply it in limitless situations. Then we can radiate the light within our hearts.

Although we sit here, “in each person there is a stupa on Vulture Peak.” The spiritual training ground at Vulture Peak exists in each of our hearts. We can be like the Buddha and unite with this state of mind to thoroughly understand the Dharma and the teachings expounded by Him in His lifetime. We can absorb these principles. When the state of our mind is this wonderful, a spiritual light emanates from our mind.

Thus, the light that radiates from between the Buddha’s eyebrows should shine into our minds. Our minds and the Buddha’s mind can become one. Then the 18,000 lands are all captured in our minds. So, a wonderful state of mind is really not far off. It is very close. It is within our minds.

In this spiritual training ground, we need to always be grateful. We need to constantly be like Maitreya and ask questions. Sometimes, when somebody asks about something, it creates an opportunity. There should be another [like] Manjusri, who can recount the path he has walked and repeat the words he has heard. We will always find [people like] this around us, whether like. “Compassionate Maitreya, who began asking,” or “Great Wisdom Manjusri, who answered him.” Actually, isn’t everyone like Maitreya, who can ask about the Dharma for us? Isn’t everyone like Manjusri, who can help us explain the Dharma?

Everyone, as Buddhist practitioners we need to protect and maintain our mental states. We absolutely cannot lose focus at all. We need to constantly seize the moment. In all things, please always be mindful.

Episode 79 – Bodhisattvas Teach with Compassion and Wisdom

---

>> Bodhisattvas interact with compassion and wisdom and find opportunities to teach and spread Dharma. One who is at ease with all Dharma is called the King of all Dharma.

>> “At that time, Maitreya Bodhisattva had this thought….”

>> Their minds attained a state of freedom but they had not yet a>> “Now, the World-Honored One manifests signs of miraculous transformation. What are the causes and conditions for these auspicious appearances? The Buddha, the World-Honored One, has now entered Samadhi; these are inconceivable and rare events. Whom shall I ask concerning this? Who can answer? He further thought, The Dharma-Prince, Manjusri, has in the past drawn near and made offerings to countless Buddhas. Surely, he has seen such rare appearances. I shall now ask him.”chieved complete freedom. Benefiting self and others leads to freedom.

>> Maitreya had already drawn near and made offerings to all Buddhas and was one lifetime away from becoming a Buddha. He, along with Manjusri Bodhisattva, was among Sakyamuni Buddha’s foremost disciples. But because this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here. Because he asked simple questions, the answers were revealed. He hinted that the Wondrous Dharma Lotus Sutra was about to be expounded.

>> When the World-Honored One manifested miraculous transformation, flowers rained from the heavens, the earth shook with six kinds of quakes and the light He radiated spread and revealed miraculous transformations. All these are auspicious appearances.

>> These Six Auspicious Signs are what all Buddhas of the ten directions and. Three Periods will definitely manifest before expounding the Lotus Sutra.

---

Bodhisattvas interact with compassion and wisdom and find opportunities to teach and spread Dharma. One who is at ease with all Dharma is called the King of all Dharma.

With this I want to share with everyone what I have mentioned before. The Buddha, in a state of Samadhi, radiated light from a tuft of white hair between His brows. At this time, everyone was in the same place. Through the light from between the Buddha’s brow, everyone’s mind was united with His mind. In that place, everyone’s state of mind opened up and they could see 18,000 [worlds] and even how sentient beings lived in the Six Destinies.

As this happened, the conditions that appeared were truly extraordinary. In particular, they could really comprehend and understand the Buddha, how He manifested in the human realm and worked during that one lifetime to spread the teachings and benefit all beings. He taught countless sentient beings, awakened their minds and led them all onto the right path. After completing the work of one lifetime,

He demonstrated cessation. Great cessation is Parinirvana. After His Parinirvana, in order for Buddha-Dharma to be passed down for thousands of years in the human world as a testament to His presence in this world and to His teachings that benefit all people, seven-jewel stupas were built for the Buddha’s sariras, His relics. Everyone could understand this state of mind. This was a silent and quiet state. Everyone’s mind could experience this state. It must have been a beautiful, penetrating state.

Though this state was very magnificent, those who had not yet attained realizations still could not understand it. Some thought, “What does the Buddha’s current appearance mean? What Dharma will He expound next?” So, some people became curious and eagerly awaited [this teaching]. Was the Buddha about to expound the Dharma He had been wanting to teach? Some people wondered, “What kind of Dharma will He teach?”

Some were full of admiration, while others were still filled with questions. Bodhisattvas who already thoroughly understood could comprehend the Buddha’s intent. When the Buddha was in Samadhi, people could not ask Him questions. So, these Bodhisattvas had to exercise their wisdom and compassion in the assembly by wisely asking and answering each other’s questions. Therefore, “Bodhisattvas interacted with compassion and wisdom and found opportunities to teach and spread Dharma.” This was a sight no one had seen before.

It is like if right now we were to sit [in meditation] for a long time, [people might start wondering] when the teachings will begin. Some people there had these kinds of questions. Others already knew that it was not yet time for the Buddha to emerge from Samadhi. But, understanding the Buddha’s state of mind, they knew this was to rouse everyone’s sincerity, to inspire everyone’s heart to seek the Dharma. They knew, so a representative stood up to speak, to allow everyone to understand the Buddha’s current state of mind.

Actually, the Buddha has always been the Great Dharma-King. As soon as His mind enters Samadhi, nothing can move Him from that state. We all can understand that the Buddha was in a meditative state. Next, how did these Bodhisattvas interact? Let us look at this next passage from the sutra.

“At that time, Maitreya Bodhisattva had this thought….”

This is where Maitreya Bodhisattva comes in.

“Now, the World-Honored One manifests signs of miraculous transformation. What are the causes and conditions for these auspicious appearances? The Buddha, the World-Honored One, has now entered Samadhi; these are inconceivable and rare events. Whom shall I ask concerning this? Who can answer? He further thought, The Dharma-Prince, Manjusri, has in the past drawn near and made offerings to countless Buddhas. Surely, he has seen such rare appearances. I shall now ask him.”

This part of the sutra refers to what I just discussed. When this all began, when the Buddha entered Samadhi, no one knew when the Buddha would emerge from that state. So in his mind, Maitreya Bodhisattva began to think, “Now, who can I find to hold a dialogue with me? Which person truly comprehends the Buddha’s current appearance and the Dharma He will expound?” So, this was. Maitreya Bodhisattva’s initial thought. This is to say, Maitreya had already drawn near and made offerings to many Buddhas and had long been a spiritual practitioner.

Remember? In Amoghasiddhi Buddha’s time, Maitreya and Sakyamuni Buddha formed their spiritual aspirations at the same time. They both engaged in spiritual practice together at the feet of the same venerable Buddha. One focused completely on practicing wisdom and one practiced compassion. The practice of compassion is to go among people, to care for and transform sentient beings. The other focused on his own enlightenment and wanted to understand. Amoghasiddhi Buddha’s teachings, and so practiced solely to benefit himself.

Around this time, Amoghasiddhi Buddha began preparing to enter Parinirvana. Before entering Parinirvana, each Buddha gives blessings to future Buddhas, predicting the order in which those who have followed and practiced with Him will become Buddhas. Our present Sakyamuni Buddha also gave similar blessings in the Lotus Sutra. In the past, Amoghasiddhi Buddha did the same. At the time He gave predictions, He looked among His disciples to see in what order they would become future Buddhas in the Saha World. After examining them, He said to Sakyamuni Bodhisattva, “In the future, after I enter Parinirvana, Sakyamuni Bodhisattva will succeed me in the Saha World as the Buddha. Then Maitreya Bodhisattva will succeed Sakyamuni Buddha in the future. He will also attain Buddhahood.”

Everyone had the same question, “Wasn’t Maitreya Bodhisattva foremost in wisdom?” He thoroughly comprehended the Buddha-Dharma, so why was the prediction given to. Sakyamuni to attain Buddhahood first? In that moment, Amoghasiddhi Buddha knew that everyone had this question, so He began to explain. Since Sakyamuni also practiced to benefit others, he had enough affinities with sentient beings. Therefore, he would attain Buddhahood first. Maitreya Bodhisattva, though he had much wisdom, had not created enough connections with sentient beings. It is easy to cultivate one’s own wisdom; to form affinities with sentient beings is harder, and requires more time.

Now according to what the sutras say, Maitreya Bodhisattva is still in Tusita Heaven, the training ground for Bodhisattvas; he is training to come to the human world. Tusita Heaven is also a way to describe a place, the human realm where Bodhisattvas are trained to form affinities with sentient beings.

The worlds of Buddhas are subtle and wondrous. However, all of this is to explain that though Maitreya Bodhisattva engaged in spiritual practice at the same time as Sakyamuni Buddha, Sakyamuni has already attained Buddhahood, while Maitreya continues to uphold Buddha-Dharma. It is the same lifetime after lifetime; whenever a Buddha manifests in the human realm, Bodhisattvas are also in the human realm, endlessly returning to save sentient beings and to uphold the Buddha-Dharma out of compassion.

He was presently supporting Sakyamuni Buddha, but in the past he had drawn near to and made offerings to all Buddhas. He is “one lifetime away from becoming a Buddha.” This one lifetime is one lifetime in the world of Buddhas; it is not the same as a lifetime in the human realm; [this refers to] a lifetime in the heavens. In Tusita Heaven, he awaits the maturing of his causes and conditions in the human realm. Then, he will enter this world and become the next Buddha.

In the past, he endlessly drew close to the Buddha and made offerings to all Buddhas; with Manjusri, he was one of the Buddha’s foremost disciples. When he encountered these causes and conditions, he comprehended them at one glance. Actually, Maitreya Bodhisattva understood all, the Buddha’s present inner state of mind and the appearance He was manifesting. Thus, he did not have any doubts. Actually, Maitreya Bodhisattva had no questions; he only appeared that way to engage a discussion. He was the initiator, giving another a chance to respond.

“But as this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here.” Here, he purposely expressed, “I also do not know; I should find someone who can help us understand, who can explain to us.” He represented everyone in looking for someone who could inspire even more faith in everyone. Who could this person be? So, “Because he asked simple questions, the answers were revealed.” Thus he began to ask questions. It was really this simple. He already knew all, but he wanted everyone to further understand so he found another person to affirm this. Two witnesses are better than one. The reason was this simple.

“Because he asked simple questions” and simply initiated the conversation, “the answers were revealed.” His answers revealed that the entire wondrous. Dharma was going to be expounded at this time. So, “the Wondrous Dharma Lotus Sutra was about to be expounded.” He hinted this to everyone.

Maitreya had already drawn near and made offerings to all Buddhas and was one lifetime away from becoming a Buddha. He, along with Manjusri Bodhisattva, was among Sakyamuni Buddha’s foremost disciples. But because this sutra was about to be proclaimed, to benefit future assemblies, he especially manifested doubt here. Because he asked simple questions, the answers were revealed. He hinted that the Wondrous Dharma Lotus Sutra was about to be expounded.

Who was going to provide the answer? The sutra text goes on, “Now, the World-Honored One manifests signs of miraculous transformation….” Maitreya Bodhisattva wanted to speak of the present conditions. The World-Honored One had manifested the appearances of miraculous transformation. With His spiritual powers, He manifested the appearances of transformation. This had not happened before. After He finished teaching, everyone [usually] paid their respects and then left. That was the end of each sutra. But after teaching the Sutra of Infinite Meanings, the Buddha did not stand up from His seat. Everyone watched the Buddha remain very still and enter Samadhi, radiating a fine light. So, the state of this assembly was different from the Dharma-assemblies of the past. Thus it was extraordinary. So these were “appearances of miraculous transformation.”

When the World-Honored One manifested miraculous transformation, flowers rained from the heavens, the earth shook with six kinds of quakes and the light He radiated spread and revealed miraculous transformations. All these are auspicious appearances.

In that state, the light He radiated spread, so the state of the assembly became transformed. These were Six Auspicious Signs attributed to the. Buddha prior to His delivery of the Lotus Sutra, signs He was about to teach. He began expounding the Sutra of Infinite Meanings. After He finished, the auspicious appearances included His entering Samadhi, the rain of flowers and the shaking of the earth. Also, in their minds, there was the auspicious appearance of everyone’s eagerness and joy. Another was light radiating from between His brows. When He was to begin expounding the Lotus Sutra, these six auspicious signs were complete.

This shows that the Lotus Sutra was not the same as other sutras. In order to inspire everyone’s respect, elevate their earnestness and raise their awareness to seize the moment, these six auspicious appearances were manifested. They were unusual and had not happened previously. But they happened then. So, it roused sincerity in everyone’s minds and a longing in their hearts. Therefore,

These Six Auspicious Signs are what all Buddhas of the ten directions and. Three Periods will definitely manifest before expounding the Lotus Sutra.

So, all Buddhas share the same path. Each Buddha’s teachings are given according to the capabilities of sentient beings by first using skillful means. There are Vaipulya, Prajna, and Lotus [teachings]. Of course, after first attaining Buddhahood, He taught the Avatamsaka [teachings]. When each Buddha attains enlightenment in the human realm, due to the afflictions of sentient beings, He must deeply enter their hearts and teach according to their capabilities. In the end, because each Buddha’s original intent is to manifest the true Dharma, He must teach the Lotus Sutra. The state and place where He teaches this sutra must have these Six Auspicious Signs. This is the path of all Buddhas.

As Buddhist practitioners, we must understand the Buddha’s intent. He comes to the human realm solely to transform sentient being so they can enter the state of Buddhas, have the same Buddha-mind. Thus, they can comprehend all worldly affairs, understand the source of suffering, know how to be liberated from collective karma, and know how to turn this collective karma into a collective pure land. If everyone’s minds can be clear and pure, then the Saha World can also become a pure land. This requires us to understand the Buddha’s state of mind in order to truly enter the Buddha’s world.

As Buddhist practitioners, we must inspire and look after one another. So at this assembly, Bodhisattvas interacted with compassion and wisdom. Actually, Maitreya Bodhisattva was one who already understood the Buddha’s state of mind. But in order to confirm it and be meticulous so that everyone would have even greater faith, he was the initiator who sought a responder. So, he looked for that person.

The Bodhisattva’s compassion and wisdom refers to. Maitreya and Manjusri Bodhisattvas. One is compassionate; Maitreya is “compassion” while Manjusri is “wisdom.” So, compassion and wisdom interacted; the two have joined together to teach according to capabilities. At that moment, they initiated this opportunity to teach all these people.

“One can be at ease with all Dharma.” In all this Dharma, where can freedom be found? It is in the mind of the Buddha. So, we call Him the King of All Dharma. Indeed, the Buddha is the King of All Dharma; the source of the Dharma is His mind. So, the Dharma is in the Buddha’s mind. How do we inspire everyone’s understanding? Before we start, there must be certain causes and conditions. So everyone, please always be mindful.

Episode 78 – The Buddha Radiates Light and Expounds Dharma

---

>> In this land of endurance, without taking a single step, one can open one’s eyes and see the sentient beings of the Six Destinies follow their causes to attract effects. Their destinations can be split into six categories. The Six Destinies: The hell destiny. The hungry ghost destiny. The animal destiny. The asura destiny. The human destiny. The heaven destiny.

>> “One could also see all the present Buddhas in those lands and hear all the Dharma They were expounding.”

>> From the light radiated by the Buddha, one could also see the present Buddhas in those lands. Therefore, by seeing the pure lands of those Buddhas, sentient beings could personally see all Buddhas and personally hear all Buddha-Dharma.

>> “One could also see the bhiksus, bhiksunis, upasakas and upasikas of those worlds, who engaged in practice and attained the path.”

>> Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path.

>> After the Buddhas enter Parinirvana, seven-jewel stupas are built to hold the sariras.

>> The assembly here desired to hear the Dharma to attain [enlightenment]. The Buddha’s light illuminated the conditions and revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. Since such signs were manifested, such Dharma would certainly be expounded.

---

We were all born into this land of endurance. The Buddha, in His compassion, returns to the Saha World and teaches according to sentient beings’ capabilities. This is a world of endurance and suffering. So, we are blessed that lifetime after lifetime we have accumulated karmic connections with the Buddha. Now at this time, though the Buddha lived in this world more than 2,000 years ago, we still have the Buddha-Dharma. The Buddha’s Dharma-body has remained in the human world.

The human realm is called the world of endurance. So, we cannot depart from the Buddha-Dharma. If we deviate from it, we sentient beings will not be able to endure the suffering. This is because the Buddha-Dharma can open and guide our hearts. Therefore, we are even more blessed because without taking a single step, we can see everything by just opening our eyes. We are still immersed in the Buddha-Dharma, as long as we follow the Buddha’s teachings to concentrate our minds. When we quiet our hearts, we can mindfully explore the Buddha-Dharma. Then we realize that the Dharma exists everywhere in this world. We now need only to purify our minds to eliminate afflictions. Then naturally we will draw closer to the Buddha’s state of mind.

But what we are talking about now is the many people who were with the Buddha in the assembly on Vulture Peak. Humans, Bodhisattvas and the eight classes of Dharma-protectors all gathered there. On this occasion, they were even more likely to draw closer to the Buddha-mind. So, this is one kind of praise for those gathered in the Saha World. In this state, without leaving this place, just by opening their eyes, they could all “see how sentient beings of the Six Destinies follow their causes to attract effects. Their destinies can be split into six categories.” This means that with the light from between the Buddha’s brows, if we open our eyes, we will see the Six Destinies because we become one with the light from the Buddha’s mind.

In this land of endurance, without taking a single step, one can open one’s eyes and see the sentient beings of the Six Destinies follow their causes to attract effects. Their destinations can be split into six categories. The Six Destinies: The hell destiny. The hungry ghost destiny. The animal destiny. The asura destiny. The human destiny. The heaven destiny.

We can see the Six Destinies from Avici Hell all the way to Akanishtha Heaven. The sentient beings of these Six Destinies all attract effects according to their causes. If in this world, they practiced the Ten Good Deeds etc., then according to their good karma, they will be born in the highest heaven. This depends on their retribution. Or, having committed the Ten Evils and all kinds of atrocities, based on the layers of evil karma they accumulated, evil people may fall into Avici Hell, the place of the greatest suffering. So, we can also see the place with the most extreme and uninterrupted suffering. We really have to be mindful to penetrate the principles expounded by the Buddha. We can actually see this all in the human world.

If we can really go out among people, we will see that in the human realm, some people are very blessed; what they possess can take a person’s breath away. How can they be this wealthy? How can they be this comfortable? How can so much, so many blessings, be concentrated on one person? Then we can also look at those we help. We hear and see these people suffer from so much. How can all the unendurable suffering in this world be concentrated on this one family? How can it all be concentrated on one person? This also happens a lot.

How can some people’s behavior be so mean? It seems their circumstances are not bad, so why are they so lacking in character? Whenever they open their mouths, they do not have one good thing to say. How can these people live this way? Thus, we see the asura destiny. We also look at some people and wonder why they lack morality and ethics. So, we also see the animal realm. Sometimes we see truly pitiable beings. They clearly have things to eat, so why can’t they swallow even a little bit? They have narrow throats and swollen stomachs. This is the hungry ghost destiny. We do not even need to leave the world of endurance to see everything. This means we have to go among people in order to see and know the appearance of the sentient beings of the Six Destinies. So, we must mindfully experience the states of beings in the Six Destinies. The teachings of the Buddha are inseparable from the worldly Dharma.

Next,

“One could also see all the present Buddhas in those lands and hear all the Dharma They were expounding.”

This is to tell everyone that at that assembly, through the light radiated from the tuft of white hair between the Buddha’s eyebrows, one could see not only the sentient beings of the Six Destinies. One could also see the sentient beings who were in the Buddhas’ pure lands. This means one could see spiritual practitioners and also an infinite number of other worlds. These infinite worlds included these Buddhas’ transformation-lands, where all Buddhas are teaching and transforming. These are pure lands; in these Buddhas’ states, everything is very pure. Though the Buddha comes to the Saha World, the evil world of the Five Turbidities, His state is pure. The Buddha’s land and His state of mind are pure.

Here I explain that of everyone engaged in spiritual practice, some practiced to reach the Land of Crystal in the east, so they followed the teachings of Medicine Buddha. Some say, “We want to practice the Pure Land Dharma.” That is [to reach] Amitabha Buddha’s world. This all depends on what kind of Dharma people want to follow in their spiritual practice. As part of this process, depending on the kind of Dharma they practiced, they could see the pure land of that Buddha. This “land” we are talking about is not a true land in the material world; it is a spiritual land. In other words, the light from the Buddha’s tuft of white hair between His brows reached all of the 18,000 worlds and the pure lands of all Buddhas. “One could personally see all Buddhas and personally hear all Buddha-Dharma.”

From the light radiated by the Buddha, one could also see the present Buddhas in those lands. Therefore, by seeing the pure lands of those Buddhas, sentient beings could personally see all Buddhas and personally hear all Buddha-Dharma.

Next,

“One could also see the bhiksus, bhiksunis, upasakas and upasikas of those worlds, who engaged in practice and attained the path.”

This means that all bhiksus, bhiksunis, upasakas and upasikas, these four groups who cultivated and attained the path, were also seen at the assembly. One could see the dignified demeanor of their practice and their wisdom in comprehending the Buddha-Dharma. Their wisdom was very pure. All who gathered together were great Bodhisattvas. Whether they were monastics or lay practitioners, as long as they made great aspirations, established great vows, carried out great practices and went among the people to give to others, they were Bodhisattvas. Each Bodhisattva had his causes and conditions for engaging in spiritual practice because each aspired to different vows and practices. This depended on the causes and conditions that allowed their faith and understanding to arise.

Some people meet certain causes and conditions and instantly develop an aspiration to practice or to benefit themselves. They practice for their own enlightenment, and they also practice to benefit others. They were the kinds of Bodhisattvas who enlightened the self and others. Some, amidst certain causes and conditions, awake and develop their faith. “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” If we do not have faith, then we will not have the causes and conditions to form aspirations and vows. We must first develop our faith, then we can form aspirations and vows to begin our spiritual practice. Then with faith and understanding, we step onto the first of the Ten Grounds or the Bodhisattva’s Ten States. We have discussed these before. Starting from the ground of joy, all the way to the ground of Dharma-cloud, stage by stage we continue to further witness, experience and comprehend.

Next, in what form do we practice the Bodhisattva-path? We must know that everyone’s causes and conditions for approaching the Buddha-Dharma and forming aspirations are different. After forming aspirations, the actions that people choose to take on the Bodhisattva-path depend on each person’s state of mind.

Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path.

To continue, by the Buddha’s light, one could see all Buddhas responding to needs by manifesting appearances, perfecting their practice and manifesting Nirvana.

This means that at this assembly, one could realize that all Buddhas of the present, past and future, share the same path, to manifest in the human world, understand its impermanence and begin the process of spiritual practice. After attaining Buddhahood, They help, teach and transform people. They manifest the causes and conditions of one complete lifetime. They manifest in response to needs. This is Their process for a lifetime. And after They attained enlightenment, They use everything from skillful means to the true Dharma to teach sentient beings. After everyone can experience and comprehend [the teachings], Their conditions for transformation are complete. Once a Buddha’s conditions are complete, He demonstrates Parinirvana.

Then He leaves behind sariras, which are Buddhist relics. Parinirvana means great perfect rest, which is tranquility and cessation. After tranquility and cessation, a Buddha’s sariras are spread to every place. We also know that Buddhist texts say. King Ashoka aspired to build Buddhist stupas. More than 80,000 stupas were constructed throughout the human world.

Building a stupa shows virtue, it shows that Their virtue is as tall as a tower of multiple stories. So, the purpose of a stupa is to show a Buddha’s virtue. Sariras are placed in stupas to show a Buddha’s virtue. They are enshrined in jeweled stupas. When the Buddha’s conditions are complete, His body is transformed into sariras; the sariras are kept in stupas. People in later generations, even tens of thousands of years later, will still have these structures, and these sariras are passed down as testimonies for them.

After the Buddhas enter Parinirvana, seven-jewel stupas are built to hold the sariras.

So, the Buddha’s light revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma.

The Buddha emitted light from between His brows and revealed all kinds of auspicious appearances. This allowed everyone at the assembly to reflect the Buddha’s light to see sentient beings of the Six Destinies and even the worlds of all Buddhas. In this same assembly, they could see those who had cultivated and attained fruition. This means in the assembly, the light emitted from between the Buddha’s brows illumined everyone’s mental state. Then their mental states reflected the One Dharma, so at one time, they could be in so many different worlds. So, this made up “all kinds of auspicious appearances.” Everyone could see that this was extraordinary, different from before, so everyone thought that the teachings to come will be even more excellent. Everyone developed a longing to hear them.

If we listen to the Dharma with great respect, then the Dharma will enter our hearts. If we are very casual about it and listen when we have the conditions but forget about it when the conditions are gone or listen when we have time but give up when there is no time, then we sentient beings are not being reverent. The Buddha, to freely carry out His intent, manifested this light to let everyone know that the Dharma that followed is what He originally intended [to expound]. This made everyone long to hear it soon and also inspired everyone to respect the Dharma.

The assembly here desired to hear the Dharma to attain [enlightenment]. The Buddha’s light illuminated the conditions and revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. Since such signs were manifested, such Dharma would certainly be expounded.

“Since such signs were manifested, such Dharma would certainly be expounded.” Since the Buddha revealed these signs, He would certainly expound this Dharma. So everyone was in a state of anticipation, hoping this Dharma would soon be expounded from the Buddha’s lips. We have to understand that in that light, there were so many deeply mysterious worlds. Actually, the point is not to tell everyone that He was exhibiting spiritual powers. It is to tell everyone that when our mental states converge with the Buddha’s state of mind, everyone will thoroughly comprehend the Dharma. In our minds, we have intrinsic wisdom. The Buddha came here to awaken it. Once it awakens, our heart’s wisdom is suddenly unlocked. At the same time, we are able to gain insight and understand many matters of the world.

I have also said to everyone that in this world, “Each flower is a Tathagata, each blade of grass, a world.” Isn’t that right? Though tiny, they also have their own worlds. We can all thoroughly comprehend those principles, whether they are big or small. So everyone, we truly need to use a very meticulous mind to comprehend the Buddha-Dharma. It is not enough to just explain the meaning of these verses. No. We must all make an effort [to understand].

The light from the Buddha’s tuft of white hair and our mental states describe how the mind of the Buddha and our minds can reflect one another. So, Buddhist practitioners, we should use the most meticulous mental state to comprehend the most subtle and wondrous Dharma. So everyone, please always be mindful!

Episode 77 – The Mirror of the Mind Illuminates Three Realms

---

>> Sentient beings in the eastern worlds have strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the profound and wondrous Dharma.

>> Sentient beings in the eastern worlds had strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the deep and wondrous Dharma.

>> “In these worlds, one could see all sentient beings of the Six Destinies. One could also see all the present Buddhas in those lands and hear all the sutras and Dharma that those Buddhas were expounding.”

>> “The bhiksus, bhiksunis, upasakas, upasikas, all who practiced and attained the path. Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path. One could also see the Parinirvana of all Buddhas and, after the Parinirvana of the Buddhas, the building of seven-jewel stupas to hold the Buddha’s sariras.”

>> Beings transmigrate through cyclic existence. From this world one could see all the sentient beings in the Six Destinies.

>> Destiny means direction. Sentient beings of the Six Realms create flawed karma, which can be divided into three types.

>>The first is that of those who create negative karma. They are destined to go to the four evil destinies of asuras, hell, hungry ghosts and animals.

>> The second type is those who create karma of the Five Precepts and Ten Good Deeds, who are destined for the human path and the heavens of the desire realm. The third type is those who create unmoving karma, such as those who practice flawed meditation. They are destined for all heavens in the form and formless realms.

>> One could see all sentient beings in the Six Destinies there, and one could see how the seeds they create destine them for certain fruits. From birth, one is destined to die, from death, one is destined to be reborn; this cycle of transmigration never ceases.

---

Sentient beings in the eastern worlds have strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the profound and wondrous Dharma.

I share this to remind us that the previous passage describes how the light of the Buddha illuminated 18,000 worlds in the east. This is a very large number of worlds. This means that the light was far-reaching. Vertically, it reached far below; horizontally, it stretched far and wide. The light between the Buddha’s eyebrows can illuminate so broadly, so widely, so deeply and so thoroughly. This signifies that the Buddha is the Great Enlightened One of the Universe, that His enlightened nature is great.

But this radiance was directed toward the east. We often note that the sun rises in the east, so the light first appears in the east. As sentient beings in the human realm, we are also the closest to the Buddha’s radiant wisdom. This is because everyone’s mind also has this facet of limitless light. I have often mentioned the mirror of the mind; we all have a clear and undefiled mirror in our minds. See, if we can clean this mirror of the mind, then naturally its light will converge with the light of the Buddha’s mind.

At the Lotus Assembly, everyone had already polished the mirror of their minds; their ignorance and dark defilements had already been completely eliminated. Each mirror of the mind was already shining. When the Buddha’s light shone, it was like the light of the sun. No matter how many mirrors there are, as long as they all face the sun, each mirror will reflect the brightness. That light is also infinite and far-reaching. As long as a mirror faces the sun, it can illuminate things far away.

I remember there was once a group of climbers who ran into difficulties in the mountains. A helicopter in the air kept searching in this mountainous zone, not knowing exactly where those to be rescued were. One climber had brought a mirror, so, he used that small mirror he had with him to reflect the light of the sun in the direction of the helicopter. The helicopter saw that flashing light. Following the light, it went to rescue the people. This was a story in the news.

[Mirror glass] can also be layered, and after some processing and so on, can make a lens that can be used to magnify. A magnifying lens can clearly show tiny things beneath it. After some processing, the lenses that are cruder are used as magnifying glasses, and those that are finer are called microscopes. One time I went to Taipei and visited a research lab equipped with many high-tech instruments. They were doing research on bacteria. They let me look through the microscope. After I looked, I said, “Bacteria can have such patterns that are spread out so beautifully. That’s right, in the cells of the human body, there are bacteria with all kinds of patterns.” I said, “It seems like they have their own worlds.” Indeed, each of our bodies is a microcosm, with innumerable different microorganisms; each has its own world. Each cell lives in its world.

So, we can say that if we can each polish the mirror in our mind until it is clean and unite our light with that of the Buddha, then we ourselves will see through many worlds. Moreover, this is the light radiating from between the Buddha’s eyebrows. If our minds can truly be tranquil and clear, then with this purity and clarity, we can reflect the light of the Buddha like a small mirror reflecting the sun. So, we in the east are the sentient beings of the human realm who have strong karmic connections with the Buddha.

The Buddha attained enlightenment and engaged in spiritual practice for the human realm. He manifested and practiced, leading by example for us all to see. Like us, He also had parents. After He was born, He also experienced a childhood. Just like us, He grew older. Just like us, He faced birth, aging, illness and death in this world. He experienced life’s challenges, its impermanence and its suffering. So, He made a vow to engage in spiritual practice. This was His process in this world. He manifested this appearance to demonstrate how the process of spiritual practice takes form so we could see it. This is called teaching by example.

If we understand that the Buddha was originally non-arising and non-ceasing, then how was He born? After He saw the state of the human realm, He vowed to practice and attain Buddhahood. Then He expounded the Dharma for over 40 years. He entered Parinirvana when He was 80. This period of His physical existence was all for the sake of teaching us. He used His appearance to show us sentient beings that He was similar to us. The way we live is similar to the way He lived. So since we live much like He did and the Buddha attained enlightenment, we too can attain Buddhahood.

Our way of living is very similar, but our intrinsic nature is even more similar; it is just that we have departed from it. One ignorant thought defiles us and multiplies, just like bacteria. A tiny bacterium multiplies endlessly, until it causes all kinds of diseases in the body. Our minds follow the same principle, that is, one ignorant thought multiplies endlessly. It multiplies until our minds are in darkness and lack clarity, creating many afflictions. This is like how bacteria create many toxins.

Therefore, the Buddha came to the human realm to manifest and show us how similar we are to Him. He showed us the similarity of our ways of living and the similarity of our spirits. At the time of the Lotus Dharma-assembly, this light calmed and quieted everyone’s mind. As they sat, the Buddha’s and sentient beings’ minds converged. These karmic conditions were very strong.

Sentient beings in the eastern worlds had strong causes and connections with the Buddha. The conditions for spreading the Dharma to eastern lands are extraordinary. [Those with] sharp capabilities can realize the deep and wondrous Dharma.

So, “Sentient beings in the eastern worlds have deep causes and connections with the Buddha.” The Buddha came to this realm out of compassion. In this process, it was now time to spread the Dharma according to His original intent. He would now completely reveal the Dharma that. He had guarded. This is the Dharma-expression, which is the passing on of the Dharma. So, sentient beings with these karmic connections were very extraordinary.

“[Those with] sharp capabilities can realize the profound and wondrous Dharma.” Even in the same spiritual training ground, those with sharp capabilities had realizations that brought them closer, so they experienced a deeper and more wondrous Dharma. So in that same spiritual training ground, there were people of different capabilities. The Buddha then showed His spiritual powers and radiated light from between His eyebrows.

So next it says,

“In these worlds, one could see all sentient beings of the Six Destinies. One could also see all the present Buddhas in those lands and hear all the sutras and Dharma that those Buddhas were expounding.”

“One could also see.”

The bhiksus, bhiksunis, upasakas, upasikas, all who practiced and attained the path. Moreover, one could see all Bodhisattva-Mahasattvas who, through various causes and conditions, various types of faith and understanding and their various appearances, were practicing the Bodhisattva-path. One could also see the Parinirvana of all Buddhas and, after the Parinirvana of the Buddhas, the building of seven-jewel stupas to hold the Buddha’s sariras.”

This passage is a bit longer to read but it is all connected.

The light radiated by the Buddha encompassed the worlds that we could see, starting with the 18,000 of the east. It was very pervasive. As it spread, whether [showing] the form of Avici Hell or the form of Akanishtha Heaven, it spread thoroughly and extensively, vertically and horizontally. With this light, all in the assembly could see everything. As I just said, when a mirror reflects the sun, even the farthest places will be illuminated. So this means the clearer the mirror of our minds, the brighter it will shine.

In the past, when it was dark indoors because there was no electricity, people exercised their wisdom [to find a solution]. They faced a mirror toward the sun and used it to reflect light into dark places to make them bright. Since ancient times, we were already familiar with such an intricate principle. If we know how to use the materials of this world, they can be used easily, broadly, for a long time. This is our Buddha-nature; it is also the nature of all things in the world. Even with physical objects, I often speak of the “three sciences and four states of existence.” Everything has its limitless principles.

So when the Buddha radiated light at this point, He let us see all sentient beings in those lands. We could even see those in the Six Destinies. Sentient beings in the Six Destinies are born in the heaven, asura hell, hungry ghost, animal and human realms. These sentient beings transmigrate through cyclic existence.

Beings transmigrate through cyclic existence. From this world one could see all the sentient beings in the Six Destinies.

The word “destiny” has the meaning of a direction, an inclination. These are the Six Destinies. We sentient beings of this world cannot leave these Six Destinies because we are unenlightened beings. Among the karma created by unenlightened beings there is much “flawed karma.” This is karma of afflictions.

Flawed karma is divided into three types.

Destiny means direction. Sentient beings of the Six Realms create flawed karma, which can be divided into three types.

Of these three,

The first is that of those who create negative karma. They are destined to go to the four evil destinies of asuras, hell, hungry ghosts and animals.

Of the Six Destinies, three are good, the heaven, the human and asura destinies. These are considered good realms. Asuras have heavenly blessings but not heavenly virtues. Though they easily lose their temper and have many afflictions in their hearts, they do practice giving. But they are afflicted in their giving. These are asuras, whose existence is considered to be a mix of suffering and joy, and thus belongs to the three good destinies. Now, hell, hungry ghosts and animals are called the three evil destinies. These realms are filled with endless suffering. So, these are the Six Destinies. If we create flawed karma, then we stay in the Six Destinies.

The second type is those who create karma of the Five Precepts and Ten Good Deeds, who are destined for the human path and the heavens of the desire realm. The third type is those who create unmoving karma, such as those who practice flawed meditation. They are destined for all heavens in the form and formless realms.

They all still have flaws. Even if they reach the form and formless realms, their practice is still not perfect nor complete. They still remain in the Three Realms. The Buddha wants us to transcend these realms. Though the heaven realm provides much pleasure and long life, it is still not the state we seek when we strive to learn from the Buddha.

Now,

One could see all sentient beings in the Six Destinies there, and one could see how the seeds they create destine them for certain fruits. From birth, one is destined to die, from death, one is destined to be reborn; this cycle of transmigration never ceases.

This is not what we aim for in spiritual practice, but we were born human and can hear the Dharma. We are able to see these worlds because of the Buddha-Dharma. If our minds can encounter the Buddha’s Dharma, then we can know all these principles. It is as if our mental states are clear; in this way, we can see everything. Besides this world of humans, there are the worlds of all the heavens and the worlds of the evil destinies. We thoroughly understand all of them. If we thoroughly understand them, then we know in which direction to practice.

Fellow Bodhisattvas, as Buddhist practitioners, we must learn how to thoroughly understand the different environments of the Three Realms and the Six Destinies. If we can understand the heaven, human, hell, hungry ghost, and animal paths and all the tangible things that we see in the human world, we will understand that on Earth everything forms, exists, decays, and disappears. We see our bodies go through birth, aging, illness and death and that our thoughts arise, abide, change and cease. In other words, this formation, existence, decay and disappearance, or birth, aging, illness and death, or arising, abiding, changing and ceasing etc. are great principles that apply even to the subtlest things.

Such are the three sciences and four states of existence. As long as a thing has form, then it contains its great principles. The tiniest bacterium cannot be seen by our eyes. But through a microscope, we can see that it also contains great principles. So, I hope that everyone can deeply and thoroughly comprehend this subtle wisdom. If so, we can thoroughly understand the principles of the Six Destinies. I hope that everyone will always be mindful.

Episode 76 – The Buddha-light Illuminates the Mind

---

>> “The nature of [the Buddha’s] mind reached absolute perpetual tranquility. The light between His brows was the concentration of spiritual light.”

>> “At that time, the Buddha radiated a ray of light from the tuft of white hair between His eyebrows which illumined the 18,000 worlds to the east, omitting none of them, reaching down to Avici Hell and up to Akanishtha Heaven.”

>> Whenever the Buddha expounds sutras, there is an auspicious appearance of radiating light. When others see the radiance of His virtue, they know the Buddha is the most extraordinary of both the worldly and world-transcending. The light manifests specifically in response to various capabilities of sentient beings.

>> The Buddha radiated light from a different part of His body each time. This time He radiated light from the tuft of white hair between His eyebrows. The places illumined by the light according to the three translations of this sutra were all in the east. Therefore, sentient beings in the east had the karmic connection to see the Buddha. The east is also where the sun rises. The fundamental light of the world is sunlight, so the east is the first of all directions. Therefore, the east is where all Buddhas began Their causal practices.

>> In the number 18,000, the 10,000 is to signify the virtuous fruits of the 10,000 perfect virtues. The eight signifies the causal practice of the Eightfold Noble Path. Omitting none of them means to shine everywhere. This refers to the horizontal worlds. Reaching down to Avici Hell and up to the Akanishtha Heaven refers to the vertical worlds.

>> Hell is not a place that is fixed, nor is it a place that is not fixed; it is not a place with distinctions, nor is it a place without distinctions. Avici means ceaseless, meaning a place where suffering never ceases. Akanishtha means the summit of existence; it is the ultimate heaven of the form realm.

---

That every day we engage in spiritual practice is solely to discipline our minds.

“The nature of [the Buddha’s] mind reached absolute perpetual tranquility. The light between His brows was the concentration of spiritual light.”

This tells everyone that when the Buddha was meditating, He radiated light from between His brows; this was one of the 32 Marks of the Buddha. But we all inherently have this inner light. It is just that our minds are normally relaxed and scattered, so that light cannot be concentrated.

See, when we put a magnifying glass under the sun, the natural ability of the magnifying glass is to concentrate the energy from the sun; it then radiates light and heat. See, when you focus it longer, dried leaves can also be burnt. When paper is put under this concentrated energy, it can also be set on fire. It is clear that in nature, as long as this energy is concentrated, light and heat is generated. We say that the light of the mind is the same. If we do not allow it to be scattered, then our wisdom can be condensed. As for our energy, each of us has a certain amount of energy; when it is concentrated, it naturally has the chance to radiate light.

The Buddha’s mind is always focused and remains in its ultimate state, the realm of perpetual, peaceful illumination. So, I often say to practice the Flawless Studies. Practicing the Flawless Studies ensures that our minds do not leak. When our thoughts are not scattered, we can gather together the principles of the universe we have learned. So the Three Flawless Studies, precepts, Samadhi and wisdom, should be familiar to everyone.

How do we make sure our minds have no Leaks? We must abide by the precepts. There are many desires in this world that tempt our hearts and influence our thoughts so that our thoughts become easily scattered. Therefore, we must abide by the precepts. The precepts help us know what not to do and help us guard against doing it. A slight deviation takes us far off course; with one Leak, everything will leak out. So, precepts are very important.

With this discipline, we can enter Samadhi. Only then can we enter perpetual tranquility. In this way, when we encounter conditions and challenges, we will use our wisdom, not our knowledge. Wisdom is that which transcends knowledge. We gain wisdom when our minds are always in Samadhi and are not tempted by discursive thoughts. Then we will see things correctly. With His wisdom, the Buddha was able to teach humankind. He gathers and radiates [this light] freely. This is His wisdom. When His spiritual light needs to be radiated, He radiates it. When it needs to be held back, He holds it back. When dealing with others, He uses [the light] according to their capacity; This is one of the 32 Marks of the Buddha; it responds to capabilities and conditions.

In the Dharma-assembly of the Lotus Sutra, He made a special effort to radiate this light from between His eyebrows. Actually, the Buddha had a special tuft of hair between His eyebrows. So, when outside light reached it the light would be reflected, as if it was radiating from between His brows. This is [a form of] concentration. All the Buddha’s energy was concentrated, [so this was] the light of His spirit. We ordinary people cannot manifest this appearance. With ordinary minds, we have ordinary appearances. What about the Buddha? [He has] Buddha-mind and Buddha-appearance.

Of course, the Buddha says all sentient beings can attain Buddhahood; this shows we have this nature. But we have let our minds become scattered and dispersed, so our wisdom regularly leaks away. To summarize, when we engage in spiritual practice we must learn to focus our minds. We must use it when it is appropriate and avoid losing focus when it is not time to use it.

The next verse says,

“At that time, the Buddha radiated a ray of light from the tuft of white hair between His eyebrows which illumined the 18,000 worlds to the east, omitting none of them, reaching down to Avici Hell and up to Akanishtha Heaven.”

This passage says that at the moment when the Buddha was meditating, a ray of light radiated from the tuft of white hair between His eyebrows. It radiated out all the way to the east. The 18,000 worlds to the east, in this vast expanse, these faraway places could all feel the light of the Buddha. “Omitting none of them” means the light was everywhere, there was no place it could not reach. Thus, the light of the Buddha “reached down to Avici Hell and up to Akanishtha Heaven.” Akanishtha Heaven is the highest heaven of the form realm; it is the highest place. So, it reaches all the way up to the highest heaven of the form realm and down to hell, the darkest place. All could feel the Buddha’s light.

Whenever the Buddha expounds sutras, there is an auspicious appearance of radiating light. When others see the radiance of His virtue, they know the Buddha is the most extraordinary of both the worldly and world-transcending. The light manifests specifically in response to various capabilities of sentient beings.

“Whenever the Buddha expounds sutras, there is the auspicious appearance of radiating light.” Whenever the Buddha is about to expound sutras, there is the auspicious appearance of radiating light. This is so that when people see the Buddha, they feel reverence and respect for Him. Because of the Buddha’s virtuous appearance, even if He just sits there, others will feel His magnificence and will be able to tame their afflictions. Sentient beings of various capabilities become joyous just by seeing the Buddha, and naturally their inner afflictions are eliminated. Or, when some see the virtuous appearance of the Buddha, they feel repentant. When some see Him, they become inspired. Because of the Buddha’s virtues, naturally what sentient beings see are these kinds of auspicious appearances; so joy arises along with all sorts of other feelings.

“When others see the virtue of His light, they know the Buddha is the most extraordinary of both the worldly and world-transcending.” This light is one representation of the Buddha’s virtues. To see the Buddha’s appearance is to naturally know that the Buddha is the most extraordinary of both the worldly and the world-transcending. He is the most extraordinary.

There is no worldly or world-transcending teaching that the Buddha does not grasp. So, what are worldly teachings? They are principles of how to live. He said to people, “To live as a [good person], you must be harmonious. So, you must uphold the Five Precepts.” For those who could uphold the Five Precepts, the Buddha further instructed, “You have to practice the Ten Good Deeds.” Uphold Five Precepts, practice Ten Good Deeds; these are all worldly practices that everyone needs to follow. If we could uphold the Five Precepts on top of practicing the Ten Good Deeds, wouldn’t this world be very harmonious? When each household is moral and ethical, then the society will be peaceful and harmonious. This type of worldly teaching is how the Buddha guided sentient beings.

The Ten Good Deeds are one example, but we still commit “flawed good deeds”; this means we still have a sense of separateness, we have not yet let go of interpersonal conflicts and mental afflictions. We remain in the Three Realms and Six Destinies, with no way to be free. So, the Buddha carried out His intent and manifested this state in the hopes that people could attain the same state as Him. So at the Lotus Dharma-assembly, the emptiness [He spoke of] was true emptiness. In the midst of true emptiness, we can realize wondrous existence. Realizing wondrous existence and true emptiness is attaining the ultimate nature of the mind, a state of absolute calm and quiet. This is what the Buddha most wanted everyone to comprehend. So, He radiated light from between His brows to let everyone know that the sutra. He was about to expound would be extraordinary; it was the teaching on the Middle Way.

It was not biased toward existence nor toward emptiness, thus it was called the Middle Way. The bright light from between His eyebrows was representative of the Middle Way. When the Buddha expounded the Middle Way, everyone had already seen the Buddha in Samadhi; they knew He was teaching the most extraordinary of all worldly and world-transcending Dharma. Therefore, the light He manifested was according to the needs of sentient beings. For each sutra, He radiated light from a different part of His body.

The Buddha radiated light from a different part of His body each time. This time He radiated light from the tuft of white hair between His eyebrows. The places illumined by the light according to the three translations of this sutra were all in the east. Therefore, sentient beings in the east had the karmic connection to see the Buddha. The east is also where the sun rises. The fundamental light of the world is sunlight, so the east is the first of all directions. Therefore, the east is where all Buddhas began Their causal practices.

This time, the Buddha radiated light from between His eyebrows. Thus, everyone could understand that. He taught worldly and world-transcending Dharma based on sentient beings’ capabilities and expounded the ultimate truth of the Middle Way.

Next, “The Buddha radiated light from a different part of His body each time” means it was different each time He expounded a sutra. “This time He radiated light from the tuft of white hair between his eyebrows. The places it illuminated” were in the east. The Lotus Sutra had three different translators. Now, the most widely circulated version is the one that Dharma Master Kumarajiva translated. The three translations of this sutra all speak of the east, of how the bright light illuminated the east; this shows that sentient beings of the east had karmic connections with the Buddha. The west had noble beings, but the Dharma was spread to the east.

India is in the west, remember? The sutras were obtained from the west. Master Xuan Zang went to India from China, on his journey to the west. He went west to obtain the sutras. But the Dharma was spread to China. [At that time] in the world, the Buddha-Dharma only prospered in the east, in China. So, the Dharma was spread to the east.

The east is the source of the light of the world [because] the sun rises from the east. No matter which country you go to, the sun always rises from the east. So, the east is where the Buddha-Dharma prospers and where sentient beings have the strongest karmic connections with the Buddha. The sun rises in the east and the fundamental light of the world is sunlight. The sun is the reason we have light in this world. Thus, Earth revolves around the sun and the Buddha-Dharma spread eastward, so the first among the cardinal directions is east. All Buddhas also began Their practices in the east. So, the east is truly a place of strong karmic connections with Buddhas.

In the number 18,000, the 10,000 is to signify the virtuous fruits of the 10,000 perfect virtues. The eight signifies the causal practice of the Eightfold Noble Path. Omitting none of them means to shine everywhere. This refers to the horizontal worlds. Reaching down to Avici Hell and up to the Akanishtha Heaven refers to the vertical worlds.

These are the 18,000 great chiliocosms 10,000 signifies the perfect virtues of the Buddha. It is a description of the immense expanse of this great universe. The Buddha is the Great Awakened One of the. Universe and is thus adorned with 10,000 virtues 10,000 also signifies tens of thousands of worlds, and their breadth and perfect virtues.

Eight signifies the Eightfold Noble Path. Whether the Small or the Great Vehicle, worldly or world-transcending, the Dharma is inseparable from the Eightfold Noble Path of the 37 Practices to Enlightenment.

“Omitting none of them” means it was universally present. The light of the Buddha’s virtue can illuminate all [directions], whether vertical or horizontal, or in the previously mentioned Three Periods of Time, the past, present and future. It also reaches up to Akanishtha Heaven, which is very high in the form realm. The Buddha’s light can be seen everywhere. It reaches down to Avici Hell; Avici Hell is the place of greatest suffering. This is to let us know that the highest places, along with the human realm and hell are presented vertically. Time is [represented as] past, present, future. [The light] is universally present and spreads across the great trichiliocosms. So, Avici means ceaseless, where suffering never ceases. Akanishtha Heaven is “the summit of existence”; it is the highest place of the form realm.

Hell is not a place that is fixed, nor is it a place that is not fixed; it is not a place with distinctions, nor is it a place without distinctions. Avici means ceaseless, meaning a place where suffering never ceases. Akanishtha means the summit of existence; it is the ultimate heaven of the form realm.

Before expounding sutras, the Buddha radiates light in an auspicious appearance to help all minds understand and give rise to respect. By understanding why the Buddha teaches, the energy of everyone’s mind will be quickly concentrated. The mind must not be scattered. When listening to teachings, if we are not focused, we have no means to comprehend them. So, the Buddha took advantage of this time of meditation to radiate light from between His eyebrows. This reached everyone’s mind, everywhere, so that the energy in everyone’s mind was quickly concentrated. Their energy was gathered to mindfully comprehend the Dharma expounded by the Buddha.

The Buddha wanted to expound the Lotus Sutra to carry out His original intent. Now, people’s capabilities had matured. So, at the time He began to expound the sutra, He radiated light from the tuft of white hair between His eyebrows, hoping everyone could comprehend this state. At this time, we also need to always be mindful and seek to comprehend and experience it.

Episode 75 – The Workings of Karma Are Inconceivable

---

>> The origin of the mind is a pure and endless void, tranquil, peaceful and unmoving. This mind is always content. When the mind feels agreeable and softened, one presses the palms together and pays respect.

>> “At that time, the entire assembly of bhiksus, bhiksunis, upasakas, upasikas, heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as all minor kings and wheel-turning sage kings all attained what they never had before. They rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

>>Upasaka means to attend. Saka means men. Sika means women. Yaksas are speedy ghosts and part of the retinue of the Four Heavenly Kings.

>> “Their karmic causes manifested.”

>> “The karmic connection to hear the Dharma.” So they were “wheel-turning sage kings who were able to join the Dharma-assembly due to the power of the Buddha.”

>> All in the assembly marveled that there had never been such auspicious appearances as there were when the Buddha entered Samadhi. So, they praised Him and were joyful. Because they did not yet know the cause, they wholeheartedly watched the Buddha in hope of teachings.

>> Now the entire assembly gathered here saw all kinds of auspicious appearances, which were remarkable. Therefore with utmost admiration, they whole-heartedly watched the Buddha. With a hopeful heart, they sincerely requested that He expound the Dharma.

---

The origin of the mind is a pure and endless void, tranquil, peaceful and unmoving. This mind is always content. When the mind feels agreeable and softened, one presses the palms together and pays respect.

Is this our frame of mind? When our mind returns to its original nature, it is not only a pure and endless void but truly very clean, without any defilements. It is broad and open like the vast universe. If we can all be mindful, the mind is actually this broad and open, vast, pure and undefiled. This is the original nature of our minds.

But we unenlightened beings often allow too many things to clutter up our minds. When we are asked, “What are you really thinking?” [We respond,] “So many, many things that. I cannot explain or clarify.” There is so much that cannot be explained or clarified. Exactly what are these things? They are indescribable. Does the mind truly have so many things that cannot be explained or clarified? Since it cannot be shown or described, then it must be non-existent. So, the mind was originally clean and pure, broad, vast and boundless. However, we unenlightened beings attract a lot of dust. Endless afflictions arise from our minds.

Actually, the Buddha comes to teach us to let us know that the mind is truly pure and free [of defilements]. He explains that the state of our minds is truly very broad, open and vast. The Buddha wants to help us understand this, so He uses many analogies and even uses worldly phenomena to lead us back to the Buddha-Dharma. When we view worldly phenomena with the Buddha-Dharma, we can be in the human realm and remain undefiled. This is the pure Dharma of the mind.

Though the human realm is filled with all the complexities of people and matters, the mind of a Bodhisattva is not affected at all. But for unenlightened beings, living in such a complicated environment fills their minds with afflictions. Habitual tendencies cause sentient beings to endlessly suffer. So, they continuously cycle through the Six Realms. Therefore the Buddha tells us, “The nature of your mind is pure.”

The original intent of the Buddha is to help all of us understand and realize our true nature. He hopes that once He says it, everyone can understand and comprehend it. The Buddha’s original intent was to [reveal] this true Dharma. But sentient beings could not [understand], so He “pulled the vine to get the beans” and said the same thing in many ways. He says many things to help guide us back to our tranquil, peaceful and unmoving minds.

Our nature was originally tranquil, peaceful and unmoving. “This mind is always content.” If this mind can be content and free of desires, then it is free of afflictions. It is because we have desires that we have afflictions and complications in our minds. This is not difficult to explain. I keep saying that when the Buddha began to expound the Lotus Sutra, the Middle Way, at the Vulture Peak assembly, many people eagerly gathered there. See, when they all arrived, they sat down and waited. People came successively and sincerely paid their respects.

When the Buddha expounded the Dharma, He would definitely give great teachings and great Dharma. Therefore, everyone was very joyous. Under those conditions, flowers rained from the sky and the ground shook in six ways. They explained that their state of mind right then was “agreeable and softened.” They felt no fear at all. Instead, everyone was very happy. They even reverently “pressed their palms together and paid respect.”

When we imagine these conditions, we really yearn for our minds to return to our pure, original nature. This type of “pure and endless void” is “tranquil, peaceful and unmoving. This mind is always content. When one feels agreeable and softened, one presses the palms together and pays respect.” Everyone, with this sense of respect and this broad, open, agreeable and softened mindset, we feel so peaceful and free.

In the human realm, our minds are always unstable and fluctuate with afflictions. Thus, unenlightened beings suffer unbearably. But a Bodhisattva’s state of mind is not like this. So, at this point, after the Buddha finished expounding the teachings, He entered Samadhi. Everyone’s minds entered the same state of peace. As this happened,

“At that time, the entire assembly of bhiksus, bhiksunis, upasakas, upasikas, heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and non-human beings as well as all minor kings and wheel-turning sage kings all attained what they never had before. They rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

This [describes] the conditions after the Buddha finished expounding the Sutra of Infinite Meanings and entered Samadhi. At that moment, everyone in the assembly entered a state of meditation. Just how many people were at the assembly? And how many types? The assembly included bhiksus and bhiksunis. If we only counted the number of monastics there, the assembly would already be considered a grand occasion.

There were also 80,000 Bodhisattvas. You may still remember that besides bhiksus, bhiksunis, there were upasakas and upasikas. Some Bodhisattvas were monastics and some Bodhisattvas were lay people. So, the Buddha’s disciples were divided into the fourfold assembly of bhiksus, bhiksunis, upasakas and upasikas. This fourfold assembly belonged to the human realm so they were not referred to as Bodhisattvas here because some Bodhisattvas were monastics and some had not yet become monastics. But they all had all made Bodhisattva-aspirations, established great practices and had great capabilities, so we call them Bodhisattvas. There were many of them, 80,000 in all.

There were also heavenly beings, dragons, yaksas, gandharvas, asuras, garudas, kinnaras and mahoragas. In this spiritual training ground, there were humans and non-humans. Humans were those of the human realm. Non-humans described the eight classes of Dharma-protectors I mentioned. They were non-humans. There were also “all minor kings and wheel-turning sage kings.” They “all attained what they never had before.” Under these circumstances, humans and non-humans alike all “rejoiced, pressed their palms together and wholeheartedly gazed upon the Buddha.”

We can imagine how pure this spiritual community was, how beautiful those conditions were. At Vulture Peak, this grand assembly gathered and wholeheartedly gazed upon the Buddha with utmost sincerity and reverence. Everyone pressed their palms together and did not look away from the Buddha’s auspicious appearance.

Bhiksus, bhiksunis, upasakas and upasikas were the four types of most devout practitioners among the Buddha’s disciples. Next were the yaksas in the heavens; they are speedy ghosts. We often use the phrase, “They are like yaksas; they are so mean.” Indeed, yaksas belong to the retinue of the Four Heavenly Kings. We need to observe the good and evil in people and the law of karmic cause and effect. If people did good deeds in the past, they are good people. Those who did evil in the past but are enjoying pleasures now are still considered evil people. Though they enjoy themselves, nothing good can be said about them. As soon as their karma or karmic connections are exhausted, the effects of karma will manifest. There will be no mercy. This [describes] yaksas. They are very quick and nimble. Therefore, they are called speedy ghosts, because they arrive quickly.

Upasaka means to attend. Saka means men. Sika means women. Yaksas are speedy ghosts and part of the retinue of the Four Heavenly Kings.

Among the people ruled by the Four Heavenly Kings, some are yaksas. So, we must remember the karmic law of cause and effect. There are spiritual beings three inches above us. We cannot think that no one knows what we are thinking and that no one hears what we are saying. Every negative thing we say or do gets recorded, item by item. No matter what spirits are there, everything is recorded, all the good and evil we do in this world. Living in this world, in all that we say or do or think, we must be very careful.

In Buddhist sutras, eight classes of Dharma-protectors are mentioned. These Dharma-protectors watch over our realm, over its safety. Besides creating good karma for ourselves, we sentient beings create collective karma. Everything we do is recorded by the eight classes of Dharma-protectors. Therefore, we must always be grateful and reverent. In the past, haven’t I said that we must hold nature in reverence? If we remember to hold nature in reverence, then we will be wary of the karmic law of cause and effect, and we will be cautious in our actions. Then these beings will be our Dharma-protectors.

Next, all minor kings refer to kings of individual kingdoms. At that time in India, each city had a king. Some cities were not very large, but they still had kings. Therefore, they were called minor kings. There were many of these “minor kings.”

Next were “wheel-turning sage kings,” four kinds of wheel-turning sage kings in all. This was due to their blessings and virtues. The karmic retributions they received depended on their blessings. There were “gold, silver, bronze and iron wheel-turning kings,” these four kinds of wheel-turning kings. A wheel symbolizes something that can be turned. By turning this wheel, they commanded the four quarters of this world. There were distinctions between the gold, silver, bronze and iron [wheel-turning kings].

Were these minor kings and wheel-turning kings necessarily the disciples of the Buddha? Not necessarily. But they were still blessed enough to be able to attend this assembly. They were considered Dharma-protectors. They were also forming karmic connections by participating in this grand assembly.

Therefore,

“Their karmic causes manifested.”

They had blessed causes and conditions and.

The karmic connection to hear the Dharma.” So they were “wheel-turning sage kings who were able to join the Dharma-assembly due to the power of the Buddha.”

Because of these causes and conditions, they attended this Dharma-assembly. “All at the assembly marveled that this had never occurred.” Never had everyone gathered at one Dharma-assembly. Everyone in this assembly knew that this was an auspicious appearance that had never occurred before. Whether [they were from] the human realm, were heavenly or non-human beings or were from all the realms of space and earth, the worlds in all ten directions, they all continued to arrive at this assembly. Indeed, this was a rare occasion, so everyone marveled at what had never occurred. They were very happy. How could there be such auspicious appearances? It was because the Buddha entered Samadhi; thus such appearances manifested. So, everyone happily and “wholeheartedly watched the Buddha.”

All in the assembly marveled that there had never been such auspicious appearances as there were when the Buddha entered Samadhi. So, they praised Him and were joyful. Because they did not yet know the cause, they wholeheartedly watched the Buddha in hope of teachings.

Buddha is the Great Awakened One of the Universe. His spirit and the power of His love already pervade this universe and the worlds in all ten directions. He wanted to carry out His original intent of expounding the great Dharma. However at that time, sentient beings did not respond sincerely and did not know to request that the Buddha expound the great Dharma. Everyone was still lost. Therefore with great effort, the Buddha spent over 40 years slowly guiding them. So much time had already been wasted. Now, He finally began [to expound great Dharma].

In the past, the causes and conditions were not present for the sincere request of such teachings. Without that request, there was no cause for Him to expound this Dharma. “Now the entire assembly gathered here saw all kinds of auspicious appearances, which were inconceivable.” When they saw these auspicious appearances, they felt utmost admiration because these appearances were remarkable. Everyone’s heart held reverence and respect and marveled at what had never occurred before. So, everyone knew to hope for and sincerely request that the Buddha expound Dharma.

Now the entire assembly gathered here saw all kinds of auspicious appearances, which were remarkable. Therefore with utmost admiration, they whole-heartedly watched the Buddha. With a hopeful heart, they sincerely requested that He expound the Dharma.

After the Sutra of Infinite Meanings was taught, how did these conditions come about? They all had these questions and entreated the Buddha to explain these auspicious appearances to everyone. The auspicious appearances seen after the Buddha expounded the Sutra of Infinite Meanings were very profound and wondrous, so everyone had a sincere desire to know.

When we hear the Dharma, we must pursue it and be sincere so the Dharma can enter our hearts. To expound the great Dharma, the Buddha manifested these auspicious appearances to inspire sincerity in everyone. So, let us mindfully experience these conditions. Therefore, please always be mindful.